U ovom broju / In This Issue:

• Fasting Rules for Easter 2009
• VASKRS – Proslava/ EASTER – Celebration
• Kolo Sestre - meeting and luncheons
• Proljecna Akcija Ciscenja/ Spring Cleaning Party
• ХРИСТОС ВАСКРСЕ! ВАИСТИНУ ВАСКРСЕ!
• О посту и причешћивању - Павле, патријарх српски
• МОЛИТВЕ
• The Services of the Bridegroom, PASSION WEEK
• Feast of the Sunday of Thomas
• Шта је Побусани понедељак?
• Манастири - Цркве/ Monasteries and churches
• This Month in Orthodoxy
• Church Calendar for February 2009
• Church Board / Kolo Sestre

VASKRS – Proslava
Dragi Parohijani!
Proslava Vaskrsa bice odrzana na nasem Crkvenom posjedu u Nedjelju 19. Aprila poslije Svete Liturgije. Kao i svake godine proslava ce biti velika i organizovana na najvecem mogucem nivou. Zabavljace nas DJ Boban.
Pripremicemo pecenje sa raznja i selekciju pica.
Rucak - $10
Molimo sve vas koji mozete pomoci organizaciju proslave Vaskrsa novcano, pecenjem, picem ili vasim trudom i radom, da se javite nasem svesteniku ili nekom od clanova Odbora.
Za Vaskrs organizujemo natjecanje u razbijanju jaja. Djeca ce ofarbati jaja i prodavati ispred crkve, a sva zarada ide u budzet skole. Kao i svake godine dijelice se nagrade za prvo, drugo i trece mjesto. Nagrada za osvojeno prvo mjesto je skateboard, za drugo mjesto nagrada u visini od 30 dolara i trece mjesto nagrada u visini od 10 dolara. Sva djeca starosti do 14 godina mogu ucestvovati u natjecanju.
Unaprijed hvala i Bog vas blagoslovio.

Kolo Sestre Meeting/Sastanak
- All Sisters are invited to the meeting on 4/5/2009 at the church, after the Divine Liturgy. Please come and partcipate.
- Sve Sestre su pozvane na sastanak u nedelju 5. aprila u crkvi odmah posle Svete Liturgije. Molimo Vas da dodjete i prisustvujete sastanku.

Kolo Sestre Lunch/Rucak - April 19th, 2009 - EASTER / ВАСКРС

Proljecna Akcija Ciscenja
Akcija ciscenja crkve i crkvenog posjeda, odrzace se 11.4.2009. Svi zainteresovani parohijani mogu da dodju na crkveni posjed u 9 sati ujutro.Pozeljno je da ponesete sa sobom alat, jer treba da uredimo zivu ogradu, posijemo travu i cvijece...
U samoj crkvi treba da se uradi generalno ciscenje.

Spring Cleaning Party
Saturday April 11, 2009 at 9:00 A.M.
Our church property needs a makeover both inside and outside. Church Board and Circle of Sisters are organizing a cleaning part. If you are interested to help please come to the church and bring your tools with you. We need to plant the grass, plant the flowers...
Please come and help.

ХРИСТОС ВАСКРСЕ! ВАИСТИНУ ВАСКРСЕ!

У СУСРЕТ ПРАЗНИКУ -
ВАСКРСЕЊЕ ХРИСТОВО

У трећи дан по погребу Христовом (рано у недељу) дођоше на гроб Марија Магдалина и Марија Јаковљева и Соломија са припремљеним мирисима да помажу Исуса. Питале су се ко ће им одвалити камен од врата гробних? Но, нађоше камен одваљен од гроба. И ушавши у гроб не нађоше тијело Господа Исуса, већ видјеше младића обученог у бијелу хаљину гдје сједи с десне стране; и уплашише се. А он им рече: Не плашите се, Исуса тражите Назарећанина распетог; уста, није овдје, ево мјесто гдје Га метнуше. Идите брже те кажите ученицима Његовим да је устао из мртвих. И кад се оне чуђаху томе, гле, два човјека сташе пред њима у сјајним хаљинама; рекоше им: - Што тражите Живога међу мртвима? Идите и кажите ученицима Његовим да устаде из мртвих. И вративши се од гроба јавише све ово једанаесторици и свима осталим. И они чувши да је жив не вјероваше. А Петар уставши отрча ка гробу, и погледавши у гроб видје саме хаљине гдје леже, и отиде чудећи се у себи шта би.
А Исус уставши рано у први дан недеље јави се најприје Марији Магдалини
А потом јави се на путу двојици од ученика у другом обличју, кад су ишли у село Емаус.. И они отишавши јавише осталима; и ни њима не вјероваше
А кад би увече, онај први дан недјеље, и врата бјеху затворена гдје се бјеху ученици скупили од страха јеврејског, дође Исус и стаде на средину и рече им: Мир вам! И ово рекавши показа им руке и ребра своја. Онда се ученици обрадоваше видјевши Господа. А Исус им рече опет: Мир вам; као што Отац посла мене, и ја шаљем вас. И ово рекавши дуну, и рече им: Примите Дух Свети. Којима опростите гријехе, опростиће им се; и којима задржите, задржаће се. А Тома, који се зове Близанац, један од дванаесторице, не бјеше онде са њима кад дође Исус.
ХРИСТОС ВАСКРСЕ! ВАИСТИНУ ВАСКРСЕ!

Тропар Васкрсења - (глас 5.)
Христос Васкрсе из мртвих, смрћу смрт разруши, и онима у гробовима живот дарова.

ВЕЛИКИ ПЕТАК

ВЕЛИКИ ПЕТАК (грч: Μεγάλη Παρασκευή), петак Страсне (Страдалне) седмице, дан крсног страдања Господњег. На тај дан, Црква се сећа догађаја који су непосредно претходили Распећу; почевши од извођења Исуса Христа пред суд Понтија Пилата, неуспелог покушаја да Га оптуже, па до гласног викања јудејског народа: "Распни Га!"; ношења крста кроз град, на путу према Голготи; разапињања и праштања џелатима речима: "Оче, опрости им, јер не знају шта раде"; умирања, скидања са крста, помазивања миром, повијања Тела платном и полагања у гроб; постављања страже да чува гроб да неко не украде Тело Господње.
Тог дана Литургија се не служи, изузев ако би Благовести пале на тај дан, а не служи се зато што се на Литургији приноси Богу бескрвна жртва, а на тај дан је Исус Христос принео сам себе на жртву.
У богослужењима Великог петка спомиње се хватање Господа Исуса Христа, суд јеврејских старешина и римског проконзула Понтија Пилата над Њим, крсна страдања, смрт и скидање са крста. Сама богослужења тог дана састоје се из: јутрења - на коме се чита Дванаест страсних (страдалних) Јеванђеља (ово јутрење се обично служи увече на Велики четвртак), царских часова и вечерња, тј. опело Христово, са изношењем плаштанице. После вечерње, поје се мало повечерје са каноном ο распећу Господњем, тзв. Плач Пресвете Богородице, чији је аутор Симеон Логотет из X века. Овога дана предвиђен је најстрожи пост.
Православни тог дана строго посте, проводећи га само на сувом хлебу и води, а многи тог дана и једнониче, тј. цео дан ништа не једу ни пију, а тек увече, када изађу звезде, узму мало хлеба и воде. У знак туге и жалости, на Велики петак не смеју звонити црквена звона, почев од бденија на Велики четвртак, већ се време богослужења и огласи мртваца обзнањују клепеталима.

УЛАЗАК ГОСПОДА ИСУСА ХРИСТА У ЈЕРУСАЛИМ - ЦВЕТИ

Многа чудеса која су везана за Господа нашег Исуса Христа, уверила су народ да је баш Он тај који је дошао да спасе свет. Приликом Његовог доласка у Јерусалим, дочекала Га је огромна већина народа која је клицала и махала са одушевљењем у знак поздрава. Пут пред Њим био је затрпан цвећем. Долазак Његов са нестрпљењем су очекивала деца и када Га угледаше почеше клицати: "Благословен који долази у име Господње. Осана Сину Давидовом".
Међутим, беше ту и оних који осетише завист и уплашише се овог Сина Божијег, и пожелеше да Га убију. Сковаше заверу свештеници јеврејски и чекаше погодан тренутак за то.
Ушавши у град, Јерусалим, излечи све хроме, болесне, убоге и слепе. Тај дан када Христос уђе у Јерусалим назива се Цвети и празнује се у недељу пре Васкрса. За њега је везан обичај да свештеник освећује врбове гранчице, које народ односи својим кућама и ставља их поред славске иконе.

Тропар (глас 1):

Обшчеје воскресеније, прежде твојеја страсти увјерјаја, из мертвих воздвигал јеси Лазарја, Христе Боже, тјемже и ми јако отроци побједи знаменија носјашче, тебје побједитељу смерти вопијем: Осана во вишњих, благословен грјадиј во имја Господње.

Лазарева субота

На путу ка Јерусалиму, Христос је свратио у Витанију, да би посјетио пријатеља Лазара. Марта и Марија поручише Христу да је њихов брат болестан. Христос је рекао да ће болест и смрт Лазарева бити на славу Божију. А кад дође Исус пред Витанију Марта изађе преда Њега и рече: Господе! Да си Ти био овде не би мој брат умро. Исус јој рече да ће брат њен устати. Још рече: Ја сам васкрсење и живот; који вјерује мене ако и умре живјеће. И ниједан који живи и вјерује Мене неће умријети вавијек. Марта исповједи вјеру да је Он Христос, Син Божји који је требало да дође на свијет. Затим позва Марију, сестру своју и отидоше к Њему. И многи од Јудејаца бјеху дошли к Марти и Марији да их тјеше за братом њиховим. И они се придружише онима који су пратили Христа ка гробу Лазаревом. Исус дође на гроб и рече да скину камен који лежаше на вратима пећине. Рече Му Марта: Господе, већ заудара, јер су четири дана како је умро! Исус је опомену да вјерује, па ће видјети славу Божју.
Пошто склонише камен гдје лежаше мртвац; Исус зовну гласно: Лазаре, изиђи напоље! И изиђе мртвац обавијен платном. Исус им рече: Разрјешите га и пустите нек иде. Онде Му, пак, зготовише вечеру, а и Лазар сеђаше с њим за трпезом. Марта је служила, а Марија узе литру правог нардовог многоцјеног мира помаза ноге Исусове, и отра косом својом ноге Христове.
Онда многи од Јудејаца који видјеше шта учини Исус, вјероваше у Њега. Глас о овоме брзо дође до главара свештеничких и фарисеја, који сабраше скупштину, и одлучише да Христа убију

Тропар Цвијети - глас 1.
Да би нас увјерио у опште васкрсење Ти си, Христе Боже прије свога страдања, васкрсао Лазара из мртвих. Зато и ми, као дјеца, носећи знаке побједе, кличемо Теби, побједнику смтри: Осана са висине! Благословен Ти који долазиш у име Господње!

Благовести Пресвете Богородице

Живећи у Јерусалимском храму 12 година, Пречиста Дева Марија све своје време је проводила у читању Божанских књига из којих се поучавала Закону Господњем. Често је читала речи пророка Исаије: "Девојка ће затруднети и родити сина (Иса. 7,14), и тада је пламтела неисказаном љубављу према тој одабраној девојци, која ће родити Месију, Спаситеља света, не слутећи да је то баш она, од Бога изабрана још пре свог зачећа. Када наврши 14 година, првосвештеници и свештеници јој саопштише да је дошло време да оде из храма и да ступи у брак, како је тадашњи Закон налагао. Она се испочетка успротивила њиховој одлуци, јер од њеног рођења, родитељи је посветише Богу и она сама дала је завет да ће до краја живота остати девојка и да не може живети и бити жена смртном човеку. То запрепасти и уплаши свештенике, те одлучише да је збрину у дом њеног сродника Јосифа, где ће моћи да настави свој дотадашњи живот, безгрешно, чувајући своје девство. Дође време да се роди Спаситељ света, Месија и то се догоди тако што једног дана, док је Пречиста Дева Марија седела у својим одајама читајући пророчанство Исаијино, дође арханђел Гаврил и саопшти јој радосну вест. Поклони се он Богоматери са речима: "Радуј се Благодатна, Господ је с тобом. Радуј се, јер си благословена ти међу женама и благословен је плод утробе твоје"! Слушајући речи анђела Господњег, Пречиста се покори вољи Господа свог и одговори: "Ево слушкиње Господње нека ми буде по речи твојој" (Лук. 1,38).
И одмах, након тих речи у утроби њеној светој, дејством Духа Светога, изврши се зачеће без икакве телесне насладе, али не и без Духовне и заче се Син Божији и Слово постаде Тело и усели се у нас очовечењем. Пошто анђео обави благовест и побожно и са страхопоштовањем одаде дужно поштовање оваплоћеном Сину Божијем у утроби Деве Марије, он оде и узнесе се ка Господу, славећи тајну Божијег очовечења са свим небесним силама у неисказаној радости. Овим је архангел Гаврил отворио прву страницу Новог Завета да он представља радост за све људе. Благовести се сматрају великим и између осталог веома радосним празником. Тог дана узносе се молитве и хвале Пречистој Деви Марији, која и нас својом молитвом чува и усрећује баш као што је и сама била обрадована.

Тропар (глас 4):
Днес спасенија нашего главизна, и јеже от вјека тајинства јављеније; Син Божиј, Син Дјеви бивајет, и Гаврил благодат благовјествујет. Тјемже и ми с њим Богородицје возопијим: радујсја благодатнаја, Господ с тобоју.

Тропар (глас 4.)
Данас је темељ нашег спасења и вечна тајна објављена: син Божији постаје цар Дјеве,и (арханђео) Гаврил јавља радосну вест. Зато и ми с њим ускликнимо Богородици:
Радуј се, Ти која си стекла милост Божију, Господ је с Тобом!

ПЕТИ ЧЛАН СИМВОЛА ВЕРЕ
,,И који је васкрсао трећи дан по Писму ".
Који је догађај био највећа Христова победа?
Његово васкрсење из мртвих.
Шта је изнад свега потврдило Његово свемоћно Божанство?
Опет, Његово васкрсење.
Који је догађај потврдио Христову победу над Сатаном?
Његов силазак у Ад.
Шта је то Ад?
Царство таме доњега света где Сатана држи власт смрти. Христос је „могао смрћу да сатре онога који има државу смрти, то јест, ђавола" (Јевр. 2, 14).
Христос је својим силаском у Ад учинио да Сатана задрхти и да побегне испред Његовог лица. Миријаде људских душа, које су тамо патиле, зарадовале су се Христовом силаску.
Христос им је проповедао Своје Јеванђеље — Радосну вест — и потврдио Своју победу над Сатаном и над смрћу. И пошто га многи прихватише, били су спасени.
Кога се дана догодило Христово васкрсење?
Трећег дана после Његове смрти, тачно као што је Он много пута прорекао својим ученицима. Он је умро у Петак и васкрсао у Недељу. Први сведоци Христова васкрсења били су стражари, којима је било наређено од стране Јевреја да чувају Његов гроб.
Они су известили о Христовом васкрсењу јеврејске првосвештенике и старешине, који су се уплашили и збунили на овај извештај. Подмитили су стражаре „довољним новцем" и наредили им да иду и рашире причу да „ученици Његови дођоше ноћу и украдоше Га док смо ми спавали" (Мат. 28, 13)
Ко је од Христових следбеника први дознао за Његово васкрсење?
Код Његовог гроба анђели су рекли галилејским женама: ,,Што тражите живога међу мртвима? Није овде, него устаде" (Лука 24, 5).
Да ли је Христос несумњиво доказао своје васкрсење из мртвих и коме?
Да, доказао је. Он се показао жив у телу својим ученицима и следбеницима, не једанпут, већ много пута у току 40 дана; као што је описано у јеванђељима, Делима апостолским, Посланицама апостола и у Откривењу. Христос је у току 40 дана између свог васкрсења и свог вазнесења на небо поучавао своје ученике о најдубљим тајнама Царства Божјега (Дела ап. 1, 3).
Зашто је речено да је Христос васкрсао трећег дана „по Писму"?
Зато што је о Његовом васкрсењу било проречено у Старом завету (пс. 16, 9—10; Ис. 3). Сам Христос је упоредио себе са пророком Јоном, говорећи: „Јер као што је Јона био у трбуху китовом три дана и три ноћи, тако ће бити и Син Човечји у срцу земље три дана и три ноћи" (Мат. 12, 40). И опет после Свог васкрсења Он је рекао апостолима: „Тако је писано и тако је требало да Христос пострада и да устане из мртвих трећи дан" (Лука 24, 46).

МОЛИТВА ПРИ УЛАСКУ У ХРАМ
Обрадовах се када ми рекоше: Хајдемо у Дом Господњи. А ја ћу ући у Дом твој по милости твојој, Господе, научи ме истини твојој и исправи пут мој пред Тобом, због непријатеља мојих, те да без сметње прослављам Једино Божанство: Оца и Сина и Светога Духа, сада, свагда и у векове векова. Амин.

СВЕТИ ОЦИ О ЗАВИСТИ
Завист је жалост због успеха ближњег. Зато завидљивац увек нађе разлога да се жалости и једи. Завист је препрека побожности, пут у пакао, лишење Царства небеског. (Василије Велики)
Завист је помрачила сатану и збацила с неба ... Завист је учинила Каина братоубицом, Ирода – убицом деце, Јуду – издајником ... (Григоије Богослов)
Завист је испунила васиону безбројним невољама, породила многа зла ... Она је порок коме нема оправдања, узрок и мати свих зала. Завист човека претвара у слугу ђавола... (Јован Златоусти)
Ко је својом завишћу умањио срећу и савршенство ближњега? Но, раздиран завишћу, завидљивац изнурава самог себе. Као што рђа нагриза гвожђе, тако завист нагриза душу у којој живи... Она прождире душу у којој се зачне. (Василије Велики)

О посту и причешћивању - Павле, патријарх српски

Шта за духовни живот хришћанина значи св. Причешће јасно је из те речи самога Господа: „Ја сам живи Хлеб који је сишао с неба. Ко једе од овога Хлеба живеће вечно... Ако не једете тела Сина човечијег и не пијете крви његове, живота нећете имати у себи. Ко једе Тело моје и пије Крв моју има живот вечни и ја ћу га васкрснути у последњи дан. Јер је моје Тело право јело и Крв моја право пиће.“ Из потпуне вере у ове речи Господње, први су хришћани журили св. Причешћу не по неком наређењу, него непосредно из осећања да без Њега не могу духовно живети, управо онако као што човек не дише по наређењу, него спонтано, осећајући да се без ваздуха гуши и да умире. Одлазили су свагда недељом и празником на св. Литургију и на ђаконов позив - „са страхом Божјим и вером приступите!“ сви су у реду, прилазили и причешћивали се. Они су притом потпуно осећали да приступају најдубљој тајни наше вере и највећем дару Божијег милосрђа, па су се трудили да Свесветном и Пречистом Богу, у св. Причешћу, прилазе у чистоти и светости срца и душе. Звали су се „свети“ и заиста су били свети; чували су се од сваког греха, јер су знали да „ко чини грех, роб је греху“, да грех окреће човека на правац који води супротно од Бога, прља душу и чини је неспособном за св. Причешће. Онај ко би ипак пао у грех, одмах се дизао, исповешћу чистио душу од њега да не би у нечистоти примио св. Причешће: „Јер, који недостојно једе и пије ( Хлеб и Чашу Господњу ) суд себи једе и пије, не разликујући Тела и Крви Господње.“
У исто време, хришћани су свето држали и установу поста, знајући да је пост божанска установа, јер је још у Старом Завету Бог наредио пост као „наредбу вечну“. У Новом Завету је сам Господ Исус Христос постио и рекао да ће Његови ученици постити. Постили су Апостоли и сви Свети... Пост су држали у одређено време ради потребе поста, а причешћивали се ради потребе причешћа стално, како за време поста тако и за време мрса; у посту се постило и причешћивало, у мрсу се мрсило и причешћивало, онако као што данас чине свештеници. Првобитно није било неке посебне припреме за Причешће, нити је пост сматран за једно од средстава за њега. За причешће се припремало целокупним животом, држањем свих Божјих заповести и чувањем од сваког греха.
Тако су поступали и свештеници и верници у хришћанској Цркви за читаво време прогона, за првих 300 година, док су у њу ступали само они који су из чврсте вере у Царство небесно били спремни на све тешкоће да би га задобили. Морални живот хришћана тада је био на великој висини. Но, када је дошла слобода, под царем Константином, 313. године, Цркви су почели прилазити и они који у њој нису тражили и нашли „благо скривено у пољу“ и који нису били спремни да све даду да би купили то поље... Стога се ниво моралног живота хришћана у многоме снижава. Светом причешћу многи приступају и тада редовно, али без озбиљног старања да за Њега буду што достојнији. Други, пак, почињу свој редован прилазак св. Чаши да одлажу, са изговором да желе да се што боље припреме. Али борбу за очишћење своје душе нису водили стално, него повремено, само неколико дана пре Причешћа. Но, и то им је падало тешко , па су све чешће одлагали припрему и само причешћивање, док нису спали на то да се причешћују само четири пута годишње или још ређе.
Због оних првих, Црква је, по речима св. Јована Златоуста, и установила 40 - дневни пост пред Божић и Васкрс: Приметивши штету која долази од немарног поступања, Оци одредише 40 дана... да би смо сви ми, очистивши пажљиво у ове дане молитвама, милостињом, постом, свеноћним бдењем, сузама, тако приступили св. Причешћу чисте савести, колико је то могуће.“ Оне друге, пак, св. Отац опомиње да се морају трудити не повремено, пред само Причешће, него да им ваља да стално живе тако да му чисте савести могу редовно приступати. На питање „којима треба дати за право, онима који се ретко причешћују, или онима који то чине често“, он одговара: „Ни једнима ни другима, него онима који се причешћују са чистом савешћу, чистим срцем и беспрекорним животом. Такви нека пристају свагда. А који нису такви - ниједанпут. Зато што они на себе навлаче суд, осуду, казну и муке.“
Но од свих средстава чишћења душе за овај најприснији сусрет и за сједињење са Господом, о примању Његовог Тела и Крви, у свести нашег народа дошло се дотле да се у телесном посту види све и сва. Многи од свештеника поставиће пред Причешће верном само једно питање: „Јеси ли постио?“ и , кад чују потврдан одговор, рећи ће: „Приступи!“ Као да је то једино важно, а све друго небитно, и то - да ли овај зна чему приступа и зашто, и то - зна ли Символ вере и основне молитве, и да су му уста и језик чисти од лажи, псовки и ружних речи, и да можда нису блудници; а ако је у питању жена, да није можда сујеверна, да не иде врачарама и гатарама, да не носи никакве амајлије, или да можда не врши побачај... А о интересовању свештеника за редовну молитву, читање св. Писма и богомислије онога ко жели да се причести, и да не говоримо.
Против оваквог механичког приступа св. Причешћу, у православном свету свештеници - пастири интезивно настоје на томе да се верни што чешће , по могућству на свакој Литургији причешћују, спремајући се за то сталним бдењем над својом душом. Познајући добро духовно стање сваког појединачног члана своје пастве, једнима саветују да се причешћују више пута у току поста, другима да то чине и у време мрса, при чему некима да посте два - три дана некима седам дана, а некима да се причешћују стално и без поста...
Неоспорно је да и схватање наших верних треба уздизати у правцу редовног приступања св. Тајни Причешћа, али под условом да стално бдију над чистотом своје душе, над држањем духовног поста, чувањем срца, очију, ушију, и свију чула од свега грешног, а не само држањем телесног поста и то само недељу дана пред Причешће. Значи, треба се сачувати сваке крајности и једностраности.   

