FEASTS AND SAINTS CELEBRATED TODAY:
Antipas, Bishop of Pergamon
Pharmuthios the Anchorite
Μεγάλη Τετάρτη: Ἐν ᾗ μνείαν ποιούμεθα τῆς ἀλειψάσης τόν Κύριον μύρῳ πόρνης γυναικός, ὡς οἱ θειότατοι Πατέρες ἐθέσπισαν, ὅτι πρό τοῦ σωτηρίου πάθους μικρόν τοῦτο γέγονεν.
Τοῦ Ἁγίου Ἱερομάρτυρος Ἀντίπα, Ἐπισκόπου Περγάμου.
READINGS FROM THE BIBLE:
The Reading is from John 12:17-50
At that time, the crowd that had been with him when he called Laz'arus out of the tomb and raised him from the dead bore witness. The reason why the crowd went to meet him was that they heard he had done this sign. The Pharisees then said to one another, "You see that you can do nothing; look, the world has gone after him."
Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Beth-sa'ida in Galilee, and said to him, "Sir, we wish to see Jesus." Philip went and told Andrew; Andrew went with Philip and they told Jesus. And Jesus answered them, "The hour has come for the Son of man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it for eternal life. If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honor him.
"Now is my soul troubled. And what shall I say? `Father, save me from this hour'? No, for this purpose I have come to this hour. Father, glorify thy name." Then a voice came from heaven, "I have glorified it, and I will glorify it again." The crowd standing by heard it and said that it had thundered. Others said, "An angel has spoken to him." Jesus answered, "This voice has come for your sake, not for mine. Now is the judgment of this world, now shall the ruler of this world be cast out; and I, when I am lifted up from the earth, will draw all men to myself." He said this to show by what death he was to die. The crowd answered him, "We have heard from the law that the Christ remains for ever. How can you say that the Son of man must be lifted up? Who is this Son of man?" Jesus said to them, "The light is with you for a little longer. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he goes. While you have the light, believe in the light, that you may become sons of light."
When Jesus had said this, he departed and hid himself from them. Though he had done so many signs before them, yet they did not believe in him; it was that the word spoken by the prophet Isaiah might be fulfilled: "Lord, who has believed our report, and to whom has the arm of the Lord been revealed?" Therefore they could not believe. For Isaiah again said, "He has blinded their eyes and hardened their heart, lest they should see with their eyes and perceive with their heart, and turn for me to heal them." Isaiah said this because he saw his glory and spoke of him. Nevertheless many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.
And Jesus cried out and said, "He who believes in me, believes not in me but in him who sent me. And he who sees me sees him who sent me. I have come as light into the world, that whoever believes in me may not remain in darkness. If any one hears my sayings and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. He who rejects me and does not receive my sayings has a judge; the word that I have spoken will be his judge on the last day. For I have not spoken on my own authority; the Father who sent me has himself given me commandment what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has bidden me."
Κατὰ Ἰωάννην 12.17-50
Τῷ καιρῷ ἐκείνῳ, ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ᾽ αὐτοῦ ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν. διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον. οἱ οὖν Φαρισαῖοι εἶπον πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν; ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
῏Ησαν δέ τινες ῞Ελληνες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ. οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες· κύριε, θέλομεν τὸν ᾿Ιησοῦν ἰδεῖν. ἔρχεται Φίλιππος καὶ λέγει τῷ ᾿Ανδρέᾳ, καὶ πάλιν ᾿Ανδρέας καὶ Φίλιππος λέγουσι τῷ ᾿Ιησοῦ· ὁ δὲ ᾿Ιησοῦς ἀπεκρίνατο αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. ἐὰν ἐμοὶ διακονῇ τις, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· καὶ ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ.
Νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω; πάτερ, σῶσον με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διά τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. πάτερ, δόξασόν σου τὸ ὄνομα. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ· καὶ ἐδόξασα καὶ πάλιν δοξάσω. ὁ οὖν ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγε βροντὴν γεγονέναι· ἄλλοι ἔλεγον· ἄγγελος αὐτῷ λελάληκεν. ἀπεκρίθη ὁ ᾿Ιησοῦς καὶ εἶπεν· οὐ δι᾽ ἐμὲ αὕτη ἡ φωνὴ γέγονεν, ἀλλὰ δι᾽ ὑμᾶς. νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. τοῦτο δὲ ἔλεγε σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. ἀπεκρίθη αὐτῷ ὁ ὄχλος· ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς σὺ λέγεις, δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς· ἔτι μικρὸν χρόνον τὸ φῶς μεθ᾽ ὑμῶν ἐστι· περιπατεῖτε ἕως τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδε ποῦ ὑπάγει. ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε.
