Friday, September 7, 2012

September 8, 2012 - 14th Saturday After Pentecost

FEASTS AND SAINTS CELEBRATED TODAY:

The Nativity of Our Most Holy Lady the Theotokos and Ever-Virgin Mary
Sophronios, Bishop of Iberia

ΤΟ ΓΕΝΕΘΛΙΟΝ ΤΗΣ ΥΠΕΡΑΓΙΑΣ ΔΕΣΠΟΙΝΗΣ ΗΜΩΝ ΘΕΟΤΟΚΟΥ ΚΑΙ ΑΕΙΠΑΡΘΕΝΟΥ ΜΑΡΙΑΣ.

READINGS FROM THE BIBLE:

The Reading is from Luke 1:39-49, 56
In those days, Mary arose and went with haste into the hill country, to a city of Judah, and she entered the house of Zacharias and greeted Elizabeth. And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me? For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord."
And Mary said, "My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name." And Mary remained with her about three months, and returned to her home.

Κατὰ Λουκᾶν 1.39-49, 56
Ἐν ταῖς ἡμέρας ἐκείνας, ἀναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδῆς εἰς πόλιν ᾿Ιούδα, καὶ εἰσῆλθεν εἰς τὸν οἶκον Ζαχαρίου καὶ ἠσπάσατο τὴν ᾿Ελισάβετ. καὶ ἐγένετο ὡς ἤκουσεν ἡ ᾿Ελισάβετ τὸν ἀσπασμὸν τῆς Μαρίας, ἐσκίρτησε τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς· καὶ ἐπλήσθη Πνεύματος ῾Αγίου ἡ ᾿Ελισάβετ καὶ ἀνεφώνησε φωνῇ μεγάλῃ καὶ εἶπεν· εὐλογημένη σὺ ἐν γυναιξὶ καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ Κυρίου μου πρός με; ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησε τὸ βρέφος ἐν ἀγαλλιάσει ἐν τῇ κοιλίᾳ μου. καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου. Καὶ εἶπε Μαριάμ· Μεγαλύνει ἡ ψυχή μου τὸν Κύριον καὶ ἠγαλλίασε τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου, ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί· ὅτι ἐποίησέ μοι μεγαλεῖα ὁ δυνατὸς καὶ ἅγιον τὸ ὄνομα αὐτοῦ. ῎Εμεινε δὲ Μαριὰμ σὺν αὐτῇ ὡσεὶ μῆνας τρεῖς καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτῆς.

The Reading is from St. Paul's Letter to the Philippians 2:5-11
BRETHREN, have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Πρὸς Φιλιππησίους 2:5-11
Ἀδελφοί, τοῦτο γὰρ φρονείσθω ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ· ὃς ἐν μορφῇ θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἶσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καί σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτόν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα· ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός.

The Reading is from Luke 10:38-42, 11:27-28
At that time, Jesus entered a village; and a woman called Martha received him into her house. And she had a sister called Mary, who sat at the Lord's feet and listened to his teaching. But Martha was distracted with much serving; and she went to him and said, "Lord, do you not care that my sister has left me to serve you alone? Tell her then to help me." But the Lord answered her, "Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good portion, which shall not be taken away from her." As he said this, a woman in the crowd raised her voice and said to him, "Blessed is the womb that bore you, and the breasts that you sucked!" But he said, "Blessed rather are those who hear the word of God and keep it!"

Κατὰ Λουκᾶν 10.38-42, 11.2
Τῷ καιρῷ ἐκείνῳ, εἰσῆλθεν ὁ Ἰησοῦς εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὐτῆς. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαρία, ἣ καὶ παρακαθίσασα παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ ἤκουε τὸν λόγον αὐτοῦ. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπε· Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλιπε διακονεῖν; εἰπὲ οὖν αὐτῇ ἵνα μοι συναντιλάβηται.ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ ᾿Ιησοῦς· Μάρθα Μάρθα, μεριμνᾷς καὶ τυρβάζῃ περὶ πολλά· ἑνὸς δέ ἐστι χρεία· Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ᾿ αὐτῆς. ᾿Εγένετο δὲ ἐν τῷ λέγειν αὐτὸν ταῦτα ἐπάρασά τις γυνὴ φωνὴν ἐκ τοῦ ὄχλου εἶπεν αὐτῷ· μακαρία ἡ κοιλία ἡ βαστάσασά σε καὶ μαστοὶ οὓς ἐθήλασας.αὐτὸς δὲ εἶπε· μενοῦνγε μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ καὶ φυλάσσοντες αὐτόν.

READINGS FROM THE SYNAXARION:

Τῇ Η' τοῦ αὐτοῦ μηνός, τὸ Γενέθλιον τῆς Ὑπεραγίας Δεσποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρθένου Μαρίας.
Πάσας ἀληθῶς, Ἄννα, νικᾷς μητέρας,
Μήτηρ ἕως ἂν σὴ γένηται θυγάτηρ.
Ἐξάγαγε πρὸς φῶς Θεομήτορα ὀγδόῃ Ἄννα.
Τῇ αὐτῇ ἡμέρᾳ, οἱ Ἅγιοι αὐτάδελφοι, Ῥοῦφος καὶ ρουφιανός, ξίφει τελειοῦνται.
Κλίνων ἑαυτὸν Ῥουφιανὸς τῷ ξίφει,
Μένω σε, φησί, Ῥοῦφε, μὴ μέλλῃς, ἕπου.
Τῇ αὐτῇ ἡμέρᾳ, ὁ Ἅγιος Σεβῆρος ξίφει τελειοῦται.
Ἕτοιμός εἰμι πρὸς τὸ πᾶν οἴσειν πάθος,
Σεβῆρος εἶπε, καὶ πρὸς με τὸ ξίφος;
Τῇ αὐτῇ ἡμέρᾳ, ὁ Ἅγιος Ἀρτεμίδωρος πυρὶ τελειοῦται.
Ἀρτεμίδωρος ὡς καθάλλεσθαι σθένει,
Καὶ τοῦ πυρὸς φλέγοντος ἔργῳ δεικνύει.
Ὁ Ἅγιος νεομάρτυς Ἀθανάσιος ὁ ἐν Θεσσαλονίκῃ μαρτυρήσας κατὰ τὸ 1774 ἀγχόνῃ τελειοῦται.
Ταῖς τῶν ἁγίων σου πρεσβείαις, ὁ Θεός, ἐλέησον ἡμᾶς. Ἀμήν.

According to the ancient tradition of the Church, the Theotokos was born of barren and aged parents, Joachim and Anna, about the year 16 or 17 before the birth of Christ. Joachim was descended from the royal line of David, of the tribe of Judah. Anna was of the priestly tribe of Levi, a daughter of the priest Matthan and Mary, his wife.

Apolytikion in the Fourth Tone
Η γέννησίς σου Θεοτόκε, χαράν εμήνυσε πάση τή οικουμένη, εκ σού γάρ ανέτειλεν ο ήλιος τής δικαιοσύνης, Χριστός ο Θεός ημών, καί λύσας τήν κατάραν, έδωκε τήν ευλογίαν, καί καταργήσας τόν θάνατον, εδωρήσατο ημίν ζωήν τήν αιώνιον.
Your birth, O Theotokos, brought joy to the whole world, for from you dawned the sun of righteousness, Christ our God. Freeing us from the curse, He gave us His blessings. Abolishing death, He granted us eternal life.

Kontakion in the Fourth Tone
Ιωακείμ καί Άννα όνειδισμού ατεκνίας, καί Αδάμ καί Εύα, εκ τής φθοράς τού θανάτου, ηλευθερώθησαν, Άχραντε, εν τή αγία γεννήσει σου, αυτήν εορτάζει καί ο λαός σου, ενοχής τών πταισμάτων, λυτρωθείς εν τώ κράζειν σοι, Η στείρα τίκτει τήν Θεοτόκον, καί τροφόν τής ζωής ημών.
In your holy birth, Immaculate One, Joachim and Anna were rid of the shame of childlessness; Adam and Eve of the corruption of death. And so your people, free of the guilt of their sins, celebrate crying: "The barren one gives birth to the Theotokos, who nourishes our life."

Ιωακείμ και Άννα ονειδισμού ατεκνίας και Αδάμ και Εύα εκ της φθοράς του θανάτου ηλευθερώθησαν, Άχραντε, εν τη αγία γεννήσει σου...". Έτσι ψάλλει η Εκκλησία σήμερα, που γιορτάζει το γενέσιο της Υπεραγίας Θεοτόκου. Μεγάλο δώρο του Θεού ήταν η Παναγία στους γονείς της τον Ιωακείμ και την Άννα, που δεν είχαν τέκνα· με την γέννησή της έφυγεν από πάνω τους το όνειδος και η ντροπή της ατεκνίας. Μα πιο μεγάλο δώρο του Θεού είναι η γέννηση της Υπεραγίας Θεοτόκου στον κόσμο· είναι το προμήνυμα της σωτηρίας των ανθρώπων. Γι' αυτό η Εκκλησία ψάλλει· "Η γέννησίς σου Θεοτόκε, χαράν εμήνυσε πάση τη οικουμένη...". Ο καιρός που είχε ορίσει ο Θεός για να στείλη στον κόσμο τη σωτηρία επλησίαζεν· ύστερα από λίγα χρόνια το νήπιο που γεννήθηκε σήμερα θα γεννήση τον αίτιο της ευφροσύνης των ανθρώπων. Απ' αυτήν θα ανατείλη "ο ήλιος της δικαιοσύνης, Χριστός ο Θεός ημών".

Ἡ Γέννησις τῆς Ὑπεραγίας Θεοτόκου Μαρίας
«Ἀποκάλυψαν πρὸς Κύριον τὴν ὁδόν σου καὶ ἔλπισον ἐπ᾿ αὐτόν, καὶ αὐτὸς ποιήσει». Φανέρωσε στὸν Κύριό με ἐμπιστοσύνη τὸ δρόμο καὶ τὶς ἐπιδιώξεις καὶ τὶς ἀνάγκες τῆς ζωῆς σου καὶ ἔλπισε σ᾿ Αὐτὸν καὶ Αὐτὸς θὰ κάνει ἐκεῖνα ποὺ ζητᾷς καὶ χρειάζεσαι. Μ᾿ αὐτὴ τὴν ἐμπιστοσύνη καὶ ἐλπίδα, ὁ Ἰωακεὶμ καὶ ἡ Ἄννα ἱκέτευαν προσευχόμενοι τὸ Θεὸ νὰ τοὺς χαρίσει παιδί, νὰ τὸ ἔχουν γλυκεῖα παρηγοριὰ στὰ γεράματά τους. Καὶ τὴν ἐλπίδα τους ὁ Θεὸς ἔκανε πραγματικότητα. Τοὺς χάρισε τὴν Παρθένο Μαριάμ, ποὺ ἦταν ὁρισμένη νὰ γεννήσει τὸ Σωτῆρα τοῦ κόσμου καὶ νὰ λάμψει σὰν ἡ πιὸ εὐλογημένη μεταξὺ τῶν γυναικῶν. Ἦταν ἐκείνη, ἀπὸ τὴν ὁποία ἔμελλε νὰ προέλθει Αὐτὸς ποὺ θὰ συνέτριβε τὴν κεφαλὴ τοῦ νοητοῦ ὄφεως. Στὴν Παλαιὰ Διαθήκη δόθηκαν πολλὲς προτυπώσεις τῆς Ὑπεραγίας Θεοτόκου. Μία εἶναι καὶ ἡ βάτος στὸ Σινᾶ, τὴν ὁποία ἐνῷ εἶχαν περιζώσει φλόγες φωτιᾶς, αὐτὴ δὲν καιγόταν. Ἦταν ἀπεικόνιση τῆς Παρθένου, ποὺ θὰ γεννοῦσε τὸ Σωτῆρα Χριστὸ καὶ συγχρόνως θὰ διατηροῦσε τὴν παρθενία της. Ἔτσι, ἡ Ἄννα καὶ ὁ Ἰωακείμ, ποὺ ἦταν ἀπὸ τὸ γένος τοῦ Δαβίδ, μὲ τὴν κραταιὰ ἐλπίδα ποὺ εἶχαν στὸ Θεὸ ἀπέκτησαν ἀπ᾿ Αὐτὸν τὸ ἐπιθυμητὸ δῶρο, ποὺ θὰ συντροφεύει τὸν κόσμο μέχρι συντέλειας αἰώνων.

Οἱ Ἅγιοι Ροῦφος καὶ Ρουφιανός
Μαρτύρησαν διὰ ξίφους.

Ὁ Ἅγιος Σεβῆρος
Μαρτύρησε διὰ ξίφους.

