[Readingsandsaints] Readings and Saints

[Daily Orthodox Readings and Saints]

Scripture Readings and Saints for Thu Oct 11 2007

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Philippians 3:1-8
1 Finally, my brethren, rejoice in the Lord. For me to write the same
things to you is not tedious, but for you it is safe.
2 Beware of dogs, beware of evil workers, beware of the mutilation!
3 For we are the circumcision, who worship God in the Spirit, rejoice
in Christ Jesus, and have no confidence in the flesh,
4 though I also might have confidence in the flesh. If anyone else
thinks he may have confidence in the flesh, I more so:
5 circumcised the eighth day, of the stock of Israel, of the tribe of
Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee;
6 concerning zeal, persecuting the church; concerning the
righteousness which is in the law, blameless.
7 But what things were gain to me, these I have counted loss for
Christ.
8 Yet indeed I also count all things loss for the excellence of the
knowledge of Christ Jesus my Lord, for whom I have suffered the loss
of all things, and count them as rubbish, that I may gain Christ
Scripture Reading 1 of 2


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Luke 9:7-11
7 Now Herod the tetrarch heard of all that was done by Him; and he was
perplexed, because it was said by some that John had risen from the
dead,
8 and by some that Elijah had appeared, and by others that one of the
old prophets had risen again.
9 Herod said, "John I have beheaded, but who is this of whom I hear
such things?" So he sought to see Him.
10 And the apostles, when they had returned, told Him all that they
had done. Then He took them and went aside privately into a deserted
place belonging to the city called Bethsaida.
11 But when the multitudes knew it, they followed Him; and He received
them and spoke to them about the kingdom of God, and healed those who
had need of healing.
Scripture Reading 2 of 2



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Apostle Philip of the Seventy, One of the Seven Deacons
Holy Apostle Philip of the Seventy, one of the 7 Deacons is not to be
confused with St Philip one of the Twelve Apostles (November 14). This
Philip was born in Palestine, was married and had children.
After the Descent of the Holy Spirit, the Twelve Apostles made Philip
a deacon in the Church of Jerusalem. Along with the other six deacons,
they appointed him to deal with the offerings of the faithful and
attend to the concerns of the widowed, the orphaned and the needy. The
eldest among the seven deacons was the holy Archdeacon Stephen. When
the persecution of Christians began, the Jews stoned the Protomartyr
Stephen. The Apostle Philip left Jerusalem and settled in Samaria.
There he successfully preached Christianity. Among the disciple's
converts was the noted magician Simon, who "after being baptized,
continued with Philip." (Acts 8:9-13)
At the command of an angel of the Lord, St Philip set out upon the
road connecting Jerusalem with Gaza. There he met an official of the
empress of Ethiopia, whom also he converted to Christianity (Acts
8:26-39). The holy disciple Philip tirelessly preached the Word of God
in many of the lands of the Near East adjoining Palestine. At
Jerusalem the Apostles made him a bishop and sent him to Tralles in
Asia Minor, where he also baptized many. St Philip died in old age.
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St Theophanes the Confessor and Hymnographer, Bishop of Nicea
Saint Theophanes, Confessor and Hymnographer, Bishop of Nicea was the
younger brother of the St Theodore the Branded (December 27). The
brothers received an excellent education and were particularly
involved in philosophy. Striving towards the knowledge of God, they
settled in the Lavra of St Sava. Here St Theophanes was tonsured, and
later became a hieromonk.
The holy brothers were famed as advocates of icon veneration. They
boldly fulfilled the mission entrusted them by the Patriarch of
Jerusalem and went to Constantinople to denounce the iconoclast
emperor Leo the Armenian (813-820). Afterwards, they also denounced
the iconoclast emperors Michael Balbos (820-829) and Theophilus
(829-842).
The saints had to endure imprisonment, hunger, even torture. The
emperor Theophilus gave orders to inscribe a phrase insulting to the
glorious confessors upon their faces with red-hot needles. Therefore,
they are called "Branded". "Write whatever you wish, but at the Last
Judgment you shall read your own writing," said the agonized brothers
to the emperor. They sent Theodore to prison, where also he died (+
833), but Theophanes was sent into exile. With the restoration of Icon
veneration St Theophanes was returned from exile and consecrated
Bishop of Nicea. The saint wrote about 150 canons, among which is a
beautiful canon in defense of holy icons. He died peacefully around
the year 850.