Ταῦτα ἐλάλησεν ὁ ᾿Ιησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾽ αὐτῶν. Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν, ἵνα ὁ λόγος ῾Ησαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπε· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν ῾Ησαΐας· τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς καὶ νοήσωσι τῇ καρδίᾳ καὶ ἐπιστραφῶσι, καὶ ἰάσομαι αὐτούς. ταῦτα εἶπεν ῾Ησαΐας ὅτε εἶδε τὴν δόξαν αὐτοῦ καὶ ἐλάλησε περὶ αὐτοῦ. ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται·ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ Θεοῦ.
᾿Ιησοῦς δὲ ἔκραξε καὶ εἶπεν· ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμέ, ἀλλ᾽ εἰς τὸν πέμψαντά με, καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ. καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ πιστεύσῃ, ἐγὼ οὐ κρίνω αὐτόν· οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ᾽ ἵνα σώσω τὸν κόσμον. ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου, ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ· ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ᾽ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν ἔδωκε τί εἴπω καὶ τί λαλήσω· καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν λαλῶ ἐγώ, καθὼς εἴρηκέ μοι ὁ πατήρ, οὕτω λαλῶ.
The Reading is from Matthew 26:6-16
When Jesus was at Bethany at the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment and she poured it on his head, as he sat at table. But when the disciples saw it, they were indignant, saying, "Why this waste? For this ointment might have been sold for a large sum, and given to the poor." But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. For you always have the poor with you, but you will not always have me. In pouring this ointment on my body she has done it to prepare me for burial. Truly, I say to you wherever this gospel is preached in the whole world, what she has done will be told in memory of her." Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, "What will you give me if I deliver him to you?" And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him.
Κατὰ Ματθαῖον 26.6-16
Τοῦ δὲ ᾿Ιησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,προσῆλθεν αὐτῷ γυνὴ ἀλάβαστρον μύρου ἔχουσα βαρυτίμου, καὶ κατέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ ἀνακειμένου.ἰδόντες δὲ οἱ μαθηταὶ αὐτοῦ ἠγανάκτησαν λέγοντες· εἰς τί ἡ ἀπώλεια αὕτη;ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι πολλοῦ καὶ δοθῆναι τοῖς πτωχοῖς.γνοὺς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς· τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ.τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου, πρὸς τὸ ἐνταφιάσαι με ἐποίησεν.ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ᾿Ιούδας ᾿Ισκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπε·τί θέλετέ μοι δοῦναι, καὶ ἐγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια.καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ.
READINGS FROM THE SYNAXARION:
Τῇ ΙΑ' τοῦ αὐτοῦ μηνός, Μνήμη τοῦ Ἁγίου Ἱερομάρτυρος Ἀντίπα, Ἐπισκόπου Περγάμου.
· Ταύρῳ παλαίεις, καλλιμάρτυς, Ἀντίπα,
· Ὃς σε φλογίζειν, οὐ κερατίζειν ἔχει.
· Χάλκεον ἑνδεκάτῃ βληθεὶς φλέγῃ, Ἀντίπα, εἰς βοῦν.
Τῇ αὐτῇ ἡμέρᾳ, Μνήμη τῆς ὁσίας Τρυφαίνης τῆς ἐν Κυζίκῳ.
· Χωρίζεται Τρύφαινα σαρκὸς πηλίνης,
· Ἡ πηλὸν αὐτῆς τὰς τρυφὰς ἡγουμένη.
Τῇ αὐτῇ ἡμέρᾳ, Μνήμη τοῦ Ὁσίου Πατρὸς ἡμῶν Φαρμουθίου.
· Ἐξῆλθε Φαρμούθιος ἐκ τῶν ἐνθάδε,
· Φαρμουθὶ μηνί, δῆλον ὡς Ἀπριλίῳ.
Τῇ ἁγίᾳ καὶ μεγάλῃ Τετάρτῃ, τῆς ἀλειψάσης τὸν Κύριον μύρῳ Πόρνης γυναικός, μνείαν ποιεῖσθαι οἱ θειότατοι Πατέρες ἐθέσπισαν, ὅτι πρὸ τοῦ σωτηρίου Πάθους μικρὸν τοῦτο γέγονε.