Ὁ Ἅγιος Ἀρτεμίδωρος
Μαρτύρησε διὰ πυρός.

Διήγηση περὶ ἀγάπης πολὺ ὠφέλιμη
Γιὰ τὴν διήγηση αὐτή, βλέπε στὸν Συναξαριστὴ τοῦ Ἁγίου Νικόδημου τοῦ Ἁγιορείτου.

Ὁ Ἅγιος Ἀθανάσιος ὁ Νεομάρτυρας ποὺ μαρτύρησε στὴ Θεσσαλονίκη
Καταγόταν ἀπὸ μία κωμόπολη τῆς Θεσσαλονίκης τὴν Κουλιακιά. Ὁ πατέρας του ἦταν προεστὸς τῆς χώρας ἐκείνης καὶ ὀνομαζόταν Πολύχρους, ἡ δὲ μητέρα του Λολουδα. Ἦταν δὲ καὶ οἱ δυὸ εὐσεβεῖς χριστιανοί. Στὴν ἀρχὴ ὁ Ἀθανάσιος παρακολούθησε μαθήματα στὸ Ἑλληνικὸ Σχολεῖο τῆς Θεσσαλονίκης καὶ ἀργότερα μαθήτευσε κοντὰ στὸν Ἀθανάσιο τὸν Πάριο. Ἀργότερα φοίτησε στὴ Σχολὴ τοῦ Βατοπεδίου στὸν Ἄθω, κοντὰ στὸν Παναγιώτη Παλαμᾶ. Ὕστερα ἦλθε στὴν Κωνσταντινούπολη, γιὰ νὰ ἐπιστρέψει καὶ πάλι στὸ Ἅγιον Ὄρος καὶ μετὰ ἐπανῆλθε στὴν πατρίδα του Κουλιακιά. Ἐκεῖ κατηγορήθηκε ψευδῶς, ὅτι ὁμολόγησε τὴν μουσουλμανικὴ θρησκεία καὶ ἔτσι τὸν πίεζαν καθημερινὰ ν᾿ ἀρνηθεῖ τὸ Χριστιανισμό. Ὁ Ἀθανάσιος ὅμως, ἔμεινε ἀκλόνητος στὴ Χριστιανικὴ πίστη καὶ φυλακίστηκε. Μετὰ ἀπὸ διάφορες προσπάθειες τῶν Τούρκων, κατὰ τὴν πολυήμερη φυλάκισή του, νὰ ἐξισλαμιστεῖ, ὁ μάρτυρας ὁμολόγησε τὸν Χριστὸ σὰν ἀληθινὸ Θεό. Ἔτσι τὸν ἀπαγχόνισαν ἔξω ἀπὸ τὴν Θεσσαλονίκη στὶς 8 Σεπτεμβρίου 1774.

Ὁ Ἅγιος Σωφρόνιος ἐπίσκοπος Ἀχταλείας τῆς Ἰβηρίας

Γεννήθηκε ἀπὸ γονεῖς εὐσεβεῖς καὶ ἐνάρετους, τὸ ἔτος 1738, στὸ χωριὸ Λοτσίων περιφέρειας Δεραίνης τῆς ἐπαρχίας Χαλδείας τοῦ Πόντου. Ὁ πατέρας του ἦταν Ἱερέας καὶ ὀνομαζόταν Γεώργιος Σερταρίδης, ἡ δὲ μητέρα του Βαρβάρα. Εἶχε τέσσερις ἀδελφὲς καὶ ἕναν ἀδελφό, τὸν Δημήτριο, ποὺ ἦταν καὶ αὐτὸς Ἱερέας. Τὸ πρῶτο ὄνομα τοῦ Σωφρονίου ἦταν Συμεών. Ἀπὸ νεαρὴ ἡλικία, ἔτρεφε μεγάλη ἀγάπη στὰ θεῖα καὶ ἰδιαίτερα στὴ μοναχικὴ ζωή. Νέος ἀκόμα, πῆγε στὴ Μονὴ Ἁγίου Γεωργίου Χουτουρᾶ σὰν δόκιμος. Μετὰ τρεῖς μῆνες πῆγε στὴ Μονὴ Σουμελὰ καὶ μετὰ τρία χρόνια στὴ Μονὴ Βαζελῶνος. Καὶ στὶς τρεῖς Μονές, διδάχτηκε τὰ ἱερὰ γράμματα καὶ σὲ μεγάλο βαθμὸ τὴν μοναχικὴ ζωή. Τότε ἐκάρη μοναχός με τὸ ὄνομα Σωφρόνιος καὶ κατόπιν χειροτονήθηκε Ἱερέας. Μετὰ ἑπτὰ χρόνια, ὁ ἡγούμενος τῆς Μονῆς Ἰγνάτιος, τὸ ἔτος 1776, τὸν ἔστειλε στὸ μεταλλεῖο τῆς Ἀχταλείας στὴν Ἰβηρία, ὅπου 500 περίπου μεταλλουργοὶ εἶχαν ἐγκατασταθεῖ ἐκεῖ καὶ ἀποτέλεσαν ἕνα χωριὸ μὲ τὴν ὀνομασία Δάλ-βέρ, ποὺ σημαίνει πολύτιμοι λίθοι. Ἐκεῖ μὲ τὴν ἁγία του ζωὴ ὁ Σωφρόνιος, προσείλκυσε τὸν σεβασμὸ τῶν κατοίκων, οἱ ὁποῖοι μὲ πρωτοβουλία δική τους, τὸν ἔκαναν ἐπίσκοπο στὶς 29 Ὀκτωβρίου 1777, ἔχοντας ἕδρα τῆς ἐπισκοπῆς του τὴν ἐκεῖ Ἱερὰ Μονὴ τῆς Παναγίας. Τὴν ἐπισκοπή του κυβέρνησε μέχρι τὸ 1794, ὅταν βαρβαρικὴ φυλὴ ἐπιτέθηκε στὸ μεταλλεῖο καὶ τὸ λεηλάτησε, ἀφοῦ πρῶτα κατέστρεψε τὰ πάντα. Ὁ Σωφρόνιος πιάστηκε αἰχμάλωτος καὶ πουλήθηκε σὲ μία γυναῖκα λατινικοῦ δόγματος, ποὺ τὸν ἐλευθέρωσε καὶ τὸν ἔστειλε μὲ ἱστιοφόρο στὴν Τραπεζούντα. Ἀπὸ ἐκεῖ ὁ Σωφρόνιος ἐπέστρεψε στὴ Μονὴ Βαζελῶνος, ὅπου ἔζησε σὰν ἔνσαρκος ἄγγελος. Ἀλλὰ λόγω τοῦ φθόνου τοῦ ἡγουμένου Ἱερεμία, ἀναχώρησε στὴν ἰδιαίτερη πατρίδα του ὅπου καὶ ἄφησε τὴν τελευταία του πνοή. Ἡ ἀνακομιδὴ τῶν Ἱερῶν λειψάνων του, γεμάτα εὐωδιά, ἔγινε τὸ 1824 στὴν Ἱερὰ Μονὴ Βαζελῶνος.

The Nativity of the Most Holy Theotokos
The Theotokos was born to aged and barren parents, Joachim and Anna. (For their story, see tomorrow's listing). She was born about the year 16 or 17 before the birth of her Son, the Christ.

New Martyr Athanasius of Thessalonika (1774)
He was born to a distinguished and pious Christian family in Thessalonika. After acquiring an unusually good education he spent a few years in Constantinople, then returned to his native city. He spoke both Turkish and Arabic well, and often conversed with Muslims. Once, while speaking with an emir, Athanasius pronounced the Muslim confession of faith to illustrate a point. The emir, seeing an opportunity, immediately reported Athanasius to the Islamic judge, claiming that he had converted to Islam. The judge found no merit in the case and would have dismissed Athanasius; but the emir and other officials were insistent, and the judge pressured Athanasius to convert. When Athanasius answered that he knew no truth but that of Christ, he was thrown in prison. When he appeared before the judge several days later, he was still firm in his confession, and was sentenced to death. He was hanged outside the city in 1774, at the age of twenty-five.

Our Venerable Father Serapion of Pskov (1481)
He wss born in (what is now) Lithuania, but entered monastic life in the Pskov district. His spiritual father was St Euphrosynus (May 15), under whose care he lived for more than fifty-five years. He became known for his exceptional humility and asceticism. He tried never to be idle, giving any free moment to prayer and reading of Scripture. He emphasized the importance of the common prayer of the Church, saying that reciting the entire Twelve Psalm rule in one's cell was not worth one Kyrie Eleison chanted by the brethren assembled together in church. His knowledge of Lithuanian and Finnish allowed him to strengthen the faith among the peoples of those lands. When he died, at the age of ninety, his clothing was so threadbare that no one wanted it. Soon after his repose, a blind man recovered his sight at St Serapion's tomb, which has been the site of many miracles ever since.

Menologion 3.0
The Nativity of Our MostHoly Lady Mother of God and EverVirgin Mary: The MostHoly Virgin Mary was born at a time, when people had reached such limits of decay of moral values, that it seemed altogether impossible to restore them. The best minds of this era were aware and often said openly, that God mustneeds come down into the world, so as to restore faith and not tolerate the ruination of the race of mankind.
The Son of God chose for the salvation of mankind to take on human nature, and the All-Pure Virgin Mary, -- alone worthy to contain in Herself and to incarnate the Source of purity and holiness, -- He chose as His Mother.
The Birth of Our MostHoly Lady Mother of God and EverVirgin Mary is celebrated by the Church as a day of universal joy. Within the context of the Old and the New Testaments, on this radiant day was born the MostBlessed Virgin Mary, -- having been forechosen through the ages by Divine Providence to bring about the Mystery of the Incarnation of the Word of God, and She is revealed as the Mother of the Saviour of the World, Our Lord Jesus Christ. The MostHoly Virgin Mary was born in the small city of Galilee, Nazareth. Her parents were Righteous Joakim from the tribe of the King and Prophet David, and Anna from the tribe of the First-Priest Aaron. The couple was without child, since Saint Anna was barren. Having reached old age, Joakim and Anna did not lose hope on the mercy of God. They had strong faith that for God everything is possible, and that He would be able to solve the barrenness of Anna -- even in her old age, as He had once solved the barrenness of Sarah, spouse of the Patriarch Abraham. Saints Joakim and Anna made a vow to dedicate the child which the Lord might bestow on them, into the service of God in the Temple. Childlessness was considered among the Hebrew nation as a Divine punishment for sin, and therefore the righteous Saints Joakim and Anna had to endure abuse from their own countrymen. On one of the feastdays at the Temple in Jerusalem the elderly Joakim brought his sacrifice in offering to God, but the High Priest would not accept it, -- considering him to be unworthy since he was childless. Saint Joakim in deep grief went into the wilderness and there he prayed with tears to the Lord for the granting of a child. Saint Anna, having learned about what had happened at the Jerusalem Temple, wept bitterly; never once did she complain against the Lord, but rather she prayed, asking God's mercy on her family. The Lord fulfilled her petitions when the pious spouses had attained to extreme old age and prepared themselves by virtuous life for a sublime calling -- to be the parents of the MostHoly Virgin Mary, the future Mother of the Lord Jesus Christ. The Archangel Gabriel brought Joakim and Anna the joyous message: their prayers were heard by God, and of them would be born a MostBlessed Daughter Mary, through Whom would come the Salvation of all the World. The MostHoly Virgin Mary of Herself in purity and virtue surpassed not only all mankind but also the Angels; -- She was manifest as the Living Temple of God, such that the Church sings in its festal verses of song: "the Heavenly Gate, bringing Christ into the world for the salvation of our souls" (2nd Stikhera on "Lord, I have cried", Tone 6).
The Birth of the Mother of God marks the change of the times, wherein the great and comforting promises of God begin to be fulfilled about the salvation of the human race from slavery to the devil. This event has brought nigh to earth the grace of the Kingdom of God, -- a Kingdom of Truth, piety, virtue and life immortal. Our Mother FirstBorn of All Creation is revealed to all of us by grace as a merciful Intercessor and Mother, to Whom we steadfastly recourse with filial devotion.

