Homilies from the Menaion for Every Day of the Year: September 11

The Month of September

Day 11

12. On the Reward Awaiting in the Age to Come for Wives Who Patiently Endure Unjust Wrongs in This Life

(From the Life of Venerable Theodora. September Menaion, Sept. 11)

As everyone knows, suffering from slander and enduring undeserved insults and unjust wrongs falls not only upon many men, but equally upon many of you, Christian wives. Yes, so it must be. For example, concerning those who desire to live godly lives, the Apostle says that not merely some of them, but “all,” that is, men and women without distinction, “will be persecuted” (2 Timothy 3:12). And the history that tells not only of martyrs but also of women martyrs, not only of confessors but also of women confessors of the name of Christ, fully confirms this truth.

But that is not our point. What we wanted to speak about specifically is the difference between men and women in enduring these things—slander, insults, and wrongs. A man, being generally stronger and more robust by nature than a woman, will naturally endure suffering more easily, whereas a woman, being weaker and more sensitive in heart than a man, will undoubtedly find it more difficult to bear such things. Therefore, a man suffering from slander, insults, and wrongs may, although with difficulty, stand firm more readily; whereas a woman under their yoke may fall more easily and more quickly than a man. From this, then, it naturally follows that if a woman may fall more readily than a man under the yoke of slander and wrongs, then when she suffers beneath this yoke, she is undoubtedly all the more in need of encouragement and consolation. On this basis, then, we now offer you, wives who suffer from slander, insults, and wrongs, this encouragement and consolation, and we give you strengthening for endurance. What do these consist in? You may see from what we shall relate to you below.

Homily Two for the Twelfth Sunday of Matthew (St. John of Kronstadt)

Homily Two for the Twelfth Sunday of Matthew
(12th Sunday of Pentecost)

By St. John of Kronstadt

In today’s Gospel, our Lord Jesus Christ addresses an important question put to Him by a rich young man: “What must I do to inherit eternal life?” The Lord directs him to the commandments given by God to mankind through Moses, specifically to the commandments concerning love of one’s neighbor, passing over the commandments concerning the Lord God Himself, undoubtedly because love for one’s neighbor is also the foundation of love for God, and without love for one’s neighbor it is impossible to love God. “For he who does not love his brother whom he sees, how can he love God whom he does not see?” (1 John 4:20), says the Holy Apostle John the Theologian. Thus the Lord says to the rich young man: “If you want to enter into eternal life, keep the commandments,” namely: “Do not kill; do not commit adultery; do not steal; do not bear false witness; honor your father and mother; and love your neighbor as yourself.”

Yes, the Lord resolves an important question for us in today’s Gospel: the question of how, and by what paths, we may attain eternal life. There is nothing more certain than death: we will all die, and our bodies will return to dust, to the earth from which they were originally created, while our immortal souls, created in the image and likeness of God, will be taken up to God for judgment. For “it is appointed for men once to die, but after this the judgment” (Heb. 9:27), says the Apostle — the particular judgment of the soul of each person departing from this life. At this judgment a person’s fate is determined until the final universal judgment of the whole world following the resurrection of all the dead. Therefore, in view of the inevitability of bodily death for each one of us, it is exceedingly important and necessary for every one of us to resolve satisfactorily the question: “What must I do to inherit eternal life?”

Discourse Against the Accusers of the Clergy (St. Gregory of Derkoi)

Saint Gregory, Metropolitan of Derkoi, who is commemorated on June 3rd, was hanged in Constantinople together with Patriarch Gregory V in 1821, in retaliation for the proclamation of the Revolution in the Morea. On Sunday, July 13, 2014, the residents of the village of Zoumbata (the settlement of Moira, Patras), his birthplace, erected a bust in honor of their fellow countryman and ethnomartyr, the unveiling of which was performed by Metropolitan Chrysostomos of Patras. Today, I am translating from the booklet Gregory, Metropolitan of Derkoi: Sermons and Hymnographic Compositions, published by the Patras newspaper O Ekklisiologos, no. 365, June 21, 2014, and edited by the monks of Nezerita, his discourse against those who slander the clergy. The booklet has one more sermon and a poem by the Holy Metropolitan.

Discourse Against the Accusers of the Clergy

Composed and delivered by Saint Gregory, Metropolitan of Derkoi,
on the day when the memorial services were being held
for his departed predecessor, the blessed Ananias.

“Why does this man speak blasphemies in this manner? 