МОЛИТВА ВАСКРСЛОМ ГОСПОДУ
Васкрсење Христово видјевши, поклонимо се светоме Господу Исусу, јединоме безгрешноме. Крсту се твојему поклањамо Христе, и свето васкрсење твоје славимо, јер си Ти Бог наш. Осим Тебе другога не знамо, твојим се именом знаменујемо. Приђите сви вјерни, поклонимо се светоме Христовом васкрењу. Јер ево с крстом дође радост свему свијету. Благодарећи свагда Господу, појмо његово васкрсење, јер претрпе распеће, смрћу смрт разруши.

МОЛИТВА ПОКАЈНИКА СИМЕОНА НОВОГ БОГОСЛ.
Господе, Ти све видиш, и нема ничега што Ти не би видео. Ја, иако сам дело руку Твојих ипак нисам чинио дела по заповестима Твојим, него сам по великом безумљу свом чинио свако зло, не помишљајући да си Ти, Творац мој и Бог, колико добар толико и правосудан. А сада, сетивши се тога, мене спопада страх, и ја не знам шта да чиним. Осећам осуду Твоју, и не налазим речи оправдања у устима својим. Немам никакве врлине и нисам учинио никакво дело покајања, које би заслуживало да ми се због њега опрости макар једна празна реч уста мојих. Осим тога, и онај који има све врлине и чини сваковрсна добра дела, чини то као слуга и дужник; у свему томе он неће наћи откуп за Грех свој: ту једино милост Твоја притиче. Грех је смрт, и ко од оних који су кроз њега умрли може васкрснути сам себе? Ваистину нико. Једини си Ти умро и васкрсао, зато што греха ниси учинио и превара се не нађе у устима Твојим. И ето, Господе Сведржитељу, починивши много злих дела, ја се кајем. Али само покајање немоћно је да ме оправда. Покајање је познање грехова својих, а скида их милост Твоја. Ти видиш, Сведржитељу Господе, да ја сада ништа немам осим тела; но за мене нема никакве користи од тога што сам оставио свако богатство. Ја сам сав - једна рана; у мени није остало никакве наде на спасење, и пакао је готов да ме прогута живог. Ти ме једини можеш спасти и излечити патње срца мога. Рука Твоја може све; она досеже до самих дубина бездана, и све бива по мигу Твоме. Не усуђујем се говорити: помилуј ме, Господе! Јер сам недостојан милости Твоје, као онај који с правом заслужује сваку муку. А Ти, Господе, знаш све, и како зна Човекољубље Твоје поступи са мном, недостојним и самог живота.
Да буде света воља Твоја у свему. Амин.

МОЛИТВА ПРИ УЛАСКУ У ХРАМ

Обрадовах се када ми рекоше: Хајдемо у Дом Господњи. А ја ћу ући у Дом твој по милости твојој, Господе, научи ме истини твојој и исправи пут мој пред Тобом, због непријатеља мојих, те да без сметње прослављам Једино Божанство: Оца и Сина и Светога Духа, сада, свагда и у векове векова. Амин.

ВЈЕРСКИ ЖИВОТ У ПРАКСИ
 Многи вјерници постављају питање о потреби покајања – исповјести за причешће. Света литургија је основни услов за примање св. тајне причешћа, а припрема за примање исте треба да траје цијелог живота, а нарочито у дане пред причешће. Припрема се састоји у извршавању воље Божије, чињењу добрих дјела, молитви, покајању, исповјести, посту ... Покајање и исповјест су овдје формално раздвојени, јер је покајање сјећање на гријех и кајање за исти, а исповјест је казивање истог пред свештеним лицем, по чему добијамо отпуштење – опроштај од Господа. ''Покајање је почетак спасења'' па га треба схватити као прво средство које крштеном служи за добијање Царства Божијег. Наравно, покајање и исповјест треба бити упражњена и ван припреме за причешће тј. по потреби. Непокајани и неисповјеђени гријех лишава грешника Божије милости, па и причешће може бити ''на суд и осуду''. Гријех је и избјегавање исповјести парохијском свештенику, јер је свештеник духовник и посредник у светој тајни.
Многи вјерници постављају и  питање о потреби честог примања свете тајне причешћа. Христос каже: Који једе моје тијело и пије моју крв има живот вјечни (Јн 6,54). Значи – услов нашег спасења је причешћивање. Христове ријечи на Тајној вечери: ''Узмите, једите ... Узмите, пијте ...'' (Мт.26,26-28) су заповјест о причешћу. То треба да чинимо стално, а не повремено. Најмање четири пута годишње (велики постови) треба да се причестимо. Често причешћивање показује да је наша заједница са Христом жива и да држимо заповјест о причешћу. Наравно, светој тајни причешћа претходи припрема.
Хришћани су дужни да живе светим животом и да се стално припремају за примање свете тајне причешћа.

The Services of the Bridegroom
Sunday Evening through Tuesday Evening

Introduction
Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridgegroom. Each evening service is the Matins or Orthros service of the following day (e.g. the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins found in Matthew 25:1-13.
The first part of Holy Week presents us with an array of themes based chiefly on the last days of Jesus' earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings and discourses centered on Jesus' divine sonship, the kingdom of God, the Parousia, and Jesus' castigation of the hypocrisy and dark motives of the religious leaders. The observances of the first three days of Great Week are rooted in these incidents and sayings. The three days constitute a single liturgical unit. They have the same cycle and system of daily prayer. The Scripture lessons, hymns, commemorations, and ceremonials that make up the festal elements in the respective services of the cycle highlight significant aspects of salvation history, by calling to mind the events that anticipated the Passion and by proclaiming the inevitability and significance of the Parousia.
The Orthros of each of these days is called the Service of the Bridegroom (Akolouthia tou Nimfiou). The name comes from the central figure in the well-known parable of the ten virgins (Matthew 25:1-13). The title Bridegroom suggests the intimacy of love. It is not without significance that the kingdom of God is compared to a bridal feast and a bridal chamber. The Christ of the Passion is the divine Bridegroom of the Church. The imagery connotes the final union of the Lover and the beloved. The title Bridegroom also suggests the Parousia. In the patristic tradition, the aforementioned parable is related to the Second Coming; and is associated with the need for spiritual vigilance and preparedness, by which we are enabled to keep the divine commandments and receive the blessings of the age to come. The troparion "Behold the Bridegroom comes in the middle of the night…", which is sung at the beginning of the Orthros of Great Monday, Tuesday and Wednesday, relates the worshiping community to that essential expectation: watching and waiting for the Lord, who will come again to judge the living and the dead.

PASSION WEEK

Great Monday
On Holy Monday we commemorate Joseph the Patriarch, the beloved son of Jacob. A major figure of the Old Testament, Joseph's story is told in the final section of the Book of Genesis (chs. 37-50). Because of his exceptional qualities and remarkable life, our patristic and liturgical tradition portrays Joseph as tipos Christou, i.e., as a prototype, prefigurement or image of Christ. The story of Joseph illustrates the mystery of God's providence, promise and redemption. Innocent, chaste and righteous, his life bears witness to the power of God's love and promise. The lesson to be learned from Joseph's life, as it bears upon the ultimate redemption wrought by the death and resurrection of Christ, is summed up in the words he addressed to his brothers who had previously betrayed him, “’Fear not ... As for you, you meant evil against me; but God meant it for good, to bring about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.’ Thus he reassured them and comforted them” (Genesis 50:19-21). The commemoration of the noble, blessed and saintly Joseph reminds us that in the great events of the Old Testament, the Church recognizes the realities of the New Testament.
Also, on Great and Holy Monday the Church commemorates the event of the cursing of the fig tree (Matthew 21:18-20). In the Gospel narrative this event is said to have occurred on the morrow of Jesus' triumphant entry into Jerusalem (Matthew 21:18 and Mark 11:12). For this reason it found its way into the liturgy of Great Monday. The episode is also quite relevant to Great Week. Together with the event of the cleansing of the Temple this episode is another manifestation of Jesus' divine power and authority and a revelation as well of God's judgment upon the faithlessness of the Jewish religious classes. The fig tree is symbolic of Israel become barren by her failure to recognize and receive Christ and His teachings. The cursing of the fig tree is a parable in action, a symbolic gesture. Its meaning should not be lost on any one in any generation. Christ's judgment on the faithless, unbelieving, unrepentant and unloving will be certain and decisive on the Last Day. This episode makes it clear that nominal Christianity is not only inadequate, it is also despicable and unworthy of God's kingdom. Genuine Christian faith is dynamic and fruitful. It permeates one's whole being and causes a change. Living, true and unadulterated faith makes the Christian conscious of the fact that he is already a citizen of heaven. Therefore, his way of thinking, feeling, acting and being must reflect this reality. Those who belong to Christ ought to live and walk in the Spirit; and the Spirit will bear fruit in them: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-25).

Great Tuesday
On Holy Tuesday the Church calls to remembrance two parables, which are related to the Second Coming. The one is the parable of the Ten Virgins (Matthew 25:1-3); the other the parable of the Talents (Matthew 25:14-30). These parables point to the inevitability of the Parousia and deal with such subjects as spiritual vigilance, stewardship, accountability and judgment.
From these parables we learn at least two basic things. First, Judgment Day will be like the situation in which the bridesmaids (or virgins) of the parable found themselves: some ready for it, some not ready. The time one decides for God is now and not at some undefined point in the future. If "time and tide waits for no man," certainly the Parousia is no exception. The tragedy of the closed door is that individuals close it, not God. The exclusion from the marriage feast, the kingdom, is of our own making. Second, we are reminded that watchfulness and readiness do not mean a wearisome, spiritless performance of formal and empty obligations. Most certainly it does not mean inactivity and slothfulness. Watchfulness signifies inner stability, soberness, tranquility and joy. It means spiritual alertness, attentiveness and vigilance. Watchfulness is the deep personal resolve to find and do the will of God, embrace every commandment and every virtue, and guard the intellect and heart from evil thoughts and actions. Watchfulness is the intense love of God.

Great Wednesday
On Holy Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.
The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?
I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.
While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.

Great and Holy Thursday

Introduction
On Thursday of Holy Week four events are commemorated: the washing of the disciples' feet, the institution of the Sacrament of the Holy Eucharist at the Last Supper, the agony in the garden of Gethsemane, and the betrayal of Christ by Judas.

The Institution of the Eucharist
At the Mystical Supper in the Upper Room Jesus gave a radically new meaning to the food and drink of the sacred meal. He identified Himself with the bread and wine: "Take, eat; this is my Body. Drink of it all of you; for this is my Blood of the New Covenant" (Matthew 26:26-28).
We have learned to equate food with life because it sustains our earthly existence. In the Eucharist the distinctively unique human food - bread and wine - becomes our gift of life. Consecrated and sanctified, the bread and wine become the Body and Blood of Christ. This change is not physical but mystical and sacramental. While the qualities of the bread and wine remain, we partake of the true Body and Blood of Christ. In the eucharistic meal God enters into such a communion of life that He feeds humanity with His own being, while still remaining distinct. In the words of St. Maximos the Confessor, Christ, "transmits to us divine life, making Himself eatable." The Author of life shatters the limitations of our createdness. Christ acts so that "we might become sharers of divine nature" (2 Peter 1:4).
The Eucharist is at the center of the Church's life. It is her most profound prayer and principal activity. It is at one and the same time both the source and the summit of her life. In the Eucharist the Church manifests her true nature and is continuously changed from a human community into the Body of Christ, the Temple of the Holy Spirit, and the People of God. The Eucharist is the pre-eminent sacrament. It completes all the others and recapitulates the entire economy of salvation. Our new life in Christ is constantly renewed and increased by the Eucharist. The Eucharist imparts life and the life it gives is the life of God.
In the Eucharist the Church remembers and enacts sacramentally the redemptive event of the Cross and participates in its saving grace. This does not suggest that the Eucharist attempts to reclaim a past event. The Eucharist does not repeat what cannot be repeated. Christ is not slain anew and repeatedly. Rather the eucharistic food is changed concretely and really into the Body and Blood of the Lamb of God, "Who gave Himself up for the life of the world." Christ, the Theanthropos, continually offers Himself to the faithful through the consecrated Gifts, i.e., His very own risen and deified Body, which for our sake died once and now lives (Hebrewa 10:2; Revelation 1:18). Hence, the faithful come to Church week by week not only to worship God and to hear His word. They come, first of all, to experience over and over the mystery of salvation and to be united intimately to the Passion and Resurrection of the Lord Jesus Christ.
In the Eucharist we receive and partake of the resurrected Christ. We share in His sacrificed, risen and deified Body, "for the forgiveness of sins and life eternal" (Divine Liturgy). In the Eucharist Christ pours into us - as a permanent and constant gift - the Holy Spirit, "Who bears witness with our spirit that we are children of God - and if children - then heirs with Christ (Romans 8:16-17).

The Washing of the Feet
The events initiated by Jesus at the Mystical.Supper were profoundly significant. By teaching and giving the disciples His final instructions and praying for them as well, He revealed again His divine Sonship and authority. By establishing the Eucharist, He enshrines to perfection God's most intimate purposes for our salvation, offering Himself as Communion and life. By washing the feet of His disciples, He summarized the meaning of His ministry, manifested His perfect love and revealed His profound humility. The act of the washing of the feet (John 13:2-17) is closely related to the sacrifice of the Cross. Both reveal aspects of Christ's kenosis. While the Cross constitues the ultimate manifestation of Christ's perfect obedience to His Father (Philippians 2:5-8), the washing of the feet signifies His intense love and the giving of Himself to each person according to that person's ability to receive Him (John 13:6-9).

Prayer in the Garden
The Synoptic Gospels have preserved for us another significant episode in the series of events leading to the Passion, namely, the agony and prayer of Jesus in the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42; Luke 22:39-46).
Although Jesus was Son of God, He was destined as man to accept fully the human condition, to experience suffering and to learn obedience. Divesting Himself of divine prerogatives, the Son of God assumed the role of a servant. He lived a truly human existence. Though He was Himself sinless, He allied Himself with the whole human race, identified with the human predicament, and experienced the same tests (Philippians 2:6-11; Hebrews 2:9-18).
The moving events in the Garden of Gethsemane dramatically and poignantly disclosed the human nature of Christ. The sacrifice He was to endure for the salvation of the world was imminent. Death, with all its brutal force and fury, stared directly at Him. Its terrible burden and fear - the calamitous results of the ancestral sin - caused Him intense sorrow and pain (Hebrews 5:7). Instinctively, as man He sought to escape it. He found Himself in a moment of decision. In His agony He prayed to His Father, "Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt" (Mark 14:36).
His prayer revealed the depths of His agony and sorrow. It revealed as well His "incomparable spiritual strength (and) immovable desire and decision . . . to bring about the will of the Father." Jesus offered His unconditional love and trust to the Father. He reached the extreme limits of self-denial "not what I will" - in order to accomplish His Father's will. His acceptance of death was not some kind of stoic passivity and resignation but an act of absolute love and obedience. In that moment of decision, when He declared His acceptance of death to be in agreement with the Father's will, He broke the power of the fear of death with all its attending uncertainties, anxieties and limitations. He learned obedience and fulfilled the divine plan (Hebrews 5:8-9).

The Betrayal
Judas betrayed Christ with a kiss, the sign of friendship and love. The betrayal and crucifixion of Christ carried the ancestral sin to its extreme limits. In these two acts the rebellion against God reached its maximum capacity. The seduction of man in paradise culminated in the death of God in the flesh. To be victorious evil must quench the light and discredit the good. In the end, however, it shows itself to be a lie, an absurdity and sheer madness. The death and resurrection of Christ rendered evil powerless.
On Great Thursday light and darkness, joy and sorrow are so strangely mixed. At the Upper Room and in Gethsemane the light of the kingdom and the darkness of hell come through simultaneously. The way of life and the way of death converge. We meet them both in our journey through life.
In the midst of the snares and temptations that abound in the world around and in us we must be eager to live in communion with everything that is good, noble, natural, and sinless, forming ourselves by God's grace in the likeness of Christ

Great and Holy Friday

Introduction
On Great and Holy Friday the Orthodox Church commemorates the death of Christ on the Cross. This is the culmination of the observance of His Passion by which our Lord suffered and died for our sins. This commemoration begins on Thursday evening with the Matins of Holy Friday and concludes with a Vespers on Friday afternoon that observes the unnailing of Christ from the Cross and the placement of His body in the tomb.
 this day we commemorate the sufferings of Christ: the mockery, the crown of thorns, the scourging, the nails, the thirst, the vinegar and gall, the cry of desolation, and all the Savior endured on the Cross.
The day of Christ's death is the day of sin. The sin which polluted God's creation from the breaking dawn of time reached its frightful climax on the hill of Golgotha. There, sin and evil, destruction and death came into their own. Ungodly men had Him nailed to the Cross, in order to destroy Him. However, His death condemned irrevocably the fallen world by revealing its true and abnormal nature.
In Christ, who is the New Adam, there is no sin. And, therefore, there is no death. He accepted death because He assumed the whole tragedy of our life. He chose to pour His life into death, in order to destroy it; and in order to break the hold of evil. His death is the final and ultimate revelation of His perfect obedience and love. He suffered for us the excruciating pain of absolute solitude and alienation - "My God, my God, why hast Thou forsaken Me!" (Mark 15:34). Then, He accepted the ultimate horror of death with the agonizing cry, "It is finished" (John 19:30). His cry was at one and the same time an indication that He was in control of His death and that His work of redemption was accomplished, finished, fulfilled. How strange! While our death is radical unfulfillment, His is total fulfillment.
The day of Christ's death has become our true birthday. "Within the mystery of Christ dead and resurrected, death acquires positive value. Even if physical, biological death still appears to reign, it is no longer the final stage in a long destructive process. It has become the indispensable doorway, as well as the sure sign of our ultimate Pascha, our passage from death to life, rather than from life to death.
From the beginning the Church observed an annual commemoration of the decisive and crucial three days of sacred history, i.e., Great Friday, Great Saturday and Pascha. Great Friday and Saturday have been observed as days of deep sorrow and strict fast from Christian antiquity.
Great Friday and Saturday direct our attention to the trial, crucifixion, death and burial of Christ. We are placed within the awesome mystery of the extreme humility of our suffering God. Therefore, these days are at once days of deep gloom as well as watchful expectation. The Author of life is at work transforming death into life: "Come, let us see our Life lying in the tomb, that he may give life to those that in their tombs lie dead" (Sticheron of Great Saturday Orthros).
Liturgically, the profound and awesome event of the death and burial of God in the flesh is marked by a particular kind of silence, i.e. by the absence of a eucharistic celebration. Great Friday and Great Saturday are the only two days of the year when no eucharistic assembly is held. However, before the twelfth century it was the custom to celebrate the Liturgy of the Pre-Sanctified Gifts on Great Friday.
The divine services of Great Friday with the richness of their ample Scripture lessons, superb hymnography and vivid liturgical actions bring the passion of Christ and its cosmic significance into sharp focus. The hymns of the services on this day help us to see how the Church understands and celebrates the awesome mystery of Christ's passion and death.

