[Readingsandsaints] Readings and Saints

[Daily Orthodox Readings and Saints]

Scripture Readings and Saints for Fri Sep 7 2007

----------------------------------------------------
------ READINGS FOR TODAY ----------------------------
----------------------------------------------------


-----------------------------
                                      
Galatians 4:8-21
8 But then, indeed, when you did not know God, you served those which
by nature are not gods.
9 But now after you have known God, or rather are known by God, how is
it that you turn again to the weak and beggarly elements, to which you
desire again to be in bondage?
10 You observe days and months and seasons and years.
11 I am afraid for you, lest I have labored for you in vain.
12 Brethren, I urge you to become like me, for I became like you. You
have not injured me at all.
13 You know that because of physical infirmity I preached the gospel
to you at the first.
14 And my trial which was in my flesh you did not despise or reject,
but you received me as an angel of God, even as Christ Jesus.
15 What then was the blessing you enjoyed? For I bear you witness
that, if possible, you would have plucked out your own eyes and given
them to me.
16 Have I therefore become your enemy because I tell you the truth?
17 They zealously court you, but for no good; yes, they want to
exclude you, that you may be zealous for them.
18 But it is good to be zealous in a good thing always, and not only
when I am present with you.
19 My little children, for whom I labor in birth again until Christ is
formed in you,
20 I would like to be present with you now and to change my tone; for
I have doubts about you.
21 Tell me, you who desire to be under the law, do you not hear the
law?
Scripture Reading 1 of 4


-----------------------------
                                      
1 Corinthians 4:17-5:5  (Saturday)
17 For this reason I have sent Timothy to you, who is my beloved and
faithful son in the Lord, who will remind you of my ways in Christ, as
I teach everywhere in every church.
18 Now some are puffed up, as though I were not coming to you.
19 But I will come to you shortly, if the Lord wills, and I will know,
not the word of those who are puffed up, but the power.
20 For the kingdom of God is not in word but in power.
21 What do you want? Shall I come to you with a rod, or in love and a
spirit of gentleness?
1 It is actually reported that there is sexual immorality among you,
and such sexual immorality as is not even named among the
Gentiles-that a man has his father's wife!
2 And you are puffed up, and have not rather mourned, that he who has
done this deed might be taken away from among you.
3 For I indeed, as absent in body but present in spirit, have already
judged (as though I were present) him who has so done this deed.
4 In the name of our Lord Jesus Christ, when you are gathered
together, along with my spirit, with the power of our Lord Jesus
Christ,
5 deliver such a one to Satan for the destruction of the flesh, that
his spirit may be saved in the day of the Lord Jesus.
Scripture Reading 2 of 4


-----------------------------
                                      
Mark 6:45-53
45 Immediately He made His disciples get into the boat and go before
Him to the other side, to Bethsaida, while He sent the multitude away.
46 And when He had sent them away, He departed to the mountain to
pray.
47 Now when evening came, the boat was in the middle of the sea; and
He was alone on the land.
48 Then He saw them straining at rowing, for the wind was against
them. Now about the fourth watch of the night He came to them, walking
on the sea, and would have passed them by.
49 And when they saw Him walking on the sea, they supposed it was a
ghost, and cried out;
50 for they all saw Him and were troubled. But immediately He talked
with them and said to them, "Be of good cheer! It is I; do not be
afraid."
51 Then He went up into the boat to them, and the wind ceased. And
they were greatly amazed in themselves beyond measure, and marveled.
52 For they had not understood about the loaves, because their heart
was hardened.
53 When they had crossed over, they came to the land of Gennesaret and
anchored there.
Scripture Reading 3 of 4


-----------------------------
                                      
Matthew 24:3-35  (Saturday)
1 Then Jesus went out and departed from the temple, and His disciples
came up to show Him the buildings of the temple.
2 And Jesus said to them, "Do you not see all these things? Assuredly,
I say to you, not one stone shall be left here upon another, that
shall not be thrown down."
3 Now as He sat on the Mount of Olives, the disciples came to Him
privately, saying, "Tell us, when will these things be? And what will
be the sign of Your coming, and of the end of the age?"
4 And Jesus answered and said to them: "Take heed that no one deceives
you.
5 For many will come in My name, saying, 'I am the Christ,' and will
deceive many.
6 And you will hear of wars and rumors of wars. See that you are not
troubled; for all these things must come to pass, but the end is not
yet.
7 For nation will rise against nation, and kingdom against kingdom.
And there will be famines, pestilences, and earthquakes in various
places.
8 All these are the beginning of sorrows.
9 Then they will deliver you up to tribulation and kill you, and you
will be hated by all nations for My name's sake.
10 And then many will be offended, will betray one another, and will
hate one another.
11 Then many false prophets will rise up and deceive many.
12 And because lawlessness will abound, the love of many will grow
cold.
13 But he who endures to the end shall be saved.
Scripture Reading 4 of 4



----------------------------------------------------
------ SAINTS/FEASTS FOR TODAY ----------------------------
----------------------------------------------------


Forefeast of the Nativity of the Mother of God
The first lesson at Great Vespers (Genesis 28:10-17) describes Jacob's
dream of a ladder reaching from earth to heaven, and the angels
ascending and descending upon it. The second lesson (Ezekiel
43:27-44:4) speaks of the gate of the sanctuary which faces east. God
enters through this gate, which is shut so that no one else can enter
by it. The third reading (Proverbs 9:1-11) talks about the house that
Wisdom has built.
