[Readingsandsaints] Readings and Saints
Daily Orthodox Readings and Saints
readingsandsaints at orthodoxchurchalbion.org
Sun Jul 15 05:00:58 CDT 2007
Scripture Readings and Saints for Sun Jul 15 2007
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------ READINGS FOR TODAY ----------------------------
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Genesis 14:14-20 (Vespers, 1st Reading, Fathers)
14 Now when Abram heard that his brother was taken captive, he armed
his three hundred and eighteen trained servants who were born in his
own house, and went in pursuit as far as Dan.
15 He divided his forces against them by night, and he and his
servants attacked them and pursued them as far as Hobah, which is
north of Damascus.
16 So he brought back all the goods, and also brought back his brother
Lot and his goods, as well as the women and the people.
17 And the king of Sodom went out to meet him at the Valley of Shaveh
(that is, the Kings Valley), after his return from the defeat of
Chedorlaomer and the kings who were with him.
18 Then Melchizedek king of Salem brought out bread and wine; he was
the priest of God Most High.
19 And he blessed him and said: Blessed be Abram of God Most High,
Possessor of heaven and earth;
20 And blessed be God Most High, Who has delivered your enemies into
your hand. And he gave him a tithe of all.
Scripture Reading 1 of 13
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Deuteronomy 1:8-11, 15-17 (Vespers, 2nd Reading, Fathers)
8 See, I have set the land before you; go in and possess the land
which the Lord swore to your fathers--to Abraham, Isaac, and Jacob--to
give to them and their descendants after them.'
9 "And I spoke to you at that time, saying: 'I alone am not able to
bear you.
10 The Lord your God has multiplied you, and here you are today, as
the stars of heaven in multitude.
11 May the Lord God of your fathers make you a thousand times more
numerous than you are, and bless you as He has promised you!
15 So I took the heads of your tribes, wise and knowledgeable men, and
made them heads over you, leaders of thousands, leaders of hundreds,
leaders of fifties, leaders of tens, and officers for your tribes.
16 Then I commanded your judges at that time, saying, 'Hear the cases
between your brethren, and judge righteously between a man and his
brother or the stranger who is with him.
17 You shall not show partiality in judgment; you shall hear the small
as well as the great; you shall not be afraid in any man's presence,
for the judgment is God's. The case that is too hard for you, bring to
me, and I will hear it.'
Scripture Reading 2 of 13
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Deuteronomy 10:14-21 (Vespers, 3rd Reading, Fathers)
14 Indeed heaven and the highest heavens belong to the Lord your God,
also the earth with all that is in it.
15 The Lord delighted only in your fathers, to love them; and He chose
their descendants after them, you above all peoples, as it is this
day.
16 Therefore circumcise the foreskin of your heart, and be
stiff-necked no longer.
17 For the Lord your God is God of gods and Lord of lords, the great
God, mighty and awesome, who shows no partiality nor takes a bribe.
18 He administers justice for the fatherless and the widow, and loves
the stranger, giving him food and clothing.
19 Therefore love the stranger, for you were strangers in the land of
Egypt.
20 You shall fear the Lord your God; you shall serve Him, and to Him
you shall hold fast, and take oaths in His name.
21 He is your praise, and He is your God, who has done for you these
great and awesome things which your eyes have seen.
Scripture Reading 3 of 13
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The Scripture Readings for
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Scripture Reading 4 of 13
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[39]Today's commemorated feasts and saints... _7th SUNDAY AFTER
PENTECOST - Tone 6. Commemoration of the Holy Fathers of the First Six
Ecumenical Councils. Holy Equal-to-the-Apostles Great Prince Vladimir
(in Baptism Basil), Enlightener of the Russian Lands (1015)._ Martyr
Cyricus (Quiricus) and his mother, Julitta, of Tarsus (ca. 305).
Martyr Abudimus of the Isle of Tenedos (4th c.).
3 [1] Kings 8:22-23, 27-30 (Vespers, 4th Reading, St. Vladimir)
22 Then Solomon stood before the altar of the Lord in the presence of
all the assembly of Israel, and spread out his hands toward heaven;
23 and he said: "Lord God of Israel, there is no God in heaven above
or on earth below like You, who keep Your covenant and mercy with Your
servants who walk before You with all their hearts.
27 But will God indeed dwell on the earth? Behold, heaven and the
heaven of heavens cannot contain You. How much less this temple which
I have built!
28 Yet regard the prayer of Your servant and his supplication, O Lord
my God, and listen to the cry and the prayer which Your servant is
praying before You today:
29 that Your eyes may be open toward this temple night and day, toward
the place of which You said, 'My name shall be there,' that You may
hear the prayer which Your servant makes toward this place.
30 And may You hear the supplication of Your servant and of Your
people Israel, when they pray toward this place. Hear in heaven Your
dwelling place; and when You hear, forgive.
Scripture Reading 4 of 13
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References
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5. http://oca.org/CALindex.asp?SID=22
6. http://oca.org/SMindex.asp?SID=24
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14. http://oca.org/CHRISTIndex.asp?SID=6
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16. http://oca.org/CAIndex.asp?SID=8
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22. https://secure.oca.org/ocpc/scripts/prodList.asp
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26. http://oca.org/News.asp?ID=949&SID=19
27. http://oca.org/News.asp?ID=949&SID=19
28. http://oca.org/?SID=25
29. http://oca.org/?SID=25&ID=PDF
30. http://oca.org/FSIndex.asp?SID=4
31. http://oca.org/OCSelect-Prayer.asp?SID=2&name=Before%20Reading%20the%20Holy%20Scripture
32. http://oca.org/Docs.asp?ID=180&SID=2
33. http://oca.org/?SID=25&ID=&M=7&D=14
34. http://oca.org/?SID=25&ID=&M=7&D=16
35. http://oca.org/?SID=25&M=7&D=15&ReadingNum=3
36. http://oca.org/?SID=25&M=7&D=15&ReadingNum=5
37. http://oca.org/ReadingPrint.asp?ID=&D=15&M=7&SearchMonth=&SearchDay=&SearchName=NA&SearchChapter=&SearchVerse=&TestReading=&ReadingNum=4
38. http://oca.org/ReadingPrint.asp?ID=&D=15&M=7&SearchMonth=&SearchDay=&SearchName=NA&SearchChapter=&SearchVerse=&TestReading=&ReadingNum=4
39. http://oca.org/FSlives.asp?SID=4
40. http://oca.org/?SID=25&M=7&D=15&ReadingNum=3
41. http://oca.org/?SID=25&M=7&D=15&ReadingNum=5
42. http://oca.org/?SID=25
43. http://oca.org/?SID=25&ID=PDF
44. http://oca.org/FSIndex.asp?SID=4
45. http://oca.org/OCSelect-Prayer.asp?SID=2&name=Before%20Reading%20the%20Holy%20Scripture
46. http://oca.org/Docs.asp?ID=180&SID=2
47. http://www.oca.org/
48. http://oca.org/Headlines.asp?SID=19
49. http://oca.org/CUContact.asp?SID=20
50. http://oca.org/Reading.asp?SID=25
51. http://oca.org/CALindex.asp?SID=22
52. http://oca.org/SMindex.asp?SID=24
53. http://oca.org/WHATSNEWindex.asp?SID=23
54. http://oca.org/CUContact.asp?SID=20
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Isaiah 61:10-62:5 (Vespers, 5th Reading, St. Vladimir)
10 I will greatly rejoice in the Lord, My soul shall be joyful in my
God; For He has clothed me with the garments of salvation, He has
covered me with the robe of righteousness, As a bridegroom decks
himself with ornaments, And as a bride adorns herself wit
11 For as the earth brings forth its bud, As the garden causes the
things that are sown in it to spring forth, So the Lord God will cause
righteousness and praise to spring forth before all the nations.