Who can forgive sins except God alone?” (Mark 2:7)

I do not know, my Christians, whether you have ever taken notice of this, whether you have ever reflected that when our Lord first began to dwell among men in this world—when, having gathered His disciples and apostles, He went forth to preach the Gospel, when He began to work miracles and teach the divine truths of the heavenly kingdom—there immediately arose so many opinions concerning Him, so many diverse judgments among men regarding His person. Some praised Him and exalted Him to the heavens, while others accused Him and cast Him down to the depths. Some worshiped Him as the true Son of God, while others avoided Him as a companion of Beelzebul. Some wished to crown Him King of Israel, while others ran to stone Him as an enemy of God and a deceiver. Some hastened to hear Him as a glorious prophet, while others desired to bind Him as one who led the people astray and corrupted their minds. Some, seeing Him, rejoiced in Him and loved Him, while others, seeing Him, hated Him and became His enemies. Some proclaimed Him holy, while others reviled Him as a blasphemer.

Prologue in Sermons: June 1

On Not Judging Priests

June 1

(A Homily of Saint John Chrysostom on How One Ought to Honor a Priest)
 
By Archpriest Victor Guryev

In parishes where there are many schismatics among the Orthodox, the schismatics usually do everything possible to separate the Orthodox from the Orthodox Church. To accomplish this, they stir them up against the priests. As soon as they notice the slightest fault in an Orthodox shepherd, they immediately begin proclaiming it everywhere: "Look at the kind of shepherd you have! See what he does and how he lives! How can anyone listen to such a man? How can anyone go to him for confession?" and so on. And simple-minded Orthodox Christians often yield to these evil suggestions against their spiritual fathers, abandon them, flee from the Church, and, becoming schismatics themselves, become slanderers of Christ's priests. Therefore, in order to stop the mouths of these malicious accusers, and to remove you, brethren, from their slanderous suggestions and calumnies against the shepherd, we present to you the following teaching of Saint John Chrysostom concerning how one ought to honor a priest.

THE FIFTH SUNDAY AFTER PASCHA - SUNDAY OF THE SAMARITAN WOMAN

By Archpriest Grigory Dyachenko

Jesus Christ and the Samaritan Woman

Jesus Christ, learning that the growing number of His disciples had aroused strong displeasure among the Pharisees against Him, left Judea and returned to Galilee. The shortest road there passed through Samaria. Jesus went by this route, and on His way passed through the fertile valley between Mount Gerizim and Mount Ebal, in which is located the city of Shechem, or Sychar. Both mountains rise 800 feet (or 244 meters) above the valley, which itself lies at an elevation of 1,750 feet (or 534 meters) above sea level. The many terraces and ravines of Gerizim, as well as the entire valley, are adorned with gardens and groves rich with beautiful southern vegetation: orange, pomegranate, mulberry, apricot, fig, almond, and other trees provide abundant fruit; the hot lower slopes of Ebal are planted with olive trees.

About a half-hour’s distance east of the city, the valley of Shechem slopes down into another valley stretching from north to south; through it passes the usual road from Galilee to Jerusalem, without turning toward Shechem. In this place is the tomb of Joseph. Directly beside the grave, on the slope of Mount Gerizim, is Jacob’s well, which is 75 feet deep. This region is also very remarkable historically. Here Abraham, after leaving his homeland by God’s command, first pitched his tents and built an altar to the Lord. Here Jacob bought a field from the sons of Hamor; here, in this place, the bones of Joseph were buried; here Joshua, in the assembly of the people before his death, pronounced blessing upon the keepers of the Law and curse upon its violators, and renewed the covenant of the people of Israel with their God; here, under Rehoboam, occurred the great division of the land into the kingdoms of Israel and Judah.

Prologue in Sermons: May 11

An Example of Patience and Humility

May 11

(From the Paterikon.) 

 

By Archpriest Victor Guryev

When someone unjustly offends us, insults us, or slanders us, we usually lose control of ourselves and think only of how to take revenge on our enemy, and our anger knows no end. But this is not how we should act. In such circumstances we must always keep before us the image of the suffering Savior, Who from the Cross forgave His enemies, and arm ourselves with patience and humility. Then the Lord will reveal our innocence, our enemies themselves will ask our forgiveness, and our dishonor will be turned into glory for us.

One monk asked one of the fathers: “How does the devil bring afflictions upon the saints?”

The elder answered him:

“There was a certain father named Nikon, who lived ascetically on Mount Sinai. One day a certain man came to an Egyptian who had a grown daughter, and since there was no one in the house besides her, he fell into sin with her. Afterwards he sternly said to her: ‘See that you tell everyone that it was not I who sinned with you, but Abba Nikon.’