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Venerable Theophanes the Faster of the Kiev Near Caves
No information available at this time.
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Martyr Zenaida (Zenais) of Tarsus, in Cilicia
The Martyrs Zenaida and Philonilla lived in Tarsus in Cilicia during
the first century, and were related to the holy Apostle Paul. They
were pious Christian women, and both of them shared a love of
learning. By whatever means were available to them at that time, they
acquired medical knowledge.
The two sisters left their home and settled in a cave near the city of
Demetriada, where they lived in constant prayer and work. The citizens
of Demetriada soon learned that there were two women doctors who
gladly treated everyone who turned to them for help, yet did not
require payment for their services. They also healed people's souls by
converting them to Christ.
One night, some pagans went to their cave and stoned them. Sts Zenaida
and Philonilla suffered martyrdom for Christ, thereby receiving
incorruptible crowns of glory from the Lord.
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Martyr Philonilla of Tarsus, in Cilicia
The Martyrs Philonilla and Zenaida lived in Tarsus in Cilicia during
the first century, and were related to the holy Apostle Paul. They
were pious Christian women, and both of them shared a love of
learning. By whatever means were available to them at that time, they
acquired medical knowledge.
The two sisters left their home and settled in a cave near the city of
Demetriada, where they lived in constant prayer and work. The citizens
of Demetriada soon learned that there were two women doctors who
gladly treated everyone who turned to them for help, yet did not
require payment for their services. They also healed people's souls by
converting them to Christ.
One night, some pagans went to their cave and stoned them. Sts Zenaida
and Philonilla suffered martyrdom for Christ, thereby receiving
incorruptible crowns of glory from the Lord.
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Synaxis of the Venerable Fathers of Optina
Today the Church honors the memory of the holy Elders of Optina
Monastery: St Leonid (October 11), St Macarius (September 7), St Moses
(June 16), St Anthony (August 7), St Hilarion (September 18), St
Ambrose (June 27 and October 10), St Anatole the Elder (January 25),
St Isaac I (August 22), St Joseph (May 9), St Barsanuphius (April 1),
St Anatole the Younger (July 30), St Nectarius (April 29), St Nikon
(June 25), and St Isaac II (December 26).
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Commemoration of the Miracle of the Icon of Our Lord Jesus
Christ in Beret
Commemoration of the Miracle of the Icon of Our Lord Jesus Christ in
Beret: At the fourth session of the Seventh Ecumenical Council (in
787), St Peter, Bishop of Nicomedia, in defending the necessity of
icon veneration, presented an account of St Athanasius about a miracle
which occurred in the city of Beret, Phoenecia.
In this city, near the Jewish synagogue, lived a certain Christian.
When he moved to another place, he left behind an icon of the Lord
Jesus Christ. A Jew, who moved into the house, paid no attention to
the icon. Once, his friend noticed of the image of Jesus Christ on the
wall and said to the homeowner, "Why do you, a Jew, have an icon in
your house?" He then went to the synagogue and reported this
transgression of Jewish law.
The Jews expelled the owner of the house from the synagogue.They took
the icon from the wall and began to scoff at it, "As once our fathers
mocked Him, so we also mock Him." They spit at the face of the Lord.
Hurling abuses, they lashed at the icon, they placed thorns around the
head, nailed it to a tree, and put a sponge with vinegar to the mouth.
Finally, they took a spear, and one of the Jews thrust it into the
side of the Savior. Suddenly, from the hole in the icon made by the
spear, blood and water flowed. The Jewish rabbis, seeing the miracle,
said, "The followers of Jesus Christ say that He could heal the sick.
Let us take this blood and water into the synagogue and anoint those
afflicted with infirmities. Then we shall see whether what is spoken
of Him is true."