DISCOURSE ON THE NATIVITY OF THE
MOST HOLY MOTHER OF GOD

of Sainted Andrew, ArchBishop of Crete

The present feastday is for us the beginning of feastdays. Serving as boundary limit to the law and to foretypes, it at the same time serves as a doorway to grace and truth. "For Christ is the end of the law" (Rom. 10: 4), Who, having freed us from the writing, doth raise us to spirit. Here is the end (to the law): in that the Lawgiver, having made everything, hath changed the writing in spirit and doth head everything within Himself (Eph. 1: 10), enlivening the law with grace: grace hath taken the law under its dominion, and the law is become subjected to grace, such that the properties of the law not suffer reciprocal commingling, but only suchlike, that the servile and subservient (in the law) by Divine power be transmuted into the light and free (in grace), "so that we, -- sayeth the Apostle, -- be not enslaved to the elements of the world" (Gal. 4: 3) and be not in a condition under the slavish yoke of the writing of the law. Here is the summit of Christ's beneficence towards us! Here are the mysteries of revelation! Here is the theosis [divinisation] assumed upon humankind -- the fruition worked out by the God-man.
The radiant and bright coming-down of God for people ought to possess a joyous basis, opening to us the great gift of salvation. Suchlike also is the present feastday, having as its basis the Nativity of the Mother of God, and as its purposive end -- the uniting of the Word with flesh, this most glorious of all miracles, unceasingly proclaimed, immeasurable and incomprehensible. The less comprehensible it is, the more it is revealed; and the more it is revealed, the less comprehensible it is. Wherefore the present God-graced day, the first of our feastdays, shewing forth the light of virginity and as it were the crown woven from the unfading blossoms of the spiritual garden of Scripture, doth proffer creatures a common joy. Be of good cheer, -- sayeth it, -- behold, this is the feast of the Nativity of the Virgin and of the renewal of the human race! The Virgin is born, She groweth and is raised up and prepareth Herself to be the Mother of God All-Sovereign of the ages. All this, with the assist of David, makes it for us an object of spiritual contemplation. The Mother of God manifests to us Her God-bestown Birth, and David points to the blessedness of the human race and wondrous co-kinship of God with mankind.
And thus, truly one ought to celebrate the mystery today and to offer to the Mother of God a word by way of gift: since nothing is so pleasing to Her, as a word and praise by word. It is from here also that we receive a twofold benefit: first, we enter into the region of truth, and second, we emerge from the captivity and slavery of the written law. Howso? Obviously, when darkness vanishes, then light appears; so also here: after the law there follows the freedom of grace.
The present day solemnity is a line of demarcation, separating the truth from its prefigurative symbol, and ushering in the new in place of the old. Paul -- that Divine Trumpeter of the Spirit, -- exclaims thus about this: "For anyone that be in Christ, ye are remade a new creature; the old passeth away and behold all is become new (2 Cor. 5: 17); for the law hath perfected nothing adducing for a better hope, whereby we draw nigh to God" (Heb. 7: 19). The truth of grace hath shown forth brightly...
Let there now be one common festal celebration in both heaven and on earth. Let everything now celebrate, that which is in the world and that beyond the world. Now is made the created temple for the Creator of all; and creation is readied into a new Divine habitation for the Creator. Now our nature having been banished from the land of blessedness doth receive the principle of theosis and doth strive to rise up to the highest glory. Now Adam doth offer from us and for us elements unto God, the most worthy fruit of mankind -- Mary, in Whom the new Adam is rendered Bread for the restoration of the human race. Now is opened the great bosom of virginity, and the Church, in the matrimonial manner, doth place upon it a pure pearl truly immaculate. Now human worthiness doth accept the gift of the first creation and returns to its former condition; the majesty darkened by formless sin, -- through the conjoining by His Mother by birth "of Him Beauteous by Goodness", man receives beauty in a most excellent and God-seemly visage. And this creating is done truly by the creation, and recreation -- by theosis, and theosis -- by a return to the original perfection! Now a barren one is become beyond expectation a mother, and the Birth-giver hath given birth without knowing man, and She doth sanctify natural birth. Now is readied the majestied colour of the Divine scarlet-purple and the impoverished human nature is clothed in royal worthiness. Now -- according to prophecy -- there sprouts forth the Offshoot of David, Who, having eternally become the green-sprouting Staff of Aaron, hath blossomed forth for us with the Staff of Power -- Christ. Now of Judah and David is descended a Virgin Maiden, rendering of Herself the royal and priestly worthiness of Him that hath taken on the priesthood of Aaron in the order of Melchisedek (Heb. 7: 15). Now is begun the renewal of our nature, and the world responding, assuming a God-seemly form, doth receive the principle of a second Divine creation.
The first creation of mankind occurred from the pure and unsullied earth; but their nature darkened the worthiness innate to it, they were deprived of grace through the sin of disobedience; for this we were cast out of the land of life and, in place of the delights of paradise, we received temporal life as our inheritance by birth, and with it the death and corruption of our race. All started to prefer earth to heaven, such that there remained no hope for salvation, beyond the utmost help. Neither the natural nor the written law, nor the fiery reconciliative sayings of the prophets had power to heal the sickness. No one knew, how to rectify human nature and by what means it would be most suitable to raise it up to its former worthiness, so long as God the Author of all did not deign to reveal to us another arranged and newly-constituted world, wherein is annihilated the pervasive form of the old poison of sin, and granting us a wondrous, free and perfectly dispassionate life, through our re-creation in the baptism of Divine birth. But how would this great and most glorious blessing be imparted to us, so very in accord with the Divine commands, if God were not to be manifest to us in the flesh, not subject to the laws of nature, -- nor deign to dwell with us in a manner, known to Him? And how could all this be accomplished, if first there did not serve the mystery a Pure and Inviolate Virgin, Who contained the Uncontainable, in accord with the law, yet beyond the laws of nature? And could some other virgin have done this, besides She alone, Who was chosen before all others by the Creator of nature?
This Virgin is the Mother of God -- Mary, the MostGlorious of God, from the womb of Whom the MostDivine issued forth in the flesh and by Whom He Himself did arrange a wondrous temple for Himself. She conceived without seed and gave birth without corruption, since that Her Son was God, though also He was born in the flesh, without mingling and without travail. This Mother, truly, avoided that which is innate to mothers but miraculously fed with milk Her Son, begotten without a man. The Virgin, having given birth to the seedlessly Conceived-One, remained a Pure Virgin, having preserved incorrupt the marks of virginity. And so in truth She is named the Mother of God; Her virginity is esteemed and Her birth-giving is glorified. God, having conjoined with mankind and become manifest in the flesh, hath granted Her an unique glory. Woman's nature suddenly is freed from the first curse, and just as the first did bring in sin, so also doth the first initiate salvation also.
But our discourse has attained its chief end, and I, celebrating now and with rejoicing sharing in this sacred feast, I greet you in the common joy. The Redeemer of the human race, -- as I said, -- willed to arrange a new birth and re-creation of mankind: like as under the first creation, taking dust from the virginal and pure earth, wherein He formed the first Adam, so also now, having arranged His Incarnation upon the earth, -- and so to speak, in place of dust, -- He chooses from out of all the creation this Pure and Immaculate Virgin and, having re-created mankind within His Chosen-One from amidst mankind, the Creator of Adam is made the New Adam, in order to save the old.
Who indeed was This Virgin and from what sort of parents did She come? Mary, the glory of all, was born of the tribe of David, and from the seed of Joakim. She was descended from Eve, and was the child of Anna. Joakim was a gentle man, pious, raised in God's law. Living prudently and walking before God he grew old without child: the years of his prime provided no continuation of his lineage. Anna was likewise God-loving, prudent, but barren; she lived in harmony with her husband, but was childless. As much concerned about this, as about the observance of the law of the Lord, she indeed was daily stung by the grief of childlessness and suffered that which is the usual lot of the childless, -- she grieved, she sorrowed, she was distressed, and impatient at being childless. Thus, Joakim and his spouse lamented that they had no successor to continue their line; yet the spark of hope was not extinguished in them completely: both intensified their prayer about the granting to them of a child to continue their line. In imitation of the prayer heard of Hannah (1 Kings 1: 10), both without leaving the temple fervently beseeched God that He would undo her sterility and make fruitful her childlessness. And they did not give up on their efforts, until their wish be fulfilled. The Bestower of gifts did not contemn the gift of their hope. The unceasing power came quickly in help to those praying and beseeching God, and it made capable both the one and the other to produce and bear a child. In such manner, from sterile and barren parents, as it were from irrigated trees, was borne for us a most glorious fruition -- the Immaculate Virgin. The constraints of infertility were destroyed -- prayer, upright manner of life, these rendered them fruitful; the childless begat a Child, and the childless woman was made an happy mother. Thus the immaculate Fruition issuing forth from the womb occurred from an infertile mother, and then the parents, in the first blossoming of Her growth brought Her to the temple and dedicated Her to God. The priest, then making the order of services, beheld the face of the girl and of those in front of and behind, and he became gladdened and joyful, seeing as it were the actual fulfillment of the Divine promise. He consecrated Her to God, as a reverential gift and propitious sacrifice -- and, as a great treasury unto salvation, he led Her within the very innermost parts of the temple. Here the Maiden walked in the upright ways of the Lord, as in bridal chambers, partaking of heavenly food until the time of betrothal, which was preordained before all the ages by Him Who, by His unscrutable mercy, was born from Her, and by Him Who before all creation and time and expanse Divinely begat Him, and together with His consubstantial and co-reigning and co-worshipped Spirit, -- this being One Godhead, having One Essence and Kingdom, inseparable and immutable and in which is nothing diverse, except the personal qualities. Wherefore, in solemnity and in song I do offer the Mother of the Word the festal gift; since that He born of Her hath taught me to believe in the Trinity: the Son and Word Without-Beginning hath made in Her His Incarnation; the Father begetting Him hath blessed this; the Holy Spirit hath signed and sanctified the womb which incomprehensibly hath conceived.
Now is the time to question David: in what did the God of all forswear him? Speak, O Psalmist and Prophet! He hath sworn from the fruit of my loin to sit upon my throne (Ps. 131 [132]: 11). Here in this He is forsworn and wilt not break His oath, He hath forsworn and His Word is sealed with a deed! "Once, -- said he, -- I forswear by My Holiness, that I lie not to David; his seed wilt prevail forever, and his throne, like the sun before Me and like the moon coursing the ages: a faithful witness also in heaven" (Ps. 88 [89]: 35-38). God hath fulfilled this oath, since it is not possible for God to lie (Heb. 6: 18). Consider this: Christ in the flesh is named my Son (Mt. 22: 42), and all nations will worship my Lord and Son (Ps. 71 [72]: 11), seeing him sit upon a virginal throne! Here also is the Virgin, from Whose womb the Praeternal One issued forth, incarnated at the end of the ages and renewing the ages, likewise sprung forth from my loins! All this is so!
People of God, holy nation, sacred gathering! Let us revere our paternal memory; let us extol the power of the mystery! Each of us, in the measure given by grace, let us offer a worthy gift for the present feast. Fathers -- a prosperous lineage; mothers -- fine children; the unbearing -- the not-bearing of sin; virgins -- a twofold prudence, of soul and of body; betrothed -- praiseworthy abstinence. If anyone of you be a father, let him imitate the father of the Virgin; and if anyone be without child -- let them make harvest of fruitful prayer, cultivating a life pleasing to God. The mother, feeding her children, let her rejoice together with Anna, raising her Child, given to her in infertility through prayer. She that is barren, not having given birth, lacking the blessing of a child, let her come with faith to the God-given Offshoot of Anna and offer there her barrenness. The virgin, living blamelessly, let her be a mother by discourse, adorning by word the elegance of soul. For a betrothed -- let her offer mental sacrifice from the fruits of prayer. All together rich and poor, lads and maidens, old and young (Ps. 48: 2, 148: 12), priests and levites -- let all together keep the feast in honour of the Maiden, the Mother of God and the Prophetess: from Her hath issued forth the Prophet, foretold of by Moses, Christ God and Truth (Deut. 18: 15). Amen.


The Icon of Sophia, the Wisdom of God (Kiev), occupies an unique place in the Russian Orthodox Church. On the icon is depicted the Mother of God, and incarnated of Her is the Hypostatic Wisdom -- the Son of God. In Wisdom or Sophia, ponders the Son of God, about Whom in the Book of the Proverbs of Solomon it says: "Wisdom hath built up Her House supported of seven pillars" (9: 1). These words refer to Christ, the Son of God, Who in apostolic epistles is called "Wisdom of God" (1 Cor. 1: 30), and the word "House" refers to the MostHoly Virgin Mary, of Whom the Son of God is incarnated. The arrangement of the icon testifies concerning the fulfillment of prophecy. On the icon of Kievan Sophia is depicted a church and standing at it is the Mother of God in chiton-robe, with a veil on the head, under hallway of seven pillars. The palms of Her hands are outstretched, and her feet are set upon a crescent moon. The Mother of God holds the Praeternal Christ-Child, blessing with Her right hand, and holding the Infant with Her left. On the entrance cornice are inscribed the words from the Book of Proverbs: "Wisdom hath built up Her House supported of seven pillars". Over the entrance are imaged God the Father and God the Holy Spirit. From the mouth of God the Father issues the words: "I am affirmation of Her footsteps". Along both sides are imaged the seven Archangels with outstretched wings, holding in their hands symbols of their duties. On the right side: Michael with flaming sword, Uriel with a lightning flash hurling downwards, Raphael with alabaster vessel of myrh. On the left side: Gabriel with a lily blossom, Selaphiel with a scale, Jerudiel with royal crown, and Barachiel with flowers on a white shawl. Under a cloud with the crescent moon, serving as footrest for the Mother of God, is imaged an amvon-stair with seven steps (depicting the Church of God on earth): those standing on the seven steps are the Old Testament witnesses of the manifestation of Wisdom -- the Forefathers and the Prophets. On each of the seven amvon-stair steps are inscribed: faith, hope, love, purity, humility, blessedness, glory. The seven steps of the amvon-stair are set upon the seven pillars, on which are inscribed images and their explanation taken from the Apocalypse.

