Homily Two on the Second Sunday of Luke (St. John of Kronstadt)

Homily Two on the Second Sunday of Luke 

19th Sunday after Pentecost

By St. John of Kronstadt

“And as you would that men should do to you, do you also to them likewise” (Luke 6:31).

The God-speaking Evangelist Luke, in the Gospel read today, conveys to us the teaching and commandment of our Lord Jesus Christ concerning how we should conduct ourselves toward people in our common life, so that we may please both God and people, acquire for ourselves a good name and a blameless conscience, and be deemed worthy of the promised, incorruptible heavenly homeland because of our prudent conduct in our earthly homeland (Luke 6:31–36).

What wise, exalted, saving, truly divine teachings and commandments these are! Yet how contrary to them our daily, ordinary life proves to be! The Lord teaches us to deal with people as we would wish people to deal with us, that is, simply, benevolently, sympathetically, and patiently. He has made ourselves the measure of our relations with others, and this measure, this standard, is love: “for no one ever hated his own flesh, but nourishes and cherishes it” (Ephesians 5:29). Yet in our common life it is often the opposite. The relations of people toward one another are very often improper and distorted, lacking the spirit of simplicity and sincerity, love and goodwill, peaceableness, gentleness and forbearance, purity and holiness, sympathy and mercy, and Christian patience. They are often characterized by a spirit of insincerity and duplicity, coldness and arrogance, cunning and ill will, or impurity and sensuality, base selfishness and self-interest. The root, or cause, the source of one kind of conduct or another among people is found in the human heart, for “a good man out of the good treasure of his heart brings forth what is good, and an evil man out of the evil treasure of his heart brings forth what is evil” (Matthew 12:35). This arises either from his natural qualities, or from a fortunate or distorted upbringing, from various passions, inclinations, and habits—for example, habits connected with certain pleasures—from good or bad examples, from the circumstances of life, from a greater or lesser degree of material depersonalization, or from the environment in which a person lives, from his position in society, from various lessons or temptations of life, and finally from the degree to which a person has, or has not, become imbued with the spirit of Christ, of the gospel, and of the Church.

Holy Hierarch Hierotheos of Athens in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. Saint Hierotheos was one of the nine members of the Council of the Areopagus. He was instructed in the Christian faith by the Apostle Paul and was ordained Bishop of Athens, while he in turn instructed the Great Dionysios in the same faith. He also presided at the funeral of the Most Holy Theotokos, when the Holy Apostles had gathered, and from all that was heard and seen, he appeared as though he were in rapture and ecstasy. He seemed to have been seized by God, hymning Him. He lived in a good and God-pleasing manner, and after gladdening God by his life in Christ and his accomplishments, he departed to the Lord.

2. Yesterday and today present to us two of the great Saints of our faith, disciples of the Apostle Paul, Saint Dionysios the Areopagite and Saint Hierotheos. For although, according to the Synaxarion, Saint Hierotheos instructed Saint Dionysios in the faith of Christ, the first person who sowed the seed of this faith in Dionysios was the Apostle Paul. We remember from the Acts of the Apostles that, after the “unsuccessful” preaching of the Apostle to the Nations at the Areopagus, when most of them mockingly told him, “We will hear you again,” and got up and left, some approached the Apostle and were initiated by him into the things of the faith, “among whom were Dionysios the Areopagite, a woman named Damaris, and others with them.” With these Saints, then, Dionysios and Hierotheos, we find ourselves before the sources of our faith; we breathe the air of the presence of the sanctified Paul, and we feel his heart throbbing with the love of Christ.

Prologue in Sermons: October 4

Where to Find Patience in Sorrows

October 4

(From the Discourse on Andrew, in which Christ spoke to him in a vision, concerning foolishness for Christ’s sake and eternal life.)

By Archpriest Victor Guryev

In order that we may more often remember that our homeland is in Heaven and become less attached to earthly things, that we may become accustomed to humility, and that we may prepare ourselves worthily for the Kingdom of Heaven, we have been appointed to enter the Kingdom of Heaven by a sorrowful path. “In the world you will have tribulation” (John 16:33), Jesus Christ teaches us. “And all who desire to live godly in Christ Jesus will be persecuted” (2 Timothy 3:12), says the Apostle Paul.