Great Saturday

Introduction
On Great and Holy Saturday the Orthodox Church commemorates the burial of Christ and His descent into Hades. It is the day between the Crucifixion of our Lord and His glorious Resurrection. The Matins of Holy Saturday is conducted on Friday evening, and while many elements of the service represent mourning at the death and burial of Christ, the service itself is one of watchful expectation.
On Great and Holy Saturday the Church contemplates the mystery of the Lord's descent into Hades, the place of the dead. Death, our ultimate enemy, is defeated from within. "He (Christ) gave Himself as a ransom to death in which we were held captive, sold under sin. Descending into Hades through the Cross ... He loosed the bonds of death" (Liturgy of St. Basil).
On Great Saturday our focus is on the Tomb of Christ. This is no ordinary grave. It is not a place of corruption, decay and defeat. It is life-giving, a source of power, victory and liberation.
Great Saturday is the day between Jesus' death and His resurrection. It is the day of watchful expectation, in which mourning is being transformed into joy. The day embodies in the fullest possible sense the meaning of xarmolipi - joyful-sadness, which has dominated the celebrations of Great Week. The hymnographer of the Church has penetrated the profound mystery, and helps us to understand it through the following poetic dialogue that he has devised between Jesus and His Mother:
"Weep not for me, O Mother, beholding in the sepulcher the Son whom thou hast conceived without seed in thy womb. For I shall rise and shall be glorified, and as God I shall exalt in everlasting glory those who magnify thee with faith and love."
"O Son without beginning, in ways surpassing nature was I blessed at Thy strange birth, for I was spared all travail. But now beholding Thee, my God, a lifeless corpse, I am pierced by the sword of bitter sorrow. But arise, that I may be magnified."
"By mine own will the earth covers me, O Mother, but the gatekeepers of hell tremble as they see me, clothed in the bloodstained garment of vengeance: for on the Cross as God have I struck down mine enemies, and I shall rise again and magnify thee."
"Let the creation rejoice exceedingly, let all those born on earth be glad: for hell, the enemy, has been despoiled. Ye women, come to meet me with sweet spices: for I am delivering Adam and Eve with all their offspring, and on the third day I shall rise again." (9th Ode of the Canon)
Great Saturday is the day of the pre-eminent rest. Christ observes a Sabbath rest in the tomb. His rest, however, is not inactivity but the fulfillment of the divine will and plan for the salvation of humankind and the cosmos. He who brought all things into being, makes all things new. The re-creation of the world has been accomplished once and for all. Through His incarnation, life and death Christ has filled all things with Himself He has opened a path for all flesh to the resurrection from the dead, since it was not possible that the author of life would be dominated by corruption.
Saint Paul tells us that:
"God was in Jesus Christ reconciling the world to Himself" (2 Corinthians 5:19). Hence, eternal life - real and self-generating - penetrated the depths of Hades. Christ who is the life of all destroyed death by His death. That is why the Church sings joyously "Things now are filled with light, the heaven and the earth and all that is beneath the earth" (Canon of Pascha).
The Church knows herself to be "the place, the eternal reality, where the presence of Christ vanquishes Satan, hell and death itself.
The solemn observance of Great Saturday help us to recall and celebrate the great truth that "despite the daily vicissitudes and contradictions of history and the abiding presence of hell within the human heart and human society," life has been liberated! Christ has broken the power of death.
It is not without significance that the icon of the Resurrection in our Church is the Descent of Christ into Hades, the place of the dead. This icon depicts a victorious Christ, reigned in glory, trampling upon death, and seizing Adam and Eve in His hands, plucking them from the abyss of hell. This icon expresses vividly the truths resulting from Christ's defeat of death by His death and Resurrection.

The Great and Holy Feast of Pascha

Introduction
On the Great and Holy Feast of Pascha, Orthodox Christians celebrate the life-giving Resurrection of our Lord and Savior Jesus Christ. This feast of feasts is the most significant day in the life of the Church. It is a celebration of the defeat of death, as neither death itself nor the power of the grave could hold our Savior captive. In this victory that came through the Cross, Christ broke the bondage of sin, and through faith offers us restoration, transformation, and eternal life.
Holy Week comes to an end at sunset of Great and Holy Saturday, as the Church prepares to celebrate her most ancient and preeminent festival, Pascha, the feast of feasts. The time of preparation will give way to a time of fulfillment. The glorious and respendent light emanating from the empty Tomb will dispel the darkness. Christ, risen from the dead, cracks the fortress of death and takes "captivity captive" (Psalm 67:19). All the limitations of our createdness are torn asunder. Death is swallowed up in victory and life is liberated. "For as by a man came death, by a man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive" (I Corinthians 15:21-22). Pascha is the dawn of the new and unending day. The Resurrection constitutes the most radical and decisive deliverance of humankind.
The Resurrection of Jesus Christ is the fundamental truth and absolute fact of the Christian faith. It is the central experience and essential kerygma of the Church. It confirms the authenticity of Christ's remarkable earthly life and vindicates the truth of His teaching. It seals all His redemptive work: His life, the model of a holy life; His compelling and unique teaching; His extraordinary works; and His awesome, life-creating death. Christ's Resurrection is the guarantee of our salvation. Together with His Ascension it brings to perfection God's union with us for all eternity.
The Resurrection made possible the miracle of the Church, which in every age and generation proclaims and affirms "God's plan for the universe, the ultimate divinization of man and the created order." The profound experience of and the unshakable belief in the risen Lord enabled the Apostles to evangelize the world and empowered the Church to overcome paganism. The Resurrection discloses the indestructible power and inscrutable wisdom of God. It disposes of the illusory myths and belief systems by which people, bereft of divine knowledge, strain to affirm the meaning and purpose of their existence. Christ, risen and glorified, releases humanity from the delusions of idolatry. In Him grave-bound humanity discovers and is filled with incomparable hope. The Resurrection bestows illumination, energizes souls, brings forgiveness, transfigures lifes, creates saints, and gives joy.
The Resurrection has not yet abolished the reality of death. But it has revealed its powerlessness (Hebrews 2:14-15). We continue to die as a result of the Fall. Our bodies decay and fall away. "God allows death to exist but turns it against corruption and its cause, sin, and sets a boundary both to corruption and sin." Thus, physical death does not destroy our life of communion with God. Rather, we move from death to life from this fallen world to God's reign.

Christ is risen from the dead, by death He has trampled down death, and on those in the tombs He has bestowed life.

Feast of the Sunday of Thomas

Introduction
The Orthodox Church observes the Sunday of Thomas one week following the celebration of the Sunday of Holy Pascha. The day commemorates the appearance of Christ to His disciples on the evening of the Sunday following Passover. It also commemorates the appearance of the Lord to His disciples eight days later when Thomas was present and proclaimed “My Lord and my God” upon seeing the hands and side of Christ.
This Sunday is also called Antipascha (meaning “in the stead of Pascha,” not “in opposition to Pascha”) because with this day, the first Sunday after Pascha, the Church consecrates every Sunday of the year to the commemoration of Pascha, that is, the Resurrection.
Saint Thomas the Apostle is commemorated by the Church on October 6/October 19.
Biblical Story
The events commemorated on the Sunday of Thomas are recorded in the Gospel of Saint John 20:19-29. Following the crucifixion and burial of Christ, the disciples were gathered in a room with the doors closed and locked for fear of the Jews. On the evening of the Sunday after Passover, Jesus Christ entered the room and stood in their midst, greeting them with the words, “Peace be with you.” (v. 19) He showed the disciples his hands, feet, and side. (v. 20)
Thomas was not present with the disciples when Jesus appeared, and he did not accept the testimony of the other disciples concerning Christ’s Resurrection. He stated, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.” (vv. 24-25)
Eight days later, the disciples were gathered together again with Thomas present, and the Lord appeared in the same manner. Standing in their midst he said, “Peace be with you.” He then spoke directly to Thomas and said, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” (vv. 26-27) Thomas answered, “My Lord and my God!” Jesus replied by saying, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.” (v. 29)
Icon of the Sunday of Thomas
The icon of the Sunday of Thomas depicts Christ standing in the midst of the disciples. He has appeared to the eleven in the upper room, and he is inviting Thomas to come and examine his hands and his side. Thomas is reaching out to touch the side of Jesus. He is also looking to Jesus in a manner that indicates his faith and the proclamation recorded in Scripture.
Orthodox Christian Celebration of the Feast of Sunday of Thomas
The Sunday of Thomas is celebrated with the Divine Liturgy of Saint John Chrysostom. On this Sunday and throughout the Paschal period until the Apodosis or leave-taking of Pascha, the day before the Feast of the Ascension, the services begin with the chanting of the troparion of Pascha, “Christ is risen….”
Scripture readings for the feast are the following: At Orthros: Matthew 28:16-20, the first of eleven resurrectional Gospel passages that are read in a cycle throughout the year during the Sunday matins. On this day the cycle always begins with the first Gospel passage; At the Divine Liturgy: Acts 5:12-20 and John 20:19-31.
Hymns of the Feast
Apolytikion (Grave Tone)
While the tomb was sealed, You, O Life, did shine forth from the grave, O Christ God; and while the doors were shut, You did come unto Your disciples, O Resurrection of all, renewing through them an upright Spirit in us according to Your great mercy.
Kontakion (Plagal of the Fourth Tone)
With his searching right hand, Thomas did probe Your life-bestowing side, O Christ God; for when You did enter while the doors were shut, he cried out unto You with the rest of the Apostles: You are my Lord and my God.

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Шта је Побусани понедељак?
Побусани понедељак је први дан после Томине недеље, или девети дан од васкрсења Христовог. Он спада у ред оних дана које је света Црква одредила за помињање и молитве за умрле наше сроднике, а који су у нашем народу познати као ЗАДУШНИЦЕ, тј. дани када се врше посебне молитве за упокојење душа наших умрлих (уснулих) сродника. О тим молитвама (парастосима и поменима) за умрле, о начину и времену када се то обавља, било је довољно речи у одговору на питање о парастосу "Практичне веронауке".
Овде бисмо, више као допуну тамо реченога, додали коју реч искључиво о овом дану који се у нашем народу назива ПОБУСАНИ ПОНЕДЕЉАК. Треба одмах рећи да се тај дан држи као дан мртвих чисто по народном предању, јер црквене књиге и прописи о томе не говоре. Чак и у самом народу постоје велике разлике по питању Побусаног понедељка. У неким крајевима се држи и поштује, а у некима не. Овај обичај најпре је настао у крилу руске цркве, одакле је, вероватно, дошао и к нама.
Иначе, мољење за умрле наше сроднике на тај дан врши се тако што се тога дана после Литургије иде на гробље, где се над гробовима врши литија (мали помен) за умрле и преливају гробови, као и на задушнице. У неким крајевима за прекаду гробова тога дана позивају свештеника, а у другим - то обављају сами сродници, јер у Типику и Цветном Триоду нема помена ни прописа да тога, па ни идућих дана, бивају молитве и помени за умрле.
Па ипак, иако то у књигама не пише, постоје озбиљни разлози који оправдавају ово народно предање и традицију мољења за умрле на Побусани понедељак. Ти разлози су следећи: 1) У служби Томине недеље поред главне теме како се апостол Тома уверио у васкрсење Христово, спомиње се и славни силазак Исуса Христа у ад (величаније), где је умрлима објавио своју победу над грехом и смрћу и своје вечно прослављење (I Петр, 3,18 - 19); 2) да би се радост васкрсења објавила и поделила са умрлима; 3) мољењима за умрле нема места у Великој и Светлој седмици (тачније: од Лазареве суботе до Томине недеље, сем ако падне 40-тодневни парастос), која иза тога опет почињу од понедељника Томине недеље сагласно прописима Типика.
Вук Караџић у своме речнику каже да се код Срба овај понедељак зове "Ружичало" или "Побусани понедељак" и да људи тога дана иду пре подне на гробље, врше обнову  уређење (=побусавање) гробова, на које засађују ново цвеће (=руже, отуда - ружичало), деле за душу, а свештеници читају молитве за мртве. Обично се, поред остале хране, за "делење за душу" износе и фарбана (црвена) ускршња јаја, која се туцају о споменик а умрли поздрављају са: Христос васкрсе!
Овим предивним црквено-народним обичајем, који је освештан вековним предањем, ми пре свега исказујемо своју љубав, поштовање и пијетет према својим умрлим сродницима (родитељима), са којима желимо да поделимо радост васкрсења Христовог, радост победе над смрћу. Исто тако ми тиме исповедамо своју православну веру у вечни живот и у наше опште васкрсење, јер верујемо свему ономе што су божанска уста Христова о томе изговорила, а Еванђелисти записали. Тако, Христос је рекао једном приликом: "Ко држи реч моју, неће видети смрти до века", што значи када тело умре, душа правог хришћанина остаје нетакнута смрћу. Или опет: "Ко верује у мене ако и умре (читај: телесно) живеће". Па онда реч коју је Господ упутио Јеврејима, а која у њихову главу није могла да се смести: "Авраам, отац ваш, био је рад да види дан мој; и виде и обрадова се" (Јн. 8,56). Може ли мртвац видети? Наравно да не може. Само жив човек може видети и радовати се. Јер Бог наш није Бог мртвих него Бог живих. Значи праотац Авраам жив је, иако је умро на хиљаде година пре Христа. А ако је Авраам жив, живи су и сви остали праоци, пророци и праведници. Живи су и апостоли и еванђелисти, светитељи и мученици; жива је Пресвета Мајка Божија и свети Јован Крститељ. Живи су и сви они који су крштени у име Оца и Сина и Светога Духа и који се по том трудише да живе по вери отаца наших. Живи су и сви наши умрли сродници који у Бога вероваше, часним Крстом се крстише, и животом својим своју веру сведочише. Свима њима ми на Побусани понедељак довикујемо сверадосни поздрав: "Христос Васкрсе" и чини нам се да из гробова до наших срца (ако не до ушију) допире потврдни отпоздрав: "Ваистину Васкрсе".

Манастири - Цркве/ Monasteries and churches

Saint Basil's Cathedral in Moscow

The Cathedral of Intercession of the Virgin on the Moat (Russian: Собор Покрова что на Рву - The Cathedral of the Protection of the Mother of God, or simply Pokrovskiy Cathedral - Russian: Покровский Собор; better known as the Cathedral of Saint Basil the Blessed , Saint Basil's Cathedral - Russian: Храм Василия Блаженного) is a multi-tented church on the Red Square in Moscow that also features distinctive onion domes. It is very often mistaken by Westerners for the Kremlin, whose buildings are in fact situated across the square from the cathedral. Arguably the most recognized building in Russia, it is an international symbol for the nation and for the city of Moscow.
The cathedral was commissioned by Ivan IV (also known as Ivan the Terrible) in Moscow to commemorate the capture of the Khanate of Kazan, and built from 1555 to 1561. In 1588 Tsar Fedor Ivanovich had a chapel added on the eastern side above the grave of Basil Fool for Christ (yurodivy Vassily Blazhenny), a Russian Orthodox saint after whom the cathedral was popularly named.
Saint Basil's is located at the southeast end of Red Square, just across from the Spasskaya Tower of the Kremlin. Not particularly large, it consists of nine chapels built on a single foundation. The cathedral's design follows that of contemporary tented churches, notably those of Ascension in Kolomenskoye (1530) and of St John the Baptist's Decapitation in Dyakovo (1547).
The interior of the cathedral is a collection of separate chapels, each filled with beautiful icons, medieval painted walls, and varying artwork on the top inside of the domes. The feeling is intimate and varied, in contrast to Western cathedrals which usually consist of a massive nave with one artistic style.
In a garden at the front of the cathedral stands a bronze statue commemorating Dmitry Pozharsky and Kuzma Minin, who rallied Russia's volunteer army against the Polish invaders during the Time of Troubles in the late sixteenth and early seventeenth centuries.
The initial concept was to build a cluster of chapels, one dedicated to each of the saints on whose feast day the tsar had won a battle, but the construction of a single central tower unifies these spaces into a single cathedral. A popular historical legend says that Ivan had the architect, Postnik Yakovlev, blinded to prevent him from building a more magnificent building for anyone else. In fact, Postnik Yakovlev built a number of churches after Saint Basil's, including one in Kazan'.

This Month in Orthodoxy

Martyrs Chrysanthus and Daria, and those with them at Rome: Claudius, Hilaria, Jason, Maurus, Diodorus presbyter, and Marianus deacon (283)
Commemorated on March 19/April 1
     The Holy Martyrs Chrysanthus and Daria and with them the Martyrs Claudius the Tribune with his wife Ilaria (Hilaria) and their sons Jason and Maurus, and Diodorus the Presbyter and Marianus the Deacon: Saint Chrysanthus came from a pagan family, and received a fine education. Among the books which came his way were those in which pagans discussed Christianity. But the youth wanted to read books written by Christians themselves. The youth finally managed to find books of the New Testament. The Holy Scripture enlightened the rational soul of the youth. He found the presbyter Carpothoras hiding away from persecution and received holy Baptism from him. After this he began openly to preach the Gospel. The father of the youth tried every which way to sway his son from Christianity and finally got him married off to the beauty Daria, a priestess of Pallas Athena. But Saint Chrysanthus managed to convert his wife to Christ, and the young couple by mutual agreement decided to lead celibate lives. After the death of the father they began to live in separate houses. Saint Chrysanthus gathered around him several youthful converts to Christ, and around Saint Daria gathered pious women.
     Townspeople made complaint to the eparch Celerinus, that Saints Chrysanthus and Daria were preaching celibacy. Saint Chrysanthus was given over for torture to the tribune Claudius.
     The torments however were not able to shake the bravery of the young martyr, since the power of God clearly aided him. Struck by this, the tribune Claudius himself came to believe in Christ and accepted holy Baptism together with his wife Ilaria and sons Jason and Maurus and all his household staff and soldiers. When news of this reached the emperor Numerian (283-284), he then commanded them all to be executed. The Tribune‑Martyr Claudius was drowned in the sea, and his sons and soldiers were beheaded. Christians buried the bodies of the holy martyrs in a cave not far away, and Saint Ilaria constantly went there to pray. One time they followed her and led her off for torture. The saint asked that they give her several moments for prayer, at the end of which she died. A servant buried the saint in the cave alongside her sons.
     The torturers sent Saint Daria off to an house of ill repute. But there also a lion sent by God protected her. All who tried to defile the saint were knocked to the ground by the lion, but leaving them alive. The martyress preached about Christ to them and converted them to the way of salvation.
     They threw Saint Chrysanthus into a fetid pit, whither all the vulgar of the city were wont to throng. But an Heavenly Light shone on him, and in place of the stinking pit it was filled with fragrance.
     Then the emperor Numerian gave orders to give Saints Chrysanthus and Daria over into the hands of the executioners. After tortures, the martyrs were buried alive in the ground.
     In a cave, situated not far from the place of execution, Christians began to gather, honouring the day of the martyrdom of the saints. They celebrated Divine-services and communed the Holy Mysteries. Learning of this, the pagan authorities gave orders to seal the entrance to the cave, filled with those praying.
     Thus in torments perished many a Christian, two of which are known of by name: the Martyrs Presbyter Diodorus and the Deacon Marianus.