1 For Zions sake I will not hold My peace, And for Jerusalems sake I
will not rest, Until her righteousness goes forth as brightness, And
her salvation as a lamp that burns.
2 The Gentiles shall see your righteousness, And all kings your glory.
You shall be called by a new name, Which the mouth of the Lord will
name.
3 You shall also be a crown of glory In the hand of the Lord, And a
royal diadem In the hand of your God.
4 You shall no longer be termed Forsaken, Nor shall your land any more
be termed Desolate; But you shall be called Hephzibah, and your land
Beulah; For the Lord delights in you, And your land shall be married.
5 For as a young man marries a virgin, So shall your sons marry you;
And as the bridegroom rejoices over the bride, So shall your God
rejoice over you.
Scripture Reading 5 of 13
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Isaiah 60:1-16 (Vespers, 6th Reading, St. Vladimir)
1 Arise, shine; For your light has come! And the glory of the Lord is
risen upon you.
2 For behold, the darkness shall cover the earth, And deep darkness
the people; But the Lord will arise over you, And His glory will be
seen upon you.
3 The Gentiles shall come to your light, And kings to the brightness
of your rising.
4 Lift up your eyes all around, and see: They all gather together,
they come to you; Your sons shall come from afar, And your daughters
shall be nursed at your side.
5 Then you shall see and become radiant, And your heart shall swell
with joy; Because the abundance of the sea shall be turned to you, The
wealth of the Gentiles shall come to you.
6 The multitude of camels shall cover your land, The dromedaries of
Midian and Ephah; All those from Sheba shall come; They shall bring
gold and incense, And they shall proclaim the praises of the Lord.
7 All the flocks of Kedar shall be gathered together to you, The rams
of Nebaioth shall minister to you; They shall ascend with acceptance
on My altar, And I will glorify the house of My glory.
8 Who are these who fly like a cloud, And like doves to their roosts?
9 Surely the coastlands shall wait for Me; And the ships of Tarshish
will come first, To bring your sons from afar, Their silver and their
gold with them, To the name of the Lord your God, And to the Holy One
of Israel, Because He has glorified you.
10 The sons of foreigners shall build up your walls, And their kings
shall minister to you; For in My wrath I struck you, But in My favor I
have had mercy on you.
11 Therefore your gates shall be open continually; They shall not be
shut day or night, That men may bring to you the wealth of the
Gentiles, And their kings in procession.
12 For the nation and kingdom which will not serve you shall perish,
And those nations shall be utterly ruined.
13 The glory of Lebanon shall come to you, The cypress, the pine, and
the box tree together, To beautify the place of My sanctuary; And I
will make the place of My feet glorious.
14 Also the sons of those who afflicted you Shall come bowing to you,
And all those who despised you shall fall prostrate at the soles of
your feet; And they shall call you The City of the Lord, Zion of the
Holy One of Israel.
15 Whereas you have been forsaken and hated, So that no one went
through you, I will make you an eternal excellence, A joy of many
generations.
16 You shall drink the milk of the Gentiles, And milk the breast of
kings; You shall know that I, the Lord, am your Savior And your
Redeemer, the Mighty One of Jacob.
Scripture Reading 6 of 13
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John 20:1-10 (7th Matins Gospel)
1 Now on the first day of the week Mary Magdalene went to the tomb
early, while it was still dark, and saw that the stone had been taken
away from the tomb.
2 Then she ran and came to Simon Peter, and to the other disciple,
whom Jesus loved, and said to them, "They have taken away the Lord out
of the tomb, and we do not know where they have laid Him."
3 Peter therefore went out, and the other disciple, and were going to
the tomb.
4 So they both ran together, and the other disciple outran Peter and
came to the tomb first.
5 And he, stooping down and looking in, saw the linen cloths lying
there; yet he did not go in.
6 Then Simon Peter came, following him, and went into the tomb; and he
saw the linen cloths lying there,
7 and the handkerchief that had been around His head, not lying with
the linen cloths, but folded together in a place by itself.
8 Then the other disciple, who came to the tomb first, went in also;
and he saw and believed.
9 For as yet they did not know the Scripture, that He must rise again
from the dead.
10 Then the disciples went away again to their own homes.
Scripture Reading 7 of 13
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Romans 15:1-7 (Epistle)
1 We then who are strong ought to bear with the scruples of the weak,
and not to please ourselves.
2 Let each of us please his neighbor for his good, leading to
edification.
3 For even Christ did not please Himself; but as it is written, "The
reproaches of those who reproached You fell on Me."
4 For whatever things were written before were written for our
learning, that we through the patience and comfort of the Scriptures
might have hope.
5 Now may the God of patience and comfort grant you to be like-minded
toward one another, according to Christ Jesus,
6 that you may with one mind and one mouth glorify the God and Father
of our Lord Jesus Christ.
7 Therefore receive one another, just as Christ also received us, to
the glory of God.