These readings are interpreted as prefiguring the Mother of God.
_________________________________________________________________
Martyr Sozon of Cilicia
The Martyr Sozon, a native of Lykaonia, was a shepherd. He read the
Holy Scriptures attentively, and he loved to share his knowledge about
the One God with the shepherds who gathered together with him. He
brought many to the faith in Christ and to Baptism.
One night, as he sat under an oak tree, he had a vision foretelling
his martyrdom for Christ. He went to the city of Cilician
Pompeiopolis, where a festal pagan celebration was being prepared for
a golden idol, standing in a pagan temple.
Unseen by anyone, St Sozon went into the pagan temple and broke off
the idol's hand, then he smashed it and gave the gold to the poor. The
missing hand of the idol caused an uproar and commotion in the city.
Many were under suspicion, and were subjected to interrogation and
torture.
Not wanting to be the cause of suffering for other people, St Sozon
went to the emperor Maximian (284-305) and declared that it was he who
broke the hand of the idol.
"I did this," he said, "so that you might see the lack of power of
your god, which offered me no resistance. It is not a god, but a deaf
and dumb idol. I wanted to smash it all into pieces, so that people
would no longer worship the work of men's hands."
The emperor in a fitful rage commanded that St Sozon be tortured
mercilessly. They hung him up and struck him with iron claws, and then
they put iron boots in which there were nails on his feet and took him
through the city.
After this they again suspended him and beat him with iron rods until
his bones broke. In these terrible torments St Sozon gave up his
spirit to God. By decree of the emperor, slaves lit a fire to burn the
body of the martyr, but suddenly lightning flashed, it thundered
loudly, and rain poured down over the fire.
Christians took the body of the martyr by night and buried it. By his
grave and at the place where he had the vision, many of the sick were
healed. A church was built later in memory of the sufferings of the
holy martyr.
_________________________________________________________________
St John the Archbishop and Wonderworker of Novgorod
Saint John, Archbishop of Novgorod, was born at Novgorod of the pious
parents Nicholas and Christina. He passed his childhood in quiet and
peaceful surroundings.
After the death of their parents, John and his brother Gabriel decided
to establish a small monastery in honor of the Annunciation of the
Most Holy Theotokos with their inheritance.
At first they built a wooden church, but a short time later they also
built a stone church. Their good intentions were not without
difficulties. Before they finished construction on the stone temple,
the brothers totally exhausted their means. Only their steadfast and
living faith inspired them to continue what they had started. They
turned for help with it to the Queen of Heaven, on Whose account this
God-pleasing matter was begun.
Because of their unflagging faith and zeal, She manifested Her mercy
to them. She told them in a dream that everything necessary for the
completion of the temple would be provided. On the following morning,
the brothers saw a splendid horse loaded with two sacks of gold. No
one came for it, and when the brothers removed the sacks, the horse
vanished. Thus did the Mother of God provide for the monastery.
Upon completion of the monastery construction, under the protection of
the Mother of God, the brothers were clothed in the monastic schema.
St John took the name of Elias, and St Gabriel took the name Gregory.
The chronicles speak of St John being made bishop under the entries
for the year 1162. His first archpastoral letter was addressed to the
clergy of his diocese. It was filled with an endearing concern about
his flock, written in a spirit of fatherly guidance: "It has pleased
God and the Most Holy Theotokos, through your prayers, that I, a mere
man, should not refuse this high office, of which I am unworthy. Since
you yourselves have encouraged me to this service, now listen to me
..."
The saint spoke about the vocation of the pastor. He is concerned
about his sheep, he not only chastizes, but also heals those who lead
a sinful life. "At the beginning of my discourse I ask you not to be
too much attached to this world, but rather be instructive to people.
Look first of all, that they not give themselves over to drunkenness.
You yourselves know, that through this vice most of all, not only do
the simple people perish, but we also. When your spiritual children
come to you in repentance, then question them with mildness. It is not
seemly to impose harsh penances.Do not scorn the reading of books,
since if we do not start doing this, then what will distinguish us
from the simple unschooled people? ... Do not impose penances upon
orphans.... Let everything be seemly, for the yoke of Christ ought to
be light."
In the year 1165 St John was elevated to archbishop (from that time
the Novgorod cathedra became an archbishopric).
The winter of 1170 was a very difficult time for Novgorod. Suzdal
forces with their allies laid siege to the city for two days, since
the Novgorod people would not accept Prince Svyatoslav. They also took
the tribute-tax of the Dvina district which was not subject to them.
In grief the people of Novgorod prayed to God and the Most Holy
Theotokos for the salvation of the city. On the third night, while he
was praying before an icon of the Savior, St John heard a voice
ordering him to go to the church of the Savior on Il'ina street, to
take the icon of the Most Holy Theotokos and carry it out to the walls
of the city.
In the morning the saint told the people about the command and sent
his deacon with clergy to the church of the Savior for the icon. Going
into the church, the archdeacon bowed down before the icon and wanted
to take it, but the icon would not budge. The archdeacon returned to
the archbishop and told him what had happened.
