Holy Apostle James the Son of Zebedee in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. Saint James was the son of Zebedee and the brother of John the Theologian. After the calling of Andrew and Peter, he too was called by the Savior Himself, together with his brother, to become His disciple. They immediately left both their father and the boat — in a word, everything — and followed the Lord. And the Lord loved them so greatly that to the one He granted to recline upon His breast at the time of the Secret Supper, and to the other to drink the cup which He Himself drank. Saints James and John showed such zeal for Christ that they desired to call down fire from Heaven and destroy the unbelievers. And perhaps they would even have done so, if His goodness had not restrained them. For this reason, therefore, the Lord would take them, together with the foremost Peter, always with Him in His prayers and in His other divine dispensations, initiating them into the higher and more secret teachings of the doctrines. This blessed James, after the Passion and the Ascension of our Lord Jesus Christ, because Herod could not endure that he spoke with boldness and proclaimed the saving preaching, seized him and killed him with the sword, making him the second martyr after Stephen, thus sending him to the Master Christ.

Service of the Holy Glorious Neomartyr Argyri (Prologue to the 1912 Edition)

The 1912 work titled "Service of the Holy Glorious Neomartyr Argyri, who was born in Proussa and martyred in Hasköy of Constantinople" served as the definitive liturgical text for the Saint's veneration until the late 20th century. The Service was first published in Constantinople at the expense of the prominent lawyer Philippos Philippidis of Constantinople. Modern reprints, such as the 1997 and 2007 editions, often combine Philippidis’s original compilation with newer hymns composed by Saint Gerasimos Mikragiannanitis.

PROLOGUE

Having before our eyes the very great spiritual benefit which we offer to every Christian, and on the other hand having been urged by various venerable men, we proceeded to the publication of the preserved and, with much labor, collected information, as well as of the traditions maintained through living voice, concerning the life of the Venerable Martyr Argyri of Hasköy, whose sacred relic is found there within a reliquary.

The first words of the present work were written around the year 1907, when we were studying at the Great School of the Nation in Phanar, dedicating the few moments of our student life to writing historical descriptions of my homeland Hasköy; but their publication was then hindered, on the one hand by their incompleteness, and on the other by other reasons independent of my will. And we rejoice for this, because, although in itself perhaps imperfect, it has now in any case become more complete, having absorbed the studies and research of ours during this short interval.

Prologue in Sermons: April 30

To Bury the Dead in Poverty is a Deed Pleasing to God

April 30

(A discourse about Magisterian, who covered a dead man lying naked with his shirt.)

By Archpriest Victor Guryev

One of the works of bodily mercy consists in this: to bury the dead in poverty or to render assistance toward this, according to one’s means. I do not know how it is with others, but among you, to your honor it must be said, brethren, this good deed until now has always found sympathy. Many poor who died that were in our parish or were found dead, always you came to their body to pray for them and left your small contributions for their burial. And many, I repeat, poor dead there were among us, it was always possible to see near them a sufficient amount of money gathered, and with this money, as you yourselves know, for the unattended dead there was arranged both a proper burial, and a coffin was bought for them, and there was means to clothe them, and candles were set by the coffin, and the grave without difficulty was dug. Praising you for this, I desire that also in future time you remain just as compassionate toward your dead poor brethren as you have shown yourselves until now: I desire this because to bury the dead in poverty is a deed pleasing to God, and, consequently, it will never remain without reward.

"Noetic Prayer": An Orthodox Monastic Folk Song

  

Introduction 

 

Popular in Greek monastic circles, this poetic folk song is sometimes sung by monks and nuns before they begin noetic prayer, specifically the repetition of "Lord Jesus Christ, Son of God, have mercy on me." No one knows who the author is or when it was written, but it doesn't look too old. Though the reference in the song to Sinai is not meant to refer to the actual location of Sinai, it may indicate that it has its origins in Sinai.

The poem itself is a spiritual guide to Noetic Prayer, expressed through the image of ascending Mount Sinai. The word Noetic comes from nous (νοῦς), which in Orthodox theology is not just the intellect or mind, but the highest faculty of man — the part of a person that can directly perceive and commune with God after being purified and illumined.

It begins with the biblical image of leaving Egypt — symbolizing freedom from sin and worldly slavery — and following Moses to Sinai, which represents the journey toward union with God. The desire to “ascend Sinai” reflects the soul’s longing to reach a higher, holy state through prayer.

My Visit to Elder Nektary of Optina in 1918 (Archpriest Sergius Shchukin)

My Visit to Elder Nektary in 1918 

By Archpriest Sergius Shchukin

For the first time I heard about the existence of the Optina elders while I was a student in Moscow. There I became acquainted with young people from a very believing and pious family D. from the city of Kozlov. Two of the brothers and two sisters were studying in Moscow, and one of the brothers was my fellow student. From them I learned that all of them — eight brothers and sisters — were spiritual children of Elder Anatoly of Optina, visited him almost every year, and did nothing without his blessing. They strongly advised me to visit the Optina Hermitage, but the circumstances of student life somehow always prevented me from carrying out this trip. Studies at a special technical educational institution required a great deal of time, and during vacations I always went either home or to student practice. And only after completing the course, already under the Bolsheviks, did circumstances allow me to get to Optina.

In the summer of 1918, when all Russian life had already been shaken to its foundations, before me — as before the whole intelligentsia — stood the question: what to do next? Many categorically refused to enter service in the new Bolshevik institutions, counting on the quick fall of their power. Others awaited foreign intervention and held back. And when private and public institutions were closing, unemployed intellectuals preferred to trade in all sorts of old things or live by selling their belongings rather than enter the service of the Bolsheviks. Finally, such a moment came for me as well, when the institution in which I worked had to close. Of course, having an engineer’s diploma, I could easily find a position, but where exactly? There were many possibilities; my comrades and professors invited me to various newly opening Soviet educational and scientific-technical institutions. But all this somehow attracted me little; I wanted to preserve my inner freedom and strengthen my spiritual life, still so weak and unstable. It was precisely in those days that I began especially to think about the necessity of going to Optina in order to consult with an elder.