Scripture Reading 8 of 13
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Hebrews 13:7-16 (Epistle, Fathers)
7 Remember those who rule over you, who have spoken the word of God to
you, whose faith follow, considering the outcome of their conduct.
8 Jesus Christ is the same yesterday, today, and forever.
9 Do not be carried about with various and strange doctrines. For it
is good that the heart be established by grace, not with foods which
have not profited those who have been occupied with them.
10 We have an altar from which those who serve the tabernacle have no
right to eat.
11 For the bodies of those animals, whose blood is brought into the
sanctuary by the high priest for sin, are burned outside the camp.
12 Therefore Jesus also, that He might sanctify the people with His
own blood, suffered outside the gate.
13 Therefore let us go forth to Him, outside the camp, bearing His
reproach.
14 For here we have no continuing city, but we seek the one to come.
15 Therefore by Him let us continually offer the sacrifice of praise
to God, that is, the fruit of our lips, giving thanks to His name.
16 But do not forget to do good and to share, for with such sacrifices
God is well pleased.
Scripture Reading 9 of 13
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Galatians 1:11-19 (Epistle, St. Vladimir)
11 But I make known to you, brethren, that the gospel which was
preached by me is not according to man.
12 For I neither received it from man, nor was I taught it, but it
came through the revelation of Jesus Christ.
13 For you have heard of my former conduct in Judaism, how I
persecuted the church of God beyond measure and tried to destroy it.
14 And I advanced in Judaism beyond many of my contemporaries in my
own nation, being more exceedingly zealous for the traditions of my
fathers.
15 But when it pleased God, who separated me from my mother's womb and
called me through His grace,
16 to reveal His Son in me, that I might preach Him among the
Gentiles, I did not immediately confer with flesh and blood,
17 nor did I go up to Jerusalem to those who were apostles before me;
but I went to Arabia, and returned again to Damascus.
18 Then after three years I went up to Jerusalem to see Peter, and
remained with him fifteen days.
19 But I saw none of the other apostles except James, the Lord's
brother.
Scripture Reading 10 of 13
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Matthew 9:27-35 (Gospel)
27 When Jesus departed from there, two blind men followed Him, crying
out and saying, "Son of David, have mercy on us!"
28 And when He had come into the house, the blind men came to Him. And
Jesus said to them, "Do you believe that I am able to do this?" They
said to Him, "Yes, Lord."
29 Then He touched their eyes, saying, "According to your faith let it
be to you."
30 And their eyes were opened. And Jesus sternly warned them, saying,
"See that no one knows it."
31 But when they had departed, they spread the news about Him in all
that country.
32 As they went out, behold, they brought to Him a man, mute and
demon-possessed.
33 And when the demon was cast out, the mute spoke. And the multitudes
marveled, saying, "It was never seen like this in Israel!"
34 But the Pharisees said, "He casts out demons by the ruler of the
demons."
35 Then Jesus went about all the cities and villages, teaching in
their synagogues, preaching the gospel of the kingdom, and healing
every sickness and every disease among the people.
Scripture Reading 11 of 13
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John 17:1-13 (Gospel, Fathers)
1 Jesus spoke these words, lifted up His eyes to heaven, and said:
"Father, the hour has come. Glorify Your Son, that Your Son also may
glorify You,
2 as You have given Him authority over all flesh, that He should give
eternal life to as many as You have given Him.
3 And this is eternal life, that they may know You, the only true God,
and Jesus Christ whom You have sent.
4 I have glorified You on the earth. I have finished the work which
You have given Me to do.
5 And now, O Father, glorify Me together with Yourself, with the glory
which I had with You before the world was.
6 I have manifested Your name to the men whom You have given Me out of
the world. They were Yours, You gave them to Me, and they have kept
Your word.
7 Now they have known that all things which You have given Me are from
You.
8 For I have given to them the words which You have given Me; and they
have received them, and have known surely that I came forth from You;
and they have believed that You sent Me.
9 I pray for them. I do not pray for the world but for those whom You
have given Me, for they are Yours.
10 And all Mine are Yours, and Yours are Mine, and I am glorified in
them.
11 Now I am no longer in the world, but these are in the world, and I
come to You. Holy Father, keep through Your name those whom You have
given Me, that they may be one as We are.
12 While I was with them in the world, I kept them in Your name. Those
whom You gave Me I have kept; and none of them is lost except the son
of perdition, that the Scripture might be fulfilled.
13 But now I come to You, and these things I speak in the world, that
they may have My joy fulfilled in themselves.
Scripture Reading 12 of 13
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John 10:1-9 (Gospel, St. Vladimir)
1 Most assuredly, I say to you, he who does not enter the sheepfold by
the door, but climbs up some other way, the same is a thief and a
robber.
2 But he who enters by the door is the shepherd of the sheep.
3 To him the doorkeeper opens, and the sheep hear his voice; and he
calls his own sheep by name and leads them out.
4 And when he brings out his own sheep, he goes before them; and the
sheep follow him, for they know his voice.
5 Yet they will by no means follow a stranger, but will flee from him,
for they do not know the voice of strangers.
6 Jesus used this illustration, but they did not understand the things
which He spoke to them.
7 Then Jesus said to them again, "Most assuredly, I say to you, I am
the door of the sheep.
8 All who ever came before Me are thieves and robbers, but the sheep
did not hear them.
9 I am the door. If anyone enters by Me, he will be saved, and will go
in and out and find pasture.
Scripture Reading 13 of 13
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------ SAINTS/FEASTS FOR TODAY ----------------------------
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Fathers of the First Six Councils
The Commemoration of the Holy Fathers of the First Six Ecumenical
Councils.
In the Ninth Article of the Nicea-Constantinople Symbol of Faith
proclaimed by the holy Fathers of the First and Second Ecumenical
Councils, we confess our faith in "One, Holy, Catholic, and Apostolic
Church." By virtue of the catholic nature of the Church, an Ecumenical
Council is the Church's supreme authority, and possesses the
competence to resolve major questions of church life. An Ecumenical
Council is comprised of archpastors and pastors of the Church, and
representatives of all the local Churches, from every land of the
"oikumene" (i.e. from all the whole inhabited world).
The Orthodox Church acknowledges Seven Holy Ecumenical Councils: The
First Ecumenical Council (Nicea I) (May 29, and also on seventh Sunday
after Pascha) was convened in the year 325 against the heresy of
Arius, in the city of Nicea in Bithynia under StConstantine the Great,
Equal of the Apostles.
