THE SIXTH SUNDAY AFTER PASCHA - SUNDAY OF THE BLIND MAN

By Archpriest Grigory Dyachenko

The Healing of the Man Born Blind

Once, when Jesus was in Jerusalem, performing miracles and preaching His teaching, His enemies became so enraged that they wanted to stone Him. But He departed from them and, as He passed by, He saw a man blind from birth.

His disciples asked Him: “Teacher, who sinned, this man or his parents, that he was born blind?”

Jesus answered: “Neither this man nor his parents sinned, but this happened so that the works of God might be revealed in him.”

The Lord had compassion on the unfortunate blind man. Spitting on the ground, He made clay, anointed the blind man’s eyes with it, and said to him: “Go, wash in the pool of Siloam.” This was a spring at the foot of Mount Zion. The blind man went, washed, and received his sight. This miracle filled everyone with amazement. Some said, “Is this not the man who used to sit and beg?”

Others said, “It is he.” Others said, “He only resembles him.” But he himself said, “I am the one.”

They began asking the man born blind how he had received his sight. He answered: “The Man called Jesus made clay, anointed my eyes, and told me to wash in the pool of Siloam. I washed, and now I see.” They brought him to the Pharisees, and it should be noted that this miracle had been performed on the Sabbath day. In response to the Pharisees’ questions, the healed young man again recounted the story of his miraculous healing. Then a dispute arose among the Pharisees concerning Jesus. Some said: “This Man is not from God, because He does not keep the Sabbath.” Others objected: “How can a sinful man perform such miracles?” They asked the healed man: “What do you say about Him?” “I think He is a prophet,” he answered.

Prologue in Sermons: February 23

One of the Effective Means for the Conversion of Schismatics to Orthodoxy

February 23

(A Homily from the Paterikon on Melchizedek)

By Archpriest Victor Guryev

Why is it, brethren, that among us there are few who convert from schism to Orthodoxy? There are many reasons for this. But one of the chief reasons, in our opinion, is our hot-tempered zeal. When Orthodox Christians and the so-called Old Believers meet to discuss matters of faith, the matter rarely ends in peace. They argue, quarrel, and part ways. Of course, in such a case no benefit for the cause can be expected. From evil comes only evil. But if the discussion were conducted under different conditions — if it were carried on meekly and thoughtfully — then the outcome would be different.

There once lived a monk in the land of Egypt who was distinguished by coarseness and ignorance, because of which he told everyone that Melchizedek was the Son of God. This was reported to Archbishop Cyril, and the latter summoned the monk to him. Being a wise man and knowing that by meekness one can best turn a person from evil to good, Cyril did not enter into dispute with the monk, but gently said to him:

Prologue in Sermons: November 14

 

To the Orthodox Living Among Schismatics

November 14*

(From the Life of Saint John Chrysostom)

By Archpriest Victor Guryev

Why is it, O Orthodox, that those who live among you, who call themselves Old Believers, never experience miracles? And why is it that, while believing according to the same old printed books, they constantly quarrel among themselves and curse each other, and some are called Popovtsy, others Priestless, others Wanderers, others Begunys, others Undergrounders, and so on? This is why: because the Old Believers who live among you are heretics and schismatics. Heretics: for they mix their false teachings with the Orthodox Faith. Schismatics: for they have separated themselves from the Orthodox Church. And know this: such people never have had, nor ever will have, miracles, and the wrath of God, as it was before upon them, so it always will be.

On the "Guslitsa Saint" John the Gardener

By Tatyana Nikitichna Nechaeva,
Head of the Research and Collection Department, Andrei Rublev Museum of Ancient Russian Culture and Art

and 

Mikhail Alekseevich Chernov,
Director of the Icon Section, Antikvariat Magazine

While studying the artistic culture of the Guslitsa region, we noted icons depicting the angel's healing of John the Gardener, painted primarily in the late 19th and early 20th centuries. Works with similar themes are unknown in iconography from earlier periods, and they are also rarely found in other centers outside the Guslitsa region.

In the icons, John the Gardener is depicted lying on a bed inside his home. An angel bends over him, extending his right hand toward him in a two-fingered blessing gesture and touching his bare shin with his left. In the center of the composition, above John's bed, is a half-length image of the Savior, mounted on the wall of the home. Some icons feature a lengthy inscription in the upper margin explaining the subject: "The Holy Angel of the Lord healed the leg of John the Gardener". The entire icon surface is filled with images of chambers, shown both inside and out. The architecture of buildings may vary across different works; artists depict houses with gable roofs or columns, but their tripartite division is preserved in all versions.

February: Day 12: Teaching 1: Saint Alexis, Metropolitan of Moscow

February: Day 12: Teaching 1:
Saint Alexis, Metropolitan of Moscow
 
(Lessons From His Life)

By Archpriest Grigory Dyachenko

I. Saint Alexis, Metropolitan of Moscow, now being glorified, was miraculously called to the high calling of his pastoral service from his youth and, as a chosen vessel of grace, was prepared for his great calling by a long, strictly ascetic life. He was born in Moscow in 1293 of noble parents, Theodore and Maria, and was named Eleutherios at baptism. One day, the youth Eleutherios set nets in a field to catch birds; while watching them, he dozed off and heard a voice: "Alexis! Why do you labor in vain? You will be a catcher of men!" By the action of preceding grace, which touched his young heart, Eleutherios immediately felt the power of this calling. Finally, in the twentieth year of his life, he entered the Moscow Theophany Monastery and received the name that was predestined for him in childhood: Alexis. After strict ascetic seclusion, which lasted 20 years, Saint Alexis was called by the Metropolitan to manage ecclesiastical affairs with the rank of deputy Metropolitan, and 12 years later he was elected Bishop of Vladimir.

October: Day 31: Teaching 1: Venerables Spyridon and Nikodemos

October: Day 31: Teaching 1:
Venerables Spyridon and Nikodemos
 
(Lessons From Their Lives:
a. One Must Combine Work With Prayer;
b. Avoid Idleness; and
c. Fold Three Fingers When Making the Sign of the Cross)

By Archpriest Grigory Dyachenko

I. The Holy Venerables Spyridon and Nikodemos, whose memory is celebrated today, were prosphora makers at the Kiev Caves Lavra and lived in the 12th century. Both of them came from the common people and were illiterate. In his youth, Spyridon entered the monastery. For his highly virtuous life, the abbot appointed him to work in the prosphora bakery to prepare prosphora. Spyridon liked this obedience very much, because the prosphora he prepared were used for the great Mystery of Holy Communion. Saint Spyridon always combined his work with prayer and reading or singing Psalms from the Psalter. Saint Nikodemos was Spyridon’s co-worker and was distinguished by the same piety as Spyridon. The Saints spent 30 years together. Their relics rest in the Cave of Saint Anthony. Regarding Saint Spyridon, the fingers of the right hand are folded as they are folded during prayer: the first three fingers are joined together, and the middle and little fingers are placed on the palm. This is a lesson for our Old Believers, who usually advocate so much for the two-fingered fold!