A vessel with the blood was put in the synagogue. The inhabitants of
Beret, once they learned of the miracle, began to bring those
suffering from various illnesses into the synagogue. They all were
healed, after being anointed with the blood from the icon of the
Savior. Then the Jewish people believed in Christ and exclaimed,
"Glory to You, O Christ, Whom our fathers crucified, Whom we also
crucified in the form of Your icon. Glory to You, O Son of God, for
having worked such a miracle! We believe in You, therefore be merciful
to us and receive us!"
The Jews went to the Bishop of Beret. After showing him the
wonderworking icon and the blood and water that flowed from it, they
told him of their misdeed. The bishop, seeing their sincere
repentance, accepted them, catechized them for many days and then
baptized them. Then he consecrated the synagogue into a church of our
Savior Jesus Christ. At the request of the Jews, he also consecrated
other synagogues into churches dedicated to the holy martyrs. There
was great joy in that city, not only because many people were healed,
but because many were baptized due to the miracles worked by the icon
of the Savior.
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Venerable Ethelburga
Saint Ethelburga (Aethelburh) was born into the royal family of East
Anglia in the seventh century. She was the sister of St Erconwald (May
13), who founded the monastery of Barking (Berecingum) in Essex. St
Ethelburga became the first abbess of this monastery.
St Bede (May 27) says (HISTORY OF THE ENGLISH CHURCH AND PEOPLE, Book
IV, Chapters. 6-9) that she was worthy of her holy brother in every
way. She led a virtuous life and guided those who were under her. It
is said that many miracles took place at the monastery during her
time.
Shortly before St Ethelburga's death, a nun called Tortgith had a
vision in which she saw a body wrapped in a shroud, and shining with a
bright light. She watched as the body was drawn up to Heaven on cords
which seemed brighter than gold. Sister Tortgith had no doubt that
this vision signified the immanent death of one of the nuns. Not many
days later, St Ethelburga fell asleep in the Lord.
Years later, when the nun Tortgith was dying, St Ethelburga appeared
to her and told her that the hour of her passing was at hand.
This St Ethelburga should not be confused with another saint of the
same name (April 5), who was married to the holy martyred King Edwin
of Northumbria (October 12).
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Venerable Leonid of Optina
Leo Nagolkin, the future St Leonid, was born in Karachev in the Orlov
Province in 1768. As a young man he worked for a merchant, making long
and frequent trips on his employer's business. He met all sorts of
people, and this experience helped him later in life when visitors of
diverse backgrounds would come to him for spiritual advice.
Leo first entered Optina Monastery in 1797, but remained for only two
years. Then he went to White Bluff monastery in the Orlov diocese,
where Hieromonk Basil (Kiskin) was igumen. He tonsured Leo as a monk
in 1801, giving him the new name Leonid. In December of that year, Fr
Leonid was ordained as a deacon and then as a priest.
Fr Leonid's rise to prominence was unusually rapid. He was an example
to others in the way he fulfilled his obediences, and this attracted
the notice of his superiors. In 1804, after only five years at White
Bluff, he was appointed by Bishop Dorotheus of Orlov and Svensk to
succeed Fr Basil as igumen.
Before assuming his new duties, Fr Leonid spent some time at Cholnsk
monastery, where he met Schemamonk Theodore, a disciple of St Paisius
Velichkovsky (November 15). Fr Theodore, who was about ten years older
than Fr Leonid, was also from Karachev. Under his direction, Fr Leonid
learned a great deal about spiritual struggles and how to acquire the
grace of the Holy Spirit.
Fr Leonid was saddened when he had to leave his wise Elder in order to
assume his responsibilities at White Bluff. Their separation was not
long, however, because Fr Theodore moved to White Bluff in 1805. Their
frequent conversations inspired him to even greater progress in the
spiritual life.
Fr Theodore longed for solitude, and was permitted to live in a cell
about a mile from the monastery with his disciple Fr Cleopas. Fr
Leonid joined them after resigning as igumen in 1808. It is possible
that Fr Leonid may have been tonsured into the Great Schema with the
name Leo during this time.
The fame of these ascetics soon spread throughout the area, and many
visitors came to seek their advice. They found these distractions
detrimental to their spiritual struggles, and they resolved to move to
a more remote place.