Then the saint with all the assembly went to the Il'ina church and on
their knees began to pray before the icon. They began to sing a
Molieben, and after the Sixth Ode at the kontakion "Protectress of
Christians," the icon itself moved from the place. The people with
tears cried out: "Lord, have mercy!"
Then St John took the icon and together with two deacons carried it to
the city walls. The Novgorodian people saw their doom, for the Suzdal
forces and their allies were ready for pillage. In the sixth hour the
assault began, and the arrows fell like rain. Then the icon turned its
visage towards the city, and tears trickled down from the eyes of the
Most Holy Theotokos, which the saint gathered on his phelonion.
A darkness covered the Suzdal forces, they became unable to see and
they fell back in terror. This occurred on February 25, 1170. St John
established a solemn feastday for Novgorod, the Sign of the Most Holy
Theotokos (November 27).
The Suzdal army inflicted great harm on the Novgorod region. Here also
the archpastor did not remain on the sidelines. He showed fatherly
concern for devastated households suffering hunger, and he distributed
aid to orphans. Just like other Russian hierarchs, he calmed and
soothed the internecine strife in much-suffering Rus by his prayers
and his virtue. In 1172, the archpastor journeyed to Vladimir to
reconcile Prince Andrew Bogoliubsky with the Novgorod people.
The saint not only shared in the adversity of his people, but most of
all he concerned himself with their spiritual enlightenment. St John
devoted much attention to spiritual conversations, which often
occurred in the circle of the clergy and the laypeople. There are
preserved about 30 of his instructions concerning Baptism, Confession,
the Holy Eucharist.
His Guidance for Monks is filled with spiritual grandeur: "Once having
followed after Christ, monks as actualisers of spiritual life by the
Cross ought to live in solitary places, separate from worldly folk.
Let them steal nothing for themselves, and let them be wholly
dedicated to God. A monk ought always to be a monk, at every time and
at every place, both in asleep and awake he should preserve the memory
of death, and be fleshless in the flesh."
"Not for everyone does the monastery serve as a therapy for sensual
love, just as silence is for anger, and non-acquisitiveness is for
money, and the tomb is for avarice. Monastic life and worldly life are
incompatible, just as one would not harness a camel and horse
together. The monk bends his neck beneath the yoke of the Creator and
ought to pull the plow in the valley of humility, in order to multiply
the fine wheat by the warmth of the Life-giving Spirit and to sow the
seeds of the reason of God. The black-robed is not his own master;
being like gods, take care not to rot in likeness to people, nor fall
from the heights like Lucifer... for haughty pride comes from human
glory."
The saint's spiritual powers of grace were unusual. For his simplicity
of soul and purity of heart God gave him power against demons. Once,
when the saint prayed by night, as was his custom, he heard something
splashing the water in the washbasin. Seeing that there was no one
beside him, the saint realized that this was a demon trying to scare
him.
The saint made the Sign of the Cross over the washbasin and restrained
the devil. Soon the evil spirit could no longer bear the prayer of the
saint, which scorched it like fire, and it began to beg to be released
from the washbasin. The saint was agreeable, but ordered the demon to
carry him from Novgorod to Jerusalem to the Sepulchre of the Lord and
back, all in one night. The demon fulfilled the saint's command, but
asked him to tell no one about his shame.
In one of his conversations, the saint told his flock that he knew a
man who visited the Holy Land in one night. The revenge of the evil
spirit was not slow in coming. It began to scatter women's things in
his cell. Once, when people had gathered in St John's cell, the devil
transformed himself into a woman who ran in front of them as if
fleeing from the cell.
The saint heard the racket and gently asked, "What has happened, my
children, what is the noise all about?" The unruly crowd, shouting
various charges of perverse life against the saint, dragged him to the
River Volkhov. They put the saint on a raft and released it down along
the current of the river. But the raft, contrary to expectation,
sailed against the current straight to the St George men's monastery,
three versts from Novgorod.
Seeing this, people were ashamed and with weeping and shouts they went
along the riverbank after the raft, beseeching the saint to forgive
them and to return to the city. The heart of the simple archpastor was
filled with joy, not only for himself, but for his flock: "Lord, do
not hold this sin against them!" he prayed, and granted pardon to all.
This happened not long before the death of the saint. Sensing its
approach, he put off the hierarch's omophor and took the schema with
the name John, the same name he had in his youth. He appointed his
brother, St Gregory (May 24) as his successor. The saint died on
September 7, 1186 and was buried in the church of Holy Wisdom.
In 1439, repairs were being made at the cathedral of Holy Wisdom
(Hagia Sophia) through the zeal of St Euthymius; in the portico chapel
of St John the Forerunner, a stone suddenly came loose and cracked the
lid of the tomb standing there. St Euthymius gave orders to lift off
the boards broken by the stone, and the temple was filled with
fragrance.
In the tomb they beheld the incorrupt relics of the saint, but no one
was able to identify who this archpastor was. In his cell, St
Euthymius fervently began to pray for God to reveal to him the name of
this saint.