The Second Ecumenical Council (Constantinople I) (May 22) was convened
in the year 381 against the heresy of Macedonias, by the emperor
Theodosius the Great.
The Third Ecumenical Council (Ephesus) (September 9) was convened in
the year 431 against the heresy of Nestorius, in the city of Ephesus
by the emperor Theodosius the Younger.
The Fourth Ecumenical Council (Chalcedon) (July 16) was convened in
the year 451, against the Monophysite heresy, in the city of Chalcedon
under the emperor Marcian.
The Fifth Ecumenical Council (Constnatinople II) (July 25) "Concerning
the Three Chapters," was convened in the year 553, under the emperor
Justinian the Great.
The Sixth Ecumenical Council (Constantinople III) (January 23) met
during the years 680-681, to fight the Monothelite heresy, under the
emperor Constantine Pogonatos.
The fact that the Seventh Ecumenical Council (Nicea II) is not
commemorated today testifies to the antiquity of today's celebration.
The Seventh Council, commemorated on the Sunday nearest to October 11,
was convened at Nicea in the year 787 against the Iconoclast heresy,
under the emperor Constantine and his mother Irene.
The Church venerates the Holy Fathers of the Ecumenical Councils
because Christ has established them as "lights upon the earth,"
guiding us to the true Faith. "Adorned with the robe of truth," the
doctrine of the Fathers, based upon the preaching of the Apostles, has
established one faith for the Church. The Ecumenical Councils, are the
highest authority in the Church. Such Councils, guided by the grace of
the Holy Spirit, and accepted by the Church, are infallible.
The Orthodox Church's conciliar definitions of dogma have the highest
authority, and such definitions always begin with the Apostolic
formula: "It seemed good to the Holy Spirit and to us..." (Acts 15:
28).
The Ecumenical Councils were always convened for a specific reason: to
combat false opinions and heresies, and to clarify the Orthodox
Church's teaching. But the Holy Spirit has thus seen fit, that the
dogmas, the truths of faith, immutable in their content and scope,
constantly and consequently are revealed by the conciliar mind of the
Church, and are given precision by the holy Fathers within theological
concepts and terms in exactly such measure as is needed by the Church
itself for its economy of salvation. The Church, in expounding its
dogmas, is dealing with the concerns of a given historical moment,
"not revealing everything in haste and thoughtlessly, nor indeed,
ultimately hiding something" (St Gregory the Theologian).
A brief summary of the dogmatic theology of the First Six Ecumenical
Councils is formulated and contained in the First Canon of the Council
of Trullo (also known as Quinisext), held in the year 692. The 318
Holy Fathers of the First Ecumenical Council are spoken of in this
Canon I of Trullo as having: "with unanimity of faith revealed and
declared to us the consubstantiality of the three Persons of the
Divine nature and, ... instructing the faithful to adore the Father,
Son, and Holy Spirit with one worship, they cast down and dispelled
the false teaching about different degrees of Divinity."
The 150 Holy Fathers of the Second Ecumenical Council left their mark
on the theology of the Church concerning the Holy Spirit, "repudiating
the teaching of Macedonius, as one who wished to divide the
inseparable Unity, so that there might be no perfect mystery of our
hope."
The 200 God-bearing Fathers of the Third Ecumenical Council expounded
the teaching that "Christ, the Incarnate Son of God is One." They also
confessed that "she who bore Him without seed was the spotless
Ever-Virgin, glorifying her as truly the Mother of God.
The 630 Holy Fathers of the Fourth Ecumenical Council decreed that
"the One Christ, the Son of God... must be glorified in two natures."
The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council "in
synod anathematized and repudiated Theodore of Mopsuestia (the teacher
of Nestorius), and Origen, and Didymus, and Evagrius, renovators of
the Hellenic teaching about the transmigration of souls and the
transmutation of bodies and the impieties they raised against the
resurrection of the dead."
The 170 Holy Fathers of the Sixth Ecumenical Council "taught that we
ought to confess two natural volitions, or two wills [trans. note: one
divine, and the other human], and two natural operations (energies) in
Him Who was incarnate for our salvation, Jesus Christ, our true God."
In decisive moments of Church history, the holy Ecumenical Councils
promulgated their dogmatic definitions, as trustworthy delimitations
in the spiritual battle for the purity of Orthodoxy, which will last
until such time, as "all shall come into the unity of faith, and of
the knowledge of the Son of God" (Eph. 4: 13). In the struggle with
new heresies, the Church does not abandon its former dogmatic concepts
nor replace them with some sort of new formulations. The dogmatic
formulae of the Holy Ecumenical Councils need never be superseded,
they remain always contemporary to the living Tradition of the Church.
Therefore the Church proclaims:
"The faith of all in the Church of God hath been glorified by men,
which were luminaries in the world, cleaving to the Word of Life, so
that it be observed firmly, and that it dwell unshakably until the end
of the ages, conjointly with their God-bestown writings and dogmas. We
reject and we anathematize all whom they have rejected and
anathematized, as being enemies of Truth. And if anyone does not
cleave to nor admit the aforementioned pious dogmas, and does not
teach or preach accordingly, let him be anathema" (Canon I of the
Council of Trullo).
In addition to their dogmatic definitions, the Holy Fathers of the
Ecumenical Councils exerted great efforts towards the strengthening of
church discipline. Local Councils promulgated their disciplinary
canons according to the circumstances of the time and place,
frequently differing among themselves in various particulars.
The universal unity of the Orthodox Church required unity also in
canonical practice, i.e. a conciliar deliberation and affirmation of
the most important canonical norms by the Fathers of the Ecumenical
Councils. Thus, according to conciliar judgment, the Church has
accepted: 20 Canons from the First, 7 Canons from the Second, 8 Canons
from the Third, and 30 Canons from the Fourth Ecumenical Synods. The
Fifth and the Sixth Councils concerned themselves only with resolving
dogmatic questions, and did not leave behind any disciplinary canons.
The need to establish in codified form the customary practices during
the years 451-680, and ultimately to compile a canonical codex for the
Orthodox Church, occasioned the convening of a special Council, which
was wholly devoted to the general application of churchly rules. This
was convened in the year 692. The Council "in the Imperial Palace" or
"Under the Arches" (in Greek "en trullo"), came to be called the
Council in Trullo. It is also called the "Quinisext" [meaning the
"fifth and sixth"], because it is considered to have completed the
activities of the Fifth and Sixth Councils, or rather that it was
simply a direct continuation of the Sixth Ecumenical Council itself,
separated by just a few years.