· Γυνή, βαλοῦσα σώματι Χριστοῦ μύρον,
· Τὴν Νικοδήμου προὔλαβε σμυρναλόην.
Ἀλλ' ὁ τῷ, νοητῷ μύρῳ χρισθείς, Χριστὲ ὁ Θεός, τῶν ἐπιρρύτων παθῶν ἐλευθέρωσον, καὶ ἐλέησον ἡμᾶς, ὡς μόνος ἅγιος, καὶ φιλάνθρωπος. Ἀμήν.
Two women - say the more discerning interpreters of the Gospel - anointed the Lord with myrrh; the one, a long time before His Passion; the other, a few days before. One was a harlot and sinner; the other, chaste and virtuous. The Church commemorates this reverent act today. While mentioning herein the person of the harlot, it also mentions Judas' betrayal; for, according to the account in Matthew, both of these deeds took place two days before the Passover, on Wednesday.
That woman, then, anointed Jesus' head and feet with very precious myrrh, and wiped them with the tresses of her hair. The disciples, especially the avaricious Judas, were scandalized, supposedly because of the waste of the myrrh, which could be sold for a great price and given to the poor. The Lord Jesus reproved them and told them not to trouble the woman. Indignant, Judas went to the high priests, who were gathered in the court of Caiaphas and were already taking counsel against Jesus. On agreeing with them to betray his Teacher for thirty pieces of silver, Judas sought from that time opportunity to betray Him (Matt. 26:14-16). Because the betrayal took place on Wednesday, we have received the tradition from Apostolic times to fast on Wednesday throughout the year.
Kontakion in the Fourth Tone
Ὑπὲρ τὴν Πόρνην Ἀγαθὲ ἀνομήσας, δακρύων ὄμβρους οὐδαμῶς σοι προσῆξα, ἀλλὰ σιγῇ δεόμενος προσπίπτω σοι, πόθῳ ἀσπαζόμενος, τοὺς ἀχράντους σου πόδας, ὅπως μοι τὴν ἄφεσιν, ὡς Δεσπότης παράσχῃς, τῶν ὀφλημάτων κράζοντι Σωτήρ. Ἐκ τοῦ βορβόρου τῶν ἔργων μου ῥῦσαί με.
Though I have outdone the harlot in sin, yet I have offered You no shower of tears. Rather, I fall before You fervently kissing Your spotless feet, praying silently that, as Master, You will remit my debts as I cry: "Savior, free me from the foulness of my deeds!"
Saint Antipas was a contemporary of the holy Apostles, by whom he was made Bishop of Pergamum. He contested during the reign of Domitian, when he was cast, as it is said, into a bronze bull that had been heated exceedingly. The Evangelist John writes of him in the Book of Revelation, and says (as it were from the mouth of Christ, Who says to the Angel [that is, the Bishop] of the Church of Pergamum): "I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast My Name, and hast not denied My Faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth" (Rev. 2:13). The faithful pray to this Saint for ailments of the teeth.
Apolytikion in the First Tone - Ἦχος α´. Τῆς ἐρήμου πολίτης
Μυροβλύτην τὸν θεῖον καὶ μαρτύρων τὸν σύναθλον, τὸν πανευκλεῆ ἱεράρχην καὶ Περγάμου τὸν πρόεδρον, τιμήσωμεν Ἀντίπαν οἱ πιστοί, ὡς τάχιστον καὶ μέγαν ἱατρόν, τῆς δεινῆς ὀδόντων νόσου, καὶ πρὸς αὐτὸν ἀπὸ ψυχῆς βοήσωμεν· Δόξα τῷ σὲ δοξάσαντι Χριστῷ, δόξα τῷ σὲ στεφανώσαντι, δόξα τῷ ἐνεργοῦντι διὰ σοῦ πᾶσιν ἰάματα.
The celebrated hierarch and Pegamum's first prelate, the fellow-contestant of Martyrs and most divine myrrh-streamer, ye faithful, come let us honour now wise Antipas, who truly is a great and swift healer of severely afflicted teeth, and cry to him with our whole soul: Glory to Christ that hath glorified thee. Glory to Him that hath crowned thee. Glory to Him that worketh healings for all through thee.