Prologue in Sermons: April 13

The Lord Saves the Innocent From Slander and Punishes the Guilty

April 13

(A Word from the Paterikon about Daniel the Monk, how he raised a murdered man.)

By Archpriest Victor Guryev

People who have plunged into the depths of evil, when committing some wicked deed with every precaution, often think that, while carrying out their crime, no one has seen them, and therefore they are free from all responsibility for their sin. But they are grievously mistaken. From the all-seeing and just Lord they will not escape; and He, in one way or another, will find them and punish them, while those who have suffered innocently because of them He will justify and will make their innocence known.

Once the Venerable Daniel, passing by a certain place, saw that several men had seized and were holding one of the monks. The elder approached the detained man and asked: “For what reason have you been seized, and what is the cause of your detention?” The monk answered that he was being accused of murdering a man, of which he was completely innocent and knew nothing. Then the Venerable one asked: “Where, then, is the slain man?” They showed him.

Prologue in Sermons: March 18

On Not Judging Monks

March 18

(A Word about Daniel the Monk, who was slandered with adultery.)

By Archpriest Victor Guryev

If the malice of the devil is especially poured out upon anyone, it is upon monks. To be convinced of this, it is enough only to listen to what is said about them. Indeed, in what are they not reproached? What filth is not poured out upon them? What immoral deeds are not attributed to them? Yes, when you listen nowadays to speeches about monks, in most cases you become convinced that here the matter is not of evil men alone, but chiefly of the devil. One man, without the devil, would not invent such blasphemies, such slanders against monks.

What is to be done here?

One of the fathers told about the monk Daniel the Egyptian:

“Once Daniel went out to the marketplace to sell his handiwork. Then a certain young man came up to him and, imploring Daniel, said to him: 'For God’s sake, good monk, come into my house and pray for my wife, that God may loose her barrenness.'

Homily for the Third Sunday Evening of Great Lent (St. Sergius Mechev)

Homily for the Third Sunday Evening of Great Lent 

By Holy Hieromartyr Sergius Mechev

(Delivered in 1929)

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

For one who repents, my dear ones, it is not fitting to judge or to engage in idle talk. One who repents should, as much as possible, be silent, in order to work out his salvation in repentance. But we are constantly speaking idly, constantly judging and re-judging others, constantly doing evil with our tongue. By this we bring harm both to ourselves, who speak evil, and to those who listen to our evil speaking. And the Holy Fathers point out that our tongue is a small member, yet it does great evil, setting on fire the course of life (cf. Jas. 3:6). How easily it arms one person against another. And our carelessness about our speech becomes an instrument of murder. Saint Anthony the Great says plainly: “He who receives a slanderer or a backbiter becomes a partner with a murderer.” You see, according to the words of the Holy Father, a slanderer and a murderer are one and the same. “Flee from the slanderer, whoever he may be, and do not be ashamed to flee from him.” “It is safer to live with a snake than with a slanderer,” say the Holy Fathers. And John of the Ladder forbids us to show respect to such people. “Never show respect to the one who speaks maliciously to you about his neighbor. By this you will heal both yourself and your neighbor.”

Homily for the Second Sunday Evening of Great Lent (St. Sergius Mechev)

Homily for the Second Sunday Evening of Great Lent 

By St. Sergius Mechev

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

Repentance is above all reconciliation with oneself, and through this reconciliation with God and with people. About this I have already spoken to you, and now I want to give an example of external repentance — such repentance when outwardly there is real repentance, but inwardly it is a repentance that does not bear the knowledge of one’s sin and the striving, through the endurance of sorrows, to cleanse oneself from this sin.

In the times of the ancient Church there lived a certain steward (oikonomos), by the name of Theophilos. He lived in holiness, managed the church property righteously, and was loved by everyone for his kindness. To everyone he was a consolation in sorrow. When the bishop died, the people began to ask Theophilos to occupy the episcopal throne, but Theophilos refused. “I know my sins and therefore am unworthy of this rank; I cannot be a bishop,” he said, shedding tears and falling at the feet of the Metropolitan who wished to consecrate him as bishop. For a long time he lay at the feet of the hierarch, weeping and asking that the burden not be laid upon him. The Metropolitan gave him three days to think everything over well. After three days the same thing happened again: Theophilos stubbornly refused the episcopal rank. Then the Metropolitan appointed another bishop for the citizens, and Theophilos again remained steward. Here, it would seem, is an example of true repentance. A man recognizes his sins and refuses the episcopal rank in reconciliation with God and with men.