That night a man appeared before him, clothed in the vestments of a
hierarch, and said that he was Archbishop John, who was found worthy
to serve the miracle of the Most Holy Theotokos in honor of Her Sign.
"I proclaim to you the will of God," continued the saint, "to
celebrate the memory of the archbishops and princes lying here, on
October 4, and I shall pray Christ for all Christians." His memory is
also celebrated at the Synaxis of Novgorod hierarchs on February 10.
In 1630, a feastday was also established for December 1.
_________________________________________________________________
Venerable Serapion of Spaso-Eleazar Monastery, Pskov
Saint Serapion of Pskov was born at Yuriev (now Tartu), which then was
under the rule of Germans, who sought to stamp out Orthodoxy. His
parents were parishioners of a Russian church in the name of St
Nicholas.
St Serapion was well versed in the Holy Scripture, and more than once
he entered into the defense of Orthodoxy. When they wanted to convert
him by force to the foreign faith, he departed to the Tolvsk
wilderness, not far from Pskov, where the Pskov ascetic monk
Euphrosynus (May 15) began his prayerful work.
Under his nurturing, St Serapion began to acquire the wisdom of
wilderness life. But soon he happened to undergo temptations. Without
a blessing, he wanted to leave his guide and to live an ascetic life
in complete solitude. But the Lord brought the inexperienced novice to
his senses: after he seriously hurt his leg, he repented of his
self-will and disobedience and returned to the Elder.
After he received the Great Schema, he dwelt constantly with St
Euphrosynus for 55 years, strictly keeping the vow of silence.
Brethren began gradually to gather around St Euphrosynus, for which
the Elder built a temple in the name of the Three Hierarchs and gave a
skete rule.
St Serapion zealously fulfilled everything commanded of him and was a
role model for the monks. The monk so strictly fulfilled the monastic
vow of uncovetousness, that a copyist of his life called him "an
unburied corpse." He bore every insult with extraordinary humility,
always blaming himself alone, and he himself asked forgiveness of his
insulter. The monk deeply sensed the power of communal prayers and he
said that "the order of the twelve Psalms" sung alone in the cell
cannot equal one "Lord, have mercy" sung in church.
St Serapion died on September 8, 1480, on the Feast of the Nativity of
the Most Holy Theotokos. Since the day of repose of St Serapion
coincides with one of the twelve Great Feasts, his commemoration is on
September 7. A Troparion and Kontakion were composed for the saint.
St Euphrosynus himself committed the body of his disciple to the
earth. By his fervent deeds he had transformed himself into mere
"bones, covered by skin." St Serapion was not separated from his
spiritual Father even after death: their holy relics were placed
beside each other. A common service was composed to Sts Euphrosynus
and Serapion (15 May), wherein St Serapion is glorified as the first
co-ascetic, "companion and friend" of St Euphrosynus.
_________________________________________________________________
Martyr Macarius the Archimandrite of Kanev and Pereyaslavl
The Hieromartyr Macarius of Kanev lived in the seventeenth century.
This was a most terrible time for Orthodox Christians in western Rus.
The constant struggles of the Hieromartyr, were an attempt to defend
the Orthodox Faith under difficult conditions, when it was possible
only to defend the future of the Russian Orthodox Church, which was
preserved from the brusque passing of the hurricane of the Unia,
endured together with Tatar incursions.
The holy Hieromartyr Macarius was born in 1605 in the city of Ovruch
in Volhynia into the illustrious Tokarevsky family, renowned adherents
of Orthodoxy. In the years between 1614-1620 the saint studied at the
Ovruch Dormition monastery, and upon the death of his parents he
became a monk at this monastery, having begun his service as a novice.
In 1625 St Macarius, with the blessing of the archimandrite, left the
Dormition monastery and was sent to the Pinsk bishop, Avramii, who
assigned him to the Pinsk Kupyatichsk monastery. In 1630 he was
ordained as hierodeacon, and in 1632 as hieromonk.
Fame about the excellence of the monastic life of the hieromonk
Macarius spread beyond the bounds of the Kupyatichsk monastery, and in
1637 the brethren of the Bretsk Symonov monastery turned with a
request to the igumen of the Kupyatichsk monastery, Hilarion
(Denisevich), to send them St Macarius to be their head. But the
Kupyatichsk igumen also had need of the hieromonk Macarius.
In 1637 the head of the Kupyatichsk monastery sent him to Metropolitan
Peter Moghila of Kiev to hand over money collected by the brethren for
the rebuilding of Kiev's church of the Holy Wisdom, and for the
solicitation of help for the construction and repair of damaged
monastery churches. Seeing in the hieromonk Macarius a talented son of
God's Church, the Metropolitan issued him a certificate to collect
offerings, and in 1638 appointed him head of the Kamenetsk
Resurrection monastery (in Grodnensk district).
Until the pillaging and seizing of the monastery by the Uniates in
1642, St Macarius guided the brethren of the Resurrection monastery.
In these harsh times the brethren of the Kupyatichsk monastery elected
St Macarius as igumen, who led the monastery until 1656. From 1656
through 1659, St Macarius headed the Pinsk monastery, and from 1660 as
archimandrite St Macarius guided the brethren of his original Ovruch
Dormition monastery.