The Council in Trullo, with its 102 Canons (more than of all the
Ecumenical Synods combined), had a tremendous significance in the
history of the canonical theology of the Orthodox Church. It might be
said that the Fathers of this Council produced a complete compilation
of the basic codex from the relevant sources for the Orthodox Church's
canons. Listing through in chronological order, and having been
accepted by the Church the Canons of the Holy Apostles, and the Canons
of the Holy Ecumenical and the Local Councils and of the holy Fathers,
the Trullo Council declared: "Let no one be permitted to alter or to
annul the aforementioned canons, nor in place of these put forth, or
to accept others, made of spurious inscription" (2nd Canon of the
Council in Trullo).
Church canons, sanctified by the authority of the first Six Ecumenical
Councils (including the rules of the Seventh Ecumenical Council in
787, and the Constantinople Councils of 861 and 879, which were added
later under the holy Patriarch Photius), form the basis of THE RUDDER,
or KORMCHAYA KNIGA (a canon law codex known as "Syntagma" or
"Nomokanon" in 14 titles). In its repository of grace is expressed a
canonical norm, a connection to every era, and a guide for all the
local Orthodox Churches in churchly practice.
New historical conditions can lead to the change of some particular
external aspect of the life of the Church. This makes creative
canonical activity necessary in the conciliar reasoning of the Church,
in order to reconcile the external norms of churchly life with
historical circumstances. The details of canonical regulation are not
fully developed for the various eras of churchly organization at all
once. With every push to either forsake the literal meaning of a
canon, or to fulfill and develop it, the Church again and again turns
for reasoning and guidance to the eternal legacy of the Holy
Ecumenical Councils, to the inexhaustable treasury of dogmatic and
canonical truths.
_________________________________________________________________
Synaxis of all Saints of Pskov
The Russian Orthodox Church commemorates All Saints of Pskov on the
Third Sunday after Pentecost.
_________________________________________________________________
Equal of the Apostles Great Prince Vladimir, in Holy Baptism
Basil, the Enlightener of the Russian Land
The Holy Great Prince Vladimir, Equal of the Apostles. Few names in
the annals of history can compare in significance with the name of St
Vladimir, the Baptizer of Rus, who stands at the beginning of the
spiritual destiny of the Russian Church and the Russian Orthodox
people. Vladimir was the grandson of St Olga, and he was the son of
Svyatoslav (+ 972). His mother, Malusha (+ 1001) was the daughter of
Malk Liubechanin, whom historians identify with Mal, prince of the
Drevlyani. Having subdued an uprising of the Drevlyani and conquered
their cities, Princess Olga gave orders to execute Prince Mal for his
attempt to marry her after he murdered her husband Igor, and she took
to herself Mal's children, Dobrynya and Malusha. Dobrynya grew up to
be a valiant brave warrior, endowed with a mind for state affairs, and
he was later on an excellent help to his nephew Vladimir in matters of
military and state administration.
The "capable girl" Malusha became a Christian (together with Great
Princess Olga at Constantinople), but she preserved in herself a bit
of the mysterious darkness of the pagan Drevlyani forests. Thus she
fell in love with the austere warrior Svyatoslav, who against the will
of his mother Olga made her his wife. The enraged Olga, regarding as
unseemly the marriage of her "housekeeper" and captive servant to her
son Svyatoslav, heir to the Great Kiev principality, sent Malusha away
to her own native region not far from Vybut. And there in about the
year 960 was born the boy with the Russian pagan name Volodimir,
meaning peaceful ruler, ruling with a special talent for peace.
In the year 970 Svyatoslav set out on a campaign from which he was
fated not to return. He had divided the Russian Land among his three
sons. At Kiev Yaropolk was prince; at Ovrucha, the center of the
Drevlyani lands, was Oleg; at Novgorod was Vladimir. In his first
years as prince, we see Vladimir as a fierce pagan. He headed a
campaign, in which the whole of pagan Rus is sympathetic to him,
against Yaropolk the Christian, or in any case, according to the
chronicles, "having given great freedom to the Christians", on July
11, 978 he entered into Kiev, having become the "sole ruler" of the
Kiev realm, "having subdued the surrounding lands, some by peaceful
means, and the unsubmissive ones by the sword."
Though Vladimir indulged himself in a wild, sensuous life, he was far
from the libertine that they sometimes portray him as being. He
"shepherded his land with truth, valor and reason", as a good and
diligent master, of necessity he extended and defended its boundaries
by force of arms, and in returning from military campaigns, he made
for his companions and for all Kiev liberal and merry feasts.
But the Lord prepared him for another task. Where sin increases,
there, in the words of the Apostle, grace abounds (Rom. 5: 20). "And
upon him came visitation of the Most High, and the All-Merciful eye of
the Good God gazed upon him, and shone forth the thought in his heart,
of understanding the vanity of idolous delusion, and of appealing to
the One God, Creator of all things both visible and invisible." The
matter of accepting Baptism was facilitated through external
circumstances. The Byzantine Empire was in upheaval under the blows of
the mutinous regiments of Bardas Skliros and Bardas Phocas, each of
whom sought to gain the imperial throne. In these difficult
circumstances the emperors, the coregent brothers Basil the
Bulgar-Slayer and Constantine, turned for help to Vladimir.
Events unfolded quickly. In August 987 Bardas Phocas proclaimed
himself Emperor and moved against Constantinople, and in autumn of
that same year the emissaries of Emperor Basil were at Kiev. "And
having exhausted his (Basil's) wealth, it compelled him to enter into
an alliance with the Emperor of the Russians. They were his enemies,
but he besought their help," writes one of the Arab chronicles of
events in the 980s. "And the Emperor of the Russians consented to
this, and made common cause with him."
As a reward for his military help, Vladimir asked for the hand of the
emperors' sister Anna, which for the Byzantines was an unheard of
audacity. Princesses of the imperial lineage did not marry "barbarian"
rulers, even if they were Christians. At the same time the emperor
Otto the Great was seeking the hand of Anna for his son, and he was
refused. However, in Vladimir's case Constantinople was obliged to
consent.
An agreement was concluded, according to which Vladimir had to send
the emperors six thousand Varangians, and to accept holy Baptism.