The Holy Fathers who were slain at the Monastery of St.Sabbas: Venerables John, Sergius, Patrick, and others (796)
Commemorated on March 20/April 2
     The Monks John, Sergios, Patrikios and Others Murdered in the Monastery of Saint Sava: During the VIII Century the surroundings of Jerusalem were subjected to frequent incursions of the Saracens. The monastery of Saint Chariton was devastated and fell into ruin. Twice the Saracens tried to plunder the Lavra monastery of Saint Sava the Sanctified, but Divine Providence protected the monastery. The Lavra monks would have been able to escape the barbarian incursions by going to Jerusalem, but they decided not to forsake the spot where they had sought salvation for so many a year.
     At the end of Great Lent in the week before Palm Sunday, on 13 March, the Saracens broke into the monastery and demanded all the valuables be given them. Upon receiving the reply of the monks, that in the monastery was nothing besides a scant supply of food and old clothing, the Saracens began to shoot arrows at the monastery inhabitants. Thirteen men were killed and many wounded, and monastery cells were set afire. The Saracens intended also to torch the monastery church, but seeing in the distance a throng of people, they mistook this for an army force sent out from Jerusalem. The Saracens managed to get away, carrying off the little they had succeeded to plunder. After the enemy fled, Father Thomas, an experienced physician, began to render help to those remaining alive.
     On Great Thursday, 20 March, the Saracens with a yet larger force again descended upon the Lavra and began to beat up the monks. Those remaining alive were driven into the church, so as to learn from them under torture where any treasure might be hidden. The monastery was surrounded, so that no one could save themself by fleeing. The barbarians seized hold of Saint John, a quite still young monk, who before had cared for the vagrant. They beat him fiercely, then they cut through the sinews of his hands and feet and dragged him by the feet over stones with the woeful effect of tearing the skin of the back of the martyr.
     The keeper of the church vessels, the Monk Sergios, hid the church-ware and attempted to flee, but he was captured and beheaded. Several of the monks nevertheless managed to hide themselves away outside the monastery in a cave, but this was spotted by a sentry on an hill and they ordered everyone to come out. Inside the cave the Monk Patrikios in a whisper said to the brethren huddled with him: "Fear not, I alone on your behalf will emerge and meet my death, meanwhile sit ye and pray". The Saracens questioned whether there was anyone else in the cave, and the monk answered that he was alone. They led him off to the Lavra church, where those yet alive awaited their fate. The Saracens demanded of them a ransom of 4,000 gold pieces and the sacred vessels. The monks were not able to give such a ransom. Then they led them around into the cave of the Monk Sava, located at the monastery enclosure, and in front of the entrance to the cave they set a bon-fire, on which they piled up dung, so as to suffocate the imprisoned with the poisonous fumes. In the cave perished eighteen men, among which were the Monks John and Patrikios. Those remaining alive the Saracens continued to torture, but getting nothing out of them, they finally left the monastery.
     Later in the night on Great Friday the monks hidden in the hills returned to the Lavra, they took up the bodies of the murdered monastic fathers to the church and in grief buried them there.
     The barbarians that plundered the monastery were punished by God. They fell victim to a sudden illness, in which they perished all every one, and their bodies became the spoil of wild beasts.

Venerable James the Confessor, bishop, of the Studium (late 8th c.)
Commemorated on March 21/April 3
     The Monk James, Bishop and Confessor, had from his early years yearned towards the ascetic life. Saint James left the world and withdrew to the Studite monastery, where he was monasticised. He led a strict life, full of works, fasting and prayer. Pious as a monk and remarkably learned in Holy Scripture, the Monk James was elevated to the bishop's cathedra-seat of the Church in Catania (Sicily). During the reign of the iconoclast emperor Constantine V  Kopronymos (741-775), Saint James was repeatedly urged in vain towards a renunciation of holy icons. They exhausted him in prison, starved him with hunger, and they beat him, but he bravely endured all the suffering. The holy Bishop James died in exile.

Hieromartyr Basil, presbyter of Ancyra (362)
Commemorated on March 22/April 4
     The PriestMartyr Basil was a presbyter in Galatian Ancyra. During the time of the widespread Arian heresy he summoned his flock to hold on firmly to Orthodoxy. For this Saint Basil was deprived of the priestly dignity by a local Arian council, but at a Palestine Council of 230 bishops he was restored to the dignity of presbyter. Saint Basil openly continued his preaching, denouncing the Arians, and for this he became the victim of persecution and was subjected to beating as a man allegedly dangerous to the state. Two apostates –Elpidios and Pegasios –were appointed for breaking away Saint Basil from Orthodoxy. But the saint remained unshakable and for this was again subjected to tortures. When the emperor Julian the Apostate (361-363) arrived in the city of Ancyra, Saint Basil afront him at the trial bravely confessed Christ, and denounced the emperor for his apostasy. Julian gave orders to cut a strip of skin from the back of the saint. But the holy Presbyter Basil undauntedly endured the gruesome torture.
     When they began to burn and tear at the shoulders and stomach with red-hot rods, he fell down upon the ground from the torments and loudly prayed: "O Christ, my Light! O Jesus, my Hope! Quiet Haven for the pounding by waves. I give Thee thanks, O Lord God of my fathers, in that Thou hast snatched my soul from the pit of hell and preserved Thy Name in me unstained! Let me finish my life a victor and inherit rest eternal according to the promise, given my fathers by Thee, Great High-Priest Jesus Christ, our Lord! Now in peace accept my soul, plying steadfast in this confession! For Thou art merciful and great is Thine mercy, Thou Who dost live and sojourn throughout all the ages, amen".
     Having made suchlike prayer, and lacerated all over by the red-hot rods, the saint as it were fell into a sweet slumber, giving up his soul into the hands of God. The PriestMartyr Basil died 29 June 362. On account of the feastday of the holy Apostles Peter and Paul, his memory was transferred to 22 March.

Monk-martyr Nicon and 199 disciples, in Sicily (251)
Commemorated on March 23/April 5
     The MonkMartyr Nikon was born at Neapolis (Naples). His father was a pagan, and his mother –a christian. Having reached maturity, Nikon remained a pagan. He served as a soldier and showed unusual courage and strength. One time, Nikon with his military company was surrounded by enemies. In deadly peril, he remembered the christian precepts of his mother and, signing himself with the sign of the cross, he prayed to God, vowing in the event of being saved to be baptised. He managed to escape inescapable death and, having returned home, with the blessing of his mother he set off in search of a priest, –which in this time of persecution was no easy thing to do. Saint Nikon reached the island of Chios on a ship. He went up on an high mountain there and spent 8 days in fasting and prayer, entreating the Lord to help him. In a dream vision an Angel of God appeared to Saint Nikon, showing him the way. Saint Nikon set off to Mount Ganos, where many monks were hidden, headed by Theodosios the bishop of Kyzikos. Saint Nikon received from the bishop both the mystery of Baptism and the Angelic form (ie. monasticism). Having settled at the cave-church, Saint Nikon became an exemplar for all the brethren. When the monk Nikon had dwelt on the mountain for three years, it was revealed to the bishop by an Angel, –that he should ordain the monk Nikon to the dignity of bishop, and should order him to re-settle with all the monks to the province of Sicily. Bishop Theodosios fulfilled this and, having entrusted the 190 monks to Saint Nikon, he died. Having buried bishop Theodosios, Saint Nikon sailed off with the brethren to Sicily, thereby being saved from approaching barbarians. But through Divine Providence, Sainted Nikon came to his native city Neopolis / Naples. He found his mother there among the living, and he remained together with her for the final day of her life. His mother, seeing him, collapsed on his chest with tears of joy and kissed him. Making a poklon (prostration) to the ground, she said: "I do give thanks to Thy MostHoly Name, O Lord, in that Thou hast granted me to behold my son in Angelic form and in bishop's dignity; and now, my Lord, my Lord hear me Thy servant, and accept my soul into Thine hand". Having made this prayer, the righteous woman died. Those present glorified God and buried her with psalmody.
     Rumours about the arrival of Saint Nikon spread through the city, and ten soldiers –his former companions, came to see him. After conversing with the saint they believed and were baptised, and proceeded with him to Sicily. Having arrived on the island, Saint Nikon settled together with the monks in a desolate area, called Gigia, not far from the river Asinum. Many years passed, and again there began a persecution against christians. The governor of Sicily Quintilian was informed that bishop Nikon lived with many monks not far away. All 199 monks were seized and beheaded, but they left Sainted Nikon among the living, so as to give him over to torture. They burned him with fire, but he remained unharmed; they tied him by the legs to wild horses to be dragged over the ground, but the horses would not budge from the spot. They cut out the saint's tongue, beat him with stones, and finally they beheaded him. The body of the priest-martyr Nikon was thrown to be devoured by wild beasts and birds. A certain shepherd, possessed of by an evil spirit, went to that place, and finding the body of the saint, he immediately fell on his face to the ground because of the unclean spirit –having been vanquished by the power of the saint –had thrown him to the ground and gone out from him with a loud shriek: "Woe is me, woe is me, whither might I flee, from the face of Nikon?"
     The healed shepherd told about this to the neighbouring people. The bishop of the city of Messina learned also about this, and together with his clergy he buried the bodies of the priest-martyr Nikon and his disciples.

Venerable Zacharias the Recluse of Egypt (4th c.)
Commemorated on March 24/April 6
     The Monk Zakharios the Monastic for his especial concern about the poor and homeless was entitled "to the outcast". In the printed Menaion his memory is designated as "our monastic father Zakharios" –from whence there is an erroneous distinction in the Mesyatseslov of Zakarios with the monk Zakharios the Monastic.

The Annunciation of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary
Commemorated on March 25

Sermon of Sainted Proklos, Patriarch of Constantinop
Our present gathering in honour of the MostHoly Virgin inspires me, brethren, to say of Her a word of praise, of benefit also for those come unto this churchly solemnity. It comprises a praise of women, a glorying of their gender, which (glory) is brought it by Her, She Who is at one same time both Mother, and Virgin. O desired and wondrous gathering! Celebrate, O nature, that wherein honour be rendered to Woman; rejoice, O human race, that wherein the Virgin be glorified. "For when sin did abound, grace did superabound" (Rom. 5: 20). The Holy Mother of God and Virgin Mary hath gathered us here, She the pure treasure of virginity, the intended paradise of Second Adam, –the locus, wherein was accomplished the co-uniting of natures, wherein was affirmed the Counsel of salvific reconciliation.
     Whoever is it that ever saw, whoever heard, that within a womb the Limitless God would make habitation, Whom the Heavens cannot circumscribe, Whom the womb of a Virgin limiteth not!?
     He born of woman is not only God and He is not only Man: This One born made woman, being the ancient gateway of sin, into the gateway of salvation: where evil poured forth its poison, bringing on disobedience, there the Word made for Himself a living temple, bringing in thither obedience; from whence the arch-sinner Cain sprang forth, there without seed was born Christ the Redeemer of the human race. The Lover-of-Mankind did not disdain to be born of woman, since this bestowed His life. He was not subject to impurity, being settled within the womb, which He Himself arrayed free from all harm. If perchance this Mother did not remain a Virgin, then that born of Her might be a mere man, and the birth would be no wise miraculous; but since She after birth remained a Virgin, then how is He Who is born indeed –not God? It is an inexplicable mystery, since in an inexplicable manner was born He Who without hindrance went through doors when they were locked. When confessing in Him the co-uniting of two natures, Thomas cried out: "My Lord, and my God!" (Jn. 20: 28).
     The Apostle Paul says, that Christ is "to the Jews indeed scandal, and to the Gentiles yet folly" (1 Cor. 1: 23): they did not perceive the power of the mystery, since it was incomprehensible to the mind: "for had they understood, they would not have crucified the Lord of Glory" (1 Cor. 2: 8). If the Word had not settled within the womb, then the flesh would not have ascended with Him onto the Divine Throne; if for God it were disdainful to enter into the womb, which He created, then the Angels too would have disdained service to mankind.
     That One, Who by His nature was not subject to sufferings, through His love for us subjected Himself to many a suffering. We believe, that Christ not through some gradual ascent towards the Divine nature was made God, but being God, through His mercy He was made Man. We do not say: "a man made God"; but we confess, that God was incarnated and made Man. His Servant was chosen for Himself as Mother by That One Who, in His essence did not have mother, and Who, through Divine foresight having appeared upon the earth in the image of man, does not have here father. How one and the same is He both without father, and without mother, in accord with the words of the Apostle (Heb. 7: 3)?  If He –be only a man, then He cannot be without mother –but actually He had a Mother. If He –be God only, then He cannot be without Father –but in fact He has the Father. And yet as God the Creator He has not mother, and as Man He has not father.
     We can be persuaded in this by the very name of the Archangel, making annunciation to Mary: his name –is Gabriel. What does this name mean? –it means: "God and man". Since That One about Whom he announced is God and Man, then his very name points beforehand to this miracle, so that with faith be accepted the deed of the Divine dispensation.
     To save people would be impossible for a mere man, since every man has need in the Saviour: "for all, –says Saint Paul, –have sinned, and come short the Glory of God" (Rom. 3: 23). Since sin subjects the sinner to the power of the devil, and the devil subjects him to death, then our condition did become extremely hapless: there was no sort of way to be delivered from death. There were sent physicians, i.e. the prophets, but they could only the more clearly point out the malady. What did they do? When they saw, that the illness was beyond human skill, they summoned from Heaven the Physician; one of them said "Lord, bend the heavens, and come down" (Ps. 143 [144]: 5); others cried out: "Heal me, O Lord, and I shalt be healed" (Jer. 17: 14); "restore Thine power, and come yet to save us" (Ps. 79 [80]: 3). And yet others: "For if God truly be settled with man upon the earth" (3 [1] Kings 8: 27); "speedily send before Thine tender mercy, O Lord, for we are brought very low" (Ps. 78 [79]: 8). Others said: "O woe to me, my soul! For the pious art perished from the earth, and of the upright amongst men there is none" (Mich. 7: 2). "O God, in help attend to me, O Lord, shield me with Thine help" (Ps. 69 [70]: 1). "If there be delay, endure it, for He that cometh shalt come, and not tarry" (Hab. 2: 3). "Perishing like a lost sheep: seek out Thine servant, who doth hope on Thee" (Ps. 118 [119]: 176). "For God wilt come, our God, and wilt not keep silence" (Ps. 49 [50]: 3). That One, Who by nature is Lord, did not disdain human nature, enslaved by the sinister power of the devil, the merciful God would not accede for it to be forever under the power of the devil, the Ever-Existing One came and gave in ransom His Blood; for the redemption of the race of man from death He gave up His Body, which He had accepted of the Virgin, He delivered the world from the curse of the law, annihilating death by His death. "Christ hath redeemed us from the curse of the law", –exclaims Saint Paul (Gal. 3: 13).
     Thus know, that our Redeemer is not simply a mere man, since all the human race was enslaved to sin. But He likewise is not God only, non-partaking of human nature. He had body, since if He had not clothed Himself in me, He then likewise should not have saved me. But, having settled within the womb of the Virgin, He clothed Himself in my fate, and within this womb He perfected a miraculous change: He bestowed the Spirit and received a body, That One only indeed (dwelling) with the Virgin and (born) of the Virgin. And so, Who is He, made manifest to us? The Prophet David doth point it out for thee in these words: "Blessed is He that cometh in the Name of the Lord" (Ps. 117 [118]: 26). But tell us even more clearly, O prophet, Who is He? The Lord is the God of Hosts, says the prophet: "God is the Lord, and hath revealed Himself unto us" (Ps. 117 [118]: 27). "The Word was made flesh" (Jn. 1: 14): there were co-united the two natures, and the union remained without mingling.
     He came to save, but had also to suffer. What has the one in common with the other? A mere man cannot save; and God in only His nature cannot suffer. By what means was done the one and the other? Wherein that He, Emmanuel, being God, was made also Man; both this, that what He was, He saved by, –and this, that what He was made, He suffered as. Wherefore, when the Church beheld, that the Jewish throng had crowned Him with thorns, bewailing the violence of the throng, –it said: "Daughters of Zion, go forth and behold the crown, of which is crowned He of His mother" (Sng. 3: 11). He wore the crown of thorns and destroyed the judgement to suffering from the thorns. He Only is That One both in the bosom of the Father and in the womb of the Virgin; He Only is That One –in the arms of His Mother and in the wings of the winds (Ps. 103 [104]: 3); He, to Whom the Angels bowed down in worship, at that same time reclined at table with publicans. Upon Him the Seraphim dared not to gaze, and at the same time Pilate pronounced sentence upon Him. He –is That One and Same, Whom the servant did smite and before whom did tremble all creation. He was nailed to the Cross and ascended to the Throne of Glory, –He was placed in the tomb and He stretched out the heavens like a skin (Ps. 103 [104]: 2), –He was numbered amidst the dead and He emptied hell; here upon the earth, they cursed at Him as a transgressor, –there in Heaven, they exclaimed Him glory as the All-Holy. What an incomprehensible mystery! I see the miracles, and I confess, that He –is God; I see the sufferings, and I cannot deny, that He –is Man. Emmanuel opened up the doors of nature, as man, and preserved unharmed the seal of virginity, as God: He emerged from the womb thus as He entered through the announcing; the same wondrously was He both born and conceived: without passion He entered, and without impairment He emerged, as concerning this doth say the Prophet Ezekiel: "He returned me back the way of the gates of the outer sanctuaries, looking upon the east: and these had been shut. And saith the Lord to me: son of man, these gates shalt be closed, and not open, and no one go through them: for the Lord God of Israel, He Only, shalt enter and come forth, and they wilt be shut" (Ez. 44: 1-2). Here –it clearly indicates the Holy Virgin and Mother of God Mary. Let cease all contention, and let the Holy Scripture enlighten our reason, so that we too receive the Heavenly Kingdom unto all eternity. Amen.


Synaxis of the Archangel Gabriel
Commemorated on March 26/April 8

     Sobor-Synaxis of Archangel Gabriel: The Archangel Gabriel was chosen by the Lord to make the blest-announcement to the Virgin Mary about the Incarnation of the Son of God from Her, to the great rejoicing of all mankind. Therefore on the day after the feast of the Annunciation –the day itself on which the All-Pure Virgin Herself is glorified, we give thanks to the Lord and we venerate His messenger Gabriel, who contributed to the mystery of our salvation.
     The holy Archistrategos (Leader of the Heavenly Hosts) Gabriel acted in service to the Almighty God. He announced to Old Testament mankind about the future Incarnation of the Son of God; he inspired the Prophet Moses during the writing of the Pentateuch books of the Bible, he announced to the Prophet Daniel about the coming tribulations of the Hebrew People (Dan. 8: 16, 9: 21-24); he appeared to Righteous Anna with the news of the birth from her of the Ever-Blessed Virgin Mary. The holy Archangel Gabriel stayed constantly with the Holy Virgin Mary when She was a child in the Jerusalem Temple and afterwards watched over Her throughout all Her earthly life. He appeared to the Priest Zachariah, foretelling the birth of the Forerunner of the Lord –John the Baptist. The Lord dispatched him to Saint Joseph the Betrothed: he appeared to him in a dream, to reveal to him the mystery of the Incarnation of the Son of God from the All-Pure Virgin Mary, and warned him of the wicked intentions of Herod, ordering him to flee into Egypt with the Divine-Infant and the Mother of God. When the Lord before His Passion prayed in the Garden of Gethsemane to the extent of sweating blood, according to Church tradition, to strengthen Him there was sent from Heaven the Archangel Gabriel, whose very name signifies "Strength of God" (Lk. 22: 43).
     The Myrh-Bearing Women heard from the Archangel the joyous news about the Resurrection of Christ.
     Mindful this day of the manifold appearances of the holy Archangel Gabriel and of his zealous fulfilling of the Divine Will, and confessing his intercession before the Lord for Christians, the Orthodox Church calls upon its children with faith and with fervour to have recourse in prayer to the great Angel.
     (The account about the Sobor-Assemblage of the Bodiless Powers is located under 8 November.)

St. Matrona of Thessalonica (4th c.)
Commemorated on March 27/April 9
     The Holy Martyress Matrona of Soluneia (Thessalonika) suffered in the III or IV Century. She was a slave of the Jewess Pautila, wife of one of the military-commanders of Soluneia. Pautila forced her slave into apostasy and conversion to Judaism, but Saint Matrona, having her faith in Christ since her youthful years, still firmly believed in Christ and went to church secretly unbeknownst to her vengeful mistress.
     One time Pautila, having learned that Blessed Matrona had been in church, asked: "Why hast thou not come to our synagogue, but instead did walk to the Christian church?" Saint Matrona boldly answered: "Because in the Christian church God is present, but He is gone away from the Jewish synagogue". Pautila went into a rage and mercilessly beat Saint Matrona, and having tied her shut her into a dark closet. In the morning Pautila discovered, that Saint Matrona had been freed of her bonds by an unknown Power. In a rage Pautila beat the martyress almost to death, then tied her again even more tightly and locked her in the closet, having sealed the door, so that no one might offer help to the sufferer. The holy martyress was there over the course of four days without food or water, and when Pautila opened the door, she again beheld Saint Matrona out of her bonds standing at prayer. In a fierce rage Pautila began to beat the holy martyress with a stout cane and, when the saint was barely breathing, the fierce woman locked her in the room, wherein also the Martyress Matrona gave up her spirit to God.
     The body of the holy martyress was thrown from the city wall, by order of Pautila. Christians took up the much-suffered body of the holy martyress and reverently gave it over to burial. And later on, the bishop of Soluneia, Alexander, built a church in the name of the holy martyress, in which they put her holy relics, glorified by miracles.
     The judgement of God soon overtook the tormentor Pautila at that very place, where the body of Saint Matrona had been throw from the high wall, –she herself stumbled, fell off it and was smashed, having received her just reward.

