Homily for the Second Sunday of Luke (St. Cleopa of Sihastria)

Homily for the Second Sunday of Luke, 
or Nineteenth Sunday After Pentecost

On Love for Enemies

“And I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat and persecute you” (Matthew 5:44).

By St. Cleopa of Sihastria

Beloved faithful,

Our Savior Jesus Christ has shown that the greatest commandment in the Law is love for God, while the second, like it, is love of one’s neighbor (Matthew 22:37–39). He said that these two commandments contain the whole Law and all the Prophets (Matthew 22:40). If this is the truth, then no one can say that he loves God unless he first loves his neighbor. Saint John the Evangelist also says this, declaring: “If anyone says that he loves God, but hates his brother, he is a liar! For whoever does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

Therefore, the Holy Gospel that was read today commands us to love our enemies, for this commandment is founded upon love for God and for our neighbor. Our neighbor is every person in the world (Luke 10:36–37), and we have no right to hate anyone, for all are created by God and possess the same nature as we do. But perhaps someone will say that Holy Scripture nevertheless shows that we may hate certain people, as the Psalmist says: “Those who hate You, O Lord, I have hated, and I have been grieved over Your enemies. With perfect hatred I have hated them, and they have become my enemies” (Psalm 138:21–22).

Homily One on the Second Sunday of Luke (St. Justin Popovich)

Homily One on the Second Sunday of Luke

 

19th Sunday after Pentecost 

By St. Justin Popovich

(Delivered in 1964 at the Ćelije Monastery)

[The homily, which was transcribed from a recording, has no beginning. — Copyist’s note.]

This is achieved by living according to the gospel of the Lord Christ, by living according to His commandments, by fulfilling His commandments in this world, every day and every night of our lives. Therefore, He commands us in the Gospel: “Live as is fitting for God; live worthily of God.”1 Which God? The Lord Christ. He lived in this world as a man in order to help us human beings understand how we ought to live in this world. Behold, imitate Him. In the Gospel it is commanded: “Live as is fitting for the gospel of Christ.” And the entire gospel of the Lord Christ consists of commandments continually concerning how a person ought to live in this world.

Today’s Holy Gospel shows us in its own way how we ought to live. How? If we change our lives; if we live according to Christ, if we live in Christ; if our life is according to God and not according to sin; if we are truly Christians and not pagans in our way of life, while being Christians only in name. Through His commandments the Lord commands: “As you want people to do to you, you also do to them; if you love those who love you, what thanks have you, since sinners do the same, since pagans do the same?”2 Your love must be a new love, evangelical love, love from the other world, divine love, wholly divine. If you do good to everyone who does only good to you, what thanks do you have, since sinners do this too, pagans do this too; but your good must be divine good, it must be gospel good, it must be Christ’s good. And if you lend to those from whom you hope to receive something back, what reward do you expect, since other people, sinners and pagans, do this too. But you—you are new people in Christ; you are to have a new life.

Homily One on the Second Sunday of Luke (Archimandrite Kirill Pavlov)

Homily One on the Second Sunday of Luke 

19th Sunday after Pentecost

On Love for Enemies

By Archimandrite Kirill Pavlov

(Delivered on October 3, 1960)

In the name of the Father and of the Son and of the Holy Spirit!

Dear brothers and sisters, our Lord Jesus Christ, concerned for our salvation, that feelings of love for one another may be constantly preserved among us and that proper and right relations may be maintained, gives us today in the Holy Gospel that has been read His wondrous divine teaching, which should serve as a guiding rule in our daily Christian life. The Lord says: “And as you would that men should do to you, do you also to them likewise” (Luke 6:31).

It is natural for a person to have a feeling of self-preservation, a constant striving to support and preserve his life and to place it in the best possible condition. This feeling prompts us, as human beings, to avoid dangers and everything harmful to our life, health, honor, and well-being, and, on the contrary, to desire and seek everything beneficial both for our life and for our moral well-being. Under the influence of this feeling, we not only strive ourselves to do what is beneficial for our lives, but we also desire that others do good to us, assist in carrying out our aims and plans, and contribute to the increase of our happiness and well-being. This desire of ours, the desire that people do good to us, extends to everyone, without excluding even our most hardened enemies. We desire that they also do good to us. Indeed, if we penetrate into the depths of our soul, into our innermost thoughts and desires, we must admit that even from our enemies we desire good, and only good, and that our mind always strives to find grounds for justifying this desire, for lessening our guilt before our enemies and for justifying ourselves before them. And so, guided by this feeling of self-preservation in a reasonable manner and remembering that our personal good is closely connected with the good of our neighbor, amid our concern for our own well-being we strive to support the well-being of our neighbor, who in turn helps us in what is necessary and useful for us. Through such interaction, through such mutual and friendly assistance among people, the happiness of people is naturally established and elevated, and the feeling of self-preservation becomes a beneficial force, an architect of human happiness.

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.”