Fr Theodore was the first to leave. In 1809 he stayed briefly at New
Lake Monastery. Then Metropolitan Ambrose of St Petersburg sent him to
the Palei Island Hermitage, where he remained for three years. Fr
Theodore moved to the All Saints Skete of Valaam Monastery in 1812. Fr
Leonid and Fr Cleopas also moved there in 1812, and were reunited with
Fr Theodore. Hieroschemamonk Cleopas died in 1816, and Fr Leonid and
Fr Theodore moved to the St Alexander of Svir monastery.
Tsar Alexander I visited the monastery in 1820 in order to meet these
Elders, of whom he had heard. They replied to the Sovereign's
questions with the briefest of answers, since they did not want to
seem too talkative. When he asked for their blessing, Fr Theodore told
him that he was not an ordained monk. The Tsar bowed and went on his
way.
Fr Theodore went to the Lord on April 7, 1822 (Bright Friday). After
this Fr Leonid left the monastery to live in a more secluded place
with some like-minded disciples. Archbishop Ambrose (Podobedev) of
Kazan knew about Fr Leonid, and was willing to receive him in his
diocese. Fr Leonid was also invited to live at the Ploschansk
Hermitage in the Orlov diocese. Fr Leonid, however, chose to accept
the invitation of St Moses (June 16) to live at Optina. Bishop
Philaret of Kaluga also wanted Fr Leonid to live at Optina, but it was
not possible for him to do so just then.
Fr Leonid had to remain at the Svir monastery for five more years
before he was allowed to leave. In April of 1829 he arrived at Optina
with six of his disciples. He was given a cell in the Skete, near the
apiary. Cells were also found in the Skete for his disciples.
The arrival of Fr Leonid marked a new chapter in Optina's history, for
it was he who introduced eldership at this monastery. Guidance by an
Elder has always been recognized as a sure and reliable path to
salvation. It spread from the deserts of Egypt and Palestine to Mt
Athos, and later to Russia. Fr Leonid received this teaching from Fr
Theodore, the disciple of St Paisius Velichkovsky. Through Fr Leonid
and his disciple St Macarius (September 7) eldership was established
at Optina.
With the arrival of Fr Leonid, the whole way of life at Optina was
changed. Nothing important was ever done without his knowledge and
blessing. Each evening the brethren came to him to discuss their
spiritual needs and to reveal how they had sinned in thought, word, or
deed during the day. He offered consolation in their sorrows, advice
in their spiritual struggles, and help in resolving their problems.
St Leonid's wisdom and spiritual counsels made him known outside of
Optina. People from cities and villages, of all social classes,
flocked to Optina seeking his help. He treated their spiritual
afflictions with the knowledge and experience he had gained after
thirty years of living in asceticism. Sometimes he healed their
physical infirmities as well, anointing them with oil from the lamp
that always burned before the Vladimir Icon of the Mother of God in
his cell.
Fr Macarius (Ivanov) moved to Optina Skete from Ploschansk in 1834. He
had been under the guidance of an Elder who had been a disciple of St
Paisius Velichkovsky. After the Elder's death Fr Macarius felt
orphaned, and prayed that God would send him an experienced spiritual
guide. His prayers were answered when Fr Leonid came to Ploschansk in
1828. Even after Fr Leonid left Ploschansk Fr Macarius stayed in touch
with him through letters.
At Optina Fr Macarius assisted the Elder with his correspondence, and
in the spiritual care of the brethren and those who visited Fr Leonid.
After 1836 Fr Macarius became the spiritual Father of the Monastery.
Although he had been the spiritual Father of the Sevsk convent for
more than seven years, he regarded himself as nothing. Disdaining
human glory, he was content to submit his will to Fr Leonid in all
things. Fr Leonid, in turn, showed similar humility toward Fr
Macarius, regarding him as a friend and fellow laborer rather than a
disciple.
Even though he had a high regard for Fr Macarius, he was mindful of
the saying of St John of the Ladder that in the first place, a
spiritual guide would be deprived of a reward himself if he did not
correct those under them. Secondly, the spiritual guide acts unjustly
when he might bring profit to others, but does not do so. Thirdly,
even those who are hard-working and patient might suffer harm if they
are left for a time without reproaches from the Superior, for then
they can lose the meekness and patience they once had (Step 4:27).