More than ten years passed in constant struggle with the Latin Poles
in Ovruch. Nothing could compel the brethren to quit the monastery,
neither the seizure of the farm lands belonging to the monastery by
the Dominicans, nor the rapacious pillaging of moveable property, nor
beatings. Only in the year 1671, after the devastation of Ovruch by
the Tatars, did the holy archimandrite Macarius leave the monastery,
in which there remained not a single monk, and he went to the Kiev
Caves Lavra.
But the defenders of Orthodoxy, like St Macarius, were needed not only
at Kiev, but even more outside of Kiev. Metropolitan Joseph
(Neliubovich-Tukal'sky) assigned Archimandrite Macarius as head of the
Kanev monastery. Thus, after thirty years of struggle with the
Uniates, St Macarius was again on the front lines of battle for the
Orthodox Faith.
In 1672 Yuri, the son of Bogdan Khmel'nitsky, sought shelter at the
Kanev monastery. The hetman Doroshenko, petitioned Metropolitan Joseph
for the assignment of St Macarius, and repeatedly visited Kanev
monastery. In 1675, he switched his allegiance to Russia, after he
renounced allegiance to the Turks, evidently, not without counsel from
St Macarius.
In response the Turkish powers dispatched an army to Little Russia. On
September 4, 1678, the aggressors rushed on the monastery. St Macarius
met the enemy with cross in hand at the entrance to the church. The
Turks demanded that the monk hand over to them the monastery treasury.
Hearing the answer of the monk, that his treasure was in Heaven, the
furious robbers hung the saint hand and foot between two posts.
After two days they beheaded the Hieromartyr on September 7, 1678.
Witnesses to the martyric death of Archimandrite Macarius carried his
body to the monastery church, in which they were hidden for safety.
But the returning Turks placed firewood around the church and burned
everything in the temple. When the surviving citizens of Kanev began
removing the bodies of those who perished, then only one body was
found whole and as though alive. This was the body of the Hieromartyr
Macarius, attired in hairshirt, with a cross on his breast and another
cross in his hand. The holy body was buried in this temple beneath the
altar on September 8, 1678.
The holy Hieromartyr Macarius was a man of highly righteous and
spiritual life, glorified while still alive by miracles and the gift
of clairvoyance. At Kanev, he healed the blind and the dying.
In 1688, during renovation of the temple, the grave of the Hieromartyr
was opened, and the incorrupt body of the saint was found. In
connection with the danger of invasion for the Kanev monastery, on May
13, 1688 the holy relics were solemnly transferred to the Pereyaslavl
regimental Resurrection church. There also they transferred the
beloved book of the Hieromartyr, "Discourse of John Chrysostom on the
14 Epistles of the holy Apostle Paul" (Kiev edition 1621-23) with his
signature on one of the pageleafs. Under Bishop Zachariah
(Cornelovich) the relics were transferred in 1713 to a new-built
temple of the Pereyaslavl Mikhailovsk monastery, and after its closing
the relics rested at the Pereyaslavl Resurrection monastery from
August 4, 1786.
In 1942, the relics were transferred to the Trinity church in the city
of Cherkassa, and from 1965 they have been in the church of the
Nativity of the Most Holy Theotokos in that same city.
The commemoration of the Hieromartyr Macarius is made twice: September
7, the day of his repose, and on May 13, the transfer of his holy
relics.
_________________________________________________________________
Apostle Evodius (Euodias) of the Seventy
The Holy Apostle Evodius of the Seventy was, after the holy Apostle
Peter, the first bishop in Syrian Antioch. His successor, the
Hieromartyr Ignatius the God-Bearer (December 20), disciple of the
holy Apostle John the Theologian, mentions him in his Letter to the
Antiochians: "Remember your blessed father Evodus, who was made your
first pastor by the Apostles."
St Evodius served as bishop for 27 years and died as a martyr under
the emperor Nero (54-68). St Evodus wrote several compositions. In one
of them he writes that the Most Holy Virgin Mary gave birth to the
Savior of the world at the age of fifteen.
Other writings of the saint have not survived. A book entitled THE
STAR is mentioned by the fourteenth century church historian
Nicephorus Callistus. St Evodus received the crown of martyrdom in the
year 66.
_________________________________________________________________
Apostle Onesiphorus of the Seventy
The Holy Apostle Onesiphorus of the Seventy St Paul writes of him:
"God grant mercy to the house of Onesiphorus, for he often refreshed
me, and was not ashamed of my bonds. When he was at Rome, he searched
for me with great diligence, and found me. May the Lord grant him to
find the mercy of the Lord on that day; and you know how much he
served me at Ephesus." (2 Tim 1:16-18).
St Onesiphorus was bishop at Colophon (Asia Minor), and later at
Corinth. He died a martyr in the city of Parium (not far from Ephesus)
on the shores of the Hellespont, where he had gone to proclaim Christ
among the local pagans.
_________________________________________________________________
Martyr Eupsychius of Caesarea, in Cappadocia
The Holy Martyr Eupsychius was born in Caesaria, Cappadocia. In one of
the Synaxaria he is called the son of a senator Dionysius. During a
time of a persecution against Christians under Hadrian, he was
arrested and tortured. After the torture they threw him into prison,
where he was healed of his wounds by an angel.