Kontakion in the Plagal of the Fourth Tone - Ἦχος πλ. δ´. Τῇ ὑπερμάχῳ
Τὸν ἱεράρχην καὶ κλεινὸν μεγαλομάρτυρα, τὸν πολιοῦχον τῆς Περγάμου τὸν πανάριστον, καὶ κοινοῦ ἐχθροῦ ἀντίπαλον τὸν Ἀντίπαν, κατὰ χρέος εὐφημήσωμεν ἐν ἄσμασιν, ὡς τοὺς πάσχοντας Ὀδόντας θεραπεύοντα, πόθω κράζοντες, χαίροις, Πάτερ τρισόλβιε
Unto the hierarch and renowned Great Martyr of the Lord, to the most excellent protector of all Pergamum, unto him that cast our common foe down in ruin, unto Antipas let us sing praises as is due, for he healeth them that suffer from afflicted teeth. Let us cry with love: Rejoice, O thrice-blessed Father.
Ο άγιος ιερομάρτυς Αντίπας επίσκοπος Περγάμου, του οποίου η Εκκλησία σήμερα τιμά την μνήμη, είν' εκείνος για τον οποίον γίνεται λόγος στην Αποκάλυψη του Ιωάννου. "Ο έχων την ρομφαίαν την δίστομον την οξείαν" με τέτοια λόγια μιλεί στον Άγγελο της Εκκλησίας της Περγάμου· "Οίδά σου τα έργα και πού κατοικείς· όπου ο θρόνος του σατανά· και κρατείς το όνομά μου, και ουκ ηρνήσω την πίστιν μου εν ταις ημέραις αις Αντίπας ο μάρτυς μου ο πιστός, ος απεκτάνθη παρ' υμίν, όπου ο σατανάς κατοικεί". Ποιός μπορεί να αμφισβητήση πως όχι μόνο στην Πέργαμο, μα και σ'όλη τη γη κατοικεί τώρα ο σατανάς; Και δεν υπάρχει επίσης αμφιβολία πως και σήμερα πολλοί "μάρτυρες πιστοί" υπάρχουν σ' όλο το πρόσωπο της γης. Η "αγία" και "καθολική" Εκκλησία, αν υπάρχη - ποιός μπορεί ν'αρνηθή την ύπαρξίν της; - τούτο είναι στην ουσία της, μαρτυρία Ιησού Χριστού. Είναι Εκκλησία μαρτύρων.
Ὁ Ἅγιος Ἀντίπας ἐπίσκοπος Περγάμου
Ἦταν ἐπίσκοπος Περγάμου τῆς Μ. Ἀσίας καὶ κυβέρνησε τὴν ἐκεῖ Ἐκκλησία μὲ πολὺ ζῆλο καὶ ἀγάπη Χριστοῦ. Ἀξίζει, ἐδῶ, νὰ ἀναφέρουμε ὅτι τὸ ἔργο τοῦ Ἀντίπα στὴν Πέργαμο ἦταν πολὺ δύσκολο. Διότι ἡ πόλη αὐτὴ ἦταν ἕνα ἀπὸ τὰ μεγαλύτερα κέντρα εἴδωλο-λατρείας. Θρόνο τοῦ σατανᾶ τὴν ὀνομάζει ὁ Ἅγιος Ἰωάννης στὴν Ἀποκάλυψη. Ἀλλὰ ὁ μαχητὴς ἐπίσκοπος προχώρησε τὸ δρόμο του μὲ ἐπιμονή, ὑπομονὴ καὶ μὲ τὴν θεία χάρη ἐμφύτευσε τὸ λόγο τοῦ Θεοῦ σὲ πολλὲς καρδιὲς ἀνθρώπων. Ἡ πορεία αὐτὴ τοῦ Ἀντίπα προκάλεσε ὀργὴ στοὺς εἰδωλολάτρες τῆς Περγάμου. Ὅταν, λοιπόν, ὁ Δομιτιανὸς κίνησε διωγμὸ κατὰ τῶν χριστιανῶν, φέρνουν τὸν Ἀντίπα μπροστὰ στὸν τότε διοικητή. Καὶ ὅλοι μαζί, φιλόσοφοι καὶ Ἱερεῖς τῆς εἰδωλολατρικῆς θρησκείας, προσπάθησαν μὲ διάφορα φιλοσοφικὰ ἐπιχειρήματα νὰ τὸν πείσουν νὰ ἀλλαξοπιστήσει. Ὁ Ἀντίπας με τὴν θεία φώτιση ἀντέταξε τόσο ἰσχυρὰ ἐπιχειρήματα, ποὺ κυριολεκτικὰ τοὺς κατατρόπωσε. Τότε διατάχθηκε ὁ θάνατός του, μέσα σὲ πυρωμένο χάλκινο βόδι, ὅπου οἱ γέρικες σάρκες τοῦ Ἀντίπα ἔλιωσαν, ἀλλὰ ἡ ψυχή του μετέβη δίπλα στὸ θρόνο τοῦ Χριστοῦ. Μάλιστα, ὁ ἴδιος ὁ Κύριος στὴν Ἀποκάλυψη ἀναφέρεται στὸν Ἀντίπα μὲ τὴ φράση: «Ἀντίπας ὁ μάρτυς μου ὁ πιστός».