Venerable Hilarion the New, abbot of Pelecete (754)
Commemorated on March 28/April 10

     The Monk Ilarion (Hilary) the New, Hegumen of Pelikition Monastery, from the time of his youth devoted himself to the service of God and spent many years as an hermit. Because of his holy and immaculate life he was at first granted the dignity of presbyter, and later on he was made hegumen of the Pelikition monastery (nearby the Dardanelles Straits). The Monk Ilarion was granted of the Lord gifts of perspicacity and wonderworking. By the graced power of prayer he brought down rain during a time of drought, and like the Prophet Elisei (Elijah) he separated the waters of a river, he rid harmful beasts from the fields, he filled the nets of fishermen during a time of luckless fishing, and he did many other miracles. Besides which, he was glorified by the gift of healing the sick and casting out demons. The monk suffered in the year 754 on Great Thursday of Holy Week, when the military-commnander Lakhanodrakon –in pursuit of icon-venerators, suddenly descended upon the Pelikition monastery, boldly forcing his way into the church during the time of Divine-services, disrupting the service and throwing the Holy Gifts upon the ground. Forty-two monks were arrested, slapped into chains, dispatched to the Edessa district and murdered. The remaining monks were dealt horrible mutilations, they beat them, they scorched their beards with fire, they smeared their faces with tar and cut off the noses of certain of the confessors. During the time of this tormenting persecution the Monk Ilarion died for the veneration of icons.
     The Monk Ilarion left behind spiritual works, in which are contained profound moral directives about spiritual asceticism. The Monk Joseph of Volotsk (Comm. 9 September and 18 October) was well acquainted with the work of the Monk Ilarion, and in his own theological works he likewise expounded the significance of monastic effort.

Martyr Mark, bishop of Arethusa (364), and with him Hieromartyr Cyril the Deacon of Heliopolis, and others, who suffered under Julian the Apostate (362)
Commemorated on March 29/April 11
     The PriestMartyr Mark, Bishop of Arethuseia, suffered for his faith in Christ under the emperor Julian the Apostate (361-363). By order of the Equal-to-the-Apostles emperor Constantine (306-337, Comm. 21 May), Saint Mark had once destroyed an idolatrous temple. When Julian came upon the throne, he began to persecute Christians and to restore paganism, and his enemies decided to take revenge on Saint Mark. The old bishop at first hid himself from the persecution, but learning, that the pagans in search of him had put many people to torture, he voluntarily gave himself up. Amidst abuse and jeers the holy elder was led throughout all the city and given over to torture. They tore out his hair, lacerated his body, dragged him along the street, dumped him in a swamp, tied him up bound and cut at him with knives. Demanding from the holy bishop repayment for the destruction of the pagan-temple, the persecutors invented ever newer and newer torments: they squeezed the elder in a foot-press, they cut off his ears with strong linen cords and finally, having smeared the body of the holy martyr with honey and grease, they hung him up in a basket in the hot mid-day as prey for the bees. But the holy elder as it were did not notice the pain, and this irritated the tormentor all the more. The inhabitants of the city of Arethuseia, beholding the unshakable firmness of the saint, set him free. Many of them later under the influence of his talks were converted to Christ. Sainted Gregory the Theologian (Comm. 25 January) tells about the sufferings of Saint Mark in his First Discourse against Julian.

Lazarus Saturday
Commemorated on March 29/April 11

On the Saturday before Holy Week, the Orthodox Church commemorates a major feast of the year, the miracle of our Lord and Savior Jesus Christ when he raised Lazarus from the dead after he had lain in the grave four days. Here, at the end of Great Lent and the forty days of fasting and penitence, the Church combines this celebration with that of Palm Sunday. In triumph and joy the Church bears witness to the power of Christ over death and exalts Him as King before entering the most solemn week of the year, one that leads the faithful in remembrance of His suffering and death and concludes with the great and glorious Feast of Pascha.

Venerable John (Climacus) of Sinai, author of The Ladder (649).
Commemorated on March 30/April 12 and on the 4th Sunday of the Great Lent

     The Monk John of the Ladder (Lestvichnik; Klimatikos; Climaticus) is honoured by Holy Church as a great ascetic and author of the reknown spiritual work called "The Ladder", whereby the monk likewise received the title "of-the-Ladder" [Lestvichnik (Slav.); Klimatikos (Grk.); Climaticus (Lat.)].
     About the origins of the monk John there is almost no account preserved. Tradition suggests, that he was born about the year 570, and was the son of Saints Xenophones and Maria, –whose is celebrated by the Church on 26 January. The sixteen year old lad John arrived at the Sinai monastery. Abba Martyrios became instructor and guide of the monk. After four years of living on Sinai, Saint John Lestvichnik was vowed into monasticism. One of those present at the taking of vows, –Abba Stratigios, predicted, that he was set to become a great luminary in the Church of Christ. Over the course of 19 years the monk John pursued asceticism in obedience to his spiritual father. After the death of abba Martyrios the monk John chose an hermit's life, settling into a wild place called Tholos, where he spent 40 years in deeds of silence, fasting, prayer and tears of penitence. It is not by chance that in "The Ladder" the monk John speaks thus about tears of repentance: "Just as fire burns and destroys firewood, so thus do pure tears wash away all impurity, both outer and inner". His holy prayer was strong and efficacious, as evidenced from an example from the life of the God-pleasing saint.
     The Monk John had a student, the monk Moses. One time the instructor ordered his student to bring ground to the garden for bedding. Having fulfilled the obedience, the monk Moses lay down to rest under the shade of a large rock, because of the strong heat of summer. The monk John Lestvichnik was at this time in his cell resting after a prayerful labour. Suddenly a man of remarkable appearance appeared to him and, having roused the holy ascetic, said to him in reproach: "Why dost thou, John, rest peacefully here, when Moses is in danger?" The monk John immediately woke up and began to pray for his student. When his disciple returned in the evening, the monk asked, whether some sort of woe had befallen him. The monk answered: "No, but I was exposed to great danger. A large fragment of stone, having broken off from the rock under which I had fallen asleep at mid-day, just barely missed me. By luck, I had a dream that thou wast calling me, and I woke up and started to run off, and at that very moment the huge stone fell with a crash on that very spot, from which I had fled..."
     About the manner of life of the monk John is known, that he nourished himself by such as what is not prohibited a fasting life by the ustav, but –in moderation. He did not spend the night without sleep, although he slept not much, only as much as was necessary for keeping up his strength, so that by an unceasing vigilance he would not destroy the mind. "I do not fast excessively, –said he about himself, –nor do I give myself over to intense all-night vigil, nor lay upon the ground, but restrain myself..., and the Lord soon saved me". The following example of humility of the monk John Lestvichnik is noteworthy. Gifted with a deeply penetrating mind, and having become wise by profound spiritual experience, he lovingly received all who came to him so as to guide them to salvation. But when there appeared some who through envy reproached him with loquacity, which they explained away as vanity, the monk John then gave himself over to silence so as not to give cause for blame, and he kept silence for the space of a year. The envious realised their error and they themselves returned to the ascetic with the request not to deprive them of the spiritual profit of his conversation.
     Concealing his ascetic deeds from people, the monk John sometimes withdrew into a cave, but accounts of his holiness spread far beyond the locality: incessantly there came to him visitors from every rank and calling, wanting to hear his words of edification and salvation. At age 75, after forty years of ascetic striving in solitude, the monk was chosen as hegumen of the Sinai monastery. For about four years the monk John Lestvichnik governed the holy Sinai monastery. Towards the end of his life, the Lord granted the monk grace-bearing gifts of perspicacity and wonderworking.
     During the time of his governing the monastery, –at the request of the hegumen of the Raipha monastery Saint John (Comm. on Cheesefare Saturday), there was written for the monks the reknown "Ladder", –an instruction for rising to spiritual perfection. Knowing about the wisdom and spiritual gifts of the monk, the Raipha hegumen on behalf of all the monks of his monastery requested him to write down for them "a true instruction for those following after invariably, and as such would be a ladder of affirmation, which would lead those wishing it to the Heavenly gates..." The monk John, noted for his humble opinion about himself, was at first perplexed, but afterwards out of obedience he set about fulfilling the request of the Raipha monks. The monk thus also named his work –"The Ladder", and explained the title in the following manner: "I have constructed a ladder of ascent... from the earthly to the holy... in the form of the thirty years of age for the Lord's maturity, symbolically I have constructed a ladder of 30 steps, by which, having attained the Lord's age, we find ourselves with the righteous and secure from falling down". The purpose of this work, is to teach –that the reaching of salvation requires difficult self-denial and demanding ascetic deeds. "The Ladder" presupposes, first, a cleansing from the impurity of sin, the eradication of vices and passions in the old man; second, the restoration in man of the image of God. Although the book was written for monks, any christian living in the world receives from it the hope of guidance for ascent to God, and a support for spiritual life. The Monks Theodore the Studite (Comm. 11 November and 26 January), Sergei of Radonezh (Comm. 25 September and 5 July), Joseph of Volokolamsk (Comm. 9 September and 18 October), and others –in their instructions relied on "The Ladder" as an important book for salvific guidance.
     The content of one of the steps of "The Ladder" (the 22nd) discusses the ascetic deed of the destruction of vainglory. The monk John writes: "Vanity springs out in front of each virtue. When, for example, I keep a fast –I am given over to vanity, and when I in concealing the fasting from others permit myself food, I am again given over to vanity –by my prudence. Dressing up in bright clothing, I am vanquished by love of honour and, having changed over into drab clothing –I am overcome by vanity. If I stand up to speak –I fall under the power of vanity. If I wish to keep silence, I am again given over to it. Wherever this thorn comes up, it everywhere stands with its points upwards. It is vainglorious..., on the surface to honour God, and in deed to strive to please people rather than God... People of lofty spirit bear insult placidly and willingly, but to hear praise and feel nothing of pleasure is possible only for the saints and for the unblameworthy... When thou hearest, that thy neighbour or friend either afront the eyes or behind the eyes slandereth thee, praise and love him... Does this not shew humility, and who can reproach himself, and be intolerant with himself? But who, having been discredited by another, would not diminish in his love for him... Whoever is exalted by natural gifts –a felicitous mind, a fine education, reading, pleasant elocution and other similar qualities, which are readily enough acquired, that person might yet never obtain to supernatural gifts. Wherefore whoever is not faithful in the small things, that one also is not faithful in the large, and is vainglorous. It often happens, that God Himself humbles the vainglorious, sending a sudden misfortune... If prayer does not destroy a proud thought, we bring to mind the leaving of the soul from this life. And if this does not help, we threaten it with the shame of the Last Judgement. "Rising up to humble oneself" even here, before the future age. When praisers, or better –flatterers, start to praise us, immediately we betake ourselves to recollection of all our iniquities and we find, that we are not at all worth that which they impute to us".
     This and other examples, located in "The Ladder", offer us an image of this saint's zealousness about his own salvation, which is necessary for each person who wishes to live piously. It is a written account of his thought, the collective fruit of many and also of his refined observation from his own soul and his own profound spiritual experience. It reveals itself as a guide and great help on the way to truth and good.
     The steps of "The Ladder" –this proceeding from strength to strength on the path of man's proclivity to perfection, is not something suddenly but rather gradually to be reached, as in the saying of the Saviour: "The Kingdom of Heaven is taken by strength, and those utilising strength shalt delight of it" (Mt 11: 12).

The Entry of the Lord into Jerusalem
Commemorated on March 30/April 12

On the Sunday before the Feast of Great and Holy Pascha and at the beginning of Holy Week, the Orthodox Church celebrates one of its most joyous feasts of the year. Palm Sunday is the commemoration of the Entrance of our Lord into Jerusalem following His glorious miracle of raising Lazarus from the dead. Having anticipated His arrival and having heard of the miracle, the people when out to meet the Lord and welcomed Him with displays of honor and shouts of praise. On this day, we receive and worship Christ in this same manner, acknowledging Him as our King and Lord.

Venerable Hypatius the Wonderworker, bishop of Gangra (ca. 360)
Commemorated on March 31/April13

     The PriestMartyr Ipatios, Bishop of Gangra, was bishop of the city of Gangra in Paphlagonia (Asia Minor). In the year 325 he participated in the I OEcumenical Council at Nicea, at which the heresy of Arius was given anathema.
     When Saint Ipatios was returning in 326 from Constantinople to Gangra, followers of the schismatics Novatus and Felicissimus fell upon him in a desolate place. The heretics ran him through with swords and spears, and threw him from an high bank into a swamp. Like the First-martyr Arch-deacon Stephen, Saint Ipatios prayed for his murderers. A certain Arian woman struck the saint on the head with a stone, and he died. The murderers hid his body in a cave, where a christian who kept straw there found his body. Recognising the body of the bishop, he hastened to report about this in the city, and the inhabitants of Gangra piously buried the remains of their beloved arch-pastor.
     After death the relics of Saint Ipatios won reknown for numerous miracles, in particular the casting out of demons and for healing the sick.


Venerable Mary the Egyptian (522)
Commemorated on April 1/April 14 and on the 5th Sunday of the Great Lent

