Holy Apostle Thomas in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. The Holy Apostle Thomas, who was from Judea and by profession a fisherman, known as one of the twelve disciples of the Lord and having the reputation of being the doubting disciple, since after His Resurrection he asked to touch the Lord in order to be convinced, after receiving the Holy Spirit on the day of Pentecost, went and preached the word of God to the Medes and Parthians, the Persians and the Indians. While he was in the eastern parts of India, he was arrested by King Smidaeus, because Azanes, the king’s son, his wife Tertia, and his daughters Mygdonia and Narka had believed in Christ through his preaching and had been baptized by the Apostle. For this reason, he was handed over to five soldiers, who took him up a mountain, where they pierced him through with their lances. Thus he departed to the Lord.

Homilies from the Menaion for Every Day of the Year: October 6

 

The Month of October

Day 6

37. Through Almsgiving One Can Acquire a House in the Heavenly Dwelling

(From the Life of the Holy Apostle Thomas)

Blessed Augustine, in a treatise on greed and luxury, speaking about almsgiving, says, among other things, in the person of God: “The Lord said: ‘I have received, I will repay... I have received the earth, I will give heaven; ... I have received an inn, I will give a house’” (from the book Imperishable Food). What, then, is this last statement really true? Will the Lord truly give us a house in the heavenly dwelling in return for almsgiving? Yes, brethren, it is indeed true, and there is absolutely no reason to doubt what Blessed Augustine said in the person of God. Why? Because his words justify themselves in deed and demonstrate by their very fulfillment that they are truth, and immutable truth at that.

Once the Indian prince Gundaphor, wishing to build himself a house modeled after the palaces of the Roman emperors, sent one of his subjects, Avan, to Palestine to find the best architect. There Avan met the Apostle Thomas, and when Thomas learned from Avan why he had been sent, he told him that he was a most skilled builder, and the two of them went to India. Upon arriving there, Avan presented the Apostle to the king as a most accomplished architect, and the king, giving Thomas a large quantity of gold and silver and showing him the place where the house was to be built, ordered him to begin the construction and then departed on a journey to foreign lands. After the king’s departure, Thomas immediately distributed all the gold and silver he had received to the poor. 

 

Prologue in Sermons: October 6

A House Not Made with Hands

October 6

(The Commemoration of the Holy Apostle Thomas)

By Archpriest Victor Guryev

I will tell you the following story from the life of the Holy Apostle Thomas. After the Ascension of Jesus Christ into heaven and the Descent of the Holy Spirit, the Apostles cast lots to determine where each of them should go to preach the word of God. Parthia, Media, and India fell to the lot of Thomas, and he began preparing for his journey. 

 

Meanwhile, at that very time, an Indian merchant named Avan came to Jerusalem seeking a skilled craftsman who could build his king a magnificent palace, and he became acquainted with the Apostle. Thomas told him that he himself was a skilled builder and went with him to India. Upon arriving before the king, Thomas offered him his services, and the king, thinking that he really was a skilled builder, entrusted him with the construction of a building and, showing him the site, gave him a substantial amount of gold and silver for the expenses. Taking the money, the Apostle distributed it to the poor, while instead of building the palace he devoted himself diligently to spreading the word of God. 

 

After some time, when the king wished to know how the work was progressing, someone told him that the roof was already being built, and the king, delighted by this news, sent Thomas an even greater amount of gold than before. The Apostle distributed this to the poor as well, while the palace still remained unbuilt. 

 

Holy Martyr Charitina in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. Saint Charitina lived during the reign of Diocletian, when Dometius was Count, while she herself was the slave of a certain Claudius. The Count, having heard that she was a Christian, wrote to her master, ordering him to send her to him for examination. Her master, who was also a Christian, was deeply grieved, to such an extent that he put on sackcloth and mourned for her. But the Saint consoled him and said to him: ‘My lord, do not grieve, but rejoice, because I shall be regarded as an acceptable sacrifice to God, both for my own shortcomings and for yours.’ Then Claudius, having said to her, ‘Remember me before the heavenly King,’ sent her to the Count. When she was brought there and confessed her faith in Christ, they shaved her head and poured burning coals upon it. Then they bound her to a heavy stone and threw her into the sea. But she, by the grace of God, came forth and appeared before the Count. And after she had been subjected to many other punishments as well, they pulled out the nails of her hands and feet, and thus she gave up her spirit to God.