Οἱ Ὁσίες Τρυφαίνη καί Ματρώνα
Στοὺς Συναξαριστὲς ἀναφέρεται μόνο ἡ μνήμη τῆς Τρυφαίνης τῆς ἐν Κυζίκῳ. Στὸν Λαυριωτικὸ ὅμως κώδικα 170 μνημονεύονται καὶ οἱ δυό. Αὐτὲς ἦταν ἀπὸ τὴν πόλη Κύζικο καὶ ἀπὸ μικρὲς ἐπιθύμησαν τὴν ἀσκητικὴ ζωὴ τῆς ἀρετῆς. Ἔτσι ἀφοῦ σὲ μεγάλο βαθμὸ σκληραγώγησαν τὴν σάρκα καὶ τὸ πνεῦμα τους, ἀπόκτησαν μεγάλες ἀρετὲς καὶ ἀπεβίωσαν εἰρηνικά.
Ὁ Ὅσιος Φαρμούθιος
Ὁ Ὅσιος Γεώργιος κτήτορας τῆς Ἱ. Μονῆς Χρυσοστόμου τῆς Κύπρου
Ὁ Ὅσιος Γεώργιος ὑπῆρξε ὁ κτήτορας καὶ ὁ πρῶτος ἡγούμενος τῆς Ἱερᾶς Μονῆς Χρυσοστόμου στὴν Κύπρο, ποὺ κτίστηκε τὸ 1091 (Παρισινὸς Κώδικας 402 Coislin).
Hieromartyr Antipas, bishop of Pergamum (92), disciple of St John the Theologian
He is mentioned by name in the book of Revelation, where Christ says to the Church of Pergamum "I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast to My Name, and hast not denied My Faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth" (Rev. 2:13). He was bishop of Pergamum and, during the reign of Domitian, when he was very old, was put into a bronze bull which was then heated in fire until he died.
The Great Horologion notes that the faithful pray to St Antipas for ailments of the teeth.
Holy Martyrs Processus and Martinian (1st c.)
They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, 'To Rome, to be crucified once again.' Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.
The PriestMartyr Antipas -- a disciple of the holy Apostle John the Theologian (Comm. 26 September), was bishop of the Church of Pergamum during the reign of the emperor Nero (54-68).
During these times by order of the emperor, everyone who would not offer sacrifice to the idols lived under threat of either exile or execution. And then too on the island of Patmos (in the Aegean Sea) was imprisoned the holy Apostle John the Theologian -- he to whom the Lord revealed the future judgements of the world and of Holy Church.
-- "And to the Angel of the Pergamum Church write: thus sayeth He having the sword sharp of both edges: I do know thine deeds, and that thou dost live there, where doth be the throne of Satan, and that thou dost cleave unto My Name nor didst renounce My faith even in those days, in which My slain faithful witness Antipas was amongst ye, where Satan dwelleth" (Rev. 2: 12-13).
By his personal example, firm faith and constant preaching about Christ, Saint Antipas began to sway the people of Pergamum from offering sacrifice to idols. The pagan priests reproached the bishop for turning the people away from their ancestral gods, and they demanded that he stop preaching about Christ and instead offer sacrifice to the idols.
Saint Antipas calmly answered, that he was not about to serve the demon-gods, which flee before him who was but a mortal man; rather, it is the Lord Almighty that he worships and would continue to worship -- the Creator of all, together with His Only-Begotten and One-in-Essence Son and Holy Spirit. The pagan priests retorted, that their gods existed from of old, whereas Christ was not from of old and was crucified under Pontius Pilate as a criminal. The saint answered, that the pagan gods were the work of human hands and that everything said about them was filled with iniquities and vices. He steadfastly confessed his faith in the Son of God, incarnated of the MostHoly Virgin.