     The Life of the Monastic Mary of Egypt: At a certain Palestinian monastery on the outskirts of Caesarea there lived a saintly monk, Zosima. Having dwelt at the monastery since his childhood, he asceticised at it until he reached age 53, when he was disturbed by the thought: "Is there to be found in all the furthermost wilderness –some holy person surpassing me in spiritual sobriety and deeds?"
     Just hardly had he thought this, when an Angel of the Lord appeared to him and said: "Thou, Zosima, by human standards hath asceticised not badly, but of mankind there is no one righteous (Rom. 3: 10). So that thou canst realise, how many there are of others and of higher forms of salvation, come out from this monastery, like Abraham from the house of his father (Gen. 12: 1), and go to the monastery situated by the Jordan".
     Abba Zosima immediately left the monastery and following behind the Angel he went to the Jordan monastery and settled in it.
     Here he beheld elders, truly radiant in their efforts. And Abba Zosima began to imitate the holy monks in spiritual activity.
     Thus passed much time, and the holy Forty-Day Lent approached. At the monastery there existed a custom, on account of which also God had led the Monk Zosima thither. On the First Sunday (i.e. Forgiveness Sunday) starting the Great Lent the hegumen served the Divine-liturgy, all communed the All-Pure Body and Blood of Christ, and they partook afterwards of a small repast and then gathered again in church.
     Having made prayer and a due number of poklon-prostrations, the elders, having asked forgiveness one of another, took blessing from the hegumen and during the common singing of the Psalm "The Lord is my Light and my Saviour: whom shalt I fear? The Lord is Defender of my life: from what shalt I be afraid?" (Ps. 26 [27]: 1), they opened the monastery gate and went off into the wilderness.
     Each of them took with him a modest amount of food, such as needed it, while some however took nothing into the wilderness and fed on roots. The monks went about beyond the Jordan and spread out as far as possible, so that no one might see, how anyone fasted or asceticised.
     When Great Lent drew to a close, the monks returned to the monastery on Palm Sunday with the fruit of their labour (Rom. 6: 21-22), having tested out their own conscience (1 Pet. 3: 16). And as regards this, no one asked anything, how anyone had toiled or made their effort.
     And this year Abba Zosima also, in the monastery custom, went about beyond Jordan. He wanted to go deep into the wilderness, so as to find there any saints and great elders, both saving themselves there and praying for the world.
     He went on into the wilderness for 20 days and then, when he sang the Psalms of the 6th Hour and made the usual prayers, suddenly on the right side from him there appeared as it were the shadow of an human form. He took fright, thinking that it might be a demonic apparition, but then having made over himself the Sign of the Cross, he put aside the fear and finishing his prayer, he turned towards the side of the shadow and saw going through the wilderness a bare human form, the body of which was black from the blazing sunlight, and the faded short hair was whitened, like a sheep's fleece. Abba Zosima rejoiced, since for all these days he had not seen any living thing, and immediately he turned towards his right side.
     But just only as the naked wilderness-dweller perceived Zosima approaching, it immediately attempted to flee from him. Abba Zosima, forgetting his aches of age and fatigue, quickened his pace. But soon seeing the impossibility of gaining the upper hand he halted and began tearfully to implore the departing ascetic: "Why dost thou, saving thyself in this wilderness, flee from me, a sinful elder? Approach me, though I be incapable and unworthy, and grant me thine holy prayer and blessing, for the sake of the Lord, Who disdained no one ever".
     The stranger, without turning, cried out to him: "Excuse me, Abba Zosima, but I cannot turn about and show my face to thee: for I am a woman, and as thou wouldst see, there is upon me  no sort of garb for the covering of bodily bareness. But if thou wouldst to pray for me, a great and woesome sinner, throw thine own cloak to cover me, and then I can approach thee for blessing".
     "She would not know me by name, save that through holiness and unknown deeds she hath acquired the gift of perspicacity from the Lord", –perceived Abba Zosima, and he proceeded to fulfill that asked of him.
     Covered by the cloak, the ascetic turned to Zosima: "Why thinkest thou, Abba Zosima, to speak with me, a woman sinful and unwise? What is it that thou dost wish to learn from me, and in sparing no strength thou didst exert such efforts?"
     He however, having bent down upon his knees, asked blessing of her. At this point she likewise bent down before him, and for a long time they both each implored the other: "Bless". Finally the woman ascetic said: "Abba Zosima, it becometh thee to bless and to make the prayer, since thou art honoured with the dignity of presbyter and for many years, standing before the altar of Christ, thou hast offered up to the Lord the Holy Gifts".
     These words frightened the Monk Zosima all the more. With a deep gasp he answered her: "O spiritual mother! Clearly of us two thou art the far closer to God and mortified for this world. Thou hast known me by name and called me priest, never before having seen me. It becometh thee therefore to bless me, for the sake of the Lord".
     Yielding finally to the obstinance of Zosima, the Nun said: "Blessed is God, Who willeth the salvation of all mankind". Abba Zosima answered: "Amen", and they rose up from the ground. The woman ascetic again said to the elder: "Why hast thou come, father, to me a sinner, bereft of every virtue? Apparently, moreover, the grace of the Holy Spirit hath guided thee to do me one service, needful for my soul. But tell me first, Abba, how now live the Christians, how now thrive and prosper the Saints of God's Church?"
     Abba Zosima answered her: "By your holy prayers God hath granted the Church and us all an effective peace. But thou who hast hearkened to the entreaty of an unworthy elder, my mother, to have prayed on account of God for all the world and for me a sinner, –let not this wilderness meeting be for me to no avail".
     The holy ascetic answered: "It more becometh thee, Abba Zosima, having priestly rank, to pray for me and for all. For this also was the dignity bestown thee. Moreover, all thine request bid of me gladly wilt be fulfilled on account of obedience to Truth and from purity of heart".
     Having spoken thus, the saint turned herself towards the East, and having lifted up her eyes and raising up her hands to Heaven, she began to prayer in a whisper. The elder beheld, how she stood in the air a cubit off the ground. Seeing this wondrous vision, Zosima threw himself down prostrate, praying fervently and not daring to say anything except "Lord, have mercy!"
     The thought entered his soul –a premonition whether this might lead him into temptation? The woman ascetic, having turned round, lifted him from the ground and said: "Why do ponderings so trouble thee, Abba Zosima? I am no apparition. I –am a woman sinful and unworthy, though also guarded by holy Baptism".
     Having said this, she signed herself with the Sign of the Cross. Seeing and hearing this, the elder fell with tears at the feet of the woman ascetic: "I beseech thee by Christ our God, conceal not from me thine ascetic life, but bespeak it all, so that it be made clear for God's majesty. Wherefore I do believe by the Lord my God, by Whom thou also dost live, that for this I was sent into the wilderness, so that all thine ascetic deeds be made manifest for the world".
     And the holy ascetic answered: "It distresses me, father, to relate to thee the shamelessness of my deeds. Whereof thou mightest then flee from me, averting the eyes and ears, as do they that flee the poisonous viper. But I shall tell thee everything, father, being silent about nothing of my sins, thou however I exhort thee, cease not to pray for me a sinner, that I be vested in boldness for the Day of Judgement.
     I was born in Egypt and my parents being yet alive, and I being a twelve year old girl, I left them and went to Alexandria. There I lost my chastity and gave myself over to unrestrained and insatiable fornication. For more than seventeen years I indulged licentiously and I did it all gratis. That I did not take money was not because I was rich. I lived in poverty and worked at a spinning-wheel. I thought, that all the meaning of life consisted in satisfying fleshly lust.
     Living such a life, I one time saw a crowd of people, from Libya and Egypt heading towards the sea, so as to sail to Jerusalem for the feast of the Exaltation of the Holy Cross. I too wanted to sail with them. But not because of Jerusalem and not because of the feast, but –simply, father, –because there would be more people with whom to indulge in depravity. And so I embarked on the ship.
     Now, father, believe me, I am very amazed, that the sea tolerated my wantonness and fornication, that the earth did not open up its mouth and take me down alive into hell, so enticed and lost a soul... But evidently, God desired my repentance, not the death of the sinner, with long-suffering patience awaiting my conversion.
     Thus I arrived in Jerusalem and all the days prior to the feast were just like on the ship, spent in obscene matters.
     When the holy feast of the Exaltation of the Venerable Cross of the Lord arrived, I went about as before, for tempting the souls of youths to sin. Having seen, that everyone very early was heading to the church, in which was situated the Life-Creating Wood, I went along with everyone and went into the church portico area. When the hour of the Holy Elevation drew nigh, I wanted to enter into the church with all the people. With great effort shoving myself towards the doors, I the wretch that I was, attempted to squeeze inside. But although I stepped up to the threshold, it was as though some force of God held me back, not allowing me to enter, and it threw me far off from the doors, whilst amidst this all the people went in without hindrance. I thought that, perhaps, it was through womanly weakness that I was not able to work my way into the crowd, and again I attempted to elbow aside people and shove myself to the doors. However hard I tried –I could not enter in. Just only as my feet but touched the church threshold, I was stopped. The church admitted everyone else, no one else was prevented entering, while only I the wretch was not allowed in. Thus it went for three or four times. My strength was exhausted. I went off and stood in a corner of the church portico.
     Here I came to sense, that it was my sins that prevented me to see the Life-Creating Wood, the grace of the Lord then touched my heart, I wept bitterly and in repentance I began to beat at myself upon the bosom. Lifting up to the Lord groans from the depths of my heart, I caught sight before me of an icon of the MostHoly Mother of God and I turned to it with the prayer: "O Lady Virgin, having given birth in the flesh to God the Word! I know, that I am unworthy to look upon Thine icon. It would be mete for me, an hateful prodigal, to be cast off from Thine purity and be for Thee an abomination, but I know also this, it was for this also that God became Man, in order to call sinners to repentance. Help me, O All-Pure One, that it be permitted me to enter into the church. Forbid me not to behold the Wood, upon which in the flesh the Lord wast crucified, shedding His innocent Blood also for me a sinner, to deliver me from sin. Do Thou command, O Lady, that the doors of the Holy Veneration of the Cross be opened to me. Be Thou for me the ardent Guide to He born of Thee. I promise Thee from this moment no more yet to defile myself with any sort of fleshly defilement, but just as soon as I but see the Wood of the Cross of Thy Son, I shalt immediately cut myself off from the world, and go whither Thou as Guide shalt guide me".
     And when I had prayed thus, I sensed suddenly, that my prayer had been heard. In humbleness of faith, trusting upon the Compassionate Mother of God, I again joined in with those entering into the church, and no one thrust me back or prevented me from entering. I went on in fear and trembling, lest I not reach it to the doors nor be vouchsafed to behold the Life-Creating Cross of the Lord.
     Thus I too perceived the mysteries of God, that God is prepared to accept the repentant. I feel to the earth, I prayed, I kissed the holy-things and emerged from the church, and I hastened again to stand before my Guide, where I had given my vow. Bending on my knees before the icon, I prayed thus before it:
     "O our Beloved Lady Mother of God! Thou hast not rejected my prayer as unworthy. Glory be to God, accepting through Thee the repentance of sinners. It has become time for me to fulfill the promise, in which Thou wert the Guide. Wherefore now, O Lady, guide me on the pathway of repentance".
     And herewith, not even having ended my prayer, I heard a voice, as though speaking from afar: "If thou pass over beyond Jordan, there wilt thou find the blessed respite".
     I immediately believed, that this voice was on my account, and with weeping I cried out to the Mother of God: "Mistress Lady, forsake me not, defiled sinner that I be, but help me", –and immediately I went from the church portico and proceeded along. A certain man gave me three coins of money. With them I bought myself three loaves of bread and from the merchant I learned the way to the Jordan.
     In setting off I went into the church of Saint John the Baptist near the Jordan. Having made poklon-prostration before everything in the church, I immediately went down to the Jordan and washed my face and hands with its water. Then in this same temple of Saint John the Forerunner I communed the Life-Creating Mysteries of Christ, I ate half of one of my loaves of bread, drank from the holy Jordan its water and slept there the night on the ground at the church. In the morning I found not far off a small craft, and I journeyed on it across the river to the opposite shore, and again I prayed my Guide, that She would guide me as it might please Her. And forthwith I came into this wilderness".
     Abba Zosima asked the Nun: "How many years is it, my mother, since he time when thou settled into this wilderness?" –"I think, –answered she, –47 years have elapsed, since I came from the Holy City".
     Abba Zosima again asked: "What hast thou or what is it thou findest here as food, my mother?" And she answered: "I had with me two and an half loaves of bread when I traversed the Jordan, gradually they dried out and hardened, and eating little by little, for many years I ate from them".
     Again Abba Zosima asked: "Is it possible thou hast survived for so many years without sickness? And received thou no sort of temptations from unexpected suggestions and enticements?" –"Believe me, Abba Zosima, –answered the Nun, –I spent 17 years in this wilderness, literally like with wild beasts I struggled with my thoughts... When I began to eat bread, immediately the thought occurred about the meat and fish, towards which I was so attracted to in Egypt. I desired also the wine, since I drank much of it when I was in the world. Here indeed, not having often plain water and food, I fiercely suffered from thirst and hunger. I endured even more powerful woes: the desire seized upon me for lewd songs, I seemed to hear them, disturbing my heart and my hearing. Weeping and striking myself on the breast, I remembered then the promises I had given, going into the wilderness, given in front of the icon of the MostHoly Mother of God, my Guide, and I cried, imploring that the thoughts tearing at my soul be driven away. When repentance was perfected in the measure of prayer and weeping, I beheld from me a radiant Light, and then in place of my tempest a great quiet ensued.
     The prodigal thoughts, pardon, Abba, how shall I confess to thee? The fire of passion burned within my heart and burned all over me, exciting lust. At the appearance of the accursed thoughts I threw myself down on the ground and literally I saw, that before me would stand the MostHoly Guide Herself and She would judge me, for transgressing my given vows. Thus I did not get up, laying face downwards day and night upon the ground, until repentance was made and that blessed Light encircled me, dispelling the evil disturbances and thoughts.
     Thus I lived in this wilderness for the first seventeen years. Darkness after darkness, misery after misery stood about me, a sinner. But from that time until now the Mother of God, my Helper, guides me in everything".
     Abba Zosima again inquired: "How is it for thee that there is needed neither food, nor apparel?"
     She answered: "My bread ended, as I said, in those seventeen years. After that I began to eat roots and that which one is able to find in the wilderness. The clothing, which was upon me when I crossed over the Jordan, long ago shredded and fell apart, and I had then much to endure and to suffer both from the Summer heat, when the blazing heat fell upon me, and from the Winter, when I shivered from the cold. How many a time I fell down upon the earth, as though dead. How many a time in immeasurable struggle I dwelt with various misfortunes, woes and temptations. But from that time until the present day the power of God in unknown and manifold ways has watched over my sinful soul and humble body. I was fed and covered by the utterance of God, comprising all (Deut. 8: 3), since it is not by bread alone that man doth live, but by every utterance of God (Mt. 4: 4, Lk. 4: 4), and not having the protection of rocks to clothe themself in (Job 24: 8), if they do put off from themselves the garb of sin (Col. 3: 9). When I remembered, from what evil and from what sins the Lord delivered me, I found within this to be food inexhaustible".
     When Abba Zosima heard, that the holy ascetic spoke from memory from the Holy Scripture –from the Books of Moses and Job and from the Psalms of David, –he then asked the Nun: "Where, my mother, hast thou learned the Psalms and other Books?"
     She smiled at hearing this question, and answered thusly: "Believe me, O man of God, I have seen no one human, besides thee, from the time when I crossed over the Jordan. I was never earlier schooled in books, nor hearkened to church singing, nor Divine studies. Perhaps it is that the Word of God Himself, the Living and All-Creating, doth teach man everything intelligible (Col. 3: 16; 2 Pet. 1: 21; 1 Thes. 2: 13). However, enough still, I have confessed to thee all my life, but the point with which I began I also end on: I charge thee  by the Incarnation of God the Word –holy Abba, pray for me, a great sinner.
     And I charge thee furthermore by the Saviour, our Lord Jesus Christ –that everything, which thou hast heard from me, be not told to anyone until such time, when God shalt take me from the earth. And do thou fulfill this also, which I herewith tell thee. A year's time in future, during the Great Lent, come not across the Jordan, as bids your monastery's custom".
     Again Abba Zosima was amazed, that the practice of his monastery was known to the holy woman ascetic, although in front of her he had not mentioned nor said anything about this.
     "Remain, Abba, –continued the Nun, –at the monastery. Moreover, if thou intendest to exit the monastery, thou wilt not be able to... And when there ensues holy Great Thursday with the Sacramental-mystery of the Last Supper of the Lord, place in an holy vessel the Life-Creating Body and Blood of Christ our God, and bring it to me. Await me on this side of the Jordan, at the edge of the wilderness, so that I in coming may commune the Holy Mysteries. And to Abba John, the hegumen of your monastery community, say thus: attend to thyself and thine flock (Acts 20: 23; 1 Tim. 4: 16). I desire, however, that thou not say this to him now, but when the Lord shalt indicate".
     Having spoken thus and having asked once more his prayer, the Nun turned and departed into the depths of the wilderness.
     A whole year the elder Zosima dwelt in silence, not daring by the Lord to reveal about the appearance to him, and he prayed diligently, that the Lord would grant him once more to see the holy ascetic.
     When again there ensued the first week of holy Great Lent, the Monk Zosima because of sickness was obliged to remain at the monastery. Then he remembered the prophetic words of the Nun, that he would not be able to exit the monastery. After the passing of several days the Monk Zosima was healed from his infirmity, but he remained the whole time until Passion Week at the monastery.
     The day of the remembrance of the Last Supper came nigh. And then Abba Zosima fulfilled what was commanded of him –in late evening he emerged from the monastery towards the Jordan and sat at the riverbank in expectation. The saint seemed tardy, and Abba Zosima prayed God, that He would not deprive him of the meeting with the woman ascetic.
     Finally the Nun came and stood at the far side of the river. Rejoicing, the Monk Zosima got up and glorified God. But the thought then came to him: how could she get across the Jordan without a boat? But the Nun, with the Sign of the Cross crossing over the Jordan, quickly made her way over the water. When the elder wanted to make prostration before her, she forbade him, crying out from amidst the river: "What art thou doing, Abba? Thou art a priest –bearing the great Mysteries of God".
     Having traversed the river, the Nun said to Abba Zosima: "Bless me, father". He however answered her with trembling, astonished at the wondrous vision: "Truly God is not false, in promising to liken unto Him all that are cleansed, howsoever this be possible with the dead. Glory to Thee, O Christ our God, having shown me through Thine holy servant, how far I stand from the measure of perfection".
     After this the Nun asked him to recite both the "I believe" of the Creed and the "Our Father". At the finish of the prayers, and having communed the Awesome Sacred Mysteries of Christ, she raised her hands towards the heavens and she pronounced the prayer of Saint Simeon the God-Receiver: "Lord, now lettest Thou Thy servant depart in peace, for mine eyes hath seen Thy salvation".
     Then again the Nun turned towards the elder and said: "Please, Abba, do thou fulfill for me yet another request. Go now to thy monastery, and in another year's time come to that dried-out streambed where we the first time spoke". "If only it were possible for me, –answered Abba Zosima, –to follow after thee constantly, so as to see thine holiness!" The Nun again besought the elder: "Pray, for the Lord's sake, pray for me and remember my woe". And having signed the Jordan with the Sign of the Cross, she as before went over the water and disappeared into the dark of the wilderness. The elder Zosima returned to the monastery in spiritual rejoicing and trembling, but in one thing he reproached himself, that he had not asked the name of the Nun. But he hoped the following year finally to learn also her name.
     A year passed, and Abba Zosima again set out into the wilderness. Praying, he reached the dried-out stream, on the Eastern side of which he saw the holy woman ascetic. She lay dead, with arms folded on her bosom, as is proper, and her face was facing the East. Abba Zosima washed with his tears her feet, not daring to touch the body, for a long while he wept over the deceased ascetic and began to sing the Psalms as are proper to grief over the death of the righteous, and reciting the funeral prayers. But he had misgivings, whether it should please the Nun, that he should bury her. Hardly had he but thought this, when he saw, that which was traced out near her head: "Abba Zosima, bury on this spot the body of humble Mary. Restore dust unto the dust. Pray the Lord for me, having reposed the month of April the first day, on the very night of the salvific sufferings of Christ, after the communing of the Divine Last Supper".
     Having read this inscription, Abba Zosima was astonished at first, who might have done this, since the ascetic herself was unlettered. But he was glad finally to learn her name. Abba Zosima realised, that the Nun Mary, having communed the Holy Mysteries at Jordan from his hand, instantaneously had made her distant wilderness journey, which he, Zosima, had taken twenty days to traverse, and immediately she had expired to the Lord.
     Glorifying God and having washed with his tears the earth and the body of the Nun Mary, Abba Zosima said to himself: "It is time already, Elder Zosima, to fulfill that commanded of thee. But how wilt thou be able, thou wretch, to dig out the grave, having nothing in thine hands?" Having said this, he saw not far off in the wilderness a cast-aside piece of wood, and he took it and began to dig. But the ground was very dry, and he could not much dig it, and drenched with sweat he could do no more. Having straightened up, Abba Zosima saw at the body of the Nun Mary an enormous lion, which licked at her feet. Terror seized the elder, but he signed himself with the Sign of the Cross, believing that he would remain unharmed through the prayers of the holy woman ascetic. Then the lion began to fondle up to the elder, and Abba Zosima, emboldened in spirit, commanded the lion to dig out the grave, so as to commit to earth the body of Saint Mary. At his words the lion with its paws dug out a pit, in which the body of the Nun was buried. Having fulfilled their bidding, each went their own way: the lion –into the wilderness, and Abba Zosima –to the monastery, blessing and praising Christ our God.
     Having arrived at the monastery, Abba Zosima related to the monks and the hegumen, what he had seen and heard from the Nun Mary. All were astonished, hearing about the grandeur of God, and with fear, faith and love they established it to make  memory of the Nun Mary and to honour the day of her repose. Abba John, the hegumen of the monastery, at the words of the Nun Mary, and with the help of God corrected at the monastery the things that were needed. Abba Zosima, living all the yet more God-pleasing a life at the monastery and reaching nearly an hundred years of age, finished there his temporal life, and crossed over into life eternal.
     And thus there has come down to us this wondrous account about the life of the Nun Mary of Egypt, passed down through the ancient ascetics of the famed monastery of the holy All-Praiseworthy Forerunner and Baptist of the Lord John, situated at the Jordan. The account at first was not written down by them, but was reverently passed on by the holy elders from teachers to their students.
     "I however, –says Sainted Sophronios, Archbishop of Jerusalem (Comm. 11 March), the first transcriber of the Vita (Life), –that which I in turn received from the holy fathers, I have committed everything of it into the written account".
     "May God, working great miracles and bestowing great gifts on all, that turn themselves to Him in faith, may He reward also those honouring, and hearing, and transmitting to us this account and vouchsafe us a blessed portion together with Blessed Mary of Egypt and with all the Saints, pleasing unto God by their thought and works throughout all the ages. Let us give glory to God the King Eternal, that we be vouchsafed to find mercy on the Day of Judgement through Christ Jesus Our Lord, to Whom becometh all glory, honour, majesty and worship together with the Father, and the MostHoly and Life-Creating Spirit, now and ever and unto ages of ages, Amen".

Venerable Titus the Wonderworker (9th c.)
Commemorated on April 2/April 15
     The Monk Tito the Wonderworker devoted himself from the time of youth to the monastic life. He pursued asceticism in the IX Century at the Studite monastery near Constantinople. By his deeds of fasting, purity of life and mild disposition the Monk Tito gained the common love of the brethren and at their request he was ordained presbyter. Fervent of faith, the monk stood up bravely for the Orthodox veneration of icons during the time of Iconoclast persecution. For his virtuous life he was granted by God the gift of wonderworking. The saint expired to the Lord in old age.

Venerable Nicetas the Confessor, abbot of Medikion (824)
Commemorated on April 3/April 16
     The Monk Nikita (Nicetas) the Confessor, hegumen of the Mydicia monastery, was born in Bithynian Caesarea (northwest Asia Minor) of a pious family. His mother died 8 days after his birth, and his father –named Philaret, was tonsured into monasticism. The infant remained in the care of his grandmother, who raised him in a true Christian spirit. From his youthful years Saint Nikita attended in church and was an obedient of the hermit Stephanos. With his blessing Saint Nikita set off to the Mydicia monastery, where the hegumen then was Saint Nicephoros (Comm. 13 March).
     After seven years of virtuous life at the monastery, famed for its strict ustav (monastic rule), the Monk Nikita was ordained presbyter. And the Monk Nicephoros, knowing the holy life of the young monk, entrusted to him the guidance of the monastery when he himself became grievously ill.
     Not wanting power, the Monk Nikita began to concern himself about the enlightening and welfare of the monastery. He guided the brethren by his own personal example of strict monastic life. Soon the fame of the lofty life of its inhabitants of the monastery attracted there many, seeking after salvation. And after several years the number of monks had increased to 100 men.
     When the Monk Nicephoros expired to the Lord in his extreme old age, the brethren unanimously chose the Monk Nikita as hegumen.
     The Lord vouchsafed Saint Nikita the gift of wonderworking. Through his prayer a deaf-mute lad was restored the gift of speech; two demon-possessed women received healing; he restored reason to one who had lost his mind, and many others of the sick were healed of their infirmities.
     During these years under the emperor Leo the Armenian (813-820), the Iconoclast heresy resumed and the oppression over holy icons intensified. Orthodox bishops were deposed and banished. At Constantinople in 815 a council of heretics was convened, at which they dethroned the holy Patriarch Nicephoros (806-815, + 828), and in his place they chose the heretical layman Theodotos. In place of exiled and imprisoned Orthodox bishops they likewise installed heretics. The emperor summoned before him all the heads of the monasteries and tried to draw them over to the Iconoclast heresy. Among those summoned was also the Monk Nikita, who stood firmly for the Orthodox confession. On his example all the hegumens remained faithful to the veneration of holy icons. For this they threw him in prison. The Monk Nikita bravely underwent all the tribulations and encouraged firmness of spirit in the other prisoners.
     Then the emperor and the false-patriarch Theodotos to trick with cunning those that persisted. They explained to them, that the emperor would give them all their freedom and permit the veneration to the icons on one condition: if they would take Communion from the pseudo-patriarch Theodotos. For a long time the monk had doubts, whether he should enter into church communion with an heretic, but others of the prisoners besought him to partake together with them. Acceding to their entreaties, the Monk Nikita went into the church, where for the deception of the confessors icons were set out, and he accepted Communion. But when he returned to his monastery and saw, that the persecution against icons was continuing, he then repented of his deed, returned to Constantinople and began fearlessly to denounce the Iconoclast heresy. All threats from the emperor were ignored by him. The Monk Nikita was again locked up in prison, where he spent six years, until the death of the emperor Leo the Armenian. And there, enduring hunger and travail, the Monk Nikita by the power of his prayers worked miracles: through his prayer the Phrygian ruler released two captives without ransom; three men for whom the Monk Nikita prayed, who had suffered shipwreck, were thrown up on shore by the waves. In the year 824 under the new emperor Michael (820-829), the Monk Nikita expired to the Lord. The body of the monk was buried at the monastery with reverence. Afterwards, his relics became a source of healing for those coming to venerate the holy confessor.