October: Day 5: Teaching 2: Saints Peter, Alexy and Jonah, Metropolitans of Moscow and Wonderworkers of All Russia

October: Day 5: Teaching 2:
Saints Peter, Alexy and Jonah, Metropolitans of Moscow and Wonderworkers of All Russia
 
(Lessons From Their Lives: 
a. Every young person should receive his upbringing under the guidance of the Church; and 
b. Youth is the most precious period for the religious and moral upbringing of a Christian.)

By Archpriest Grigory Dyachenko

I. Today is the commemoration of three great hierarchs of the Russian Church: Peter, Alexy, and Jonah, Metropolitans of Moscow, whose names inevitably bring to mind also the name of the great hierarch Philip. Let us consider their lives so that we may learn from them how to raise our children today.

a) Saint Peter was a native of Volhynia. Upon reaching the age of seven, he was sent to receive a literary education; but however hard the young pupil tried at first, his studies did not proceed successfully. This caused him and his parents great sorrow. Once, as though in a dream, Peter saw a man dressed in hierarchal vestments who, standing near him, said: “Child, open your mouth!” The puzzled boy obeyed. At that moment, the one who had appeared touched his tongue and, blessing him, seemed to pour a certain sweetness into his mouth. From that time onward, he began to progress in his studies more than all his peers.

Homilies from the Menaion for Every Day of the Year: October 5

The Month of October

Day 5

36. To Young Monks on the Fact that It Is None Other Than the Devil Who Compels Them to Leave Their Cells Unnecessarily and Go Outside the Monastery Enclosure

(From the Life of Venerable Matthew the Clairvoyant)

Our word today is addressed to you, young monks, and this is what we will say to you. You know that your monastic calling, among its various obligations, also imposes upon you the obligation of maintaining solitude. When you have attended the service and fulfilled one obedience or another, go to your cell and do not leave it without necessity. There, either continue to labor as much as the Lord gives you strength, or pray again, or meditate upon God—upon His greatness, holiness, wisdom, goodness, and righteousness; remember death, the fearful Judgment, Paradise, and Hell. What do you think, monks? Is this obligation important for you or not? I do not know what you will say, but for our part we think that this too is an important obligation; and why we think so, you will now hear from us.

Prologue in Sermons: October 5 (a)

On the Afterlife

October 5

(The Account of the Vision of Abbot Kosmas, Terrifying and Very Beneficial)

By Archpriest Victor Guryev

We ought to be especially grateful to those Saints who, having been deemed worthy during their lifetime to behold the world after death, have left us accounts of it. For such accounts resolve many questions that are exceedingly difficult for us, dispel many of our unfounded judgments, and strengthen our faith in the truth of the gospel. As proof of this, here is something from the account of a pious man who was deemed worthy to behold the dwelling places of the Saints.

Prologue in Sermons: October 5 (b)

 

Late Repentance

October 5

(From the Discourse on Andrew, concerning a grave thief.)

By Archpriest Victor Guryev

People whose habit of a particular sin has become a passion think only of one thing: how they can indulge that sin as soon as possible. Warnings from those close to them mean nothing to them. But since everything has an end, their lawless deeds also have an end. And this end often comes while they are still alive, and a most lamentable end it is. They repent then, but too late.

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.”

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).

Homilies from the Menaion for Every Day of the Year: October 3

The Month of October

Day 3

34. The Lord Is Infinitely Merciful Even toward Sinners

(The Story of Saint Dionysius about Saint Carpos and the Two Sinners)

The Lord says: “I do not desire the death of a sinner” (Ezekiel 33:11). How are we to understand this? In our opinion, it should be understood in this way: the mercy of God is infinitely great; it is great both toward all people in general and, in particular, toward sinners. How, then, can this latter truth be proven, and how can we become convinced of it? It can easily be proven and understood through the following example.