Saint Anastasia the Patrician as a Model for our Lives

 

By Protopresbyter Fr. George Papavarnavas

Saint Anastasia the Patrician was born in Constantinople to noble and wealthy parents, and she lived in the years of the Emperor Justinian. She was in the palace as the first lady of honors and was distinguished for her true faith in God, her modesty, and her humility. She was endowed with many gifts, such as courage, gentleness, nobility, and natural goodness, and this made the Emperor rejoice and praise her. However, the Empress envied her; for this reason Anastasia, as soon as she understood it, said to herself: “Now, precisely, the suitable opportunity has presented itself to you. Hasten and save your soul. With your prayer you will also free the Empress from her envy, and you will prepare yourself for the Heavenly Kingdom.”

Thus she left the palace and went to Alexandria, where she built a monastery and lived in asceticism and prayer, and she had as her obedience the task of weaving. After the repose of Theodora, Justinian sought her, but she did not desire to return. By the counsel of her spiritual father, the Elder Daniel, she put on male clothing and went to a cave, in which she remained enclosed for 28 years, until her holy repose. During all this time Elder Daniel sent her food and water by means of one of his disciples, who left them outside the door of the cave.

Miracles 13-17 of Saint Arsenios of Paros

By Archimandrite Philotheos Zervakos

Miracle 13

A certain Greek compatriot had come to Paros and visited the Monastery of the Transfiguration, not out of piety, but out of curiosity. Upon arriving in the monastery courtyard, he saw above the entrance door, at a window, a young nun, comely in appearance, watering basil. Being irreverent and driven by passion, he was immediately wounded by desire. At first he sought out the abbess of the monastery, who referred him to Father Arsenios. Presenting himself in a most arrogant manner, he demanded that they give him that nun; otherwise, he threatened to cause great harm to the monastery.

The Saint admonished him with gentleness and meekness, in the sweetest and most courteous manner. But the young man became enraged and angrily threatened both the Saint and, as he departed like one beside himself, declared that he would return to take the nun by force. Then the Saint said calmly: “Cease, my child, your threats and repent, otherwise you will remain immobile and deranged.”

Indeed, after three days he became paralyzed and insane, and, being carried by four men, he was taken to the asylum for the incurable, where the wretched man died miserably. The Saint then advised the nuns henceforth not to place flowers at the windows and not to lean out of them whenever strangers were present.

Prologue in Sermons: January 30

Against Lies and Slander

January 30

(The Sermon of Saint John Chrysostom on Lies and Slander)

By Archpriest Victor Guryev

 

We all know that lying and slander are evil; but, unfortunately, we know little of the fact that the worst thing about this evil is that we pay little or no attention to lying and slander. “What is so serious about it,” we say, “if I lied? Nowadays almost everyone lies; what harm is there in it?” Thus we speak, but we should not speak so; for to lie and to slander truly is a calamity, and a great calamity.

“I beseech you, brethren,” says the universal teacher, “cease lying and slandering. Lying is the first sin and the craft of the devil, for he was the first to lie to Adam and led the whole human race into destruction. Let others make nothing of lying, neither repent of it nor abandon it. They will not escape punishment, for the Prophet says: 'You shall destroy all them that speak lies' (Ps. 5:7). And it will be even worse for those who join lying with slander. Slander destroys great households; one person slandered, and because of him others also weep and wail — his children, his neighbors, his friends. But slanderers themselves also come to a bad end for this. The Lord neither accepts their prayers, nor receives their offerings; their lamps are extinguished, and the wrath of God rests upon them, as David also says: 'The Lord shall cut off all flattering lips, the tongue that speaks proud things.' Slanderers,” concludes Saint John Chrysostom, “are worse than thieves and robbers.”

Prologue in Sermons: December 26

The Lord Is Especially Merciful To Sinners Who Sincerely Repent and Atone For Their Sins Through Good Deeds

December 26
 
(It Is Not Proper to Lend Credence to Slander)

By Archpriest Victor Guryev

Saint John the Theologian teaches: "If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9). What do these words mean? They mean that if we sincerely repent of our sins, the Lord will forgive us and cleanse our hearts from the filth of sin. Is this true? 