The enraged pagan priests dragged the PriestMartyr Antipas to the temple of Artemis and threw him into a red-hot copper bullock, wherein usually they cast the sacrifices to the idols. In the red-hot furnace the priest-martyr prayed loudly to God, imploring to accept his soul and to fortify Christians in the faith. He expired to the Lord peacefully, as though asleep (+ c. 68).
Christians by night took the body of the PriestMartyr Antipas, untouched by the fire, and with reverence they buried him at Pergamum. The tomb of the priest-martyr became a font of miracles and of healings from manifold sicknesses. Particular recourse to the PriestMartyr Antipas is made during times of tooth-ache.
The Monk Jakov of Zheleznoborovsk, a son of the boyar-noble Anosov (or Amosov) line, which had their lands at Kostroma Galich, was born in the second half of the XIV Century. As a youth he went to the Monk Sergei of Radonezh, accepted from him monastic tonsure and for several years he lived at the Trinity monastery. In 1392 the Monk Jakov settled in a dense forest near iron mines, at a place which was called the Iron Pines, at the banks of the rivulet Tebza. His sanctity of life was known of already in his own time. In 1415 the wife of GreatPrince Vasilii Dmitrievich (1389-1425), Sophia Vitovtovna (in monasticism Synkletikia, + 1453) fell seriously ill before childbirth. The greatprince dispatched a message to the Monk Jakov beseeching that the monk pray for his wife, and asking whether she would live. The monk bid him pray to the holy Martyr Longinus and foretold the happy birth of a son, Vasilii. (In 1450, this son, GreatPrince Vasilii Vasilevich (1425-1462), after his victory over prince Dimitrii Shemyaka, visited the monastery of the Monk Jakov and prayed there with gratitude).
The grateful prince Vasilii Dmitrievich generously rewarded the Monk Jakov and gave him the means to build at the place of his efforts a monastery with a church in the name of the holy Prophet John the ForeRunner. In 1429 the Khazan Tatars laid waste the surroundings of Galich. The Monk Jakov with his disciples hid deep in the forest. Returning, they found the monastery in ruins. Everything had to be rebuilt anew. The monk built a church in the name of Saint Nicholas, and he dug out ponds with the brethren. On the example of the Trinity-Sergiev monastery a strict common-life rule was introduced. Many of the hungry and destitute people, devastated by the Tatars, were fed at the monastery.
After many years of efforts in common, the monks besought the Monk Jakov to be their hegumen. He humbly submitted to their request and journeyed to Moscow, where he was bestown the priestly dignity.
The monk died a venerable elder on 11 April 1442 and was buried at the John the ForeRunner church of the monastery founded by him.
The Monk Jakov of Bryleevsk was a disciple of the Monk Jakov of Zheleznoborovsk (Comm. 11 April) and was a "trudnik" at his monastery (the word "trudnik" has two meanings: "truzhenik"-"toiler" and "posluzhnik"-"obedient"). He later founded the Bryleevsk wilderness-monastery in honour of the Entry into the Temple of the MostHoly Mother of God at a distance of 5 versts from the Zheleznoborovsk ForeRunner monastery, off in the direction of the city of Bua. The Monk Jakov died during the XV Century and was buried in the Entry into the Temple church. His memory is marked likewise on the Day of the Descent of the Holy Spirit upon the Apostles (i.e. Pentecost).
The Monk Evphymii and his disciple the Monk Khariton asceticised at the River Syanzhema during the close of the XV to the beginning XVI Centuries. The Monk Evphymii came to the Spasokamensk monastery from the Volokolamsk outskirts. For a long time he continued as a novice-obedient at the monastery, but later he settled on the eastern shore of Lake Kuben near the mouth of the River Kushta. Amidst the impenetrable swamps and dense woods there, the saint built himself a small cell, wherein he asceticised in total solitude. After a certain while there came to him the Monk Alexander of Kushtsk (+ 1439, Comm. 9 June), who also had set out from the Spasokamensk monastery and at first settled at the River Syanzhema. The Monk Alexander besought the Monk Evphymii to switch cells with him, since he was seeking a place of complete quiet.
Transferring himself over to the River Syanzhema, the Monk Evphymii did not refuse the local people his spiritual counsel and guidance. And there too the Monk Khariton came to him.