Under these conditions he would receive the hand of the imperial
daughter Anna. Thus in the strife of human events the will of God
directed the entering of Rus into the grace-filled bosom of the
Ecumenical Church. Great Prince Vladimir accepted Baptism and sent the
military assistance to Byzantium. With the aid of the Russians, the
mutineers were destroyed and Bardas Phocas killed. But the Greeks,
gladdened by their unexpected deliverance, were in no hurry to fulfill
their part of the bargain.
Vexed at the Greek duplicity, Prince Vladimir "hastened to collect his
forces" and he moved "against Korsun, the Greek city," the ancient
Chersonessos. The "impenetrable" rampart of the Byzantine realm on the
Black Sea fell. It was one of the vitally important hubs of the
economic and mercantile links of the empire. This blow was so much
felt, that its echo resounded throughout all the regions of Byzantium.
Vladimir again had the upper hand. His emissaries, the commanders Oleg
and Sjbern soon arrived in Constantinople for the imperial daughter.
Eight days passed in Anna's preparation, during which time her
brothers consoled her, stressing the significance of the opportunity
before her: to enable the enlightening of the Russian realm and its
lands, and to make them forever friends of the Byzantine realm. At
Taurida St Vladimir awaited her, and to his titles there was added a
new one: Caesar (Tsar). The haughty rulers of Constantinople had to
accede also in this, to bestow upon their new brother-in-law the
imperial insignia. In certain of the Greek historians, St Vladimir is
termed from these times as a "mighty basileios-king", he coins money
in the Byzantine style and is depicted on it with the symbols of
imperial might: in imperial attire, and on his head the imperial
crown, and in his right hand the sceptre with cross.
Together with the empress Anna, there arrived for the Russian See
Metropolitan Michael ordained by holy Patriarch Nicholas II
Chrysoberges. He came with his retinue and clergy, and many holy
relics and other holy things. In ancient Chersonessos, where each
stone brings to mind St Andrew the First-Called, there took place the
marriage-crowning of St Vladimir and Blessed Anna, both reminiscent
and likewise affirming the oneness of the Gospel of Christ in Rus and
in Byzantium. Korsun, the "empress's dowry", was returned to
Byzantium. In the spring of 988 the Great Prince and his wife set out
through the Crimea, Taman and the Azov lands, which had come into the
complexion of his vast realm on the return trip to Kiev. Leading the
princely cortege with frequent Services of Thanksgiving and incessant
priestly singing they carried crosses, icons and holy relics. It
seemed, that the Ecumenical Holy Church was moving into the spacious
Russian land, and renewed in the font of Baptism, Holy Rus came forth
to meet Christ and His Church.
Then followed an unforgettable and quite singular event in Russian
history: the morning of the Baptism of the Kievans in the waters of
the River Dneipr. On the evening before, St Vladimir declared
throughout the city: "If anyone does not go into the river tomorrow,
be they rich or poor, beggar or slave, that one shall be my enemy."
The sacred wish of the holy Prince was fulfilled without a murmur:
"all our land glorified Christ with the Father and the Holy Spirit at
the same time."
It is difficult to overestimate the deep spiritual transformation of
the Russian people effected by the prayers of St Vladimir, in every
aspect of its life and world-view. In the pure Kievan waters, as in a
"bath of regeneration", there was realized a sacramental
transfiguration of the Russian spiritual element, the spiritual birth
of the nation, called by God to unforeseen deeds of Christian service
to mankind.
"Then did the darkness of the idols begin to lift from us, and the
dawn of Orthodoxy appear, and the Sun of the Gospel illumined our
land." In memory of this sacred event, the regeneration of Rus by
water and the Spirit, the Russian Church established the custom of an
annual church procession "to the water" on August 1. Later, the Feast
of the Procession of the Honorable Wood of the Life-Creating Cross of
the Lord, which Russia celebrated with the Greek Church, was combined
with the Feast of the All-Merciful Savior and the Most Holy Theotokos
(established by St Andrew Bogoliubsky in the year 1164). In this
combination of feasts there is found a precise expression of the
Russian theological consciousness, for which both Baptism and the
Cross are inseparable.
Everywhere throughout Holy Rus, from the ancient cities to the far
outposts, St Vladimir gave orders to destroy the pagan sanctuaries, to
flog the idols, and in their place to clear land in the hilly woods
for churches, in which altars would be consecrated for the Bloodless
Sacrifice. Churches of God grew up along the face of the earth, at
high elevated places, and at the bends of the rivers, along the
ancient trail "from the Variangians to the Greeks" figuratively as
road signs and lamps of national holiness. Concerning the famed
church-building activity of St Vladimir, the Metropolitan of Kiev St
Hilarion (author of the "Word on Law and Grace") exclaimed: "They
demolished the pagan temples, and built up churches, they destroyed
the idols and produced holy icons, the demons have fled, and the Cross
has sanctified the cities."
>From the early centuries of Christianity it was the custom to raise up
churches upon the ruins of pagan sanctuaries or upon the blood of the
holy martyrs. Following this practice, St Vladimir built the church of
St Basil the Great upon a hill, where a sanctuary of Perun had been
located, and he built the stone church of the Dormition of the Most
Holy Theotokos (Desyatinnaya) on the place of the martyrdom of the
holy Varangian Martyrs (July 12). The magnificent temple was intended
to become the cathedral for the Metropolitan of Kiev and All Rus, and
thus the primal altar of the Russian Church. It was built in five
years, and was richly adorned with frescoes, crosses, icons and sacred
vessels, brought from Korsun. The day of the consecration of the
church of the Most Holy Theotokos, May 12 (in some manuscripts May
11), was ordered by St Vladimir to be inserted into the Church
calendar as an annual celebration. This event was linked with other
events celebrated on May 11, and it provided the new Church a twofold
sense of continuity. Under this day in the calendar is noted the
churchly Founding of Constantinople "dedicated by the holy emperor St
Constantine as the new capital of the Roman Empire, the city of
Constantine is dedicated to the Most Holy Theotokos (330). On this
same day of May 11, the church of Sophia, the Wisdom of God was
consecrated at Kiev (in the year 960 under St Olga). St Vladimir,
having had the cathedral church consecrated to the Most Holy
Theotokos, followed the example of St Constantine in dedicating the
capital city of the Russian Land (Kiev) to the Queen of Heaven.