Venerable Joseph the Hymnographer of Sicily (883)
Commemorated on April 4/April 17

     The Monk Joseph, Writer of Church-Song, was born in Cilicia in a pious Christian family. His parents, Plotinos and Agathea, resettled into the Peloponnesus to save themselves from barbarian invasions. At age 15, Saint Joseph departed for Thessalonika and entered a monastery. He distinguished himself by his piety, his love for work, his meekness, and he gained the good-will of all the brethren of the monastery. The monk was later ordained to the dignity of presbyter.
     The Monk Gregory Dekapolites (Comm. 20 November) visited the monastery and took notice of the young monk, taking him along to Constantinople, where they settled together near the church of the holy Martyrs Sergios and Bakkhos. This was during the reign of the emperor Leo the Armenian (813-820) –a time of fierce iconoclast persecutions. The Monks Gregory and Joseph fearlessly defended the veneration of holy icons. They preached in the squares of the city and visited in the homes of the Orthodox, encouraging them against the heretics. The position of the Constantinople Church was grievous to the extreme: not only the emperor, but also the patriarch –both were iconoclast heretics.
     During these times the Roman bishops were in communion with the OEcumenical Church, and Pope Leo III –not being under the dominion of the Byzantine emperor, was able to render great help to the Orthodox. The Orthodox monks chose the Monk Joseph as a steadfast and quite eloquent messenger to the Pope. The Monk Gregory blessed him to journey to Rome and to report about the position of the Constantinople Church, and about the dangers threatening Orthodoxy.
     During the journey, the Monk Joseph was captured by Arab brigands which had been bribed by the iconoclasts. They took him off to the island of Crete, where they handed him over to the iconoclasts. The Monk Joseph was locked up in prison. Bravely enduring all the deprivations, he encouraged also the other prisoners. Through the prayers of the monk, a certain Orthodox bishop who had begun to waver was strengthened in spirit and courageously accepted a martyr's death.
     The Monk Joseph spent six years in prison. On the night of the Nativity of Christ in 820 he was granted a vision of Sainted Nicholas of Myra, who informed him about the death of the iconoclast-oppressor Leo the Armenian, and also the cessation of the persecution over holy icons. Saint Nicholas gave the monk a scroll of paper and said: "Take this scroll and eat it". On the scroll was written: "Hasten, O Gracious One, and attend to our aid in as Thou art the Merciful One, as may be possible and as Thou dost will". The monk read the scroll, ate it and said: How sweet to my throat art these words (Ps. 118 [119]: 103). Saint Nicholas bid him to sing forth these words. After this the fetters of themself fell off from the monk, the doors of the prison opened up, and he freely emerged from it and was transported in the air and placed down on a large avenue near Constantinople, leading into the city. At Constantinople the Monk Joseph found that the Monk Gregory Dekapolites was no longer among the living, rather only his disciple Blessed John (Comm. 18 April), who likewise soon died. The Monk Joseph built a church in the name of Saint Nicholas and transferred there the relics of the Monks Gregory and John. And nearby the church was founded a monastery.
     The Monk Joseph received also part of the relics of the Apostle Bartholomew from a certain virtuous man. He built a church in the name of the holy apostle and wanted to solemnly honour his memory, but he was distressed that there was no laudatory canon of song glorifying the memory of the holy apostle, and he himself did not dare to compile it. For forty days the Monk Joseph prayed with tears, preparing for the feastday in memory of the holy apostle. On the eve of the feast the Apostle Bartholomew appeared to him in the altar, put the holy Gospel to his bosom and blessed him to write church canonical song with the words: "May the right hand of the All-Powerful God bless thee, that thy tongue pour forth waters of Heavenly Wisdom, that thy heart be a temple of the Holy Spirit, and thy church-song be sweet with rejoicing". After this miraculous appearance, the Monk Joseph compiled a canon to the Apostle Bartholomew, and from that time he began to compose canonical song in honour of the Mother of God, of the holy saints and in their midst –in honour of Saint Nicholas, his liberator from prison.
     During the period of the renewal of the iconoclast heresy under the emperor Theophilus (829-842), the Monk Joseph suffered a second time from the heretics. He was sent off into exile to Chersun (Chersonessus) for 11 years. The Orthodox veneration of holy icons was restored under the holy empress Theodora (Comm. 11 February) in 842, and the Monk Joseph was made keeper of vessels at the Sophia cathedral in Constantinople. But because of his bold denunciation of the brother of the empress, Bardas, for unlawful co-habitation, the monk was again sent off into exile and returned only after the death of Bardas in 867.
     Patriarch Photios (857-867, 877-886) restored him to his former position and appointed him father-confessor for all the Constantinople clergy.
     Having reached old age, the Monk Joseph fell ill. Just before Pascha, on Great Friday, the Lord informed him in a dream vision about his approaching demise. The monk made an inventory of church articles in the Sophia cathedral, such things as were under his official care, and he sent it off to Patriarch Photios. For several days he prayed intensely, preparing for death. In his prayers the monk besought peace for the Church, and for his soul –the mercy of God. Having communed the Holy Mysteries of Christ, the Monk Joseph gave blessing to all that came to him, and with joy he reposed to God (+ 863). The choirs of the angels and the saints, whom the Monk Joseph had glorified by his canonical song, in triumph carried up his soul to the Heavenly realm.
     About the spirit and power of the canon-song of the Monk Joseph, his biographer the Constantinople Church deacon John wrote thus in about the year 890: "When he began to write verses, then the hearing was taken with a wondrous pleasantness of sound, and the heart was struck by the power of the thought... Those that strive for the life of perfection find here a respite... Writers, having left off with their other versification, from this one treasure-trove –from the writings of Saint Joseph –began to scoop out his treasure for their own songs, or better said, daily they scoop them out. And finally, all the people carry it over into their own language, so as to enlighten with song the darkness of night, or staving off sleep, to continue with the vigil til sunrise... If anyone were peruse the life of a saint celebrated on whatever the day of the Church, they would see the worthiness of song of Saint Joseph and acknowledge his glorious life. Actually, since the life and deeds of almost every saint are adorned with praises, is not he worthy of immortal glory, that hath worthily and exquisitely known how to glorify them! And now let some other saints glorify his meekness, and others –his wisdom, and others –his works, and all together glorify the grace of the Holy Spirit, Which so abundantly and immeasurably hath bestown him his gifts".

Transation of the relics (1652) of St. Job, patriarch of Moscow (1607)
Commemorated on April 5/April 18

After his death in 1607, the relics of Patriarch Job were buried by the western doors of the Dormition Church of the monastery in Staritsa. Many miracles took place at his grave.
     In 1652, on the recommendation of Metropolitan Nikon of Novgorod, Tsar Alexei ordered that the relics of St Job and St Philip (January 9) be transferred to Moscow.
     Metropolitan Barlaam of Rostov presided at the uncovering of St Job's relics in Staritsa. The Patriarch's incorrupt and fragrant relics became the source of healing for many who were afflicted by physical and mental illnesses.
     On March 27 a procession set off for Moscow with the relics. On Monday of the sixth week of Lent (April 5), the relics of Patriarch Job were brought to the Passions Monastery. From there, the procession proceeded to the Kremlin, and the relics of the saint were placed in the Dormition cathedral. A few days later, Patriarch Joseph died and was buried next to St Job.
     St Job has long been revered as a worker of miracles. The Altar Crosses in the churches of the Staritsa monastery and the Tver cathedral contained particles of his holy relics.
     St Job is commemorated on June 19, and also (in the Tver diocese) on the first Sunday after the Feast of Sts Peter and Paul.

The Bright Resurrection of Christ, The Pascha of the Lord
Commemorated on April 6/April 19

On the Great and Holy Feast of Pascha, Orthodox Christians celebrate the life-giving Resurrection of our Lord and Savior Jesus Christ. This feast of feasts is the most significant day in the life of the Church. It is a celebration of the defeat of death, as neither death itself nor the power of the grave could hold our Savior captive. In this victory that came through the Cross, Christ broke the bondage of sin, and through faith offers us restoration, transformation, and eternal life.

St. Eutychius, patriarch of Constantinople (582)
Commemorated on April 6/April 19
 Sainted Eutykhios, Archbishop of Constantinople, was born in a village bearing the name "Divine" in the province of Phrygia. His father, Alexander, was a soldier, and his mother Synesia –was the daughter of the Augustopolis priest Isichias. Saint Eutykhios received the first rudiments of his education and a Christian upbringing from his grandfather the priest. Once during the time of a childhood game the boy wrote his own name with the title of Patriarch and by this seemed to predict his future service. He was sent off to Constantinople at age 12 for continuing further education. The youth persevered in his study of science and realised, that human wisdom –is nothing in comparison to the study of Divine Revelation. He decided to dedicate himself to monastic life. Saint Eutykhios withdrew into one of the Amasian monasteries and in it accepted the Angelic order. For his strict life he was made archimandrite of all the Amasian monasteries, and in 552 was appointed to the Patriarchal throne.
     When the V OEcumenical Council prepared to assemble during the reign of the holy nobleborn emperor Justinian (527-565), the metropolitan of Amasia was ill and he sent in his place Saint Eutykhios. At Constantinople the aged Patriarch Saint Minas (536-552; Comm. 25 August) beheld Blessed Eutykhios and predicted that he would be the next Patriarch. After the death of the holy Patriarch Minas, the Apostle Peter appeared in a vision to the emperor Justinian and, pointing his hand at Eutykhios, said: "Let he be made your bishop".
     At the very beginning of his patriarchal service, Saint Eutykhios convened the V OEcumenical Council (553), at which the fathers condemned the heresies cropping up and pronounced them anathema. However, after several years there arose a new heresy in the Church, Aphthartodocetism (asartodoketai) or "imperishability" –which taught that the flesh of Christ, before His death on the Cross and resurrection, was imperishable and not capable of suffering.
     Saint Eutykhios vigourously denounced this heresy, but the emperor Justinian himself inclined towards it, and turned his wrath upon the saint. By order of the emperor, soldiers seized hold of the saint within the temple, tore off from him his patriarchal vestments, and sent him off into exile to an Amasian monastery (565).
     The saint bore his banishment with meekness, and dwelt at the monastery in fasting and prayer, and he worked many miracles and healings.
     Thus, through his prayer the wife of a pious man, Androgenes, who before having borne to light only dead infants, now gave birth to two sons who lived to reach years of maturity. Two deaf-mutes received the gift of speech; and two little children, grievously ill, he restored to health. The saint healed a cancerous ulcer on the hand of an artist. The saint healed also another artist, anointing his diseased hand with oil and making over it the sign of the cross. The saint healed not only bodily, but also spiritual afflictions: he banished the devil out of a girl that had kept her from Holy Communion; he banished the devil out of a youth who had fled off from a monastery (after which the youth returned to his monastery); he healed a drunken leper, who –cleansed of his leprosy, stopped drinking.
     During the time of an invasion by the Persians into Amasia and its widespread devastation for the inhabitants –by order of the saint, they distributed grain to the hungry from the monastic granaries –and the stores of grain at the monastery, through his prayers, were not depleted.
     Sainted Eutykhios received of God a gift of prophecy: thus, he indicated the names of two successors to emperor Justinian –Justin (565-578) and Tiberias (578-582).
     After the death of the holy Patriarch John Scholastikos, Saint Eutykhios returned to the cathedra in 577 after his 12 year exile, and he again wisely ruled his flock.
     Four and an half years after his return to the Patriarchal throne, Saint Eutykhios on Thomas Sunday 582 gathered together all his clergy, gave them a blessing and in peace expired to the Lord.

Venerable George the Confessor, bishop of Mitylene (820)
Commemorated on April 7/April 20

     The Monk George, Metropolitan of Mytilene, from his youth led a monastic manner of life, having become especially accomplished in the virtue of wise-humility. In the reign of Leo the Isaurian (716-741) the saint underwent persecution from the iconoclasts and received the appellation Confessor.
     During the years of the reign of the emperor Constantine Porphyrogenitos (780‑797) Saint George was elevated onto the archbishopal cathedra of the city of Mytilene, situated on the island of Lesbos. The life of the saint was radiant with prudence and purity and resembled Angelic life. He possessed a gift of wonderworking, cast out unclean spirits and healed incurable diseases. The saint distinguished himself by compassion, and generously he helped all the needy. Towards the end of his life –in the year 815, during the reign of the iconoclast Leo the Armenian (813-820), the holy archpastor was banished and sent to Chersonesus, where he died after the year 820. In the hour of his death over the city of Mytilene there shone a bright star in the heavens.

Blessed Martyrs and Fathers of the St. David-Gareji Monastery (17th c.) (Georgia)
Commemorated on the Tuesday of the Bright Week

"In the wilderness of David-Garejeli in Georgia there were twelve monasteries, in which monks had lived the ascetic life for centuries. In 1615, Shah Abbas I invaded Georgia, laid it waste and slew innumerable Christians. One day, while out hunting at dawn on Easter Day intself, he saw the light of many candles shining in the hills. This was the monks of all twelve monasteries in procession all round the Church of the Resurrection, walking with candles in their hands. When the Shah discovered that it was monks, he asked in disbelief: 'Isn't the whole of Georgia put to the sword by now?', and ordered his generals to go and slaughter the monks at once. An angel of God appeared to Abbot Arsenius, and revealed their imminent death to him, and Arsenius informed the brethren. They then all received Communiaon in the Holy Misteries and prepared for death. Then the attackers arrived, hacked the abbot to pieces when he came out ahead of the others, and then killed all the rest. They all suffered with honour and were crowned with unfading wreaths in 1615. Thus ended the history of these famous monasteries, which had been like a flame of spiritual enlightenment in Georgia for more than 1,000 years. There remain just two today: St David and St John the Baptist. The King of Georgia, Archil, gathered the remains of all the martyrs and buried them. Their relics are to this day full of myrrh for the healing of those in sickness." (Prologue)

Martyr Eupsychius of Caesarea in Cappadocia (362)
Commemorated on April 9/April 22
     The Holy Martyr Eupsychios was born in the city of Caesarea Cappadocia and received a Christian upbringing by his illustrious parents.
     During the time of the reign of Julian the Apostate (361-363), Saint Eupsychios entered into Christian wedlock.
     At Caesarea there was then a pagan temple to the goddess Fortuna [i.e. "fortune" or "luck"], very revered by Julian the Apostate. At the same time as Eupsychios was going in to the wedding ceremony, the pagans were making offering of sacrifice to the goddess Fortuna.
     Saint Eupsychios was ardent with zeal for the Lord, and he gathered the people and destroyed the temple. He knew, that this would inevitably result in punishment for him. Saint Eupsychios distributed all his substance to the poor and prepared himself for the act of martyrdom.
     The enraged emperor Julian hurled his wrath not only upon Saint Eupsychios, but against all the inhabitants of this city. Some of the citizens he executed, the more respectable he sent into exile, Christian clergy were conscripted into military service, and from the churches he looted anything of value. The city was deprived of its title Caesarea (i.e. "Imperial") and turned into a simple village with its original name of Maza, and on the inhabitants he imposed a grievous tribute-tax. The emperor threatened to annihilate the city altogether, if the people did not build a new pagan temple in place of the one destroyed.
     Julian ordered Saint Eupsychios to be compelled by tortures to offer sacrifice to idols. Over the course of many days they tormented the saint upon a rack, and likewise with iron claws. But his faith was firm, and the judge gave sentence to behead the martyr with the sword (+ 362). At this time Julian, having set out on a campaign against the Persians, marched through Cappadocia and approached Carsarea. Danger threatened the city, since the emperor intended to raze it to its foundations. But then the archbishop of the city, Sainted Basil the Great (+ 379, Comm. 1 January), showing Julian the proper respect as sovereign authority, came out to meet him carrying with him three loaves of barley bread, which he himself ate from. The emperor ordered his retainers to take the loaves, and to give Saint Basil a pinch of hay with the words: "Thou hast given us barley, cattle feed, so in return receive hay from us". The saint answered: "O emperor, we bring thee that which we ourselves do eat, and thou dost give us cattle feed; thou dost make mockery over us, since thou art not able by thy might to transform hay into bread –the essential food of mankind". Julian angrily replied: "Know thou, that this hay I shalt shove down thy throat, when I am returned hence from Persia. And I shalt raze this city to its very foundations and on its place plow over the ground and turn it into a field. I do very well know, that it was through thine advice, that the people dared to destroy the statuary and temple of Fortuna".
     After this the emperor continued on his way, but soon perished in his campaign against the Persians. He was struck down in the year 363 by the holy GreatMartyr Mercurius (Comm. 24 November, q.v.).
     And after the emperor's demise, the Christians of the city of Caesarea erected a splendid church over the grave of Saint Eupsychios, and from his relics they received help and healing.

Martyrs Terence, Pompeius, Africanus, Maximus, Zeno, Alexander, Theodore, and 33 others, beheaded at Carthage (250).
Commemorated on April 10/April 23
     The Holy Martyr Terence and his companions suffered under the emperor Decius (249-251). The emperor issued an edict, which commanded all subjects to offer sacrifice to the pagan idols.
     When the governor of Africa Fortunatian received this edict, he gathered the people into the city-square, set out cruel instruments of torture and declared, that everyone without exception had to offer the sacrifice to the idols. Many, afraid of torture, complied, but forty Christians with Saint Terence at their head bravely stood forth for their faith in the Saviour. Fortunatian was amazed at their boldness and he asked, how they as rational people, could confess as God, One Who was crucified by the Jews as a malefactor. In answer to this, Saint Terence boldly answered, that their belief was in the Saviour, Who voluntarily endured death on the Cross and on the third day was resurrected. Fortunatian perceived, that Terence by his example inspired the others, and so he gave orders to isolate him in prison together with his three closest companions –Africanus, Maximus and Pompius. The remainder of the martyrs –which included Xenon, Alexander and Theodore, Fortunatian resolved to force into renouncing Christ. But neither threats nor terrible tortures could sway the holy martyrs: they burned at them with red-hot iron, they poured vinegar on the wounds, they sprinkled on salt, they tore at them with iron claws. In spite of their sufferings, the saints did not weaken in their confession of Christ, and the Lord gave them strength.
     Forunatian gave orders to lead the martyrs into the pagan temple and still yet another time he urged them to offer sacrifice to the idols. The valiant warriors of Christ cried out to God: "O God All-Powerful, having once poured out fire on Sodom for its iniquity, destroy now this impious temple of idolatry, on account of Thine Truth". The idols fell down with a crash and a smash, and then all the temple was in ruins. The enraged governor gave orders to execute them; and the martyrs, glorifying God, put their necks beneathe the sword of the executioner.
     After the execution of the 36 martyrs, Fortunatian summoned before him Terence, Maximus, Africanus and Pompius, pointed out to them the executed and again urged them to offer sacrifice to the idols. The martyrs refused. The governor put heavy chains on them and gave orders to starve them to death in prison. by night an Angel of the Lord took the chains off the martyrs and fed them. In the morning the guards found the saints cheerful and strong. Then Fortunatian ordered sorcerers and conjurers to carry into the prison snakes and all kinds of viprous creatures. The guards through an opening in the prison ceiling glanced down into the jail-cell and saw the martyrs unharmed, praying, and the snakes crawling at their feet. When the snake-charmers in obeying the order opened the door of the prison-cell, the snakes disregarded the charms and struck and began to bite them. The furious Fortunatian gave orders to behead the holy martyrs. Christians took up their holy bodies and buried them with reverence outside the city.

Hieromartyr Antipas, bishop of Pergamus (92), disciple of St. John the Theologian
Commemorated on April 11/April 24

     The PriestMartyr Antipas –a disciple of the holy Apostle John the Theologian (Comm. 26 September), was bishop of the Church of Pergamum during the reign of the emperor Nero (54-68).
     During these times by order of the emperor, everyone who would not offer sacrifice to the idols lived under threat of either exile or execution. And then too on the island of Patmos (in the Aegean Sea) was imprisoned the holy Apostle John the Theologian –he to whom the Lord revealed the future judgements of the world and of Holy Church.
     –"And to the Angel of the Pergamum Church write: thus sayeth He having the sword sharp of both edges: I do know thine deeds, and that thou dost live there, where doth be the throne of Satan, and that thou dost cleave unto My Name nor didst renounce My faith even in those days, in which My slain faithful witness Antipas was amongst ye, where Satan dwelleth" (Rev. 2: 12-13).
     By his personal example, firm faith and constant preaching about Christ, Saint Antipas began to sway the people of Pergamum from offering sacrifice to idols. The pagan priests reproached the bishop for turning the people away from their ancestral gods, and they demanded that he stop preaching about Christ and instead offer sacrifice to the idols.
     Saint Antipas calmly answered, that he was not about to serve the demon-gods, which flee before him who was but a mortal man; rather, it is the Lord Almighty that he worships and would continue to worship –the Creator of all, together with His Only‑Begotten and One-in-Essence Son and Holy Spirit. The pagan priests retorted, that their gods existed from of old, whereas Christ was not from of old and was crucified under Pontius Pilate as a criminal. The saint answered, that the pagan gods were the work of human hands and that everything said about them was filled with iniquities and vices. He steadfastly confessed his faith in the Son of God, incarnated of the MostHoly Virgin.
     The enraged pagan priests dragged the PriestMartyr Antipas to the temple of Artemis and threw him into a red-hot copper bullock, wherein usually they cast the sacrifices to the idols. In the red-hot furnace the priest-martyr prayed loudly to God, imploring to accept his soul and to fortify Christians in the faith. He expired to the Lord peacefully, as though asleep (+ c. 68).
     Christians by night took the body of the PriestMartyr Antipas, untouched by the fire, and with reverence they buried him at Pergamum. The tomb of the priest-martyr became a font of miracles and of healings from manifold sicknesses. Particular recourse to the PriestMartyr Antipas is made during times of tooth-ache.