The Monk Evphymii built a church in honour of the Ascension of Christ and made next it a monastery. At Rostov, under Sainted Archbishop Dionysii (1418-1425), he received the permission to build, and evidently, he also received there the priestly dignity and was made hegumen of the monastery started by him.
Both monks were an example to the brethren in prayer, and in the works of construction and supervision. They made do with such food and clothing, as even the brethren reckoned worthless. In temple the Monk Evphymii stood in fear and trembling, and the brethren often saw upon his face tears of tenderness. Working at hand-crafts, the monk always sang psalms. The Monk Evphymii died in about the year 1465, though the actual day of his death is unknown.
His successor as hegumen was his beloved disciple -- the Monk Khariton. For more than 40 years he continued the work at the monastery, and he died in old age on 11 April 1509. Both monks were buried at the Ascension church. The memory of the Monk Evphymii is celebrated also on 20 January, and that of the Monk Khariton on 28 September, on the days of their saints-names in common.
The Holy Martyrs Processus and Martinian were pagans and they served as guards at the Mamertine prison in Rome.
In this prison were held state criminals, among which Christians also were included. Watching over the Christian prisoners and hearing also their preaching, Processus and Martinian gradually came to the knowledge of the true faith in the Saviour. When the holy Apostle Peter was locked up at the Mamertine prison, Processus and Martinian came steadfastly to believe in Christ; they accepted holy Baptism from the apostle and released him from prison. The prison head Paulinus learned about this, and he demanded Saints Processus and Martinian to renounce Christ. But they fearlessly confessed their Christian faith and they spat at the golden statue of Jupiter. Paulinus thereupon gave orders to slap them on the face, and then seeing the resolute stance of the holy martyrs, he subjected them to torture: they whipped the martyrs with iron rods, scorched them with fire, and finally, threw them in prison.
A certain illustrious and pious woman, by the name of Lucina (Lucy), visited them in prison and gave them help and encouragement. The torturer Paulinus soon suffered the chastisement of God: he fell blind and died three days later. The son of Paulinus made recourse to the city head with a demand to immediately put the martyrs to death. Saints Processus and Martinian were beheaded by the sword (+ c. 67).
Pious Lucina buried the bodies of the martyrs.
The Monk Pharmuphios lived during the IV Century at that wilderness monastery, where within a well asceticised the Monk John (Comm. 29 March), to whom the Monk Parphumios gave food.
The Monk John was a student of the Monk Gregory Dekapolites. The account about him is located under 18 April.
Sainted Varsonophii of Tver was born in the year 1495. In 1567 he was ordained bishop of Tver. He died at the Transfiguration monastery founded by him in the city of Kazan in the year 1576.
THE PROLOGUE FROM ORCHID:
1. THE PRIESTLY-MARTYR ANTIPAS, BISHOP OF PERGAMUM IN ASIA MINOR
Antipas is mentioned in the Book of Revelation as, "Antipas, my faithful witness, who was martyred among you, where Satan lives" (Revelation 2:13), i.e., in the city of Pergamum. The inhabitants of this city lived in the darkness of idolatry and in extreme impurity. They were slaves to passions. They were slanderers, tyrants and they were incestuous. In other words, they were the servants of Satan. Here among them lived Antipas, "As a light in the midst of darkness, as a rose among thorns and as gold in mud." He, who captured and killed a Christian, would be deemed as good and just. The totality of pagan belief consisted of soothsaying, interpretation of dreams, serving demons and extreme perversion. Being frightened of Antipas as from fire, the demons appeared to the soothsayers in a dream and confessed how afraid they were of Antipas and how, because of him, they must depart from this city. The pagan priests summoned a large number of people against Antipas and began to interrogate and to force him to deny Christ and to worship idols. Antipas said to them: "When your so-called gods, lords of the universe are frightened of me, a mortal man, and must flee from this city, do you not recognize that, by this, your faith is an aberration?" The saint also spoke to them further about the Faith of Christ as being the only One, True Saving Faith. They became enraged as wild beats and dragged the aged Antipas to the temple of Artemis before which stood an ox cast in bronze. They heated the bronzed ox and hurled the servant of God into the red-hot molten ox. From within the molten ox, St. Antipas glorified God with thanksgiving, as once did Jonah in the belly of the whale or the Three Youths in the fiery furnace. Antipas prayed for his flock and for the entire world until his soul parted from his weakened body and ascended among the angels into the Kingdom of Christ. He died suffering and was crowned with unfading glory in the year 92 A.D.