Saint Carpos, a disciple of the Apostle Paul, was once greatly angered by a pagan who had led a Christian astray into his ungodliness. He rose at midnight to pray, but at first he could not even turn his mind to prayer. Carpos thought: “Can it really be in accordance with the justice of God that ungodly people live peacefully on the earth and corrupt the ways of the Lord?” Then he began to ask God to send fire from heaven that would consume both the pagan and the Christian whom he had led astray. 

 

Holy Hieromartyr Cyprian and Martyr Justina in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

1. Saint Cyprian was from Antioch of Syria, during the reign of the emperor Decius. He was noble and wealthy, a philosopher and a great magician. But he was led to the faith of Christ by Justina, a virgin and Christian, who was also from Antioch and who dissolved like a spider’s web all his demonic efforts against her. For a certain pagan named Aglaias, having fallen in love with her because of her beauty and being unable to achieve his purpose, went to Cyprian. But when he sent demons against the girl three times without accomplishing anything, he realized that his art was powerless. Therefore, he converted to the faith of Christ, was baptized, and burned all his magical books. Finally, he also became a bishop of the Church. And after leading many to Christianity, he was arrested together with Justina by the Count of Damascus, and they endured cruel tortures: their sides were flayed, they were placed in an iron pan, and finally, after being sent to Nicomedia, they were beheaded.

2. From the nadir to the zenith, from the lowest depth to the highest height, would be the title of Saint Cyprian’s life, if we wanted to characterize it in a single phrase, as the Church’s service also guides us to do: “You descended to the deepest depths of wickedness; yet again, O Father, you ascended wondrously to the height of the highest virtue.” The reason for this is that the Saint, from the madness and frenzy of magic — that is, from his complete submission to the wicked devil — came to dwell with the highest spiritual angelic powers. “Having come to your senses, O God-proclaiming one, from your former madness, you utterly triumphed over demonic deception and soul-destroying delusion.” There is something analogous in his life to what we also see in the life of the Holy Apostle Paul: he too, having been a persecutor of Christianity, and indeed the worst of all, came to serve the Lord Jesus, to such an extent that he is characterized as the greatest of the Apostles. Therefore, it is not by chance that our Church calls Saint Cyprian “a companion of Paul and a sharer in his works.”

Prologue in Sermons: October 2

The Christian Who Fights the Devil Awaits Crowns

October 2

(A Discourse on Saint Andrew, How He Became a Fool for Christ’s Sake.)

By Archpriest Victor Guryev

Concerning the disposition in which we should find ourselves toward the enemies of our salvation—the evil spirits—the word of God teaches us as follows: “Put on the whole armor of God, so that you may be able to stand against the wiles of the devil; for our struggle is not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:11–12). And in another place: “Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). From these passages it is evident that the word of God commands us to maintain a hostile disposition toward the enemies of our salvation; it commands us to vigilantly guard ourselves against the wiles of the devil, to fight against the evil spirits, and to strive to conquer them. To fight, to strive to conquer them... But will there be any benefit for us from this? Can we expect any reward for this difficult struggle? Can the victor in this struggle expect crowns? Yes, brethren, do not doubt: there will truly be benefit for us from fighting the evil spirits, there is a reward for fighting them, and there is no doubt that crowns await the victor in this struggle. All this is evident from the following.

Homilies from the Menaion for Every Day of the Year: October 2

The Month of October

Day 2

33. Will We Be Rewarded for Fighting the Demons?

(From the Life of Saint Andrew the Fool for Christ*)

The word of God says: “Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). And in another place: “Put on the whole armor of God, so that you may be able to stand against the wiles of the devil” (Ephesians 6:11). By these words, as you see, the word of God teaches us to fight against the demons. But here is the question: will there be any benefit for us from this? Will we receive some reward for it? Will we receive crowns for our struggle? Do not doubt, brethren: we will receive a reward for fighting the demons, and crowns will be given to us for this struggle.

180 Years Since the Birth of Saint Nektarios of Pentapolis

By His Eminence Metropolitan Cleopas of Sweden

On the occasion of today’s 180th anniversary of the birth of Saint Nektarios of Pentapolis, on October 1, 1846, in Selymbria of Eastern Thrace, I have composed and am publishing this article, which is dedicated to the Saint’s relationship with his particular homeland.