Holy Apostles Jason and Sosipater in the Hymnography of the Orthodox Church

 

By Fr. George Dorbarakis

Saints Jason and Sosipater once again highlight what constitutes the priority of all consistent Christians: love for Christ, before which everything else is considered secondary and small. Our Church does not cease, through its hymnography, to proclaim this truth, since love for Christ is the only path of salvation. Without love for Him, everything becomes dried up, lifeless, and meaningless. Even the Christian faith declines into a kind of moralism, which may have fine rules of life but lacks life itself. And this life is offered only by the warmth of the heart toward God. It is the very commandment of God that calls man to love Him “with all your soul, with all your heart, with all your mind, with all your strength,” as well as the condition set by the Lord Himself, so that one may follow Him and be attuned to the energy of His grace: “If you love Me, keep My commandments.” 

Therefore, the interpretive key also to the life of Saints Jason and Sosipater — that which makes possible the understanding of their whole course — is precisely their love for the Lord. Him they loved above all; to Him they attached their souls; His footsteps they followed. “You left behind all the pleasant things, having loved Christ, to whom you attached your souls, O glorious ones; and you followed His footsteps with faith, O Jason and Sosipater, most wise” (Vespers Sticheron).

Saint John Kaloktenes and Metropolitan Church of Thebes

By Demetrios I. Vafeiadis

The city of Thebes was renowned already from antiquity for its importance.

A significant center of commerce, it flourished during the Byzantine period and indeed became the capital of the Theme of Hellas and the seat of its strategos, being the most populous city.

In this region, as is known, the Evangelist Luke was active, who preached the gospel to the people of God and fell asleep in the Lord in this city.

From the early Byzantine period, it appears that in Thebes there existed a church dedicated to the Dormition of the Most Holy Theotokos in the area called “Lontza.”

Indeed, it held a prominent place in the ecclesiastical life of the city and possessed the status of the cathedral and metropolitan church of the city.

Thebes has always been the seat of a bishopric, with its first bishop being the Holy Martyr Rufus, whom the Apostle of the Nations, Paul, also mentions.

At times as an Archbishopric and at times as the Metropolis of Thebes or Boeotia or even of Livadeia, it served as the seat of the local bishop, having at periods also other bishoprics subject to it; it is certain that there existed a metropolitan church, and this was that of the Panagia.

Prologue in Sermons: April 29

 

 

A Wise Woman

April 29

(Discourse about a monk corrected by a woman.)

By Archpriest Victor Guryev

Enumerating the virtues with which Christian widows should adorn themselves, the Apostolic Constitutions say: “Every widow should be meek, silent, free from malice, not prone to anger, not talkative, not double-tongued, not inclined to meddle in others’ affairs. She should continually raise prayers to God for the Church. She should have a pure eye, a clean hearing, hands not defiled, feet at rest, and her lips should speak what is fitting… She should be temperate, reverent, modest, sing psalms, pray, read the sacred writings, fast” (Apostolic Constitutions, book 3, ch. 5 and 7, pp. 105, 109, 110. Kazan, 1864). Such should be the virtues of a Christian widow. But is that all? No; in our opinion, one more may be added.

Holy New Martyr Noultzos, Together with his Brother and Brother-in-Law (+ 1696)

By Archimandrite Athanasios Giannousas,

Protosyngellos of the Holy Metropolis of Kastoria

The New Martyrs, as Saint Nikodemos the Hagiorite writes in the prologue of the New Martyrology, are the glory of the Church and the renewal of the entire Orthodox faith.

For, seeing the courageous confession of these people who lived in the years of slavery under the heavy foot of the conqueror, they learned what Saint Demetrios, Saint George, and the other ancient Martyrs had endured in earlier times was real, and they saw it with their own eyes in the persons of these New Martyrs.

It has also been written about the New Martyrs that they were the bulwarks during this difficult period, the resistors — if we wish to use an expression of our time — who by their martyrdom prevented the Islamization of many Christians of their era.

I used to hear about the New Martyrs from my childhood years on Saint Nicholas Street of Acharnon Street.

We celebrated them every year on the Third Sunday of Matthew, something which also takes place in Kastoria every year, and indeed the Service is chanted in all the churches and a related encyclical of our Bishop is read, who especially venerates the New Martyrs.

In honor of the New Martyrs, a splendid church is being built in the borderland and historic Oinoe of Kastoria, in which there will also be small portions of the Holy Relics of the Holy New Martyrs.

Kastoria, together with the Champion General, the Panagia, and the whole company of Saints who guard it protectively, has to boast not only of its Byzantine monuments, its tradition and its heritage, but also of the presence of New Martyrs.

On April 21 of the year 1696, Noultzos was martyred.

Holy Nine Martyrs of Kyzikos in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

These most divine martyrs, who were gathered from various places and came to Kyzikos, put the ruler to shame by the courage of their mind and rejected with abhorrence the delusion of the idols. For this they were subjected to various tortures, without of course being persuaded to change. On the contrary: they offered themselves as a living sacrifice to the true God, whereupon they were put to death by the sword.

The Holy Nine Martyrs who contended in Kyzikos depict the nine immaterial ranks of the angels. This means: just as the angels unceasingly glorify the Triune God, always being ready in obedience to His all-holy will, in the same way these also: while they lived in this life, they obeyed the will of the Lord, and indeed they offered even their very life for His sake; therefore they were granted by Him to glorify Him together with the angels unceasingly in heaven. The Verses of the Synaxarion of the Saints, as well as many troparia from the odes, present this truth. 