The Syamsk Icon of the Mother of God was found at the Syamsk-Vologda monastery, established in the XVI Century. In the year 1542 during a fire occurring at the monastery, only the wonderworking icon alone was saved. After the fire the monastery was rebuilt. And in the year 1770 at the monastery was built a church in honour of the Nativity of the MostHoly Mother of God, and in it was placed this wonderworking icon of the Mother of God.

The Glinsk Icon of the Nativity of the MostHoly Mother of God appeared in the XVI Century in the Glinsk wilderness of the Kursk region. A monastery was established in 1648 and received its name from the boyars (nobles) named Glinsky.

The Lukianovsk Icon of the Nativity of the Mother of God -- is from a church in honour of the Nativity of the MostHoly Mother of God in the village of Ignat'ev. In 1594 it thrice appeared in the wilderness area of Pokovitino-Ramen'e, not far from the village. The priest Grigorii, having consulted with his parishioners, petitioned the blessing of Patriarch Job to transfer the church to the place of the appearance of the icon. Together with the transferred church was also resettled the priest.
During the time of a Polish-Lithuanian invasion the church was looted. In the year 1640 the Monk Lukian arrived in Ramen'e from an Uglich monastery and found in the neglected church two icons which remained unharmed: the temple-icon of the Nativity of the MostHoly Mother of God, and an Altar-icon -- the Smolensk Mother of God. A new church was built in honour of the appearance of the two wonderworking icons, at the Lukianovsk monastery.

The Isaakovsk Icon of the Nativity of the MostHoly Mother of God appeared in the year 1659 not far from the village of Isaakievo. The peasants wanted to take the icon to their own village, but they were not able. They then turned to the priest, and he having vested, and in the company of choir and people with church banners, set off to the place of appearance of the image of the Mother of God. Located in the branches of a willow tree, there radiated from the icon an extraordinary light like unto the sun. After the singing of a molieben the priest reverently took the icon with the tree wood and carried it to the Isaakievo village into the parish church. On the following day the icon was not in the church. It was at the place where it was first found. At this place of the appearance of the wonderworking icon they built a chapel, around which gradually formed a skete-monastery. With the blessing of Sainted Jona, Metropolitan of Yaroslavl' and Rostov, at the place of the chapel there was built in 1662 a wooden church in honour of the Nativity of the MostHoly Mother of God. In the year 1758 a stone church was built in place of the wooden, into which they transferred this image.

The Kholmsk Icon of the Mother of God, by a tradition transmitted through Bishop James the Emaciated, was written by the Evangelist Luke. It was brought from Greece to Russia during the time of the Equal-to-the-Apostles Prince Vladimir, who after Baptism received many icons as a gift from Constantinople. The Kholmsk image of the Mother of God is rendered on a board of cypress wood. In the year 1261 at the time of an invasion of the Tatar (Mongol) Horde, the city of Kholm was pillaged, and the icon of the Mother of God likewise suffered: the jeweled framed was taken, the painting damaged and the icon itself thrown down. After an hundred years the holy icon was relocated and solemnly placed in the Kholmsk cathedral. On the icon there remain two deep gashes: one on the left shoulder of the Mother of God, the other -- on Her right hand. The tradition was preserved, that the invading Tatars, having plundered and damaged the holy icon, -- were then punished: they lost their eyesight and their faces became distorted. Accounts about the miraculous signs, worked by the Kholmsk Icon of the Mother of God, are recorded in a book by Archimandrite Ioannikes (Golyatovsky) entitled "The New Heaven".

The Kursk Znamenie (Sign) Icon of the Mother of God -- is one of the most ancient icons of the Russian Church. In the XIII Century during the time of the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. One day in the environs of the city an hunter noticed the ancient icon, lying on a root face downwards to the ground. The hunter lifted it and saw that the image of the icon was similar to the Novgorod "Znamenie" Icon. With the appearance of this icon immediately there appeared its first miracle. Just as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. This occurred on 8 September 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Mother of God. Soon inhabitants of the city of Ryl'a heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image.
They transferred the icon to Ryl'a and put it in a new church in honour of the Nativity of the MostHoly Mother of God. But the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryl'a repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. Everyone then realised, that the Mother of God preferred the place of appearance of Her Image. The especial help granted by the Mother of God through this icon is bound up with important events in Russian history: with the war of liberation of the Russian nation during the time of the Polish-Lithuanian incursion in 1612, and the 1812 Fatherland war. From the icon several copies were made, which also were glorified.

The Pochaev Icon of the Mother of God is situated in the Pochaev monastery. On the hill where the monastery is not located, two monks settled in the year 1340. One of the monks went to the top of the hill after prayer and suddenly he saw the Mother of God, standing on a stone and encircled by flame. He summoned the brother to look at the marvel. A third witness of the vision was the herdsman Ioann Bosoi. He ran to the hill, and the three of them together glorified God. At the stone where the MostHoly Mother of God stood, there remained definitely the imprint of Her right foot.
In 1559 Metropolitan Neophytes of Constantinople, journeying through Volynia, visited the noblewoman Anna Goiskaya living at the estate of Orlya, not far from Pochaev. In farewell blessing he left Anna an icon of the Mother of God brought from Constantinople. They began to notice that from the icon there issued a radiance. When Anna's brother Philip was healed in 1597 in front of a monk, she gave the wonderworking image over to the monk, living at Pochaev hill. The holy image was placed in a church raised up in honour of the Dormition of the mother of God. A monastery was later established there, on the means of which Anna Goiskaya provided a large portion.
The wonderworking icon began to be called the Pochaev Icon. Among the accounts of help from the Queen of Heaven the following is well known.
A monk of Pochaev monastery was taken into captivity by the Tatars. Held in slavery, he thought of the Pochaev monastery, its holy things, the Divine services, the church singing. In particular the monk yearned for the time of the pending feast of the Dormition (Uspenie) of the MostHoly Mother of God, and he prayed tearfully to the Mother of God for deliverance from captivity. And suddenly, through the prayers of the MostHoly Virgin, the walls of the dungeon disappeared, and the monk found himself at the wall of the Pochaev monastery.
The celebration of the Pochaev Icon is done also on the Friday of Bright Week and on 23 July.

The Domnitsk Icon of the Mother of God appeared in the year 1696 on the bank of the Domnitsa River in Chernigov diocese, not far from the city of Berezna. At the place of appearance of the icon a monastery was established, in which was situated the wonderworking image. In the year 1771 the inhabitants of the city prayed before the holy icon and were delivered from plague through the intercession of the Mother of God.

THE PROLOGUE FROM ORCHID:

1. The Nativity of the Most-holy Theotokos
The Holy Virgin Mary was born of aged parents, Joachim and Anna. Her father was of the lineage of David, and her mother of the lineage of Aaron. Thus, she was of royal birth by her father, and of priestly birth by her mother. In this, she foreshadowed Him Who would be born of her as King and High Priest. Her parents were quite old and had no children. Because of this they were ashamed before men and humble before God. In their humility they prayed to God with tears, to bring them joy in their old age by giving them a child, as He had once given joy to the aged Abraham and his wife Sarah by giving them Isaac. The Almighty and All-seeing God rewarded them with a joy that surpassed all their expectations and all their most beautiful dreams. For He gave them not just a daughter, but the Mother of God. He illumined them not only with temporal joy, but with eternal joy as well. God gave them just one daughter, and she would later give them just one grandson-but what a daughter and what a Grandson! Mary, Full of grace, Blessed among women, the Temple of the Holy Spirit, the Altar of the Living God, the Table of the Heavenly Bread, the Ark of God's Holiness, the Tree of the Sweetest Fruit, the Glory of the race of man, the Praise of womanhood, the Fount of virginity and purity-this was the daughter given by God to Joachim and Anna. She was born in Nazareth, and at the age of three, was taken to the Temple in Jerusalem. In her young womanhood she returned again to Nazareth, and shortly thereafter heard the Annunciation of the Holy Archangel Gabriel concerning the birth of the Son of God, the Savior of the world, from her most-pure virgin body.

2. The Feast of the Holy Theotokos of Kali to
In the Monastery of the Holy Theotokos near the village of Kali to, west of Struga in Macedonia, the Holy Mother of God manifested her power and mercy through numerous miracles. Many of the sick were miraculously healed, and thieves who thought to plunder or desecrate the monastery were severely punished by an invisible power. There is a miracle-working icon of the Holy Theotokos in the church there; nearby, there are two springs of healing water: that of St. Peter and that of St. Ananias. The Chapel of St. Athanasius is located in a cave not far from the main church.

3. The Feast of the Icon of the Holy Theotokos of Pochaev
In the province of Volhynia there is a famous Monastery of the Holy Theotokos, in Pochaev. The Holy Mother of God first appeared in about 1340 to one of two monks who were laboring in asceticism in a cave there. From that time on, the place has been an inexhaustible font of numerous miracles.

HYMN OF PRAISE
The Nativity of the Most-holy Mother of God
O greatly desired and long awaited one,
O Virgin, thou hast been obtained from the Lord with tears!
A bodily temple of the Most-holy Spirit shalt thou become,
And shalt be called Mother of the Eternal Word.
The Burning Bush they called thee,
For thou wilt receive within thyself the divine fire:
Ablaze with fire but not consumed,
Thou shalt bear the Golden Fruit and offer it to the world.
Thou shalt be the Bearer of Him Who bears the heavens,
To Whom all of heaven offers up praise!
The Miracle of miracles shall come to pass within thee,
For thou shalt bear heaven, thou who art ``more spacious than the heavens!''
Thou art more precious to us, O Virgin, than precious stones,
For thou art the source of salvation for mankind.
For this, may the entire universe glorify thee,
O Most-holy Virgin, O white Turtledove!
The King of Heaven shall desire to enter the world,
And shall pass through thee, O Beautiful Gate!
O Virgin, when thou dost become woman thou shalt bear Christ for us;
From thy body, the Sun shall blaze forth.

REFLECTION
St. Dionysius the Areopagite writes of the immeasurable joy, the outer and inner radiance, and the indescribable fragrance that he sensed in the presence of the Holy Theotokos when he visited her in Jerusalem. In his zeal, he says that if he had not known the One True God, he would have recognized her, the Holy Virgin Mary, as God. The Holy Virgin made such a powerful and unique impression on men during her earthly life-and she received an incomparably greater power and glory after her physical death when, by the will of God, she was exalted above the heavenly hosts. Her power comes from her ceaseless prayer for the faithful, for all those who turn to her for help. When St. John of Novgorod and his people prayed to her for help against a hostile army, he understood that she was simultaneously praying to the Lord with tears in their behalf, and Novgorod was miraculously saved. As she was compassionate toward her crucified Son, so the Holy Most-pure One is also compassionate toward all those in need, and who turn to her for help. It could be said that the entire earth is covered by the miracles of her mercy. Even today, there lives in Belgrade a café owner (C. J.), who was born in the village of Labuni te (Macedonia) outside Struga. His mother brought him blind to the Monastery of Kali to, where, after the priest prayed over him before the icon of the Holy Theotokos, he received his sight. The first monk at Pochaev saw a fiery pillar extending from earth to heaven, and in that flaming pillar he saw the Holy Theotokos. She was standing on a rock. On the spot where she stood, a spring of healing water sprang forth: even today, it heals many of the sick.

CONTEMPLATION
Contemplate God's wonderful gift to Solomon (I Kings 3):
1. How the Lord appeared to Solomon in Gibeon, and asked him his desire;
2. How Solomon asked for an understanding heart, in order to judge the people and recognize good and evil;
3. How God gave him that which he sought, as well as that which he did not seek.