2. THE HOLY MARTYRS PROCESSUS AND MARTINIAN
Processus and Martinian were jailers in the Roman prison where the Apostles Peter and Paul were imprisoned. Hearing the words and witnessing the miracles of the apostles, they were baptized and released the apostles from prison. The apostles left Rome but the Lord, on His way to Rome, appeared to Peter who asked Him: "Lord where are you going?" [(Wither goest Thou?--Domine Quo Vadis?)] and the Lord answered: "I go to Rome to be crucified a second time." Ashamed, the apostles returned to Rome where they were apprehended and slain. Also slain with the apostles were these two brave martyrs, Processus and Martinian.
HYMN OF PRAISE
In a fiery ox as in a luminous temple
Antipas, the Christian, does not suffer loneliness:
In his pure heart, the Lord abides
Neither the fire burns him neither is he in horror of it
The saint for Christ patiently endures all,
And prayers to Christ from the fire, ascend,
Oh, All-Powerful Christ, King of all ages,
For these sufferings, a hundred-fold thanks be to You!
All in me that is sinful, let burn with fire,
That I be more precious according to heavenly worth.
Oh Savior, I pray to You; my flock protect
In this town, in awful dung!
May my blood strengthen them in the Faith,
And their hearts to You be fixed.
And for the heathen, also, O Blessed One I pray to You
Seize them, once and for all, from demonic lies;
And for all sinners, who ridicule Your law,
Direct them to You, the only One to serve.
Behold, all is within the authority of Your Holy Will,
And finally, to You I pray: may it be better for the Church!
"There can be no rest for those on earth who desire to be saved," says St. Ephrem the Syrian. The struggle is unceasing be it either external or internal. The adversary acts visibly at times through men and other things and at other times, invisibly through thoughts. At times, the adversary appears openly and behaves brutally and cruelly like an enemy and, at other times, under the guise of a flattering friend, he seduces by shrewdness. That which occurs in battle between two opposing armies also occurs to every man individually in battle with the passions of this world. Truly, "There can be no rest for those on earth who desire to be saved." When salvation comes, rest also comes.
To contemplate the resurrected Lord Jesus:
1. How Simon Peter and the other disciple ran quickly to the tomb to confirm the news of the Resurrection;
2. How one after the other entered the tomb and saw the cloths and napkin;
3. How they both saw and believed and, after that, they witnessed and for their witness they died.
About the two Adams; the Death-creating and the Life-giving
"For just as in Adam all die, so too, in Christ, shall all be brought to life" (1 Corinthians 15:22).
Following Adam's example, life is sown in shame, and following Christ's example, life is raised in glory. Sin is from Adam and justice is from Christ. Weakness and death come from Adam and strength and life come from Christ. Accordingly, in Adam we all die. Accordingly, in Christ, we shall all be brought to life.
That one is the earthly man [Adam], this one is the heavenly man [Christ]. That is the bodily man [Adam] and this is the spiritual man [Christ].
Christ did not resurrect for His sake but for our sake just as He did not die for His sake but for our sake. If His resurrection does not signify our resurrection, then His resurrection is bitterness and not sweetness. Where, then, would the love of God be? Where, then, would the meaning of our miserable earthy experience be? What, then, would be the purpose of Christ's coming to earth?
There, where Adam ends, Christ begins. Adam ends up in the grave and Christ begins with the resurrection from the grave. Adam's generation, i.e., the seed underground that rots and decays, does not see the sun, does not believe that it can emerge from beneath the earth to blossom into a green plant with leaves, flowers and fruit. Christ's generation is a green field upon which wheat grows, turns green, becomes covered with leaves, blossoms and bears much fruit.
"In Adam" does not only mean that we will die one day, rather it means that we are already dead; dead to the last one. "In Christ" does not only mean that we will revive one day, but rather that we are already alive, i.e., that the seed in the ground has already begun to germinate and to break through to the light of the sun. The complete expression of death is in the grave, but the complete expression of eternal life is in the kingdom of God.
The mind of the sons of Adam are in accordance with death, reconciled with being decayed and sink even deeper into the ground. The mind of the sons of Christ rebel against death and decay and exert all the more, to burgeon a man toward the light, which the Grace of God helps. O resurrected Lord sober the minds of all the sons of man that they would flee from darkness and destruction and reach out toward the light and life eternal which is in You.
To You be glory and thanks always. Amen.