“An image of the nine immaterial angelic ranks, are the nine men whose heads were cut off.” 

“By divine laws, being strengthened by the might of the Spirit, you cast down the counsels and the snares of the lawless; and having struggled lawfully, you attained glory.” (Ode 3).

April: Day 28: Teaching 3: Venerable Memnon the Wonderworker

April: Day 28: Teaching 3:*
Venerable Memnon the Wonderworker
 
(On the Benefit of Remembering God)

By Archpriest Grigory Dyachenko

I. Venerable Memnon the Wonderworker from his youth began to serve God. For his exemplary life in the monastery he was chosen as abbot and was granted the gift of working miracles, for which reason he was also called a Wonderworker. Once, in a dry and waterless desert, he brought forth a spring from the earth; several times he saved sailors from drowning; by a word he drove away locusts, and so on.

“Memnon” in Russian means mindful, a name which the Venerable one did not bear in vain, for he always remembered God, lived piously, and for this reason was also deemed worthy of the gift of working miracles.

April: Day 28: Teaching 2: The Holy Nine Martyrs of Kyzikos

April: Day 28: Teaching 2:
The Holy Nine Martyrs of Kyzikos
 
(On the Benefit of Turning in Time of Illness with Prayer to the Holy Martyrs)

By Archpriest Grigory Dyachenko

I. On April 29* the holy Church celebrates the memory of the Holy Nine Martyrs who suffered in Kyzikos. The city of Kyzikos stood on the seashore. Because of persecutions there were few Christians in it. Many of them fled to the mountains and deserts, while others, living among the pagans, concealed their piety and faith in the Lord. But some, greatly loving Christ their God, themselves gave themselves into the hands of the tormentors and laid down their lives for Christ. Such were the nine martyrs: Theodosios, Rufus, Antipater, Theostichos, Artemas, Magnus, Theodotos, Thaumasios, and Philemon. Not fearing the terrible royal commands and the fear of tortures, they glorified Christ, boldly confessed Him as God and Almighty, reproached the impiety of idols, and exhorted the unbelievers to believe in the true God. The pagans bound them as criminals and brought them before the ruler governing the city. The Holy Martyrs endured various torments and punishments; they were thrown into prison, brought out again, and again tortured. But they firmly confessed the Lord, exposed the pagans, and put the ruler to shame. After various torments their heads were cut off.

Prologue in Sermons: April 28

 

 

To Those Who Trade

April 28

(A word from the the Leimonarion about a monk who sold head coverings.)

By Archpriest Victor Guryev

There are honest merchants who have in their hearts the fear of God and therefore do not deceive buyers, and who trade only for their livelihood. And there are dishonest merchants, people of gain, who think only of one thing — how to deceive those who buy. For the correction of the latter we propose the following account.

"Daughters of Zion" (Kostis Palamas)

Kostis Palamas, in his poem “Daughters of Zion” from the poetic collection “The Immovable Life” (published in 1904), is inspired by the Gospel according to Mark the Evangelist, where Mary Magdalene, Mary the mother of James and Joses, and Salome, who were “beholding from afar,” became witnesses of all the events that are referred to in the Crucifixion and the Resurrection of Jesus.

In this poem, Kostis Palamas praises the Holy Myrrhbearing Women as the purest examples of faith and love for Christ: they followed Him, served Him, mourned Him at the Cross, and were the first to witness His Resurrection. He portrays them as spiritually exalted—almost equal to angels—yet insists their greatness lies in their deeply human love, expressed through tenderness, devotion, and personal attachment to Christ not merely as God but as the suffering and beloved Man. Their longing, tears, and fidelity reveal a truth greater than preaching: that sincere, self-giving love for Christ transforms human nature itself and manifests divine glory more powerfully than words, with Mary Magdalene standing as the highest embodiment of this love.

 

In the final lines, Kostis Palamas reinterprets the empty tomb of Christ not as a place of death but as a symbol of a world transformed and renewed by the Resurrection: what seemed like an end is revealed as emptiness and defeat overcome. He turns to the Holy Myrrhbearing Women—Mary Magdalene, Salome, and Mary—as the first witnesses of this victory, asking them to share their overwhelming joy and revelation with all humanity, every nation and place. The “stone of misfortune” being rolled away by a radiant angel becomes an image of sorrow, despair, and death being lifted, so that even what is “dead”—both literally and spiritually—may receive new, eternal life. 

Holy Hieromartyr Symeon of Jerusalem the Brother of the Lord in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

Saint Symeon of Jerusalem was the son of Joseph, the betrothed, and the brother of James the Just. Christ Himself, our God, condescended to call him His brother, and would eventually adorn the throne of Jerusalem as Bishop, leading many souls to the light of salvation. For the sake of his faith he endured terrible torments, and in the end they crucified him, when he had already reached one hundred and twenty years of age.

Although Saint Symeon of Jerusalem does not belong to the twelve disciples of our Lord, nor is he especially known to many, he holds a distinct place in the firmament of the Church. Saint Joseph the Hymnographer, among other praises that present his great personality, mentions in the Oikos of the Kontakion:

“Let us acclaim today Symeon the thrice-blessed, the one from the race of Abraham and from the line of David, the son of Joseph and kinsman of Jesus; as being greatly glorified by the kinship with Christ, splendidly adorned by the throne of the mother of the Churches, and gloriously beautified by the blood of martyrdom; for he also, as the Master, was fastened to the cross, having imitated His divine Passion.”

Prologue in Sermons: April 27

How the Rich Must Conduct Themselves in Order To Be Saved

April 27

(A homily of John Chrysostom, that one ought to show mercy first to one’s own household.)