Selymbria of Eastern Thrace was the birthplace of Saint Nektarios, Metropolitan of Pentapolis in Libya, known in the world as Anastasios Kephalas. It was the city in which he first saw the light of life on October 1, 1846, received his initial education, and spent the first fourteen years of his earthly life.

Selymbria, which occupies a prominent place in ecclesiastical history, is situated on the Thracian coast of the Propontis, near Constantinople. As early as the eighteenth century, it had a marketplace, inns, workshops, coffeehouses, numerous shops, and old churches. The greater part of its population consisted of Greek Christians, with a few Jews and only a very small number of Turks scattered among them.

As early as the seventeenth century, there were two schools: one clerical school, founded at the expense of Metropolitan Kallinikos, and a general school, funded by the ruler of Wallachia, Alexander Mourouzis. In 1849, a girls’ school and a library were built, establishing Selymbria as a center of intellectual influence.

October: Day 1: Teaching 4: Protection of the Most Holy Theotokos

October: Day 1: Teaching 4:
Protection of the Most Holy Theotokos
 
(On the necessity of protecting those in need of our help.)

By Archpriest Grigory Dyachenko

I. Several centuries ago, on this very day, Blessed Andrew, brethren, was granted a wondrous and at the same time consoling vision. When he was in the Blachernae Church of the Most Holy Theotokos in Constantinople, together with the other inhabitants of Constantinople imploring the Lord to avert the calamity from the Greek capital, which at that time was threatened with an invasion by the terrible Saracens, it appeared to him that the vault of the church was opened, and he saw in the air the Mother of God with a host of Angels, Prophets, Apostles, and other heavenly beings. The Most Holy Virgin knelt in prayer before God and covered the Christian world with Her honorable omophorion. Seeing this, Blessed Andrew said to his disciple Epiphanios: “Do you see, brother, the Queen and Lady of all, praying for the whole world?” “I see Her,” Epiphanios replied, “and I am filled with awe.” This vision was accompanied by the deliverance of Constantinople and all of Greece from the invasion of the barbarians; therefore, the Holy Church established that it be celebrated annually on this day, for the remembrance and edification of the faithful.

Prologue in Sermons: October 1

One Should Not Have Scandalous Books and Pictures in One’s Home
 

October 1

(From the Lemonarion, concerning why the Most Holy Theotokos did not enter the church of Kyriakos the priest.)

By Archpriest Victor Guryev

In your homes one sometimes encounters very unpleasant things. On the walls, beside the holy icons, one sometimes sees pictures of the most scandalous kind, while in the homes of literate people, on the shelves among the sacred books, there are often songbooks or immoral books. How sinful and destructive to the soul this is, you can see from the following account.

The Presbyter Kyriakos, who served in the Kalamon Monastery near the Jordan, relates:

“I saw in a dream a woman, reverent in appearance, dressed in purple, and with her two men. They were all standing near my cell. In the woman I recognized the Most Holy Theotokos, and in those accompanying Her, John the Baptist and the Evangelist John. Rejoicing at such a visitation, I rushed to the feet of the Intercessor for the world and began asking Her to enter my cell and offer prayer there to God on my behalf. But She would not agree. When I continued without ceasing to entreat Her with tears, She said to me: ‘You keep My enemy in your cell; how then do you want Me to enter your cell?’ With these words She departed, and the vision ended.
 

Homilies from the Menaion for Every Day of the Year: October 1

 

The Month of October

Day 1

32. To Young Students

(From the Life of Venerable Romanos the Melodist)

Why is it, young men, that it so often happens that the most capable among you, who have been exalted above everyone else, suddenly become weak in their studies and either do not complete their course, or, if they do complete it, do so only somehow and end up far below even those with whom they never once thought of comparing themselves and whom they always considered nothing more than pitiable mediocrities? And why, on the contrary, does it happen again and again among you that your classmates, although hardworking, yet at first making little progress, but gentle and humble, suddenly begin to study better than everyone else and pass their examinations brilliantly? It is not difficult to answer these questions. In the first case, the reason the first became last was that they were proud, and God resists the proud; in the second, the reason the last became first was that they were humble, and the Lord always gives His grace to the humble and always grants them wisdom.