But in order for this sorrowful path to have value in the eyes of God, it is necessary that we walk it with patience. And where shall we find it? First, from the example of the Lord Jesus Christ. He was born in a poor cave and was laid not in a cradle, but in a manger. Immediately after His Birth, they sought to kill Him, and He had to flee to a foreign and distant land. Throughout His life, He had nowhere to lay His head. For countless acts of kindness, He was repaid with evil alone. They mocked Him, reviled Him, spoke evil against Him, beat Him, spat in His face, and finally crucified Him between criminals. Let us more often picture Him who for our sake became poor, took the form of a servant, was weighed down by slanders, was filled to the depths of His soul with sorrow for our sins, was covered with wounds, crushed by insults, crucified, abandoned by all, and all this because of our sins—and then, seeing how insignificant our sorrows are compared with the Sorrows of the Savior, we will become less despondent and less weakened by them, and the struggle that lies before us will seem light to us.

Homilies from the Menaion for Every Day of the Year: October 4

The Month of October

Day 4

35. What Is the Main Cause of Our Troubles, and By What Means Can We Most Likely Be Rid of Them?

(From the Life of Venerable Ammoun)

When Adam and Eve lived in Paradise before their fall, they knew no illnesses, experienced no troubles or afflictions, and were happy. But as soon as they sinned, illnesses, troubles, and afflictions came upon them. From this, it seems, we ought to become convinced of the truth that the main cause of our misfortunes lies in our sinfulness and that, therefore, when afflicted by calamity, we ought first of all to think about our sins and about correcting our lives. But unfortunately, in practice, the opposite happens with us. When trouble befalls us, we do not even think about our sins; instead, we rush about in every direction, despair, or finally seek help from people. And because of this, our affliction does not leave us, our grief grows greater, and we are tormented more and more. If only we would come to our senses during our misfortunes, attribute them first of all to our sinfulness, regard them as punishment for our sins, and concern ourselves with correcting our lives, then things would be different. Then we would also be reconciled with God, and our misfortunes would leave us.

The Sacred Relics of Venerable Onouphrios of Koronisia Have Been Found and Translated

A significant event took place at Koronisia in Arta on Thursday, October 1, 2026, with the finding and translation of the sacred relics of Venerable Onouphrios, who practiced asceticism at Koronisia. The event was announced by the Holy Metropolis of Nikopolis and Preveza as a moment of spiritual joy for the local Church and faithful. The relics, recovered from the tomb of the Venerable Onouphrios in his namesake chapel, were prepared by the Metropolitans of Nikopolis and Preveza, Chrysostomos, and of Arta, Kallinikos, placed in a special reliquary, and transferred in procession to the Church of the Nativity of the Theotokos, where they are now kept and offered for veneration.

The tomb of Venerable Onouphrios is located in the small chapel dedicated to him, immediately beside the katholikon of the former Monastery of the Nativity of the Theotokos at Koronisia, which today serves as the parish church of the island. Before the opening of the tomb, a Divine Liturgy was celebrated there. Following the Liturgy, the tomb was opened and the sacred relics were collected. After their preparation by the two Metropolitans, they were placed in a special larnax and carried in procession to the main church.

The life of Venerable Onouphrios is only sparsely documented. The Metropolis of Nikopolis and Preveza states that the time of his birth, his place of origin, and the precise date of his repose are unknown. He was a monk of the once-renowned Monastery of the Nativity of the Theotokos at Koronisia, and his ascetic life eventually established him in the local consciousness as the protector of Koronisia. The Metropolis further notes that popular piety has preserved numerous signs and miracles associated with him, which it intends to publish in due course.

El País: From Challenging the Ban on Women to Funding Mount Athos

By Aimilios Polygenis

A report by the Spanish newspaper El País features a proposal by Lina Gálvez to open a discussion about European subsidies to the Monastic State of Mount Athos.

The issue of European funding for Mount Athos, in connection with the preservation of the prohibition on the entry of women (what is known as the "avaton"), is highlighted in a report by the Spanish newspaper El País, which presents positions questioning the compatibility of the Athonite tradition with the principles of the European Union.

In an article entitled “Mount Athos, the fiefdom of Europe’s monks that prohibits the entry of women,” the Spanish newspaper makes its approach clear from the outset.