By Archpriest Victor Guryev

Once, after finishing the conversation with the rich young man, who, after the words of the Lord, “if you wish to be perfect, go, sell your possessions and give to the poor” (Matt. 19:21), went away from Him sorrowful, the Savior said to His disciples: “Truly I say to you, that it is hard for a rich man to enter into the Kingdom of Heaven. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God” (Matt. 19:23–24).

What does this mean? Does it mean that for the rich entrance into the Kingdom of Heaven is almost impossible? No. Saint John Chrysostom, explaining the above words of the Lord, says that “Christ by these words does not condemn wealth, but those who are attached to it.” Therefore, the Lord in these words points not to the impossibility for the rich to be saved, but only to the danger of wealth in the work of salvation for those attached to it.

Oration on the Myrrhbearing Women and on the Burial of the Divine Body of our Lord Jesus Christ, and on Joseph of Arimathea, and on the Three-day Resurrection of our Lord Jesus Christ (St. Gregory of Antioch)

Oration on the Myrrhbearing Women and on the Burial of the Divine Body of our Lord Jesus Christ, and on Joseph of Arimathea, and on the Three-day Resurrection of our Lord Jesus Christ

By St. Gregory, Patriarch of Antioch (+ 593)

This law of the Church also is praiseworthy, which prepares us to celebrate the remembrance of the depositing of Christ among the dead. For who, reflecting on the life-giving death of the Savior, will not consider that the dead in their coffins lie stretched out as in tents, awaiting the heavenly trumpet, which will call all of us to the dread day of Judgment?

And who, looking toward that saving tomb, does not draw near to the tombs as to chambers of life? Who, believing that the Lord has risen from the dead, does not behave in a way that shows that he himself also is about to rise, attaining the resurrection through Him?

Since therefore, obeying the good law of the Church, you who are watchful have run to those who sleep in the tombs, and the place constrains you but your longing gladdens you, because you are so many and have pressed together like a cluster of grapes — for this reason listen, as you desire, concerning the mystery of death, which one may learn, but no one is able to possess.

Homily for the Sunday of the Myrrhbearing Women (St. Cleopa of Sihastria)

Homily for the Sunday of the Myrrhbearing Women 

On Zeal and Courage of Soul

By St. Cleopa of Sihastria

“And Mary Magdalene came, announcing to the disciples that she had seen the Lord” (John 20:18)

Christ is risen!

Beloved faithful,

Among the great virtues that adorned the life of the Holy Myrrhbearing Women, the most excellent were their holy zeal for Christ, their piety, and their courage of soul. What vigilance and reinforcement the Jews and Pontius Pilate placed over the tomb of Christ our Savior, lest His disciples come by night and steal Him. A great stone they rolled over the Lord’s Tomb; with seals they sealed the stone; strong and armed soldiers they set as guards. Yet all these things did not frighten or terrify the Holy Myrrhbearing Women. Their great zeal, their holy piety, and their courage of soul overcame all the defenses of the Jews, taking no account of all the guarding of the Tomb. One thought and one purpose ruled their mind and heart: to serve with all faith and piety at the burial of the most precious Savior.

Solomon once said: “A manly woman — who will find?” (Proverbs 31:10 LXX) But behold here women more manly than men. The men, the disciples of Christ, hid themselves for fear of the Jews. Peter the Apostle, ardent and strong in faith, denied the Lord three times, for which afterward he repented and wept bitterly (Luke 22:62). But the women, who by nature are fearful and weak, and who often become afraid even where there is no fear — here, in the service of the burial of our most holy Savior, show themselves stronger and more courageous than men. They are not afraid of the terror of the Jews, they do not tremble before the boldness of the soldiers, nor does the guard at the Lord’s Tomb disturb their hearts.

Homily for the Sunday of the Holy Myrrhbearing Women (St. Sergius Mechev)

Homily for the Sunday of the Holy Myrrhbearing Women 

By Holy Hieromartyr Sergius Mechev

In the name of the Father, and of the Son, and of the Holy Spirit! Today’s feast is preeminently a feast of holy women. Recently it was heard from one of the sisters: "This is our feast." What a great delusion! If this is indeed a feast of women, then not of all, but only of the wise. Not all the women who lived in the days of the earthly life of Jesus Christ do we commemorate today, but only those who ministered to Him, followed Him, did not abandon Him even in the terrible moments of His sufferings and death.

We celebrate now the memory of those women who, at the hour of the burial of their Lord and Teacher, “beheld where they laid Him” (Mark 15:47). And when His most pure Body had been laid in the tomb, and the door of the tomb sealed with a stone, they did not depart, but remained, “sitting opposite the tomb” (Matt. 27:61). They came to the tomb, moved by great love for their Teacher, in order even at this last hour to minister to Him and, according to the Jewish custom, to anoint His body with spices. Not being able to fulfill their intention, but having returned home, even before the onset of the Sabbath they “prepared spices and ointments” (Luke 23:56), so that after the Sabbath rest, at the dawn of the first day of the new week, they might again go to the tomb and anoint with spices and ointment the body of Jesus. And they indeed go to the tomb “on the first of the Sabbaths,” very early, “while it was still dark” (John 20:1); they go, despite knowing that the entrance was blocked by a stone which they were not able to roll away, they go irrationally, driven by faith and love for the Crucified One, and for their great love they receive the greatest joy — the first good tidings of His Resurrection.

Holy Hieromartyr Basil the Bishop of Amasea in the Hymnography of the Orthodox Church

 

By Fr. George Dorbarakis

1. This glorious martyr of Christ, Basil (or Basileus) of Amasea, was Bishop of the Metropolis of Amasea (which is situated on the Black Sea), in the time of Licinius, who, as the brother-in-law of Constantine the Great through his sister Constantina, was sent by Constantine against Maximinus Daia, who had rebelled and had held as a tyrant certain parts of the East.