HOMILY
on the equality of the Son and the Father
The Son can do nothing of Himself but what He seeth the Father do (John 5:19).
Brethren, how are we to understand these words? In the same way as some heretics understood them-that is, that the Son is lesser and weaker than the Father? In no way. The mouths that interpreted these words of the Lord this way spoke blasphemy. We must understand these words as our Holy Fathers understood them-that the Son is equal to the Father in all things; and that, because of their equality of will, love, and wisdom, the Son can do nothing contrary to the Father's will, or contrary to the love of the Father, or contrary to the wisdom of the Father. Thus, the Father cannot do anything contrary to the Son, and the Holy Spirit cannot do anything contrary to the Father or the Son. Everything that the Father wills and loves and thinks, is also willed, loved and thought by the Son and the Holy Spirit. Harmony unequaled; unity undivided; being inexpressible! Therefore, it is obvious that the Son can and will do nothing of Himself-nothing of His own accord, nothing without harmony and unity with the power of the Father and the will of the Father. The Lord Himself further witnesses that this interpretation is true by His words: For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will (John 5:21). Do you see the equality of will and power? That which the Father wills, the Son wills also; that which the Father can do, the Son can also do. Therefore, let no one separate Their Divinity, and thus bring down a curse upon himself. God cannot be divided, and one who tries to divide Divinity-and to lessen one Person and to exalt the other Person-cannot be saved.
O Most-holy Trinity our God, Three in Persons, and One in Essence- Life, Light and Love-look down upon us, and have mercy on us.
 To Thee be glory and praise forever. Amen.

September 7, 2012 - 14th Friday After Pentecost

FEASTS AND SAINTS CELEBRATED TODAY:

The Forefeast of the Nativity of the Theotokos
Sozon the Martyr
Kassiani the Hymnographer
Euodos and Onesiphoros, Apostles of the 70
John the Wonderworker of Novgorod

Προεόρτια τῆς Γεννήσεως τῆς Ὑπεραγίας Θεοτόκου.
Τοῦ Ἁγίου Μάρτυρος Σῴζοντος καί Κασσιανῆς τῆς Ὑμνογράφου.

READINGS FROM THE BIBLE:

The Reading is from St. Paul's Letter to the Galatians 2:6-10
BRETHREN, from those who were reputed to be something (what they were makes no difference to me; God shows no partiality) - those , I say, who were of repute added nothing to me; but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles), and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised; only they would have us remember the poor, which very thing I was eager to do.

Πρὸς Γαλάτας 2:6-10
Ἀδελφοί, ἀπὸ δὲ τῶν δοκούντων εἶναί τι ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει· πρόσωπον θεὸς ἀνθρώπου οὐ λαμβάνει ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο· ἀλλὰ τοὐναντίον, ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας, καθὼς Πέτρος τῆς περιτομῆς - ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς, ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη - καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης, οἱ δοκοῦντες στῦλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρναβᾷ κοινωνίας, ἵνα ἡμεῖς μὲν εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι.

The Reading is from Mark 5:22-24, 35-43; 6:1
At that time, there came to Jesus one of the rulers of the synagogue, Jairus by name; and seeing him, he fell at his feet, and besought him, saying, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." And he went with him. While he was still speaking, there came from the ruler's house some who said, "Your daughter is dead. Why trouble the Teacher any further?" But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not fear, only believe." And he allowed no one to follow him except Peter and James and John the brother of James. When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly. And when he had entered, he said to them, "Why do you make a tumult and weep? The child is not dead but sleeping." And they laughed at him. But he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. Taking her by the hand he said to her, "Talitha cumi"; which means, "Little girl, I say to you, arise." And immediately the girl got up and walked (she was twelve years of age), and they were immediately overcome with amazement. And he strictly charged them that no one should know this, and told them to give her something to eat. He went away from there and came to his own country; and his disciples followed him.

Κατὰ Μᾶρκον 5.22-24, 35-43
Τῷ καιρῷ ἐκείνῳ, ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι ᾿Ιάειρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρεκάλει αὐτὸν πολλά, λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς αὐτῇ τὰς χεῖρας, ὅπως σωθῇ καὶ ζήσεται. καὶ ἀπῆλθε μετ᾿ αὐτοῦ· καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. ῎Ετι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι ἡ θυγάτηρ σου ἀπέθανε· τί ἔτι σκύλλεις τὸν διδάσκαλον; ὁ δὲ ᾿Ιησοῦς εὐθέως ἀκούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· μὴ φοβοῦ, μόνον πίστευε. καὶ οὐκ ἀφῆκεν αὑτῷ οὐδένα συνακολουθῆσαι εἰ μὴ Πέτρον καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν ᾿Ιακώβου. καὶ ἔρχεται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον, καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, καὶ εἰσελθὼν λέγει αὐτοῖς· τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ. ὁ δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ᾿ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον ἀνακείμενον, καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ· ταλιθά, κοῦμι· ὅ ἐστι μεθερμηνευόμενον, τὸ κοράσιον, σοὶ λέγω, ἔγειρε. καὶ εὐθέως ἀνέστη τὸ κοράσιον καὶ περιεπάτει· ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν ἐκστάσει μεγάλῃ. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνῷ τοῦτο· καὶ εἶπε δοθῆναι αὐτῇ φαγεῖν. Καὶ ἐξῆλθεν ἐκεῖθεν καὶ ἦλθεν εἰς τὴν πατρίδα ἑαυτοῦ· καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ.


READINGS FROM THE SYNAXARION:

Τῇ Ζ' τοῦ αὐτοῦ μηνός, Μνήμη τοῦ Ἁγίου Μάρτυρος Σῴζοντος.
Ἀντεῖχε Σῴζων σώματος πρὸς αἰκίας,
Πρὸς τὸν μόνον σῴζοντα τὴν ψυχὴν βλέπων.
Ἑβδομάτη Σῴζων θάνε, τυπτόμενος χρόα λαμπρόν.
Τῇ αὐτῇ ἡμέρᾳ, Μνήμη τῶν Ἁγίων Ἀποστόλων Εὐόδου καὶ Ὀνησιφόρου.
Ὁ Ἅγιος Εὐψύχιος ξίφει τελειοῦται.
Εὔψυχος Εὐψύχιος ἣν πρὸς τὸ ξίφος,
Χαίρων ὅτι πλάσαντι τὴν ψυχὴν θύει.
Τῇ αὐτῇ ἡμέρᾳ, ἑορτάζεται ἡ κοίμησις τοῦ Ὁσίου Λουκᾶ, τοῦ τῆς Λυκαόνων Ἐπαρχίας, τρίτου δὲ Ἡγουμένου τῆς Μονῆς τοῦ Σωτῆρος, τῆς ἐπιλεγομένης Βαθέος Ῥύακος.
Ταῖς τῶν σῶν Ἁγίων πρεσβείαις, ὁ Θεός, ἐλέησον ἡμᾶς. Ἀμήν.


Apolytikion in the Fourth Tone
Εκ τής ρίζης Ιεσσαί, καί εξ οσφύος τού Δαυϊδ, η θεόπαις Μαριάμ, τίκτεται σήμερον ημίν, διό καί χαίρει η σύμπασα καί καινουργείται, συγχαίρει τε ομού, ο ουρανός καί η γή, Αινέσατε αυτήν αι πατριαί τών εθνών, Ιωακείμ ευφραίνεται, καί Άννα πανηγυρίζει κραυγάζουσα, Η στείρα τίκτει, τήν Θεοτόκον, καί τροφόν τής ζωής ημών.
From the root of Jesse and the loins of David the King, Mariam, the child of God, is born for our sake this day. Hence, all creation exulteth on its renewal. Both Heaven and the earth rejoice together now. Praise her, O ye tribes of nations here below. The righteous Joachim rejoiceth, and Anna keepeth feast, crying out: The barren beareth the Theotokos, the nourisher of our life.

Kontakion in the Third Tone
Η Παρθένος σήμερον, καί Θεοτόκος Μαρία, η παστάς η άλυτος, τού ουρανίου Νυμφίου, τίκτεται, από τής στείρας θεοβουλήτως, όχημα, τού Θεού Λόγου ευτρεπισθήναι, εις τούτο γάρ καί προωρίσθη, η θεία πύλη, καί Μήτηρ τής όντως ζωής.
On this day the Virgin and Theotokos Mary, the bridal chamber of the Heavenly Bridegroom, by the will of God is born of a barren woman. Being prepared as the chariot of God the Word, she was pre-ordained for this, since she is the divine gate and the true Mother of Life.

This holy Martyr was a shepherd in Lycaonia. Born a pagan, named Tarasius, he received holy Baptism and was renamed Sozon. Filled with zeal for the truth, he taught his countrymen to desist from the worship of idols. Once he entered the temple of Artemis in Pompeiopolis of Cilicia, cut off the golden hand of the idol, and breaking it in pieces, distributed it among the poor. When he saw that many were being unjustly punished for the theft, of his own accord he gave himself up to Maximian the Governor. He was beaten with rods until his bones were broken. According to some, he suffered martyrdom in 288; according to others, in 304.

Apolytikion in the Fourth Tone
Ο Μάρτυς σου Κύριε, έν τή αθλήσει αυτού, τό στέφος εκομίσατο τής αφθαρσίας, εκ σού τού Θεού ημών, έχων γάρ τήν ισχύν σου, τούς τυράννους καθείλεν, έθραυσε καί δαιμόνων, τά ανίσχυρα θράση, αυτού ταίς ικεσίαις Χριστέ, σώσον τάς ψυχάς ημών.
Thy Martyr, O Lord, in his courageous contest for Thee received the prize of the crowns of incorruption and life from Thee, our immortal God. For since he possessed Thy strength, he cast down the tyrants and wholly destroyed the demons' strengthless presumption. O Christ God, by his prayers, save our souls, since Thou art merciful.

Kontakion in the Second Tone
Νεανίας άλκιμος, ως επιστάς τώ σταδίω, στρατιώτης άριστος τού Ζωοδότου εδείχθης, τούτου γάρ, τήν δυναστείαν διεζωσμένος, έλυσας, τών παρανόμων τάς επινοίας, καί νομίμως, εναθλήσας, Σώζον θεόφρον, σώζεις τούς δούλους σου.
As we come together on this day, let us acclaim with a great voice Sozon, the true and God-bearing Martyr, the approved athlete of godliness, the divine initiate of grace, the most bountiful bestower of healings; for he intercedeth with God for us all.

"Δώη έλεος Κύριος τω Ονησιφόρου οίκω, ότι πολλάκις με ανέψυξε και την άλυσίν μου ουκ επησχύνθη, αλλά γενόμενος εν Ρώμη σπουδαιότερον εζήτησέ με και εύρε...". Έτσι γράφει ο Απόστολος Παύλος σε μία του Επιστολή για τον Απόστολο Ονησιφόρο, του οποίου η Εκκλησία σήμερα γιορτάζει την μνήμη. Δηλαδή, είθε να ελεήση ο Κύριος το σπιτικό του Ονησιφόρου, γιατί πολλές φορές με βοήθησε στην αιχμαλωσία μου και δεν εντράπηκε να ενδιαφερθή για έναν φυλακισμένο. Αντίθετα μάλιστα όταν βρέθηκε στη Ρώμη με περισσότερο ενδιαφέρον έψαξε και με βρήκε... Σ' αυτά τα λόγια του μεγάλου Αποστόλου, που είναι λόγια ευγνωμοσύνης, βλέπομε πόση αξία έχει να συντρέχουν οι χριστιανοί τους εργάτας της Εκκλησίας και τους κήρυκας του Ευαγγελίου στο έργο τους. Το είπε κι ο Ιησούς Χριστός κάποτε στους Αποστόλους· "Ος αν ποτίση υμάς ποτήριον ύδατος εν τω ονοματί μου... ου μη απολέση τον μισθόν αυτού".