Venerable Basil the Confessor, bishop of Parium (760)
Commemorated on April 12/April 25

The Monk Basil the Confessor, Bishop of Para, lived during the VIII Century. He was chosen to the bishop's chair by the inhabitants of Para, who venerated the saint as a true pastor of the flock of Christ.
     When the Iconoclast heresy broke out, Saint Basil resolutely came out on the side of icon veneration and refused to sign the directives for their abolition (the "Iniquitous Scroll" of the Council of 754 which had convened under the emperor Constantine V Copronymos (741-775). The saint shunned any contact with the heretics and did not permit them into his diocese. For his zeal he suffered much persecution, hunger and deprivation.
     To the very end of his life Saint Basil was faithful to the Orthodox confession.

Hieromartyr Artemon, presbyter of Laodicea in Syria (303)
Commemorated on April 13/April 26

     The PriestMartyr Artemon was born of Christian parents in Syrian Laodiceia in the first half of the III Century. From the time of his youthful years he dedicated himself to the service of the Church. At 16 years of age the saint was made a reader and in this position he laboured during the course of 12 years. For his zealousness in Divine Services, Sainted-bishop Sisinios ordained him to the dignity of deacon. Saint Artemon did also this service with fervour and diligence for 28 years, after which he was ordained to the priesthood. And in this dignity Saint Artemon served the Church of God for 33 years, preaching the Christian faith amongst pagans. When the emperor Diocletian (284-305) began a fierce persecution against christians, Saint Artemon was already old. The emperor issued an edict, that all christians were to offer sacrifice to idols.
     Saint Sisinios, knowing about the impending arrival in the Laodiceian district of the military-commander Patricius, went together with the priest Artemon into the pagan-temple of the goddess Artemis. There they smashed and burnt the idols.
     Afterwards, Saint Sisinios and Saint Artemon gathered the flock into the church and heatedly exhorted the christians to remain firm in the faith and not fear the threats of torturers.
     Having arrived in Laodiceia, Patricius made a five-day celebration in honour of the pagan gods, and then went off to the temple of Artemis to offer sacrifice. He learnt who it was that had destroyed the temple, and set off with a detachment of soldiers to the church where the christians were praying. Not yet having gotten in front of the church, Patricius suddenly felt a chill, and afterwards heat, such that it left him hardly alive, and they entered into the first house they found along the way. "The Christians have put a curse on me, and this their God tormenteth me", –he said to those about him. The prayers of Patricius to the idols did not relieve his sufferings. He dispatched a messenger to Saint Sisinios and asked for his help, promising by way of thanks to make a gold statue of the bishop. The Saint answered: "Thy gold keep to thyself, but if thou wishest to be healed, believe in Christ".
     Patricius was afraid of dying and he declared that he believed in Christ. Through the prayer of Saint Sisinios the affliction left him. But even a miracle having been worked did not alter the obdurate soul of the pagan. Although he did not touch Saint Sisinios, he however set off to enforce the imperial edict against other christians in the city of Caesarea. Along the way he encountered an old man, for whom there went in pairs six wild donkeys and two deer. This man was the priest Artemon.
     To Patricius' query, how he was able to lead after him these wild beasts, Saint Artemon answered, that everything in the world confesses the Name of Christ and with true faith in Christ nothing is impossible.
     Patricius learned from the pagans that the old man he met along the way –was the same Artemon, who had destroyed the pagan temple of Artemis. He gave orders to seize him and take him to the city of Caesarea.
     Saint Artemon went along with the soldiers without fear, but he ordered the animals to go to Saint Sisinios.
     One of the donkeys received the gift of speech from God and told the sainted-bishop that he had come from Saint Artemon. The sainted-bishop sent him in Caesarea a blessing and prosphora by deacon.
     In Caesarea Patricius summoned Saint Artemon to trial and began to try to force him to offer sacrifice in the pagan temple of Asclepios. In this pagan temple there lived many poisonous vipers. The pagan priest never opened up the doors, nor previously carried in the sacrifice to the idol. But Saint Artemon, calling on the Name of Jesus Christ, went into the temple and let out from there the plethora of snakes. The pagans turned in flight, but the saint stopped them and by his breath killed the snakes. One of the pagan priests, Bitalios, believed in Christ and asked Saint Artemon to baptise him.
     Patricius thought that Saint Artemon killed the snakes by means of sorcery, and he again started to interrogate and torture him. At this point in time there arrived in Caesarea the donkey which had spoken with Saint Sisinios. The donkey lay down at the feet of the martyr, and afterwards again having received from God the gift of speech, it denounced Patricius, predicting for him an impending death in a boiling cauldron. Patricius was scared, that the miracles done by Saint Artemon would draw still more people to him, and he gave orders to execute him.
     The filled an enormous cauldron with boiling tar. Soldiers were needed to throw Saint Artemon therein. But when Patricius rode up on horseback to the kettle, wanting to be sure that the tar was indeed boiling, two Angels in the guise of eagles seized and threw him into the cauldron, but Saint Artemon remained alive. Through the prayer of the saint there issued from the ground a spring of water, in which he baptised the pagan priest Bitalios and many pagans, who had come to believe in Christ. On the following morning Saint Artemon communed the newly-baptised with the Holy Mysteries.
     The bishop of Caesarea went to visit with Saint Artemon. He cleared off the place where the martyr suffered, and afterwards was built a church there. Many of the baptised were ordained to the deaconate and priesthood, and Bitalios was made bishop of Palestine. The Priestmartyr Artemon, through a calling by the Divine Voice, went preaching the Gospel into Asia, to the settlement of Bulos. Along the way an Angel appeared to him and transported him openly in view of the villagers. He converted many there to faith in Christ. Pagans seized the saint and beheaded him (+ 303).

St. Martin the Confessor, pope of Rome (655)
Commemorated on April 14/April 27
     Sainted Martin the Confessor, Pope of Rome, was a native of the Tuscany region of Italy. He received a fine education and entered into the clergy of the Roman Church. After the death of Pope Theodore I (642-649), presbyter Martin was chosen to the throne.
     At this time the peace of the Church was disturbed by the Monothelite heresy, which had become widespread.
     The endless disputes of the Monothelites with the Orthodox took place in all levels of the population. Even the emperor Constans (641-668) and the Constantinople Patriarch Paul II (641-654) were adherents of the Monothelite heresy. The emperor Constans published the heretical "Pattern of Faith" (Tupos), obligatory for all the population. In it was forbidden all further disputes.
     The heretical "Pattern of Faith" was received at Rome in the year 649. Holy Pope Martin, a firm supporter of Orthodoxy, convened at Rome the local (Lateran) Council, which condemned the Monothelite heresy. At the same time Saint Martin sent a letter to the Constantinople Patriarch Paul with an exhortation to return to the Orthodox confession. The enraged emperor ordered the military commander Olympios to bring Saint Martin to trial. But Olympios, being at Rome, feared the clergy and the people who had descended upon the Council, and he dispatched a soldier to secretly murder the holy Pope. When the assassin approached Saint Martin, he was unexpectedly blinded. The terrified Olympios hastily journeyed to Sicily and was soon killed in battle.
     In 654 the emperor with his former aim sent to Rome another military commander, Theodore, who accused Saint Martin of the serious charges of being in secret correspondence with the enemies of the empire –the Saracens, and of blaspheming the MostHoly Mother of God, and of uncanonically entering upon the papal throne. Despite the presenting by Roman clergy and laity of proof of full innocence of the holy Pope, the military commander Theodore with a detachment of soldiers seized hold of Saint Martin by night and took him to one of the Cycladian islands, –Naxos, in the Aegean Sea. Saint Martin spent an entire year on this almost unpopulated island, suffering deprivation and abuse from the guards. Then they sent the exhausted confessor for trial to Constantinople.
     They brought the sick elder on a stretcher, but the judges callously ordered him to raise himself up and give answer standing. Again there came an interrogation, and soldiers propped up the saint weakened by illness. At the trial false-witnesses came forward, slandering the saint and imputing treasonous relations with the Saracens. The biased judges did not even bother to hear the defence of the saint. In profound grief he said: "To the Lord is known, what great kindliness ye would show me, if quickly ye would deliver me over to death".
     After suchlike trial they brought forth the saint in tattered garb to the jeering of a crowd, which they forced to shout: "Anathema to Pope Martin!" But those who knew the holy Pope was suffering innocently, withdrew in tears. Finally the sakellarios (shield‑bearer), sent by the emperor, approached the military commander and declared the sentence –to deprive the Pope of his dignity and deliver him to death by execution. They put the half-naked saint into chains and dragged him to prison, where they locked him up with thieves. These were more merciful to the saint than the heretics.
     Amidst this the emperor went to the dying Patriarch of Constantinople Paul and told him about the trial over Saint Martin. That one turned away from the emperor and said: "Woe is me! Yet another deed towards my judgement", –and he besought that the tortures of Saint Martin be stopped. The emperor again sent a notary and other persons to the saint in prison for continued interrogation. The saint answered them: "If even they smash me up, I wilt not have relations with the Constantinople Church while it dwelleth in bad-faith". The torturers were astonished at the boldness of the confessor and they commuted his death by execution with exile in the faraway Tauridian Chersonesus.
     There also the saint died, exhausted by sickness, want, hunger and deprivations (+ 16 September 655). He was buried outside the city in the Blakhernae church in the name of the MostHoly Mother of God.
     The Monothelite heresy was condemned at the VI OEcumenical Council in the year 680. The relics of the holy confessor Pope Martin were transferred to Constantinople, and thence to Rome.

Apostles Aristarchus, Pudens, and Trophimus of the Seventy (67)
Commemorated on April 15/April 28

     The Holy Disciples Aristarchus, Pudas and Trophymos were from among the Seventy Disciples, whom the Lord Jesus Christ had sent before him with the good-news of the Gospel (Lk. 10: 1-24).
     The holy Disciple Aristarchus, a co-worker of the holy Apostle Paul, became bishop of the Syrian city of Apameia. His name is repeatedly mentioned in the book of the Acts of the Holy Apostles (Acts 19: 29, 20: 4, 27: 2) and in the Epistles of the Apostle Paul (Col. 4: 10, Philemon 1: 24).
     The holy Disciple Pudas is mentioned in the 2nd Epistle of the Apostle Paul to Timothy (2 Tim. 4: 21). He occupied high position as a member of the Roman Senate. At his home the saint took in the First-Ranked Apostles Peter and Paul, and believing Christians gathered. His house was converted into a church, receiving the name "Pastorum". In it, according to tradition, the holy Apostle Peter himself served as priest.
     The holy Disciple Trophymos hailed from the city of Edessa. His name is mentioned in the book of the Acts of the Holy Apostles (Acts 20: 4) and in the 2nd Epistle of the Apostle Paul to Timothy (2 Tim. 4: 20). He was a student and companion of the holy Apostle Paul, sharing with him all the sorrows and persecution.
     All these three holy disciples accepted a martyr's death at Rome under the emperor Nero (54-68), concurrent with that of the Apostle Paul ( c. 67).

Virgin-martyrs Agape, Irene, and Chionia in Illyria (304)
Commemorated on April 16/April 29
     The Holy Martyresses Agapia, Irene and Chionia were sisters by birth and they lived at the end-III Century to beginning-IV Century, near the Italian city of Aquilea. They were left orphaned at an early age. The young women led a pious Christian life and they turned down many an offer of marriage. Their spiritual guide was the priest Xeno. It was revealed to him in a dream-vision, that at a very soon time he would die, and the holy virgins would suffer martyrdom. Situated also at Aquilea and having a similar vision was the GreatMartyress Anastasia (+ c. 304, Comm. 22 December), who is entitled "Alleviatrix-of-Captives" ("Uzoreshitel'nitsa") because that she fearlessly made visit to Christians locked up in prison, encouraging them and helping them. The GreatMartyress Anastasia made visit to the sisters and urged them to bravely endure for Christ. Soon what was predicted in the vision came to pass. The priest Xeno died, and the three virgins were arrested and brought to trial before the emperor Diocletian (284-305).
     Seeing the youthful beauty of the sisters, the emperor urged them to recant from Christ and he promised to find them illustrious bridegrooms from his entourage. But the holy sisters answered, that they have only the Heavenly Bridegroom –Christ, for the faith in Whom they were ready to suffer. The emperor demanded they renounce Christ, but neither the elder sisters, nor the youngest of them, would consent. They called the pagan gods mere idols, wrought by human hands, and they preached faith in the True God.
     By order of Diocletian, who was setting off for Macedonia, the holy sisters were also to be conveyed there. And they brought them to the court of the governor Dulcetius.
     When he saw the beauty of the holy martyresses, he was aroused with impure passion. He put the sisters under guard and he informed them, that they would receive their freedom, if they agreed to fulfill his desires. But the holy martyresses replied, that they were prepared to die for their Heavenly Bridegroom –Christ. Then Dulcetius decided secretly by night to have his way by force. When the holy sisters arose at night and were glorifying the Lord in prayer, Dulcetius edged up to the door and wanted to enter. But an invisible force struck him, he lost his senses and staggered away. Unable to find his way out, the torturer on his way fell down in the kitchen amidst the cooking utensils, the pots and pans, and he was covered all over with soot. The servants and the soldiers recognised him only with difficulty. When he saw himself in a mirror, he then realised, that the holy martyresses had made a fool of him, and he decided to take his revenge on them.
     At his court Dulcetius gave orders to strip bare the holy martyresses before him. But the soldiers, no matter how much they tried, were not able to do this: the clothing as it were clung to the bodies of the holy virgins. And during the time of trial Dulcetius suddenly fell asleep, and no one was able to rouse him. But just as they carried him into his house, he immediately awoke.
     When they reported to the emperor Diocletian about everything that had happened, he became angry with Dulcetius and he gave the holy virgins over for trial to Sisinius. This one began his interrogation with the youngest sister, Irene. Having convinced himself of her unyielding, he despatched her to prison and then attempted to sway into renunciation Saints Chionia and Agapia. But these also it was impossible to sway into a renunciation of Christ, and Sisinius gave orders that Saints Agapia and Chionia be burned. The sisters upon hearing the sentence gave up thanks to the Lord  for the crowns of martyrdom. And in the fire Agapia and Chionia prayerfully expired to the Lord.
     When the fire went out, everyone saw, that the bodies of the holy martyresses and their clothing had not been scorched by the fire, and their faces were beautiful and peaceful, like people quietly asleep. On the day following Sisinius gave orders to bring Saint Irene to court. He threatened her with the fate of her older sisters and he urged her to renounce Christ, and then he began to threaten to hand her over for defilement in an house of ill repute. But the holy martyress answered: "Let my body be given over for forceful defilement, but my soul will never be defiled by renunciation of Christ".
     When the soldiers of Sisinius led Saint Irene to the house of ill repute, two luminous soldiers overtook them and said: "Your master Sisinius commands you to take this virgin to an high mountain and leave her there, and then return to him and report to him about fulfilling the command". And the soldiers did so. When they reported back to Sisinius about this, he flew into a rage, since he had given no such orders. The luminous soldiers were Angels of God, saving the holy martyress from defilement. Sisinius with a detachment of soldiers set off to the mountain and saw Saint Irene on its summit. For a long while they searched for the way to the top, but they could not find it. Then one of the soldiers wounded Saint Irene with an arrow from his bow. The martyress cried out to Sisinius: "I do mock thine impotent malice, and pure and undefiled I do expire to my Lord Jesus Christ". Having given up thanks to the Lord, she lay down upon the ground and gave up her spirit to God, on the very day of Holy Pascha (+ 304).
     The GreatMartyress Anastasia learned about the end of the holy sisters and reverently she buried their bodies.

Hieromartyr Simeon, bishop in Persia, and those with him: Martyrs Abdechalas and Ananias presbyters, Usthazanes, Fusicus (Pusicius), Ascitrea, and Azat the Eunuch (341)
Commemorated on April 17/April 30
     The PriestMartyr Simeon, Bishop of Persia, suffered during the time of a persecution against Christians under the Persian emperor Sapor II (310-381). He was the bishop of Seleucia –Xeziphon. They accused the saint of being in collaboration with the Greek realm and of subversive activities against the Persian emperor.
     In the year 344 the emperor issued an edict, which imposed a grievous tax upon Christians. When certain of them refused to pay it (this was fancied to be a rebellion), the emperor started a fierce persecution against Christians. They brought Saint Simeon to trial in iron fetters as a supposed enemy of the Persian realm, together with the two Presbyter-Martyrs Habdelai and Ananios. The holy bishop would not even bow to the emperor, who asked, why he would not show him the obligatory respect. The saint answered: "Earlier I did bow to thy dignity, but now, when I am led forth for this, to renounce my God and quit my faith, it doth not become me to bow to thee".
     The emperor urged him to worship the sun, and in case of refusal he threatened to wipe out Christianity in the land. But neither urgings nor threats could shake the bravely steadfast saint, and they led him off to prison. Along the way the eunuch Usphazanes, a counsellor of the emperor, caught sight of the saint. He rose up and bowed to the bishop, but the saint turned away from him in reproach that he, a former Christian, out of fear of the emperor, now worshipped the sun. The eunuch repented with all his heart, he replaced his fine attire for coarse garb, and sitting at the doors of the court, he cried out bitterly: "Woe to me, when I stand before my God, from Whom I am cut off. Here –was Simeon, and he hath turned his back on me!" The emperor Sapor learned about the grief of his beloved tutor and asked him what had happened. That one said openly to the emperor, that he bitterly regretted his apostasy and would no more worship the sun, but only the One True God. The emperor was surprised at such sudden decisiveness in the old man and he flatteringly urged him not to abjure the gods, whom their fathers had reverenced. But Usphazanes was unyielding, and they condemned him to death by execution. The only request of the Martyr Usphazanes was that the city heralds report, that he died not for crimes against the emperor, but for being a Christian. The emperor granted his request.
     Saint Simeon also learned about the end of the Martyr Usphazanes and with tears he offered up thanks to the Lord. When they brought him a second time before the emperor, Saint Simeon again refused to worship the pagan gods and he confessed his faith in Christ. The enraged emperor gave orders, in front of the eyes of the saint, to behead all the Christians in the prison. Without fear the Christians went to execution, blessed by the sainted-hierarch, and they themselves put their heads beneathe the sword. Thus also was beheaded the companion of Saint Simeon, the Priest Habdelai. When the line reached down to the Priest Ananios, he suddenly trembled. Then one of the dignitaries, Saint Phusikos, a secret Christian, became frightened that Ananios would renounce Christ, and he cried out loudly: "Fear not, elder, the sight of the cutting, and thou immediately wilt see the Divine Light of our Lord Jesus Christ". By this outburst he betrayed himself. The emperor gave orders to pluck out the tongue of Saint Phusikos and to flay the skin from him. Together with Saint Phusikos was martyred his daughter, the Martyress Askitrea. Saint Simeon went last to the executioner and with a prayer he placed his head on the chopping-block (+ 13 April 344). The whole of the Paschal Week until 23 April executions continued. Also to accept a martyr's death was Saint Azates the Eunuch, a close official to the emperor. The sources indicate, that 1,000 Martyrs accepted suffering, and then still another 100 or 150 more.

Read more here: http://www.atlantaserbs.com/learnmore/ThisMonthInOrthodoxy-April.htm

Calendar

Divine Liturgies on Sundays and Feastdays at 10am. Svete liturgije pocinju svake nedelje i praznikom u 10am.

Vespers Services on Saturdays at 6pm - Vecernje Molitve svake Subote pocinju u 6 PM

There might be slight changes in the calendar. Please, call Father Sasa to verify the schedule.

April 13 Passion Week: Great Monday
April 14 Passion Week: Great Tuesday
April 15 Passion Week: Great Wednesday
April 16 Passion Week: Great Thursday VESPER VIGIL SERVICE (12 GOSPELS) 8PM
April 17 Passion Week: Great Friday, Passion of Jesus Christ (Full abstention from food) Vesper Service 7PM
April 18 Passion Week: Great Saturday, descent into Hades DIVINE LITURGY 10AM, MATINS AT 11:30PM
April 19 The Bright Resurrection of Christ, The Pascha of the Lord DIVINE LITURGY 10AM
April 20 Bright Monday
April 21 Bright Tuesday
April 22 Bright Wednesday

This Month in Orthodoxy
http://www.atlantaserbs.com/learnmore/ThisMonthInOrthodoxy-April.htm

CHURCH BOARD 2009 Church Board President Carol Chatham 1st Vice President Dragan Opacic 2nd Vice President Slavko Kapetanovic Secretary Marijana Surla Financial Secretary Manuela Mileta Treasurer Olivera Ninkovic MEMBERS AT LARGE Miroslav Misic Momir Mrsic Sinisa Ninkovic Borislav Grba

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