Licinius, therefore, was found in Nicomedia, since the revolt had ended, and he offered sacrifices to the idols. He even ordered that Saint Basil be brought to him from Amasea together with a young woman named Glaphyra. This Glaphyra was a servant of Licinius’s wife Constantina, and she had perceived that Licinius was raging with passion for her, something which she reported to her mistress Constantina. Then Constantina gave her money and sent her to the East, until, going from place to place, she arrived in Amasea.

Licinius, however, learned where she had gone and that the money his wife had given her had been given to the Bishop of Amasea in order to build a church; therefore he ordered that both be seized and brought before him. But Glaphyra had already departed from this life, while the blessed bishop Basil was led to Nicomedia to the emperor and received death by the sword, after confessing his faith in Christ and spitting upon the delusion of the so-called gods and their vanity.

Prologue in Sermons: April 26

Against Laziness

April 26

(Commemoration of our Holy Father Stephen, Bishop of Perm, the New Wonderworker)

By Archpriest Victor Guryev

No one boasts of his imaginary labors as much as the lazy. “Is it not I,” such people usually say, “who labor? Is it not I who work? And yet no one pays attention to my labors, and people toward me prove altogether ungrateful.” Thus the lazy usually speak, and instead of working, they only trouble others. What is to be said to such people, and by what can they be stirred to labor?

On the Newly-Illumined and on the Resurrection of our Savior Jesus Christ (St. Amphilochios of Iconium)

On the Newly-Illumined and on the Resurrection of our Savior Jesus Christ 

By St. Amphilochios of Iconium

Whenever the gloomy aspect of winter is succeeded by the season of spring, various birds, flying through the air, by honey-voiced songs make known to men the sweetness of the season; then also the sweet-voiced swallows, cleaving the air with swift flight and darting past the heads of men, like a blossom cast their own cry into the ears of men. Then it is possible to see the air clear and calm, and the faces of men brightened, being transformed into an imitation of serenity; for indeed the sounds of birds delight the hearing, and the clear air brightens the eye, and the radiance of various flowers sweetens the sight, and the mingled breath of the plants refreshes the sense of smell.

And this delight the earthly and transient spring provides for men, beloved; but our divine and undefiled spring, Christ, having thickly adorned the meadow of the Church with spiritual violets and roses and lilies, brightens the sight by faith and fills the receptacle of our heart with the fragrance of divine things. For who among the faithful does not now rejoice? And who does not now exult, when he sees the newly-illumined, in the image of lilies, shining with the blossoms of their garments and having in the midst of their heart the golden-radiant faith?

Holy Apostle and Evangelist Mark in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

Three are the basic points of the Service of the Holy Apostle and Evangelist Mark, which most likely constitutes a poem of the Holy Hymnographer Theophanes the Branded: his relationship with the apostles Peter and Paul, the writing of his Gospel, and his activity in the region of Alexandria together with the martyrdom that followed it. Already from the beginning it emphasizes that he became a fellow-traveler of the Apostle Paul and passed through all Macedonia with him, but in Rome he was shown to be the sweet interpreter of Peter’s preaching, while in Egypt, where he chiefly preached, he gave his life in a martyric manner (“Having become a fellow-traveler of the chosen vessel, and having passed through all Macedonia with him; and having gone to Rome, you were shown to be the sweet interpreter of Peter; and you found rest after having struggled in a God-befitting manner in Egypt, O all-wise Mark” - Sticheron at Vespers).

His relationship, of course, with the apostles Paul and Peter is not equal. The Hymnographer, while making mention of the following of the Apostle Paul by Saint Mark in the above troparion, nowhere else mentions anything of their relationship, and this because, as is known, the Apostle Paul did not wish to continue to have as his co-worker the then young John Mark, indeed his nephew, on account, evidently, of his inability to keep up with the feverish pace of Paul’s own missionary activity. On the contrary, Saint Theophanes repeatedly refers to the particular relationship which the Apostle Peter developed with Mark, considering the foremost apostle as his principal teacher, so much so that the Holy Gospel of Mark is in the end a recording of the teaching of Peter. From the roughly eleven troparia that describe Mark’s discipleship under Peter, we note quite selectively the following:

The Authorship of the Gospel of Mark According to Early Christian Sources

 

The earliest references to the authorship of the Gospel of Mark come from late 1st–2nd century Christian writers. They consistently associate the Gospel with Mark, understood as a companion and interpreter of the apostle Peter. Here are the key sources in roughly chronological order:

1. Papias of Hierapolis (c. 100–130 AD)

Papias is the earliest known source to explicitly discuss Mark’s authorship. His work is preserved later by Eusebius of Caesarea.

“Mark, having become the interpreter of Peter, wrote down accurately whatever he remembered… though not in order, the things said or done by the Lord.”

Key points:

- Mark is Peter’s interpreter (ἑρμηνευτής).
- He wrote from Peter’s preaching.
- The Gospel is accurate but not arranged in strict order.

Prologue in Sermons: April 25

The Reasons for Spiritual Laziness in Us

April 25

(A Word from the Paterikon)

By Archpriest Victor Guryev

Once a hermit was conversing with a brother about spiritual benefit. During the conversation, the listener grew heavily drowsy, so much so that he could not even raise his eyes. But when the speaker changed the subject and began to speak idle things, the drowsy one immediately came to himself, rejoiced, and began to listen attentively to the idle talk (Prol. Apr. 25).

We have related this brief story to you, brethren, because, in our opinion, it applies more closely than to anyone else to Christians of today — and not only to some, but to very many. Indeed, let us look at ourselves impartially. Here comes the Lord’s Feast; the church bells summon to church; conscience also commands us to go there; but how difficult it is, for example, to rise for Matins! All your infirmities will rise up here, and despondency and a certain kind of discontent will weigh you down.