The main interest of the report, however, lies in the proposal by Spanish MEP Lina Gálvez that the funding of Mount Athos be brought up for discussion, on the grounds that the European Union should not subsidize places where fundamental values are violated.

Gálvez, whom the article presents as chair of the European Parliament’s Committee on Women’s Rights and Gender Equality, argues that the prohibition on women’s entry is incompatible with equality and the prohibition of discrimination.

“Obviously, it is not compatible,” she states, going so far as to argue that the prohibition on entry amounts to an admission that all women are “impure.”

Archimandrite Justin Mamalos, Guardian of Jacob’s Well, Has Fallen Asleep in the Lord

On Thursday, October 1, 2026, the Patriarchate of Jerusalem announced with deep sorrow the repose in the Lord of Archimandrite Justin Mamalos, the longtime Abbot and guardian of the Monastery of Jacob’s Well in Nablus, Samaria. He fell asleep in the Lord after a prolonged illness while receiving treatment at the General Hospital of Patras. He was eighty-five years old.

The Patriarchate of Jerusalem remembered him as the renovator of the Holy Shrine of Jacob’s Well and the founder and renovator of the Church of Saint Photini the Samaritan, whose life and many years of service had become inseparably connected with the complete restoration and preservation of the monastery. In its official announcement, the Patriarchate emphasized that Fr. Justin devoted his strength, his labors, and a great part of his life to the restoration, dignity, and protection of the sacred monastery, leaving behind an honorable legacy through which the memory of his offering would remain alive.

Saint Dionysios the Areopagite in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. Saint Dionysios, who surpassed all others in wealth, glory, prudence, and wisdom, was one of the members of the Council of the Areopagus in Athens. He heard the Apostle Paul preaching when he came to Athens and through him believed in Christ, was baptized, and afterward was ordained bishop of the city, having first been initiated into the mysteries of the faith by the wise Hierotheos. He left us writings that are extraordinary, wondrous, and of the highest order.

After the Saint had interpreted the form of the ecclesiastical order, he then went to the West, when Domitian was emperor. In the city of Paris, in particular, he performed many miracles, and there he was beheaded. One miracle that many witnessed was that, after his martyrdom, he walked for a distance of two miles while holding his severed head in his hands. He did not stop until he encountered, certainly by divine providence, a woman named Catula, into whose palms he placed his head as though it were a treasure. Two of his disciples, Rusticus and Eleutherius, were beheaded together with him, whereupon the bodies of these Saints, together with the martyred body of the sacred preacher, were thrown as prey to the beasts and birds. Some of the faithful then took the relics of the Saints and deposited them in a hidden place, because of the fear that existed on account of the persecutors. When the fear of the persecutions had ceased, the blessed Catula deposited the relics of the martyrs in a building, on the third day of the month of October.

Prologue in Sermons: October 3

 

The Benefit of Reflecting on Death

October 3

(From a discourse of Saint John Climacus on Blessed Hesychios the Chorebite and Hesychast)

By Archpriest Victor Guryev

Because we live as though we would never have to die, and almost never think about death, for the most part it catches us completely unprepared, and then our terror is boundless. “How can I part with my possessions, title, and honors? How can I appear in the next world with my sins? How shall I give an account of them before God?” This is how we think, but we think so only when it is already too late. This would not be the case if we were constantly thinking about death. Constant reflection upon it would draw us away from sins and kindle in us zeal for virtue, and through this it would teach us to meet death not with terror, but with joy.

Blessed Hesychios the Chorebite, who at first lived in negligence and laziness, resolved to reform himself after a severe illness and, in order to establish himself in his new life, made it a rule to think constantly about death. Such reflection not only drew him away from sins, but also raised him to a high degree of virtue. For twelve years he remained continuously in his cell in silence, partaking only of bread and water and weeping day and night over his sins. When the hour of his death came, the brethren entered and began to entreat him to say something to them for their edification, at least before his death. Convinced by experience of the benefit that remembrance of death brings to a person, Hesychios, instead of giving them any instruction, exclaimed: “Forgive me, brethren! Whoever has remembrance of death can never sin.” And with these words he gave up his spirit to the Lord. And truly, brethren, he cannot sin! “Remember your end, and you will never sin,” teaches the wise son of Sirach (Sirach 7:39).