December: Day 21: Teaching 2: Saint Peter, Metropolitan of Moscow

December: Day 21: Teaching 2:
Saint Peter, Metropolitan of Moscow
 
(On the Sin of Slander Against the Church's Shepherds)

By Archpriest Grigory Dyachenko

I. Saint Peter, Metropolitan of Moscow, whose memory is celebrated today, was born of pious parents who lived in the Volyn region in the second half of the 12th century. He diligently began to study literacy and the law of God, but was unsuccessful. One day, he saw an elder in a dream who touched his tongue, after which his abilities were revealed. At the age of twelve, Peter entered a monastery. He combined his devotion to prayer and fasting with iconography. Thus, his abilities were occupied with sacred subjects, leaving no room in his soul for secular and sinful matters. Concerned for the welfare of the Church and the Fatherland, Saint Peter, consecrated as Metropolitan and settling not in Kiev but in Vladimir on the Klyazma River due to Tatar raids, served as a peacemaker for the princes and an intercessor before the Tatar khans.

Prologue in Sermons: December 8

 

To Those Afflicted By the Ill Will of Slanderers

December 8
 
(A Story About a Certain Priest, Slandered By a Bishop, Who Was Locked Up In Prison and Was Delivered By An Angel)

By Archpriest Victor Guryev

Many suffer harm through slanderers without their fault: they are deprived of a good name, or even lose their freedom, or suffer other punishments, all because of the sheer malice of the wicked. What could be more terrible than this? And where can one find the strength to endure it with fortitude? Slandered brethren! Without the will of God, not a hair of your head will perish. Believe that sooner or later the Lord will reveal your innocence; and reward your reproach with double glory.

Homily for the Commemoration of Saint Nicholas of Myra (Fr. Daniel Sysoev)

Homily for the Commemoration of Saint Nicholas of Myra

By Fr. Daniel Sysoev

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

I congratulate you all on the feast day of Saint Nicholas the Wonderworker! The ancient prophets Ezekiel and Jeremiah were sent by God to rebuke the Jewish people and the shepherds of Israel, to whom it was said: “Woe to the shepherds of Israel, who feed themselves! Should not shepherds feed the flock? You have eaten the fat and clothed yourself with wool, you have slaughtered the fatlings, but have not fed the flock. You have not strengthened the weak, nor healed the sick sheep, nor bound up the wounded, nor brought back the ones driven out, nor sought the lost ones, but have ruled them with violence and cruelty. So they were scattered without a shepherd, and when they were scattered, they became food for every beast of the field. My sheep have wandered over every mountain and over every high hill; My sheep are scattered over all the face of the earth; and no one knows them, nor does anyone search for them” (Ezek. 34:2-7).

Prologue in Sermons: December 2

Against False Testimony in Court

December 2

(Commemoration of the Holy Martyr Myrope)

By Archpriest Victor Guryev

Out of fear, and often a false fear, of responsibility before the court, you, brethren, when summoned thereto, frequently, despite even the oath you take, conceal the truth and speak falsehood. I have even seen those who, returning from the court, with a kind of devilish delight, boasted of their deceit and said that at that very moment they had "eaten" their oath! It goes without saying that these latter, in addition to the sin of oath-breaking, also commit the terrible sins of blasphemy and sacrilege, and therefore are subject to the gravest accountability before God. It is sufficient to say that, in general, concealing the truth in court is an immense evil, for countless innocents have suffered as a result of it! How many robbers and thieves were justified, only to return to their deeds and resume robbing and killing! And who is to blame for this, if not false witnesses? No, not so, brethren, we, the followers of Christ the Savior, must act. Truth must be so sacred for us that we must bear witness to it in court even if we ourselves faced danger for doing so. It is better that we suffer than that others, innocents, suffer because of us. This is how the saints acted; and here is the proof of this.

Prologue in Sermons: November 28

 

The More a Person is Slandered by Slanderers, the More the Lord Glorifies Them

November 28*

(From the Life of Saint John Chrysostom)

By Archpriest Victor Guryev

When our enemies and slanderers begin to slander us among others, spreading bad rumors about us and vilifying our name, we usually become despondent, fainthearted, and say, "Now I'm lost, now everyone will consider me a bad person and will despise me." But in reasoning like this, we are mistaken. When we hear negative words spoken about ourselves, we must always remember that there is an all-seeing and just God above us, that He will not allow our enemies to triumph over us, and that the evil they do to us is always ready to turn and will turn to our good.

Prologue in Sermons: November 27

 

Against Slander

November 27

(A Sermon on Not Condemning Monks)

By Archpriest Victor Guryev

In a church sermon on the 27th of November, the following is written, among other things, about slander: "Many of the foolish," it says there, "recklessly slander the monks. When they see one of them sinning, they say that this is not what the Lord commanded, yet they themselves sin in abundance, oppress others, and steal. And if they see any partaking of a sweet dish, they begin to slander even more; yet they themselves drink daily, thereby storing up eternal fire for themselves." Having heard this, many may very well ask: why have you brought us this sermon, and what does it signify?