Then a tithe or tenth was bestown on the Church; and since this church
had become the center of the All-Russian collection of churchly
tithes, they called it the Tithe church. The most ancient text of the
grant, or church rule by holy Prince Vladimir spoke thus: "For I do
bestow on this church of the Holy Mother of God a tenth of all my
principality, and also throughout all the Russian Land from all the
princely jurisdiction a tithe of squirrel-pelts, and from the
merchant, a tithe of the week, and from households each year, a tenth
of every herd and every livelihood, to the wondrous Mother of God and
the wondrous Savior." The grant also specified "church people" as
being free from the jurisdictional power of the prince and his "tiuni"
(officials) and placed them under the jurisdiction of the
Metropolitan.
The chronicle has preserved a prayer of St Vladimir, with which he
turned to the Almighty at the consecration of the Dormition Tithe
church: "O Lord God, look down from Heaven and behold, and visit Your
vineyard, which Your right hand has planted. And make this new people,
whom You have converted in heart and mind to know You, the True God.
And look down upon this Your church, which Your unworthy servant has
built in the name of the Mother Who gave birth to Thee, the
Ever-Virgin Theotokos. And whoever prays in this church, let his
prayer be heard, through the prayers of the All-Pure Mother of God."
With the Tithe church and Bishop Anastasius, certain historians have
made a connection with the beginnings of Russian chronicle writing. At
it were compiled the Life of St Olga and the account of the Varangian
Martyrs in their original form, and likewise the "Account, How in the
Taking of Korsun, Vladimir came to be Baptized." Here also originated
the early Greek redaction of the Lives of the Holy Martyrs Boris and
Gleb.
During the time of St Vladimir, the Kiev Metropolitan See was occupied
successively by the Metropolitan St Michael (September 30),
Metropolitan Theophylactus, who transferred to Kiev from the See of
Armenian Sebaste (991-997), Metropolitan Leontius (997-1008), and
Metropolitan John I (1008-1037). Through their efforts the first
dioceses of the Russian Church were opened: at Novgorod (its first
representative was St Joachim of Korsun (+ 1030), compiler of the
Joachimov Chronicle), Vladimir-Volyn (opened May 11, 992), Chernigov,
Pereslavl, Belgorod, and Rostov. "And thus throughout all the cities
and villages there were set up churches and monasteries, and the
clergy increased, and the Orthodox Faith blossomed forth and shone
like the sun."
To advance the Faith among the newly enlightened people, learned
people and schools were needed to help prepare them. Therefore, St
Vladimir and the holy Metropolitan Michael "commanded fathers and
mothers to take their young children and send them to schools to learn
reading and writing." St Joachim of Korsun set up such a school at
Novgorod, and they did the same in other cities. "And there were a
multitude of schools of scholars, and of these were there a multitude
of philosophers."
With a firm hand St Vladimir held in check enemies at the frontiers,
and he built fortified cities. He was the first in Russian history to
set up a "notched boundary," a line of defensive points against
nomadic peoples. "Volodimir began to set up cities along the Desna,
along the Vystra, along the Trubezha, along the Sula and along the
Stugna. And he settled them with the Novgorodians, the Smolyani, the
Chuds and the Vyatichi. He made war against the Pechenegs and defeated
them." But the real reason for his success was the peaceful Christian
preaching among the pagans of the steppes.
In the Nikol'sk Chronicles under the year 990 was written: "And in
that same year there came to Volodimir at Kiev four princes from the
Bulgars and they were illumined with Divine Baptism." In the following
year "the Pecheneg prince Kuchug came and accepted the Greek faith,
and he was baptized in the Name of the Father and of the Son and of
the Holy Spirit, and served Vladimir with a pure heart." Under the
influence of the holy prince several apparent foreigners were also
baptized. For example, the Norwegian "koenig" (king) Olaf Trueggvason
(+ 1000) who lived several years at Kiev, and also the renowned
Torvald the Wanderer, founder of a monastery of St John the Forerunner
along the Dneipr near Polotsk, among others. In faraway Iceland the
poet-skalds called God the "Protector of the Greeks and Russians."
In addition to the Christian preaching, there were the renowned feasts
of St Vladimir. After Liturgy on Sundays and Church Feasts there were
put out abundant feasting tables for the Kievans, they rang the bells,
choirs sang praise, the "transported infirm" sang bylini-ballads and
spiritual verses. On May 12, 996, for example, on the occasion of the
consecration of the Tithe church, the prince "made a bright feast." He
distributed goods "to many of the poor, and destitute and wanderers,
and through the churches and the monasteries. To the sick and the
needy he delivered through the streets casks and barrels of mead, and
bread, and meat, and fish, and cheese, desiring that all might come
and eat, glorifying God". Feasts were likewise celebrated in honor of
the victories of Kievan warriors, and the regiments of Vladimir's
retinue: of Dobrynya, Alexander Popovich, Rogda the Bold.
In the year 1007 St Vladimir transferred the relics of St Olga to the
Tithe church. Four years later, in 1011, his spouse and companion in
many of his undertakings, the Blessed Empress Anna, was also buried
there. After her death the prince entered into a new marriage with the
young daughter of the German Graf Kuno von Enningen, granddaughter of
the emperor Otto the Great.
The era of St Vladimir was a crucial period for the formation of
Orthodox Rus. The unification of the Slavic lands and the formation of
state boundaries under the domain of the Rurikovichi resulted from a
strenuous spiritual and political struggle with neighboring tribes and
states. The Baptism of Rus by Orthodox Byzantium was a most important
step in its self-definition as a state. The chief enemy of Vladimir
became Boleslav the Brave, whose plans included the extensive
unification of the West Slavic and East Slavic tribes under the aegis
of Catholic Poland. This rivalry arose back when Vladimir was still a
pagan: "In the year 6489 (981). Volodimir went against the Lakhs and
took their cities, Peremyshl, Cherven, and other cities, which be
under Rus." The final years of the tenth century are likewise filled
with the wars of Vladimir and Boleslav.
After a brief lull (the first decade of the eleventh century), the
"great stand-off" entered into a new phase: in the year 1013 a
conspiracy against St Vladimir was discovered at Kiev. Svyatopolk the
Accursed, who was married to a daughter of Boleslav, yearned for
power. The instigator of the conspiracy was Boleslav's cleric, the
Kolobzheg Catholic bishop Reibern.
The conspiracy of Svyatopolk and Reibern was an all-out threat to the
historical existence of the Russian state and the Russian Church. St
Vladimir took decisive measures. All the three involved were arrested,
and Reibern soon died in prison.