When they set the martyr free, he distributed all his property to the
poor. He gave away a certain portion even to his enemies, who had
reported him and given him over to torture. Under a new governor, St
Eupsychius was again arrested. They hung him up and cut his body with
iron hooks, and then they cut off his head with a sword. The martyr
died under the emperor Hadrian (117-138).
_________________________________________________________________
Venerable Luke the Abbot, Near Constantinople
St Luke of Prusa was the third holy igumen at the monastery of the
Savior, in Batheos Ryakos (near Triglia, Lykaonia). He died in peace.
The first holy igumen was St Basil, who died at the beginning of the
ninth century (July 1 on the Greek calendar); the second holy igumen
was St Ignatius (September 27).
The monastery was famed for the strictness of the ascetic life of its
residents. St Luke died at the end of the tenth century.
_________________________________________________________________
Venerable Cloud (Clodoald) the Abbot-Founder of
Nogent-Sur-Seine Near Paris
Saint Cloud was born in 520. When his father was killed in battle in
524 he and his brothers were brought up by their grandmother St
Clotilde (June 3). His brothers were murdered by their uncles
Childebert and Clotaire to prevent them from succeeding to the
Frankish throne. St Cloud escaped and lived as a hermit, renouncing
any claim to the throne.
Later, St Cloud was ordained to the holy priesthood, and lived a life
of virtue and good works. He died around 560.
_________________________________________________________________
Venerable Macarius of Optina
The future St Macarius was born in 1788 into the noble Ivanov family,
and was baptized with the name Michael in honor of St Michael of Tver
(November 22). His parents Nicholas and Elizabeth had an estate in the
village of Shepyatino in the Dimitrov district in the Orel province.
They also owned property in other provinces, including the village of
Zhelezniki in Orel Province where they lived. The Ivanovs moved to
Moscow in 1794 so Elizabeth could receive medical treatment for
tuberculosis.
Michael's beloved mother died on January 21, 1797, and was buried in
the St Andronicus monastery. The nine-year-old Michael moved to the
village of Karachev to live with his sister Daria and her husband
Simeon Peredelsky, who had been elected to the District Court of
Karachev. Michael received his primary education there in the local
parish school.
Around 1801, Michael and his two brothers moved into the house of his
aunt Anna M. Verevkina, where they were educated along with her own
son. In 1802, when he was fourteen, Michael and his brother Alexis
were hired as assistant bookkeepers in the District Treasury of Lgov.
Although the job was difficult, Michael carried out his duties with
precision and care that he attracted the attention of the provincial
authorities.
In 1805 Michael was appointed as head of the Financial Board
(Treasury) in Kursk. When he was not working, he liked to spend his
time reading or playing the violin. Michael's father died on March 17,
1806 after a long illness, and was buried near the parish church at
Turischev.
Michael visited the Ploschansk Hermitage, twenty-four miles from his
family's estate in Schepyatino, in October of 1810. From there he
wrote to his brothers saying that he was leaving the estate to them,
for he intended to remain at the hermitage. His only condition was
that they donate 1000 rubles to build a stone church at Turischev
where their father was buried.
Those closest to Michael never knew whether his visit to Ploschansk
was accidental or premeditated. He did seem inclined to the monastic
life, but perhaps he did not make a final decision to become a monk
until he had observed the monastic life at Ploschansk.
Michael entered the Ploscansk Hermitage of the Theotokos at the age of
twenty-two. It had no large buildings, no great wealth, and was far
from populated areas. Perhaps he was attracted by the unpretentiously
humble circumstances of the place. There were fifty monks at the
Hermitage, led by Hieromonk Joannicus.
Michael was enrolled as a novice a month after arriving at Ploschansk,
and was tonsured as a rassophore on December 24, 1810 with the name
Melchizedek. He did not mind the privation and hard work at the
Hermitage, but there were no Elders there capable of offering
spiritual guidance.
Hearing that Elders of lofty spiritual life were living in the forests
of Bryansk, and in the monasteries of the Orel and Kursk dioceses, Fr
Melchizedek longed to meet them and profit from their teaching.
However, the opportunity did not arise for some time.
In 1814, he went on pilgrimage to Kiev, where he venerated the relics
of various saints. On the way back, he met some experienced Elders and
was able to converse with them.
Father Paul, who came from a family of Rostov merchants, and who was
tonsured on Mount Athos, became the new Superior of Ploschansk in
1815. He noticed Fr Melchizedek's zeal for the monastic life, and for
fulfilling his obediences. On March 7, 1815 Fr Paul tonsured him as a
monk with the new name Macarius. A few days later, on March 12, Bishop
Dositheus of Orel and Sevsk ordained Fr Macarius as a hierodeacon.
Schemamonk Athanasius (Zakharov), a disciple of St Paisius
Velichkovsky (November 15) was visiting Ploschansk in 1815. He had
lived at White Bluff Monastery and Florischev Hermitage in the
Vladimir Province. While at Ploschansk, Fr Athanasius fell off a bench
and dislocated a joint in his leg. He went to Cholnsk Monastery in
1816 and partially recovered, but he could no longer walk without a
crutch. In 1817 he returned to Ploschansk, and Fr Macarius moved to
his cell to take care of him.