Encomium to the Holy Great Martyr of Christ George the Trophy-Bearer (St. Andrew of Crete)

Introduction

The present encomiastic discourse to Saint George has a particular characteristic. Saint Andrew, astonished before the martyrdom of Saint George, praises him with wondrous words, making an effort to bring forth the greatness of the Saint’s soul. Yet, unintentionally, he also allows his own spiritual wealth to be revealed. Then follows Saint Nikodemos who, out of love for his neighbor, in order to offer pure evangelical nourishment, renders into the language of his time the discourse of Saint Andrew. This rendering, however, is also imbued with his own holiness. He gives to the text a new pulse, a new vitality, without setting aside either the Saint being praised, or Saint Andrew who composed the encomium. Thus, we have three persons gathered together around one axis: the person of Christ. And the word of the Lord, that “for where two or three are gathered together in My name, there am I in their midst” (Matt. 18:20), demonstrates the particular grace of this text. It is a marvelous introduction into the communion of the Saints, where all things tend and move around Christ, where every sanctified mind, animated by the spirited tone and inflamed by the highest desire, becomes wholly an eye, delighting in the glory of the person of Christ. All the words of this encomium both lead to, and are guided by, the host of the communion of love, this “most singular” Word. Christ, attended by the Great Martyr George, Saint Andrew, and Saint Nikodemos, calls us to the banquet of His Kingdom. The present edition of the text aims at imparting the taste of this communion of the Saints.

The Icon of the Resurrection of Christ (Photios Kontoglou)

The Icon of the Resurrection of Christ 

By Photios Kontoglou

In Orthodox iconography, the type of the icon of the Resurrection is the one upon which the image of this book cover was made, and it bears the title “Resurrection” or “The Descent into Hades.” In the center is depicted Christ, of greater stature than the other figures, within a radiant “glory.” With forceful movement He steps upon the shattered gates of Hades, which opens beneath His feet like a dark cave, strewn with locks, keys, and broken bars. With His right hand He pulls Adam, and with His left Eve, drawing them out of the tombs. On His hands and feet are visible the marks of the nails.

On the right and left surrounding their Redeemer and standing in amazement are the “righteous,” that is, those who were pleasing to God from the foundation of the world until the Incarnation of Christ: Enoch, Noah, Moses, Elijah, David, Solomon, and the others. First on the right appears Saint John the Forerunner, because, after he proclaimed beforehand to the world the coming of the Lord, he was beheaded and descended into Hades in order to announce also to “those bound from ages past” that the Redeemer would descend to free them from the bonds of Hades, “and as a forerunner to the faithful in Hades.”

Venerable Elizabeth the Wonderworker in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

The Venerable Elizabeth the Wonderworker becomes especially relevant in our time, chiefly because her entire life was — and continues by grace to be — an extraordinary presence of compassion toward the world. Especially today, when a large number of our fellow human beings live in sorrow and distress due to the many problems of daily life, the Venerable one comes as a foremost protector of those in affliction, to grant that grace which helps overcome sorrow and attain true joy. The Holy Hymnographer of our Church records this clearly from the very beginning of the hymns dedicated to her: “You received the grace to drive away the illnesses of souls and bodies, Venerable Mother, to expel evil spirits by the Holy Spirit, and to be the protector of all those in afflictions” (Vespers Sticheron).

Her entire life was a conscious effort to share in the suffering of her fellow human beings — that is, to live the true and genuine love brought by the Lord Jesus Christ. And this means, of course, that she struggled to remain firmly upon the rock of the Orthodox faith, since true love toward God and neighbor is known to be the most excellent flower of the right Orthodox faith. Faith and love are two sides of the same coin, and whoever thinks he can have one without the other is gravely mistaken. “You practiced compassion, Orthodox faith, and love toward the Lord and your neighbor, O Venerable one blessed by God, therefore the divine grace of the Spirit rested in you, Mother Elizabeth” (Vespers Sticheron).

Chapel of Venerable Elizabeth in Agios Amvrosios of Cyprus

In the village of Agios Amvrosios in Limmasol, Cyprus, there is preserved a very old medieval chapel with distinctive frescoes. This chapel is dedicated to the Venerable Elizabeth the Wonderworker and is considered a priceless jewel of the village.

The church has a unique architectural style and is situated in a secluded yet peaceful setting. In addition, the entire structure is protected by the Department of Antiquities.

Synaxarion of Venerable Elizabeth the Wonderworker

On the same day of the month (April 24th), we commemorate our Venerable Mother Elizabeth the Wonderworker.

Verses

Elizabeth, leaving the earth, O Word of God,
as a pure bride beholds You, the fair Bridegroom.
On the twenty-fourth Elizabeth departed to heaven.

This Venerable Elizabeth, from a young age, entered into ascetic struggles; therefore she received from the Lord the grace of healing, and she healed various sufferings and illnesses. Her birth was revealed from above by divine revelation, and it was foretold by God that she would become a chosen vessel.

The blessed one wore only a single garment, and because of this she endured hardship from the cold and frost of winter. She never washed her body with water. She spent forty days fasting. For three years she kept her mind entirely fixed on God, and with her bodily eyes she did not look at all upon the beauty and vastness of the sky. By her prayer she put to death a poisonous and very large serpent. For many years she did not taste oil. She did not wear shoes on her feet.

Prologue in Sermons: April 24

 

On Attending the Church of God

April 24

(A discourse of Saint John Chrysostom, that Christians ought to leave their work and go to church when the time comes.)

By Archpriest Victor Guryev

Many Christians are very negligent in attending the church of God, and in many churches, even on feast days, the church bell resounds as though in some wilderness, and the churches themselves remain empty. Because of this, we have resolved today to offer the following word from Saint Chrysostom to such negligent people. If they do not listen to us, then let them at least listen to the universal teacher.