St Vladimir did not take revenge on those that "opposed and hated"
him. Under the pretense of feigned repentance, Svyatopolk was set
free.
A new misfortune erupted in the North, at Novgorod. Yaroslav, not yet
"the Wise," as he was later to be known, in the year 1010 having
become ruler of Novgorod, decided to defect from his father the Great
Prince of Kiev. He formed his own separate army, moving on Kiev to
demand the customary tribute and tithe. The unity of the Russian land,
for which St Vladimir had struggled all his life, was threatened with
ruin. In both anger and in sorrow St Vladimir gave orders to "secure
the dams and set the bridges," and to prepare for a campaign against
Novgorod. His powers were on the decline. In the preparations for his
final campaign, happily not undertaken, the Baptizer of Rus fell
grievously ill and surrendered his soul to the Lord in the village of
Spas-Berestov on July 15, 1015. He had ruled the Russian realm for
thirty-seven years (978-1015), twenty-eight of these years after his
Baptism.
Preparing for a new struggle for power and hoping for Polish
assistance, and to play for time, Svyatopolk attempted to conceal the
death of his father. But patriotically inclined Kievan nobles, by
night, secretly removed the body of the deceased sovereign from the
Berestov court, where Svyatopolk's people were guarding it, and they
conveyed the body to Kiev. At theTithe church the coffin with the
relics of St Vladimir was met by Kievan clergy with Metropolitan John
at the head of the procession. The holy relics were placed in a marble
crypt, set within the St Clement chapel of the Dormition church beside
the marble crypt of Empress Anna.
The name and deeds of the holy Equal of the Apostles St Vladimir, whom
the people called the Splendid Sun, is interwoven with all the
successive history of the Russian Church. "Through him we too have
come to worship and to know Christ, the True Life," testified St
Hilarion. His deeds were continued by his sons, and grandsons and
descendants, rulers of the Russian land for almost six centuries, from
Yaroslav the Wise, who took the first steps towards the independent
existence of the Russian Church, down to the last of the Rurikovichi,
Tsar Theodore Ioannovich, under whom (in 1589) the Russian Orthodox
Church became the fifth independent Patriarchate in the dyptichs of
Orthodox Autocephalous Churches.
The festal celebration of the holy Equal of the Apostles Vladimir was
established under St Alexander Nevsky, in memory of the intercession
of St Vladimir on May 15, 1240, for his help in gaining the renowned
victory by Nevsky over Swedish crusaders.
But the first veneration of the holy prince began in Rus rather
earlier. The Metropolitan of Kiev St Hilarion (+ 1053), in his "Word
on Law and Grace," spoken on the day of memory of St Vladimir at the
saint's crypt in the Tithe church, calls him "an apostolic sovereign",
like St Constantine, and he compares his apostolic evangelisation of
the Russian Land to the evangelisation by the holy Apostles.
_________________________________________________________________
Martyr Abudimus of the Isle of Tenedos
No information available at this time.
_________________________________________________________________
Martyr Julita (Ulita) of Tarsus
The Holy Martyrs Cyricus and Julitta lived in the city of Iconium in
the province of Lykaoneia in Asia Minor. St Julitta was descended from
an illustrious family and was a Christian. Widowed early on, she
raised her three-year old-son Cyricus (Quiricus). During the emperor
Diocletian's persecution of Christians, St Julitta departed the city
with her son and two trustworthy servants, leaving behind her home,
property, and servants.
Concealing her noble rank, she hid out first at Seleucia, and then at
Tarsus. There around the year 305 she was recognized, arrested and
brought to trial before the governor, Alexander. Strengthened by the
Lord, she fearlessly answered the judge's questions, and firmly
confessed her faith in Christ.
The governor gave orders to beat the saint with rods. During her
torments St Julitta kept repeating, "I am a Christian, and will not
offer sacrifice to demons."
The little boy Cyricus cried, seeing his mother being tortured, and
wanted to go to her. The governor Alexander tried to sit him on his
lap, but the boy broke free and shouted, "Let me go to my mother, I am
a Christian." The governor threw the boy down from the high tribunal
and kicked him down the stone steps. The boy struck his head on the
sharp edges and died.
St Julitta, seeing her lacerated son, gave thanks to God that He had
permitted her child to be perfected before her, and to receive the
unfading crown of martyrdom. After many cruel tortures St Julitta was
beheaded with a sword.
The relics of Sts Cyricus and Julitta were uncovered during the reign
of St Constantine the Great (May 21). A monastery was built near
Constantinople in honor of these holy martyrs, and a church was built
not far from Jerusalem.
We pray to Sts Cyricus and Julitta for family happiness, and the
restoration of sick children to health.
_________________________________________________________________
Martyr Cyricus of Tarsus
The Holy Martyrs Cyricus and Julitta lived in the city of Iconium in
the province of Lykaoneia in Asia Minor. St Julitta was descended from
an illustrious family and was a Christian. Widowed early on, she
raised her three-year old-son Cyricus (Quiricus). During the emperor
Diocletian's persecution of Christians, St Julitta departed the city
with her son and two trustworthy servants, leaving behind her home,
property, and servants.
Concealing her noble rank, she hid out first at Seleucia, and then at
Tarsus. There around the year 305 she was recognized, arrested and
brought to trial before the governor, Alexander. Strengthened by the
Lord, she fearlessly answered the judge's questions, and firmly
confessed her faith in Christ.
The governor gave orders to beat the saint with rods. During her
torments St Julitta kept repeating, "I am a Christian, and will not
offer sacrifice to demons."
The little boy Cyricus cried, seeing his mother being tortured, and
wanted to go to her. The governor Alexander tried to sit him on his
lap, but the boy broke free and shouted, "Let me go to my mother, I am
a Christian." The governor threw the boy down from the high tribunal
and kicked him down the stone steps. The boy struck his head on the
sharp edges and died.
St Julitta, seeing her lacerated son, gave thanks to God that He had
permitted her child to be perfected before her, and to receive the
unfading crown of martyrdom. After many cruel tortures St Julitta was
beheaded with a sword.
The relics of Sts Cyricus and Julitta were uncovered during the reign
of St Constantine the Great (May 21). A monastery was built near
Constantinople in honor of these holy martyrs, and a church was built
not far from Jerusalem.
We pray to Sts Cyricus and Julitta for family happiness, and the
restoration of sick children to health.
_________________________________________________________________
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