Therefore, he gave Fr Macarius many opportunities to win the crown of
victory by testing his patience so that others might benefit by the
example of his humility.
One day Fr Macarius was summoned by the igumen Fr Moses, who asked him
to sponsor some of the brethren at their tonsure. Regarding the
igumen's request as a command, he merely bowed and left. He went to
see Fr Leonid, who was surrounded many people seeking his advice, and
informed him why Fr Moses had sent for him.
Fr Leonid gazed at him sternly and asked, "What did you do? Did you
agree to it?"
"I almost agreed," Fr Macarius replied, "or perhaps it is better to
say that I did not dare to refuse."
"That is typical of your pride," the Elder said. Then he raised his
voice and reprimanded Fr Macarius as though he were really angry with
him.
Fr Macarius bowed continually, asking forgiveness. Those who were
present were astounded by this. Finally, when Fr Leonid fell silent,
he bowed and said, "Forgive me, Father. Do you bless me to refuse?"
"How can you refuse?" he demanded. "You asked for this yourself, and
now you wish to refuse? You cannot refuse, it has been settled."
On the other hand, Fr Leonid showed his love and respect for Fr
Macarius by confiding him, and by making him his helper and coworker.
Fr Leonid's spiritual influence extended beyond Optina, and he
established eldership in two other monasteries of the Kaluga diocese.
There were also nuns from other dioceses who were guided by Fr Leonid.
In three women's monasteries (in Belev, Sevsk, and Borisov), some of
his disciples were more advanced in the spiritual life than others.
These became Eldresses for the other sisters both during Fr Leonid's
lifetime and after his repose.
Fr Leonid endured persecution during 1835-1836 over the institution of
eldership at Optina. Those who instigated the persecution were
unlearned people who did not understand the concept of eldership,
regarding it as an innovation. Even some of the monks complained to
the bishop about Fr Leonid, but they were not always successful.
Bishop Gabriel of Kaluga visited Optina and was favorably disposed
toward Fr Moses. In the presence of all the brethren, he reprimanded
the malcontents and ordered them to correct themselves.
Some of the monks, however, remained unhappy with Fr Leonid because of
the many visitors who came to him. They sent reports to the bishop
complaining that the peaceful routine of the monastery was being
disrupted. Nicholas, the new Bishop of Kaluga ignored these reports at
first. Then a false accusation against Fr Moses and Fr Leonid was sent
anonymously to the bishop. Bishop Nicholas, for whatever reason,
ordered that Fr Leonid leave his cell near the apiary and go to live
in the Monastery. He would not allow Fr Leonid to receive the laity of
either sex. Since there was no cell available in the Monastery, Fr
Leonid moved to a cell in the Skete. A directive was sent in 1836
ordering Fr Leonid to move to the Monastery without fail. The igumen
Fr. Moses and the Skete Superior Fr Anthony were caught in the middle.
They knew Fr Leonid was innocent, yet they had to obey the bishop.
In 1837 Metropolitan Philaret of Kiev visited Optina accompanied by
Bishop Nicholas of Kaluga. The Metropolitan had known Fr Leonid
previously at White Bluff Monastery, and he showed his respect for the
Elder and for the igumen Fr Moses. The detractors of Fr Leonid and Fr
Moses were taken aback by this. Even Bishop Nicholas began to give
less weight to the complaints, and Fr Leonid's position began to
improve.
In the years before his death, Fr Leonid had to endure another trial.
This time it affected his spiritual children at the Belev Convent of
the Exaltation of the Cross.
The nuns of Belev were under the Eldress Anthia, who had advanced
under the guidance of Elder Leonid. Abbess Epaphrodite was pleased to
see how Mother Anthia and those close to her had cut off their own
will, purified their thoughts, and uprooted the passions. Seeing that
the abbess loved these nuns for their spiritual progress, some of the
other nuns became jealous. One in particular complained to her
spiritual Father and spread false stories about Mother Anthia and the
sisters.