Homily Three on the Holy Great Martyr George (Archimandrite George Kapsanis)

By Archimandrite George Kapsanis,
Former Abbot of Gregoriou Monastery on Mount Athos

Both in earlier times and in recent times, people, out of love for someone dear to them, have not hesitated to perform a heroic act — even to sacrifice their own life. But there is no other example of “laying down one’s life” (cf. John 15:13) not only for one’s friends but also for one’s enemies, and even for those who crucified Him, except the example of our Lord. For the Lord was sacrificed on the Cross not only for the sake of His friends and His disciples and those who loved Him, but also for the sake of His enemies and those who crucified Him. And here the greatness of the love of God is revealed. And it is this love of God that conquered death. And Life could not remain in the tomb, but rose and became life and incorruption for the whole world.

Thus, those who follow the God-man Lord, like the Holy Great Martyr George, whose memory we celebrate today, also, in their love for God and for man, for the Crucified and Risen Lord, offer their lives. And outwardly it appears that the world and the devil prevail, because, according to human judgment, the end for the Holy Martyrs is painful and without hope. But the Holy Martyrs, because they had within themselves the Risen Lord and the love of God, saw beyond the veil of the flesh.

The Depiction of Saint George the Trophy-Bearer in Iconography (Photios Kontoglou)

 

“Saint George the Trophy-bearer,” portable icon, 1951. It is included among a series of portable icons that Kontoglou sent to America, after consultation with Father Nicholas Trivelas, for the iconography of the Sacred Church of the Holy Trinity in Charleston, South Carolina.

By Photios Kontoglou

Saint George the Trophy-bearer: young, beardless, curly-haired, with thick hair flowing at the sides. He is usually depicted on horseback, upon a white horse, armed, piercing with his spear a green dragon that has its lair within a cave. On the left side there appears a castle upon a rock, and within it the king and the queen, with trumpeters, soldiers, and people. Below the fortress and outside the gate stands the princess, whom the Saint saved from the teeth of the dragon, according to the popular story.

Saint George is also painted on foot, clothed in a breastplate and holding a spear and shield. Sometimes he is depicted seated upon a throne. More rarely he is painted holding his severed head and praying, as is seen in a wall painting of the Monastery of Xenophontos on Mount Athos.

Holy Great Martyr George the Trophy-Bearer in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

The feast of the Holy Great Martyr George is, according to our Church, especially joyful not only because the day of a saint’s martyrdom is the day of his glory, as he then enters triumphantly into the Kingdom of Heaven, but also because it always accompanies “the feast of feasts and the festival of festivals,” the Resurrection of the Lord. According to the Holy Hymnographer, “Behold, the spring of grace has dawned; the Resurrection of Christ has shone upon all, and together with it now shines the all-festal and light-bearing day of George the Martyr; come all, bearing light with divine zeal, let us celebrate with joy” (Kathisma of Matins). “The all-glorious memory of the servant has shone forth for us together with the Resurrection of Christ, in which, having gathered together, we the faithful celebrate with joy” (Ode 3).

So great indeed is the joy of the feast that the Holy Hymnographer, moving on a high level of lyricism, says that with the Great Martyr George even the proverb “one swallow does not make spring” is surpassed. “Behold for you also one delightful swallow, O God-gathered people, wondrously fulfills the grace of spring — George” (Ode 6). Where does the great grace of the Holy Great Martyr lie, so that he is called “a true friend of Christ, His champion, a most radiant lamp of the world, a most shining star, a most precious lamp” (Ode 4)? The answer given by the hymns of our Church is none other than that given for all the saints: his deep faith in Christ and his fervent love for Him and for people, that is, his perfect obedience to His teachings. Simply, what is the core of holiness is expressed by our hymnographers in many ways and on many levels. For example: “You followed the teachings of the Master” (Doxastikon of Vespers). “Having established desire by faith, having driven away fear by hope, you acquired the heavenly things by love, all-praised one” (Litia). “Being established in hope and fenced about by love and also by faith, O George, and being strengthened by the power of Christ, you have overthrown the delusion of idols” (Ode 3).

April: Day 23: Teaching 2: Holy Great Martyr George the Trophy-Bearer

April: Day 23: Teaching 2:
Holy Great Martyr George the Trophy-Bearer
 
(On Spiritual Martyrdom)

By Archpriest Grigory Dyachenko

I. The Holy Great Martyr George the Trophy-Bearer, whom the Church glorifies today, lived in the 4th century in Cappadocia. He was of noble birth, distinguished himself in military valor, and attained the high rank of commander of a thousand. In his time the emperor Diocletian reigned, who raised one of the most terrible persecutions against Christians. Thus, once, on the night of the feast of the Nativity of Christ, he burned a church in Nicomedia with 20,000 Christians inside.

Saint George confessed the Christian faith; and once, when Diocletian with his nobles and officials was conducting a cruel and lawless trial against Christians, George entered the assembly and began to rebuke the emperor for his impiety and cruelty. The whole assembly was struck by George’s boldness. Then Diocletian, concealing his anger, tried to persuade him gently to renounce Christ; but seeing the Martyr’s steadfastness, he ordered that he be thrown into prison and later subjected to cruel tortures.

“Sooner will you grow weary of torturing me than I of enduring torture,” said the Holy Martyr to the emperor.

Prologue in Sermons: April 23

The Saints of God Lovingly Receive Gifts Offered in Their Memory

April 23

(First Miracle of Saint George)

By Archpriest Victor Guryev

Many Christians honor with special love certain saints of God and, out of this love, bring their offerings to churches dedicated in their name. However, brethren, is there benefit for those who offer such gifts? And are such offerings pleasing to the saints of God? What shall we say to this?

In the regions of Syria there was a city called Orovlie,* and in it a church was being built in the name of the Holy Great Martyr George. Since the church was intended to be large, many columns were needed for its support. The Christians were greatly concerned about obtaining such columns and transporting them to the place of construction.