Elder Athanasius had a great influence on the spiritual development of
Fr Macarius, who revered him as his Father and teacher. For seven
years he had lived in the Neamts Monastery, where he was tonsured by
St Paisius Velichkovsky. Fr Athanasius finished the course of his
earthly life on October 17, 1825, and died in the arms of Fr Macarius.
He had lived at Ploschansk for ten years, and Fr Macarius derived much
benefit from his Elder's example.
Fr Athanasius had copies of the translations of the ascetical Fathers
made by St Paisius, and he himself had translated the Life of St
Gregory of Sinai, the Catechetical Homilies of St Theodore the
Studite, the homilies of St Gregory Palamas, and many other profitable
writings. Not only did Fr Macarius read and copy these translations
and absorb the wisdom contained in them, he later published them for
the benefit of others.
Fr Macarius was ordained to the holy priesthood by Bishop Dositheus of
Orel and Sevsk on May 27, 1817. When Igumen Paul retired to the
bishop's residence at Kaluga in 1818, he was replaced by Hieromonk
Seraphim, a disciple of Fr Basil (Kishkin), the Superior of White
Bluff Hermitage. Fr Seraphim brought good order to Ploschansk,
instructing the monks in the spiritual life.
With Fr Seraphim's blessing, Fr Macarius made a pilgrimage to Kiev in
1819 with Hierodeacon Palladius. There they met Archimandrite Anthony,
who later became Archbishop of Voronezh and Zadonsk. On the way back
to Ploschansk, the two visited Glinsk Hermitage. Fr Macarius became
acquainted with Hierodeacon Samuel, who was experienced in mental
prayer. Since Fr Athanasius had never spoken to him of this activity,
Fr Macarius was gratified to meet someone who could speak about it
from personal experience.
In 1824, Fr Macarius went to Rostov to venerate the relics of St
Demetrius (September 21 and October 28). On that same trip he visited
Optina Monastery and its new Skete for the first time.
Two of Fr Macarius's spiritual guides passed away within a short time:
Elder Athanasius in 1825, and Igumen Seraphim in 1826. Hieromonk
Marcellinus was appointed as Superior of Ploschansk in addition to his
duties as Bishop Gabriel's steward. He continued to live at Orel for
two years, while the Ploschansk Hermitage was administered by Fr
Anatole, the treasurer.
Fr Macarius was made dean of the Hermitage on June 10, 1826. In
January of 1827, he was assigned as confessor at the Holy Trinity
Convent of Sevsk. This began his period of spiritual direction and
spiritual correspondence which lasted until his death. He did not
assume such a role on his own, but only in obedience to the will of
the bishop.
In 1828 Fr Leonid (Nagolkin) came to Ploschansk from the St Alexander
of Svir Monastery with several disciples. Fr Macarius thought that the
arrival of Fr Leonid was the answer to his prayers, for Fr Leonid was
a man of great spiritual wisdom. This holy Elder, who had struggled
against many visible and invisible foes, was able to give useful
advice to those who were experiencing temptations. He understood from
personal experience that those who wish to serve the Lord must prepare
their souls for temptation (Sirach 2:1). He agreed to Fr Macarius's
repeated requests to accept him as a spiritual son and disciple. When
Fr Leonid moved to Optina in 1829, Fr Macarius kept in touch with him
through letters.
Fr Macarius visited Optina and Fr Leonid in 1831 on his way to
Petersburg, where Bishop Nicodemus of Orel was serving his term in the
Holy Synod. He appointed Fr Macarius as treasurer and steward, much to
the latter's chagrin. Fr Macarius did not care for the bustle of the
city, and longed to return to the tranquility of the monastery, yet he
remained in his position out of obedience to the bishop.
After serving for almost a year in Petersburg, Fr Macarius returned to
Ploschansk Hermitage. On the way back, he visited Fr Leonid again at
Optina. He also submitted a request to Fr Moses to be admitted to the
Skete at Optina as soon as this might be arranged. The desired
transfer from Ploschansk to Optina did not take place until January
14, 1834.
Fr Macarius had lived at Ploschansk for twenty-three years, and always
retained a certain fondness for the place for the rest of his life. Fr
Macarius finally arrived at Optina on February 5, 1834.
At the age of forty-six, Fr Macarius placed himself at the feet of Fr
Leonid, humbling himself and demonstrating complete obedience. At
first, he helped the Elder with his correspondence, but later his
responsibilities increased. In October of 1836 he was appointed as
confessor for the monastery. After Fr Anthony was assigned to St
Nicholas Monastery in Maloyaroslavets as abbot, Fr Macarius succeeded
him as Superior of the Skete on December 1, 1839. Fr Macarius's
relationship with Fr Leonid did not change because of his new
position. He never did anything without consulting Fr Leonid, and
always attributed any success he achieved to the blessing and prayers
of his Elder.
Fr Macarius remained humble and obedient to Fr Leonid until the
Elder's death on October 11, 1841. Even when Fr Leonid was transferred
from the Skete to the Monastery in 1836, Fr Macarius visited him every
day to ask his advice on various matters.