Ὁ Ἅγιος Σώζων
Ἔζησε στὰ τέλη τοῦ 3ου αἰῶνα μ.Χ. Πατρίδα του ἦταν ἡ Λυκαονία καὶ σὰν ἐθνικὸς ὀνομαζόταν Ταράσιος. Ὅταν βαπτίσθηκε χριστιανός, ὀνομάσθηκε Σώζων. Βοσκὸς στὸ ἐπάγγελμα, προσπαθοῦσε νὰ μιμεῖται τὴν ἡμερότητα τῶν προβάτων, ποὺ θαύμαζε πολύ. Πολλὲς φορὲς τὸν ἐνοχλοῦσαν καὶ τὸν ἀδικοῦσαν οἱ ἄλλοι βοσκοί, ἀλλὰ αὐτὸς πάντοτε στάθηκε πρᾶος ἀπέναντί τους. Μοῦ εἶναι ντροπή, ἔλεγε, νὰ γίνω κατώτερος ἀπὸ τὰ πρόβατα ποὺ βόσκουν. Μελετοῦσε μὲ ἐπιμέλεια τὴν Ἁγία Γραφή, καὶ ὅταν στὴν ἐξοχὴ συναντοῦσε εἰδωλολάτρη, προσπαθοῦσε νὰ τὸν κατηχήσει στὸ Χριστό. Κάποτε ὁ Σώζων πῆγε στὴν Πομπηιούπολη τῆς Κιλικίας, ὅπου ὑπῆρχε ἕνα χρυσὸ εἰδωλολατρικὸ ἄγαλμα. Μόλις τὸ εἶδε, ἡ ψυχὴ τοῦ πράου Σώζοντα παροργίστηκε. Τότε, μὲ θάρρος πολὺ ἔσπασε τὸ δεξὶ χέρι τοῦ χρυσοῦ ἀγάλματος, τὸ πούλησε καὶ τὰ ἔσοδα διαμοίρασε στοὺς φτωχούς. Ὁ ἔπαρχος Μαξιμιανὸς ἀναστατώθηκε καὶ φυλάκισε πολλοὺς ἀνεύθυνους. Ὅταν τὸ ἔμαθε αὐτὸ ὁ Σώζων, παρουσιάστηκε στὸν ἔπαρχο καὶ στὶς ἀπειλές του μὲ ἤρεμο ὕφος ἀπάντησε ὅτι μέσα στὸ ναὸ τὸ ἄγαλμα ἦταν ἄχρηστο, ἐνῷ ἔτσι ὠφέλησε καὶ κάποιους φτωχούς. Ἀμέσως τότε, ἀφοῦ τὸν βασάνισαν φρικτά, τὸν ἔριξαν στὴ φωτιά, ὅπου ὁ πρᾶος καὶ ζηλωτὴς βοσκὸς ἀπῆλθε πρὸς τὸν Κύριο, ὁ ὁποῖος νὰ τί λέει γιὰ τοὺς πράους: «Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν». Μακάριοι, δηλαδή, οἱ πρᾶοι, ποὺ συγκρατοῦν τὸ θυμό τους καὶ δὲν παραφέρονται ποτέ, διότι αὐτοὶ θὰ πάρουν σὰν κληρονομιὰ ἀπὸ τὸ Θεὸ τὴν γῆ τῆς ἐπαγγελίας, ποὺ τὰ ἀγαθά της θὰ ἀπολαύσουν ἀπὸ τὴν παροῦσα ζωή.

Οἱ Ἅγιοι Εὔοδος καὶ Ὀνησιφόρος οἱ Ἀπόστολοι
Ὁ Εὔοδος ἀνήκει στὴ χορεία τῶν ἑβδομήκοντα Ἀποστόλων καὶ ἔγινε ἐπίσκοπος στὴ μεγάλη Ἀντιόχεια, ὕστερα ἀπὸ τὸν Ἀπόστολο Πέτρο. Αὐτὸς λοιπόν, ἀφοῦ ἔγινε μεγαλόφωνος κήρυκας τοῦ Εὐαγγελίου καὶ ἔλαμψε σ᾿ ὅλες τὶς ἀρετές, ἀπεβίωσε εἰρηνικά. Ὁ δὲ Ὀνησιφόρος, ἦταν χριστιανὸς οἰκογενειάρχης στὴν Ἐκκλησία τῆς Ἐφέσου. Τὸν ἀναφέρει ὁ Ἀπόστολος Παῦλος (Β´ πρὸς Τιμόθεον ἐπιστολή, α´ 16-18). Αὐτὸς λοιπόν, ἔγινε ἐπίσκοπος Κολοφῶνος τῆς Μικρᾶς Ἀσίας καὶ διακρίθηκε στὴ διδασκαλία τοῦ Εὐαγγελίου, τὸ ὁποῖο ὑπερασπίσθηκε μὲ ἀνδρεία μέχρι αἵματος. (Γι᾿ αὐτὸν τὸν Ἅγιο βλέπε καὶ στὸ βιογραφικὸ σημείωμα τῆς Ἁγίας Θέκλας, τὴν 24η τοῦ ἰδίου μήνα).

Ὁ Ἅγιος Εὐψύχιος
Ἀνήκει στὶς εὐσεβεῖς δόξες τῆς Καισαρείας στὴν Καππαδοκία. Ὁ πατέρας του Διονύσιος, πέθανε ἀλλ᾿ αὐτὸς δὲν ἀπέμεινε ὀρφανός. Κατηχήθηκε στὴ χριστιανικὴ πίστη, βαπτίστηκε καὶ ἔγινε ὑπήκοος καὶ μακαριστὸς γιὸς τοῦ οὐράνιου Πατέρα. Ὅλα του τὰ ὑπάρχοντα, τὰ μοίρασε στοὺς φτωχούς. Αὐτὸς ζοῦσε μὲ μεγάλη ἁπλότητα καὶ ἀφιερώθηκε στὴν ὑπηρεσία τῆς σωτηρίας τῶν ψυχῶν. Γι᾿ αὐτὸ λοιπόν, ὅταν αὐτοκράτορας ἦταν ὁ Ἀδριανὸς (117 μ.Χ.), καταδιώχτηκε καὶ καταδικάστηκε. Στὴν ἀρχὴ τοῦ ξέσκισαν τὰ πλευρὰ καὶ ἔτσι αἱμόφυρτο τὸν ἔριξαν στὴ φυλακή. Τελικά, ἀφοῦ δὲν μπόρεσαν νὰ τὸν ἀλλαξοπιστήσουν τὸν ἀποκεφάλισαν.

Ὁ Ὅσιος Πέτρος ἡγούμενος τῆς Μονῆς τοῦ Σωτῆρος τῆς ἐπικαλούμενης τοῦ Βαθέος Ρύακος
Αὐτὸς ἦταν μαθητὴς τοῦ ὁσίου Βασιλείου τοῦ κτήτορα τῆς Μονῆς τοῦ Βαθέος Ρύακος, ποὺ μετὰ ἀπ᾿ αὐτὸν ἀνέλαβε τὴν ἡγουμενία. Καταγόταν ἀπὸ τὴν δεύτερη ἐπαρχία τῶν Καππαδοκῶν καὶ διακρίθηκε γιὰ τὴν αὐστηρή του εὐλάβεια καὶ τὴν θεοφιλῆ ζωή του. Ἀσκητικὰ ἀφοῦ ἔζησε, ἀπεβίωσε εἰρηνικά.

Ὁ Ὅσιος Λουκᾶς ἀπὸ τὴν ἐπαρχία Λυκαόνων
Αὐτὸς ἔγινε μοναχὸς καὶ στὴ συνέχεια ἡγούμενος, τρίτος στὴ σειρὰ ἀπὸ τῆς ἱδρύσεως τῆς Μονῆς Βαθέος Ρύακος, ποὺ βρίσκεται στὴν Τρίγλια καὶ ἦταν ἀφιερωμένη στὸ ὄνομα τοῦ Σωτῆρος Χριστοῦ. Διαδέχτηκε τὸν Πέτρο τὸν Εὐλαβῆ ἀπὸ τὴν Καππαδοκία.

Ἡ Ὁσία Κασσιανή
Εἶναι ἡ γνωστὴ Κασσιανὴ ποιήτρια, ποὺ ἔζησε στὰ χρόνια τοῦβασιλιᾶ Θεοφίλου (829-842). Τὴ μνήμη της δὲν ἀναφέρει κανένας Συναξαριστής. Καὶ ὅμως οἱ Κάσιοι, ἀπὸ τὴν συγγένεια τοῦ ὀνόματός της μὲ τὸ νησί τους, καθιέρωσαν τὴν μνήμη αὐτῆς τὴν 7η Σεπτεμβρίου καὶ ὁ Γεώργιος Σασσὸς ὁ Κάσιος φιλοπόνησε καὶ εἰδικὴ Ἀκολουθία, ποὺ δημοσιεύθηκε στὴν Ἀλεξάνδρεια τὸ 1889 στὸ τυπογραφεῖο τῆς «Μεταρρυθμίσεως». Τὸ παράδοξο ὅμως εἶναι, ὅτι ἡ Ἀκολουθία αὐτὴ ἀφιερώθηκε στὸν Πατριάρχη Ἀλεξανδρείας Σωφρόνιο, ποὺ ὁ ἴδιος στὴν συνέχεια τὴν ἔδωσε γιὰ ἐκτύπωση στὸν Μητροπολίτη Θηβαΐδας Γερμανὸ (τὴν 1η Σεπτεμβρίου 1889) καὶ ἔτσι, ἐπισημοποιήθηκε κατὰ κάποιο τρόπο ἡ ἁγιοποίηση τῆς Κασσιανῆς ἀπὸ τὴν Ἐκκλησία τῆς Ἀλεξανδρείας, ὅπως τὸ ποθοῦσαν oι κάτοικοι τῆς Κάσου.

Ὁ Ἅγιος Ἰωάννης ὁ Θαυματουργὸς Ἀρχιεπίσκοπος Νοβογορδίας (Ρῶσος)

Martyr Sozon of Cilicia (208/304)
He began life as a pagan shepherd in Lycaonia. Coming to faith in Christ, he was baptized and received the name Sozon ("Save"). Thereafter he took every opportunity to proclaim the Gospel to his countrymen and to urge them to give up their idols. Entering a temple of Artemis in Cilicia, he cut off its golden hand, broke it into pieces, and distributed the gold to the poor. When he learned that because of this some were being punished unjustly for theft, he gave himself up to the governor Maximian. He was beaten to death with rods, by some accounts in 288, by others in 304.

Holy Apostles Evodus and Onesiphorus of the Seventy
St Evodus (or Evodius) is mentioned by St Ignatios of Antioch. He was a disciple of the Apostle Peter and succeeded him as Bishop of Antioch. It is said that the name "Christians" for members of the Church was given by Evodus. He was martyred during a visit by the Emperor Vespasian to Antioch. St Onesiphorus is mentioned by the Apostle Paul in his second epistle to St Timothy, where he calls Onesiphorus a friend and helper. He was a bishop in Colophon in Asia Minor, where he met martyrdom for Christ.

Holy Martyr Eupsychyius of Caesarea (2nd c.)
He was the son of a wealthy pagan senator in Caesarea of Cappadocia. When his father died, he gave his inheritance to the poor, proclaiming the Kingdom of God while he did so. For this he was arrested by Sapricius, Governor of Cappadocia, and put in prison. He persuaded his jailers to release him for awhile, and set about giving away the remainder of his worldly goods, first to his accusers and persecutors, then to the poor. When all his wealth was gone, he voluntarily returned to prison. He was viciously scourged several times, then beheaded. At his martyrdom, it is said that milk instead of blood flowed from his body.

Our Holy Father John, Archbishop of Novgorod (1185)
"He was first a married priest and then, from 1163, bishop in Novgorod, building seven churches during his lifetime. He had a vision of the holy Mother of God and a rare power over demons, making them obey him, and he once miraculously preserved Novgorod from an attack by seventy-two princes. He suffered from diabolical temptations, but overcame them all by the power of the Cross and by prayer. Retiring to a monastery in old age, he received the Great Habit and entered peacefully into rest in the Lord on September 7th, 1185." (Prologue)

St Kassia (Kassiani) the Hymnographer (9th c.)
She was born in Constantinople to a noble family, and grew to be unusually beautiful and learned — so much so that she was chosen to participate in a ‘bride show’, at which the Emperor Theophilos was to choose a wife. Struck by Kassia’s beauty, the Emperor approached her and said ‘Through a woman came forth the baser things,’ referring to Eve’s transgression. Kassia responded, ‘Through a woman came forth the better things’, referring to the Incarnation of Christ through His Most Pure Mother. Stung by her reply, the Emperor rejected her and chose Theodora as his wife. Kassia entered monastic life and founded a women’s monastery in Constantinople, closely allied with the Stoudion Monastery. Serving as abbess of the monastery, she wrote many liturgical hymns, at least twenty of which are included in the services of the Church. Best-known (or at least most closely associated with her) is the Hymn of Kassiani, sung at Matins on Holy Wednesday. She reposed in peace.