At that time, a certain woman, who had great love for the Holy Martyr, purchased at her own expense one column needed for the building of the church. But the difficulty was how to bring it to the site. She transported it, at her own cost, to the seashore and began to beg the man who was carrying other columns to take hers as well across the sea. But he refused her, loaded only his own columns onto the ship, and sailed away with them.

THOMAS SUNDAY (ANTIPASCHA)

By Archpriest Grigory Dyachenko 

The Appearance of the Lord to the Holy Apostle Thomas

Today is Sunday. During the whole Paschal week, the Risen Lord did not appear again to His disciples. Eight days after Pascha, the disciples again gathered together, and Thomas was with them. The doors, as on that evening, were again shut. Suddenly Jesus Christ appeared in their midst and said to them: “Peace be unto you!” — and, turning to Thomas, answering the demands of his doubting heart, He said to him: “Bring your finger here, and see My hands; and bring your hand, and put it into My side; and be not unbelieving, but believing” (cf. John 20:27). Then the wondrous appearance of the Lord and His wondrous word, showing His omniscience, overcame the disciple’s doubt; he no longer dared to put his fingers into the wounds of the nails or his hand into the side of the Risen Savior. Ashamed of his unbelief, in prayerful reverence he confessed: “My Lord and my God!” Now he believes with all his heart, because he has seen the Lord and experienced within himself the power of His Resurrection. The Lord, accepting the confession of His disciple, nevertheless says to him: “You have believed because you have seen Me; blessed are those who have not seen and yet have believed” (John 20:29). By this He pointed us, who have not seen Him, to the word proclaimed about Him by His apostles.

Saint Theodore the Sykeote Resource Page

Venerable Theodore the Sykeote (Feast Day - April 22)

Verses 

 

And to Theodore—even when Theodore was dead—
the gift of working wonders is a great gift from God.
On the twenty-second, the tomb concealed the Sykeote.

 

Saint Theodore the Sykeote, Bishop of Anastasiopolis

 

April: Day 22: Teaching 1: Venerable Theodore the Sykeote

 

April: Day 22: Teaching 2: Venerable Theodore the Sykeote 
 

How St. Theodore of Sykeon Spent His Youth Between Epiphany and Palm Sunday

 

The Miraculous Recovery of Saint Theodore of Sykeon from the Bubonic Plague

 

The Role of St. George in the Life of St. Theodore Sykeote

 

April: Day 22: Teaching 2: Venerable Theodore the Sykeote

April: Day 22: Teaching 2:
Venerable Theodore the Sykeote
 
(Go to the temple of God with special delight.)

By Archpriest Grigory Dyachenko

I. The Venerable Theodore, whose memory is celebrated today, having been born in Sykeon, from his early years loved to visit the church. At eight years of age he began to attend school, and, returning from school, he always went in to pray in the church. Not only by day did Theodore visit the church, but even at night; when all those at home were sleeping a deep sleep, at the first glimmering of dawn he would leave the house unnoticed and go to the temple of God. For his nocturnal visits to the church his mother sometimes punished Theodore and even began to bind him to the bed; but Saint George appeared to her and commanded her not to hinder her son from going to the house of prayer. Thus passed the childhood and youthful years of Theodore.

Prologue in Sermons: April 22

 

One Must Not Judge a Person By Outward Actions

April 22

(A Word about the Venerable Vitalios* the monk, how he left his cell and went to Alexandria, and saved many harlots.)

By Archpriest Victor Guryev

For the most part, we judge a person by his outward actions. If a man does something bad in our sight, we say that he is a bad man, and, for embellishment of speech, we even invent something about him ourselves, and thus an evil rumor spreads about him. But one must not judge this way, because we do not know the inner motives that led a person to do one thing or another, and not knowing them, we cannot condemn him. For example, in order to avoid human glory, a man does good secretly, but we, not seeing him openly giving alms, say that he is stingy. Do we judge rightly? Certainly not. A man by nature is silent and loves to do good not in words but in deeds. But we, not knowing his virtues and basing ourselves only on his lack of talkativeness, call him hard-hearted. Do we judge justly? Again, no. A man, not wishing to appear before others as fasting, eats sweet foods in company; but we, not knowing that at home he does not even eat his fill of coarse bread, call him a glutton and a drunkard. Is our judgment not mistaken? Without doubt, yes. There may be other cases. Let us take the following.

The Danger of Sinking Into the Abyss of Unbelief

By Fr. George Dorbarakis

“You did not leave Thomas, O Master, as he was being submerged, in the abyss of unbelief, stretching out Your palms for investigation” (Ode 6 of the Canon of Thomas Sunday).

We are accustomed to speaking about the unbelief or distrust or little faith of the Holy Apostle Thomas, because he did not accept the testimony of the other disciples that they had seen the Risen Christ. “Unless I see, I will not believe,” he told them. And the Lord granted him this grace and (when of course he was found together with the other apostles, showing his good disposition and his inner struggle) called him “with His own hands” to be assured of His risen body. Yet He also expressed His complaint that “he believed because he saw Him and touched Him with his bodily senses,” without reaching the higher faith and vision that exists, that is, the blessedness of those who believe without seeking to see Him with their bodily eyes. Of course, the hymnography of the Church takes this event as an occasion ultimately to “praise” this unbelief of Thomas — “O good unbelief of Thomas,” because the Lord “rejoices in being investigated” — which gave and gives the opportunity through the ages for the Resurrection of the Lord to be proclaimed even through the touching of the body of the Lord, made fiery by His divinity; but also for the true meaning of theology to be emphasized, as a reality grounded in the experience of Christ, whether through the touching of His breast by John the Theologian or through the touching of His hands pierced by the nails and His side pierced by the spear, and not in an ideological and “thin”, bare, approach to faith.