During his final illness, Fr Leonid told his spiritual children to go
to Fr Macarius for spiritual counsel. Seeing in Fr Macarius the same
spiritual gifts possessed by Fr Leonid, people recommended him to
their friends and acquaintances. As a result, the number of Fr
Macarius's disciples grew larger every year. He was also assigned as
instructor of the new novices, and of those who were about to be
tonsured.
Fr Macarius received visitors from morning until night, and also kept
up an extensive spiritual correspondence. Sometimes he was exhausted
by the crowds of people, and by the number of letters he had to write.
His humility and love for people who were afflicted in body and in
spirit would not permit him to curtail his activities, however.
Fr Macarius had always loved reading and studying patristic
literature. At Ploschansk, he had copied many translations done by St
Paisius Velichkovsky which were in the possession of Schemamonk
Athanasius. His knowledge and understanding of the Fathers increased
at Optina under the guidance of Fr Leonid, a disciple of Fr Theodore
of Svir, who was himself a disciple of St Paisius. Fr Anthony, abbot
of the Skete and Fr Moses, abbot of the Monastery, both encouraged the
study of patristic books. Conditions for the publication of these
manuscripts, translated and corrected by St Paisius, were quite
favorable, for Optina possessed the best copies of these writings.
In 1845, Ivan V. Kireyevsky, the editor of The Muscovite, asked Fr
Macarius to write a biography of St Paisius for his magazine. In 1846,
Fr Macarius was visiting the Kireyevskys at their estate, and the
discussion turned to the lack of spiritual books offering instruction
in the Christian life. Natalia Kireyevsky, the spiritual daughter of
Fr Macarius since 1838, happened to have some manuscripts of ascetical
literature. They both asked Fr Macarius, "What prevents us from
offering these spiritual treasures to the world?"
At the beginning of 1847 a biography of Fr Pasius Velichkovsky, with
extracts from his writings, was published. Over the course of time,
sixteen books of patristic literature were published under the Elder's
supervision, including works by St Nilus of Sora, Sts Barsanuphius and
John, St Simeon the New Theologian, and St Isaac of Syria.
In 1853, Fr Macarius resigned as Superior of the Skete of St John the
Baptist, and was succeeded by Fr Paphnutius. This took place on
November 30, exactly fourteen years from the time Fr Macarius had
first assumed the office.
In 1859, one of Fr Macarius's spiritual daughters, was at the point of
death. Maria asked Fr Macarius to pray that God would spare her life
so that she could see her son again. The Elder told her that she would
recover, and that they would both die around the same time. The old
woman told her friends of this prediction, saying, "Beware my death,
for it is connected with the Elder's death. Maria died on August 23,
1860 in the presence of Fr Macarius and Fr Leonid Kavelin.
On August 26, the Elder became ill with ischuria. A doctor who
happened to be at Optina saw him and treated him with drugs. Fr
Macarius felt worse that evening, and so they sent for a certain
nobleman's personal physician. That doctor was not available, so Fr
Kavelin went to another doctor to ask for advice. Fr Macarius showed
no improvement, so he received Holy Unction and the life-giving
Mysteries of Christ. On September 2, he received two gifts which
delighted him. One was an enamel icon of the Vladimir Mother of God
from Metropolitan Philaret of Moscow, which wore on his breast. The
other was a cross containing a relic of the Cross of Christ.
The Elder felt weaker on September 4, and received Holy Communion
after Vespers. During his illness the brethren who cared for him read
the daily rule of prayer for him at the proper times. He also asked
them to read certain portions of the writings of the holy Fathers.
On September 5, Fr Macarius was moved from his small bedroom into the
larger reception room where the air was fresher. During the night the
ninety-year-old Schemamonk Hilarion reposed, and the church bell was
rung three times according to the custom of the Monastery, indicating
that one of the brethren had departed. Many of Fr Macarius's disciples
and some visitors in the guesthouse thought that the bell tolled for
him. They became alarmed until it was announced that Fr Hilarion had
passed away.
The Elder experienced shortness of breath on September 6. He received
Communion, and was visited by two doctors, but there was nothing they
could do for him. Fr Macarius felt worse that evening, and received
Holy Communion a second time around 8:00 P.M. Around midnight he
talked with his confessor for about half an hour, receiving absolution
and forgiveness of his sins.
Fr Macarius asked to have the prayer for the dying read, which he
heard while sitting in a chair. The Canon and Akathist to the Most
Holy Theotokos were also read, and the Canon to the Sweetest Lord
Jesus Christ was read during Matins. During these readings it appeared
that the Elder's sufferings were alleviated.
During the night Fr Macarius asked to be moved several times from the
bed to the chair. He was calm and peaceful, and thanked those around
him for caring for him. At 6:00 the next morning he received Holy
Communion for the last time.
At 7:00 on the morning of September 7, 1860, Fr Macarius departed to
the Lord while the Ninth Ode of the Canon for the Departure of the
Soul from the Body was being read. Two years before his death, he was
secretly tonsured into the Great Schema. Therefore, a schema which had
been blessed on the Lord's Sepulchre was placed on his body. Several
Panikhidas were offered for his soul throughout the day.
Fr Macarius was laid to rest on September 10, in a grave prepared for
him opposite the altar of the St Nicholas chapel in the main church.
He was buried to the right of the grave of Fr Leonid, his friend and
fellow ascetic.
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 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.
_________________________________________________________________