Menologion 3.0

The Martyr Sozontes, a native of Likaonea, 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. By night-time once, when he sat under an oak tree, he had a vision foretelling his deed of martyrdom for Christ. He set off 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, saint Sozontes went into the pagan temple and broke off the hand of the idol, and having smashed it he gave the gold to the poor. The missing hands of the idol caused an uproar and commotion in the city: many were under suspicion, given over to interrogation and torture. Not wanting to be the cause ofd suffering for other people, Saint Sozontes went to the emperor Maximian (284-305) and declared, that it was he that broke the hand from the idol. "I did this, -- he said, -- so that ye might see the lack of power of your god, which offered me no resistance. It is not a god, but rather a deaf and dumb idol. I wanted to smash it all into pieces, so that people would no longer worship its wrought hands". The emperor in a fitful rage commanded that Saint Sozontes be tortured mercilessly. They hung him up and struck at him with iron claws, and then they put on his legs iron shackles with nails inside 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 Saint Sozontes gave up his spirit to God (+ c. 304). By decree of the emperor, slaves set a strong fire so as to burn the body of the martyr, but suddenly lightning flashed, it thundered loudly and a strong rain poured down over the flames of the fire. Christians took the body of the martyr by night and gave it over to burial. By his grave and at the place where he had the vision, there occurred healing of many of the sick. A church later was built in memory of the sufferings of the holy martyr.

Sainted John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nikolai and Christina. He passed his childhood in quiet and peaceful surroundings.
After the death of the parents John and his brother Gabriel, having received a small inheritance, decided to make on their inherited property a small monastery in honour of the Annunciation (Blagoveschenie) of the MostHoly Mother of God. At first they built a wooden church, but a short time later built also 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. Through their unflagging prayer She manifested to them Her mercy -- She foretold 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 by for it, and when the brothers took hold of the sacks, the horse then vanished. Thus did the Mother of god send means for the monastery.
Upon completion of the monastery construction, -- here under the protection of the Mother of God, the brothers took monastic vows. Saint John took the name of Ilia, and Saint Gabriel -- the name Gregory.
The chronicles speak about Saint John being made bishop under the entries for the year 1162. His first archpastoral missive was directed to the clergy of his diocese. It was embued with an endearing concern about his flock, written in a spirit of fatherly guidance: "It pleased God and the MostHoly Mother of God, through your prayers, that I but a mere man, should not refrain from this high dignity, of which I am unworthy. Wherein that ye yourselves have encouraged me to this service, now hearken to me..." The saint spoke about the vocation of the pastor -- he is concerned about his sheep, he not only chastises but also heals those that lead a sinful life. "At the beginning of my discourse I ask you, be not strongly attached to this world, but rather be instructive to people. Look first of all, that they not give themselves over to strong drunkenness. Yet ye yourselves know, that through this most of all do not only the simple people perish, but we also. When your spiritual children approach you in repentance, then question them with mildness. It is not seemly to impose harsh penances. Scorn not the reading of books, since if we do not make a start of doing this, then what will distinguish us from the simple unschooled people?... Do not impose penances upon orphans.... Let everything be seemly, in that the yoke of Christ ought to be light..."
In the year 1165 Saint John was elevated to archbishop (from that time the Novgorod cathedra became archbishopal).
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, and likewise the took the tribute-tax of the Dvina district which was not subject to them.
In grief the Novgorod people prayed God and the MostHoly Mother of God for the salvation of the city. On the third night, while he was praying before an image of the Saviour, Saint John heard a voice, ordering him to go to the church of the Saviour on Il'ina street, to take the icon of the MostHoly Mother of God and put it up upon a trident-hook. In the morning the saint told the assembly about the command and sent the archdeacon with clergy to the Sophia church for the icon. Going into the church, the archdeacon bowed down before the icon and wanted to take hold of it, but the icon would not budge. The archdeacon returned to the archbishop and told him about what 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 canon, and at the 6th ode at the kondak " Mediatrix of Christians" the icon itself moved from the place. The people with tears cried out: "Lord, have mercy!" Then Saint John took the icon and together with two deacons carried it on the trident-hook. The Novgorod people in terror foresaw their doom, since the Suzdal' forces with their allies had made their way ready for pillage. In the sixth hour of the evening there began an assault, and the arrows fell like rain. Then by the Providence of God the icon turned its visage towards the city, and from the eyes of the MostHoly Mother of God there trickled down tears, which the saint gathered on his phelon. A darkness like ashes covered over the Suzdal' forces, they became unable to see and with terror they fell back. This occurred on 25 February 1170. Saint John established in honour of this a solemn feastday for Novgorod -- the Sign (Znamenie) of the MostHoly Mother of God (celebrated 27 November).
The Suzdal' army wreaked great harm on the Novgorod region. Here also the archpastor did not remain on the sidelines. He showed fatherly concern about devastated households suffering hunger, and he distributed aid to hapless orphans. Just like other Russian hierarchs, by prayer and by virtue he calmed and soothed the internecine strife in much-suffering Rus'. Thus, in 1172 the archpastor himself journeyed to Vladimir to reconcile the nobleborn prince Andrei Bogoliubsky with the Novgorod people.
The saint not only shared in the adversity of his people, but most of all he concerned himself about their spiritual enlightenment. Saint John devoted great 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. The 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 pilfer nothing for themself, nor not wholly be dedicated to God. A monk ought always to be a monk, at every time and at every place -- both in sleep and in wakefulness they should preserve the memory of death, and in flesh to be fleshless. Not for everyone does the monastery serve as a doctoring for sensual-love, just as silence -- is to anger, and death -- to greed for money, and the tomb -- to avarice... Monastic life and worldly life are incompatible, -- just as they do not harness together a camel and horse. The monk bends his neck beneathe 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-bestowing Spirit and to sow the seed-grains 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 the light-bearing prince [i.e. of angels, Lucifer-satan]... for from human glory is begotten haughty pride..."
The saint's spiritual powers of grace were unusual. For his simplicity of soul and purity of heart God gave him power against devils. One time, when the saint as was his custom prayed by night, he heard in the wash-bowl something splashing the water. Seeing that there was no one alongside him, the saint perceived, that this was the doing of a devil trying to scare him. The saint made the sign of the cross over the wash-bowl and restrained the devil. Soon the evil spirit could no longer bear the prayer of the saint, which scorched it with fire, and it began to implore to be released from the wash-bowl. The saint was agreeable, but set a condition, that the devil carry him from Novgorod to Jerusalem to the Sepulchre of the Lord, and back all in one night. The devil fulfilled the command of the saint, but asked him to tell no one about his shaming.
In one of his conversations the saint told his flock, that he knew a man, who by night visited the Holy Land. The revenge of the evil spirit was not slow in coming. It began to scatter about women's things in the cell of the saint. One time when a large crowd of city-folk, stirred up by jealous and unvirtuous people, had gathered at the cell of the monk, the devil appeared to them, looking like a woman which ran out from the cell. The saint came out to 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, reckoning to be rid of it. But the raft, contrary to expectation, sailed against the current straight to the men's Yur'ev monastery, situated three versts from Novgorod. Seeing this, people took shame and with weeping and shouts they went along the river-bank after the raft, beseeching the saint to forgive them and to return to the city. The heart of the simple-souled archpastor was filled with thankful joy, not only for himself but just as much for his flock: ""Lord, hold this not in sin against them!" -- he prayed and granted pardon to all.
This occurrence 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. As successor to himself he appointed his brother, Sainted Gregory (Comm. 24 May). The saint died on 7 September 1186 and was put in the portico of the Sophia church.
In 1439 through the zeal of Sainted Evphymii repairs were being made at the Sophia cathedral; in the portico chapel-temple of Saint John the Fore-Runner a stone suddenly came loose and powerfully cracked the lid of the tomb standing there. Sainted Evphymii gave orders to lift off the boards broken by the stone, and the temple was filled with fragrance. In the tomb they beheld the undecayed relics of the saint, but no one was able to identify whom this archpastor was. In his cell Sainted Evphymii began fervently to pray God to reveal to him the name of this saint. By night there appeared before him a man, clothed in hierarchical garb, and said that he was Archbishop John, found worthy to serve the miracle of the MostHoly Mother of God in honour of Her Sign (Znamenie). "I proclaim thee the will of God, -- continued the saint, -- to make the memory of the archbishops and princes lying here, on 4 October, and I shall pray Christ for all Christians". His memory is celebrated likewise with the Assemblage (Sobor) of Novgorod Sainted-hierarchs on 10 February; in 1630 a feastday was also established on 1 December.

The MonkMartyr Makarii of Kanevsk lived in the XVII Century. This was a most terrible of times for Orthodox Christians in western Rus'. The vital effort, made by the monkmartyr, was an effort of defence of the Orthodox Faith under conditions of inequitably exhaustive struggle, 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 MonkMartyr Makarii was born in 1605 in the city of Ovrucha in Volynia -- into the illustrious Tokarevsky family, reknown adherents of Orthodoxy. In the years between 1614-1620 the saint studied at the Ovruchsk Dormition (Uspenie) monastery, and upon the death of his parents he became a monk at this monastery, having begun his service in the minor monastic rank of novice. In 1625 the Monk Makarii, with the blessing of the archimandrite, left the Uspensk monastery and was sent to the Pinsk bishop, -- Avramii, who assigned him to the Pinsk Kupyatichsk monastery. In 1630 he was ordained to the dignity of monk-deacon, and in 1632 -- to the dignity of priest-monk. Fame about the excellence of the monastic life of the priest-monk Makarii spread beyond the bounds of the Kupyatichsk monastery, and in 1637 the brethren of the Bretsk Simonovsk monastery turned with a request to the hegumen of the Kupyatichsk monastery -- Ilarion (Denisevich), to send them Saint Makarii to be their head. But the Kupyatichsk hegumen also had need of the priest-monk Makarii. In 1637 the head of the Kupyatichsk monastery sent him to the Kiev metropolitan Peter Moghila to hand over money collected by the brethren for the rebuilding of the Kiev Sophia temple, and for the solicitation of help for the construction and repair of damaged monastery churches. Seeing in the priest-monk Makarii a talented son of God's Church, the metropolitan issued him an universal certificate for the collection of offerings, and in 1638 appointed him head of the Kamenetsk Resurrection (Voskresenie) monastery (in Grodnensk district). Until the pillaging and seizing of the monastery by the Uniates in 1642, the Monk Makarii guided the brethren of the Voskresensk monastery. In these harsh times the brethren of the Kupyatichsk monastery summoned as hegumen the Monk Makarii, who held the monastery until 1656. From 1656 through 1659 the Monk Makarii headed the Pinsk monastery, and from 1660 in the dignity of archimandrite the Monk Makarii guided the brethren of his original Ovruchsk Uspenie monastery. More than ten years passed in incessant struggle with the Latino-Polish in Ovrucha. But neither the tearing-away by the Dominicans of the farm-lands belonging to the monastery, nor the rapacious pillaging of moveable property, nor thrashing, -- nothing was able to compel the brethren to quit the monastery. Only in the year 1671, after the devastation of Ovrucha by the Tatars, did the holy archimandrite Makarii leave the monastery, in which there remained not a single monk, and he set off for spiritual deeds to the Kievo-Pechersk Lavra. But the defenders of Orthodoxy, like the Monk Makarii, were needed not only at Kiev, but even moreso outside of Kiev. Metropolitan Joseph (Neliubovich-Tukal'sky) assigned Archimandrite Makarii as head of the Kanevsk monastery. Thus, after thirty years of struggle with the Uniates, the Monk Makarii was again on the front lines of giving battle for the Orthodox Faith.
In 1672 at the Kanevsk monastery the son of Bogdan Khmel'nitsky, -- Yuri, sought shelter. The hetman Doroshenko, having petitioned Metropolitan Joseph for the assignment of the Monk Makarii, repeatedly visited Kanevsk monastery and in 1675 switched to Russian allegiance, having renounced allegiance to the Turks, evidently, not without counsel from the Monk Makarii. In response the Turkish powers dispatched an army to Little Russia. On 4 September 1678 the aggressors rushed on the monastery. Saint Makarii met the enemy with cross in hand at the entrance to the church. The Turks demanded from the monk to 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 monkmartyr (+ 7 September 1678). Witnesses to the martyr's death of Archimandrite Makarii carried his body to the monastery church, in which for safety they were hidden. But the returning Turks placed firewood around the church and burnt everything concealed in the temple. When the citizens of Kanev that survived began removing the bodies of those that perished, then only one body was found whole and as though alive -- this was the body of the MonkMartyr Makarii, attired in hairshirt, with a cross on the breast and another cross in the hand. The holy body was buried in this temple beneathe the altar on 8 September 1678.
The holy MonkMartyr Makarii was a man of highly righteous and spiritual life, glorified while still alive by miracles and the gift of perspicacity. At Kanev he healed the blind and the dying.
In 1688, during renovation of the temple, the grave of the monkmartyr was opened and in it was found the undecayed body of the saint. In connection with the danger of invasion for the Kanevsk monastery, on 13 May 1688 the holy relics were solemnly transferred to the Pereyaslavl' regimental Resurrection church. There also they transferred the beloved book of the monkmartyr -- "Discourse of John Chrysostom on the 14th Epistle of the holy Apostle Paul" (Kiev edition 1621-1623) with his signature on one of the page-leafs. Under Bishop Zakharii (Kornilovich) the relics were transferred in 1713 to a new-built temple of the Pereyaslavl' Mikhailovsk monastery, and after its closing the relics reposed from 4 August 1786 at the Pereyaslavl' Resurrection monastery.
In 1942 the relics were transferred to the Trinity church in the city of Cherkassa, and from 1965 they are situated in a temple in honour of the Nativity of the MostHoly Mother of God in that same city.
The commemoration of the MonkMartyr Makarii is made twice: 7 September -- on the day of repose, and on 13 May -- on the day of transfer of the holy relics.