The priest was already inclined to believe evil against Mother Anthia,
and he also resented the fact that they went to Fr Leonid for
spiritual counsel. He began spreading accusations and slanders against
Fr Leonid, for he did not understand the nature of eldership. Hearing
rumors that the priest had uncovered a new heresy at the Belev
Convent, Bishop Damascene of Tula summoned him and Mother Epaphrodite
in order to question them. He believed the priest's erroneous opinions
and decided to take action. In February of 1841 he ordered the
expulsion of Mother Anthia and one of the other sisters from the
convent.
Fr Leonid was labeled as a troublemaker and a rebel against authority,
but he bore everything with patience. He was ordered to leave his cell
by the apiary and move to a cell as far as possible from the monastery
gates. He was also forbidden to receive lay visitors.
In the end it was Metropolitan Philaret of Kiev who interceded with
the Bishop of Tula on behalf of Fr Leonid. He also helped Mother
Anthia and the other nun. Metropolitan Philaret of Moscow also wrote
to Bishop Damascene, who came to realize that he had been deceived by
the priest's misguided zeal which was not according to knowledge
(Romans 10:2). Both of the expelled sisters were received back into
the convent on October 4, 1841, just a week before St Leonid's death.
Fr Leonid's health began to decline in September of 1841, and he was
ill for five weeks. He refused to see a doctor or to take any
medicine, however. He received Holy Unction on September 15, and from
that time he began to prepare for death. He said farewell to the
brothers who came to him, and blessed them. He also gave each one
something as a remembrance, an icon, a book, etc.
He received Holy Communion on September 28, and requested that the
Canon for the Departure of the Soul be read. The brethren were grieved
by this, but the Elder told them that perhaps they would have to read
the Canon several times for him. In fact, it was read eight times
before his death.
Between September 28 and October 11, he took no food, but only a
little water. He was strengthened by the life-giving Mysteries of
Christ, however. During the last two weeks of his life, Fr Leonid
received Holy Communion twelve times. After October 6 he could no
longer stand up, and he asked the brethren to pray that the Lord would
shorten his sufferings.
On the morning of October 11, 1841 St Leonid received the Holy
Mysteries, and was visited by Basil Braguzin, who was known in the
area as a fool for the sake of Christ. Braguzin had foreseen the
Elder's repose and had journeyed more than 180 kilometers to bid him
farewell.
At ten o'clock that morning, the Elder began to cross himself and say,
"Glory to God." After repeating this many times, he became quiet.
Later, he spoke again to those around him saying, "Now the mercy of
God will be with me." After an hour or so, he became very joyful
despite his physical pain. He could not hide his happiness at the
blessings he was about to receive, and his face grew more radiant.
That evening he said farewell to those who were with him and silently
blessed them. They left the room, and only one disciple remained with
the Elder. At 7:30 he closed his eyes and surrendered his soul to God.
The saint's body remained in the church for three days with no sign of
an odor. His body was warm, and his hands remained soft. From morning
until night the church was filled with people who came to pay their
respects. St Moses served the funeral on October 13 with all the
hieromonks and the hierodeacons who were present. Fr Leonid was buried
near the main church of the Entrance of the Theotokos, opposite the
chapel of St Nicholas.
Bishop Nicholas of Kaluga visited Optina in 1843 and served a
panikhida at the grave of St Leonid. He told the igumen and the
brethren he regretted the fact that he had not properly appreciated
the Elder during his lifetime, and had even believed some
unsubstantiated rumors about him, which caused him to regard Fr Leonid
with suspicion and distrust. He acknowledged that he was wrong to
believe what certain people had told him, and expressed a hope that
the Elder's biography would be published someday.
The Moscow Patriarchate authorized local veneration of the Optina
Elders on June 13,1996. The work of uncovering the relics of Sts
Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and
Anatole II began on June 24/July 7, 1998 and was concluded the next
day. However, because of the church Feasts (Nativity of St John the
Baptist, etc.) associated with the actual dates of the uncovering of
the relics, Patriarch Alexey II of Moscow designated June 27/July 10
as the date for commemorating this event. The relics of the holy
Elders now rest in the new church of the Vladimir Icon of the Mother
of God.
The Optina Elders were glorified by the Moscow Patriarchate for
universal veneration on August 7, 2000.
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