The Monk Serapion of Pskov was born at Yur'ev (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 Saint Nicholas. The Monk Serapion was 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 Evphrosyn (Comm. 15 May) began his prayerful work. Under his nurturing the Monk Serapion began to acquire the wisdom of wilderness life. But soon he happened to undergo temptations: on the basis of his own powers he wanted without blessing to quit his guide and in complete solitude to start independent ascetic life. But the Lord brought the inexperienced novice to his senses: having seriously hurt his leg, he repented his self-will and disobedience and returned to the elder. Having taken on the great schema, for 55 years he dwelt constantly with the Monk Evphrosyn, strictly keeping the vow of silence. Brethren began gradually to gather around the Monk Evphrosyn, for which the elder built a temple in the name of the Three Hierarchs and gave a skete ustav (rule). The Monk 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 only himself alone, and he himself asked forgiveness of his insulter. The monk deeply sensed the power of in-common church-prayers and he said, that "the order of the twelve psalms" sung alone in the dell cannot equal one "Lord, have mercy" sung in church.
The Monk Serapion died on 8 September 1480, on the feastday of the Nativity of the MostHoly Mother of God. Since the day of repose of the Monk Serapion coincides with the twelve great-feasts, his memory is made on 7 September. A tropar and kondak to the monk were compiled.
The Monk Evphrosyn himself gave over to the earth the body of his disciple, who from his fervent deeds had transformed himself into mere "bones, covered by skin". The Monk Serapion was not separated from his spiritual father even after death: their holy relics were placed alongside each other, and to the Monks Evphrosyn and Serapion there was composed a common service on 15 May, wherein the Monk Serapion is glorified as the first co-ascetic, "companion and friend" of the Monk Evphrosyn.

The Holy Disciple from the Seventy Evodus was, after the holy Apostle Peter, the first bishop in Syrian Antioch. About him there reminisces his successor the PriestMartyr Ignatios the God-Bearer (Comm. 20 December) -- disciple of the holy Apostle John the Theologian, in Ignatios' Letter to the Antiochenes: "Remember your blessed father Evodus, who was made first pastor for you by the Apostles..."
Saint Evodus served in the dignity of bishop for 27 years and died a martyr's death under the emperor Nero (54-68). Saint Evodus wrote several compositions. In one of them he writes about the MostHoly Virgin Mary, that She gave birth to the Saviour of the world at age 15.
Other compositions of the saint have not survived. Of them there is known a book under the title "the Star" mentioned by the XIV Century church historian Nicephoros Kallistos. The martyr's death of Saint Evodus occurred in the year 66.

About the Holy Disciple Onysiphoros the holy Apostle Paul (+ 67, Comm. 29 June) gives witness: "God grant mercy to the house of Onysiphoros for that repeatedly he hath given me rest and was not ashamed of my bonds, but being at Rome, with great diligence he searched after and did find me. May the Lord grant him to find the mercy of the Lord on that day; and how much he did serve me at Ephesus, thou well knowest" (2 Tim. 1: 16-18). Saint Onysiphoros was bishop at Colophon (Asia Minor), and later -- at Corinth. He died a martyr in the city of Parium (not far from Ephesus) at the shores of the Hellespont, whither he had set out to proclaim the faith in Christ amongst the local pagans. Here the holy disciple Onysiphoros was arrested and brought to an idolous pagan-temple. For his refusal to burn incense to the pagan gods, the disciple Onysiphoros, together with his servant Porphyrios, was tied to wild horses and dragged along the ground. In the Roman Martyrology the day of death of Saint Onysiphoros is reckoned as 16 September. The Orthodox Church honours his memory together with the holy disciple Evodus on 7 September, and likewise on 4 January in the Assemblage (Sobor) of the holy 70 Disciples.

The Holy Martyr Eupsykhias was born in Caesaria Cappadocia. In one of the synaxaria (saints-accounts) he is called the son of a senator Dionysios. During a time of a persecution against Christians under Adrian he was arrested and subjected to torture. 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, besides which he gave away a certain portion even to his enemies, who had reported on him and given him over to torture. Under the changeover to a new governor Saint Eupsykhias was again arrested. They hung him up and cut at his body with iron, and then they cut off his head with a sword. The martyr died under the emperor Adrian (117-138).

The Monk Luke was the third holy hegumen (from the year 975) at the Saviour monastery, named "Deep Rivers" (near Constantinople in the Cythian Gulf). The first holy hegumen was the Monk Basil (he died at the beginning of the IX Century, and his memory in the Greek Church is 1 July); the second holy hegumen -- was the Monk Ignatios (c. 963-975, Comm. 27 September). The monastery was famed for the especial strictness of the ascetic life of its residents. The Monk Luke died at the end of the X Century.

THE PROLOGUE FROM ORCHID:

1. The Holy Martyr Sozon
Sozon was born in Lyconia. He was a shepherd and kept all of God's laws, instructing his peers and friends in his pious Faith. In a vision he was shown that he would suffer martyrdom for Christ. This was in the time of Maximian, magistrate of Cilicia, who perpetrated a terrible persecution of Christians in the nearby city of Pompeiopolis. In that city there was a certain golden idol which the pagans worshiped. Sozon left his flock, went to the city, entered the pagan temple and broke the arm off the golden idol. He crumbled it into bits and distributed it to the poor. There was a great uproar because of this, and the pagans sought out the guilty one. So that no one else would suffer for his deed, Sozon went to the magistrate and declared himself to be a Christian and the perpetrator of that act. His torturers first beat him, then suspended him from a tree and scraped his body with iron combs. When he was nearly dead, they cast him into a fire, where St. Sozon gave up his holy soul to God. He suffered in about the year 304. St. Sozon's relics were miracle-working, and a church in his name was built over them.

2. The Holy Apostles Euodus and Onesiphorus
Euodus and Onesiphorus were apostles of the Seventy. St Ignatius the God-bearer mentions Euodus with great praise in his Epistle to the Antiochians. Euodus was a disciple of the Apostle Peter, and his successor as Bishop of Antioch. The Apostle Peter himself consecrated him. Euodus wrote a work on the Holy Theotokos, in which he related how the Holy Virgin Mary was brought to the Temple at the age of three, and remained in the Temple for eleven years; how, on entering her fifteenth year, she was entrusted to St. Joseph for protection; and how, at age fifteen, she gave birth to the Lord. Euodus also wrote another work entitled "The Beacon." However, both of these works were destroyed during the persecution of Christians. He was slain for Christ during Emperor Vespasian's persecutions in Antioch. The Apostle Paul mentions St. Onesiphorus as his sincere friend and helper (II Timothy 1:16-18). St. Onesiphorus suffered for Christ in Colophon, where he was bishop. It is said that he was tied to wild horses and pulled apart. Thus, these faithful soldiers of Christ honorably served on earth, and entered into the joy of their Lord.

3. The Holy Martyr Eupsychius
Eupsychius was the son of Dionysius, a senator. He was severely tortured for Christ, being beaten and scraped, and was thrown half-dead into prison, where an angel of God came to him and healed him. Released from prison, he distributed all of his possessions-some to the poor and some to his slanderers. He was arrested again, and his body was scraped until he gave up his soul to God. Instead of blood, milk and water flowed from his wounds. He suffered in the time of Emperor Hadrian.

4. Saint John, Archbishop of Novgorod
John was a priest who was ordained Bishop of Novgorod in 1163. He built seven churches during his lifetime. He had a vision of the Holy Theotokos, and had unusual power over demons, whom he even forced to serve him. He miraculously saved Novgorod from an attack by seventy-two princes. He suffered from diabolical temptations, but by the power of the Cross and much prayer he overcame them all. In old age, he withdrew to a monastery and received the great schema. He reposed peacefully in the Lord on September 7, 1185.

HYMN OF PRAISE
The Holy Martyr Sozon
The young Sozon, a right-believing hero,
Stood erect before the unbelievers-
He stood straight, fearing nothing,
Holding his mind immersed in God,
Standing with his mind firm in heaven.
The tormentor subjected him to torture
For breaking the arm of the golden idol.
"I broke it," Sozon replied,
"To see if it would rebuke me,
But the idol's two arms are lifeless.
In vain do you offer sacrifices.
The lifeless idol said not a word to me,
And had no power to keep me from breaking its arm.
This dead thing was mute, as it has no spirit in it,
Nor understanding, nor sight, nor hearing.
I took the arm, not for theft
But to distribute bread to the poor.
O pagans, it was for your salvation
That I distributed this dead stone,
To bring some light into your souls,
That you might recognize the Living Christ as God."
Sozon knelt, and prayed to God,
And shed his blood for truth.
Sozon, the wonderful, unsurpassable hero,
Whose limitless source of strength was God.

REFLECTION
Victory over anger is one of the greatest victories of a soldier of Christ. We generally become angry either at those we wish to turn back from sin, or at those who slander us. However, in doing so we forget that anger is a mortal sin, and in desiring the salvation of others we lose our own, according to the words of St. Macarius. Anger against our enemies is usually tied to another evil impulse, the desire for revenge. St. Eupsychius so overcame the passion of anger in himself, that before his death, he gave one portion of his great estate to the poor and another portion to his slanderers, because of whom he was being tortured and slain. He considered his slanderers as his benefactors. St. John Chrysostom writes: "Let us clip the wings of anger, and evil will not rise high. Anger is an evil sickness that can destroy our souls…. Anger is a terrible fire which devours everything…. If an angry man could see himself at the moment of his anger, he would need no other counsel not to become angry-because there is nothing more unpleasant than an angry face." Abba Ammon confessed of himself: "I spent fourteen years in Scetis, praying to God day and night, to give me victory over anger."

CONTEMPLATION
Contemplate Solomon's honoring of his mother (I Kings 2):
1. How his mother went to her son to ask something of him;
2. How he stood up, met his mother and bowed before her-even though he was king;
3. How, when he sat down on his throne, he placed his mother at his right hand.

HOMILY
on spiritual food
My meat is to do the will of Him that sent Me (John 4:34).
Behold, here is love! Behold, here is instruction! Behold, here is humility! Behold, here is an example! As there is in good bread all that is needed for our body, so in every word of the Lord Jesus Christ there is all that is needed for our soul. The divine unity of the nature of the Father and the Son is expressed in the love of the Father for the Son, and the Son for the Father. He who loves, obeys. If you want to know how great your love for God is, measure your obedience to the will of God and you will know immediately. A lack of obedience is a sure sign of the lack of love. He who loves, fulfills the will of his beloved. The Son of God loves His Father so much that He regarded fulfilling the Father's will as the sweetest food. What is the will of the Father? The salvation of mankind. Our Lord, the Son of God, felt the insatiable hunger to fulfill the Father's will. When He saved someone, He felt as if nourished with the sweetest food. Do you see how exalted Christ's spirituality is? His disciples brought Him food from the city and urged Him: Master, eat! At that moment He was too occupied with His main work, the saving of human souls. There was the Samaritan woman, ready to embrace the teaching of salvation; there was the entire city of Sychar, already drawn to the Kingdom of God; and there was the great field ready for the harvest of salvation. For Christ this was food sweeter than all physical food and worldly sweetness. The body is a vehicle in which man, the king, rides. When the king performs his royal duty-ransoming his heirs from bondage-the vehicle must be put aside and not interfere in the work of the king. The king is so focused on saving his beloved heirs, that this mission is his food, drink, reward, sole satisfaction and dignity. O my brethren, if you could know how much Christ the Lord hungers, even today, for our salvation! If we did, then we would give Him the food that He likes most! Who is a greater guest, closer relative, or more sincere friend than He? When we host far lesser guests, more distant relatives and less sincere friends, we give them the food that we know they like. Then, why do we not host our Lord with the only food that is pleasing to Him? Let us embrace the salvation that He offers us-that, for Him, is the most pleasant food. He turns His head away from all other food.
O Lord Jesus, insatiable Lover of our salvation, have mercy on us and save us.
 To Thee be glory and praise forever. Amen.