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Post by Thunktank » Wed Jan 20, 2010 10:53 pm

SouthernGent wrote:Did I breach etiquette here?
No
“Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”

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Post by Del » Wed Jan 20, 2010 11:09 pm

SouthernGent wrote:
Del wrote:
josephrbray wrote:
SouthernGent wrote:Did I breach etiquette here? Was it a bad idea to post here only being curious about Orthodoxy and not Orthodox yet?
idk; I hope not. I won't be confirmed until Pentecost 2010.
What was your faith tradition, before going Apostolic?

[/EDIT] NEVERMIND
Me or josephbray?
I was asking J-Bray, because he has made his commitment.... but then I realized that he recently shared his faith story with us.

SouthernGent -- when a guy discloses that he is in the midst of a journey, I tend not to ask for more than he wants to volunteer freely. Just in case he is in a vulnerable place. And this is an ORTHODOX thread, so I'm an interloper anyway.
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Post by Dug » Wed Jan 20, 2010 11:19 pm

Another Catholic interloper here. But I thought THIS NEWS STORY was kinda cool.

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Post by Thunktank » Wed Jan 20, 2010 11:37 pm

Dug wrote:Another Catholic interloper here. But I thought THIS NEWS STORY was kinda cool.
That was very interesting, Dug! Thanks, that's just the sort of stuff this thread was made for.
“Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”

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Post by Thunktank » Wed Jan 20, 2010 11:46 pm

Thunktank wrote:
SouthernGent wrote:Did I breach etiquette here?
No
I will expand further on this now that I have a moment. The kids were going down for bed the first time I saw this but didn't want to leave you hanging if you were hanging about SouthernGent.

I really, don't think we mind involvement here. We just wanted a place we could discuss some things that might matter most to us. But we don't mind fellowship from the non Orthodox. The big thing we don't want here is theology debate or Catholic vs Protestant vs Orthodox debate. It's just the little Orthodox gathering table in the CPS Fellowship Hall.

I don't know what to say about your fish sticks though, sorry. I didn't get it. I don't expect this thread to be as hot as many others, though I hope it remains in use regularly.

I hope this helps with everyones comfort levels about this place.
“Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”

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Post by Monarchist » Thu Jan 21, 2010 12:06 am

Thursday, January 8, 2010 (Julian Calendar)
33rd week after Pentacost Tone 7

MONK GEORGE KHOZEBITES (VII).
NUN DOMNICA (+ C. 474).
MONK GREGORY, WONDERWORKER OF PECHERSK, IN NEARER CAVES (+ 1093).
MONK GREGORY, HERMIT OF PECHERSK, IN FARTHER CAVES (XIII-XIV).
PRIESTMARTYR ISIDOR THE PRESBYTER AND 72 OTHERS SUFFERING WITH HIM AT YUR'EV FROM THE LIVONIANS (+ 1472).
MONK PAISII OF UGLICH (+ 1504).
MARTYRS JULIAN, CELSIUS, ANTHONY, ANASTASIAS, MARTYRESSES BASILISSA AND MARIONILLA, AND 7 YOUTHS AND 20 SOLDIERS (+ 313).
MONK ILIAS OF EGYPT (V).
MARTYR ABO OF TBILELA (+ 786).

The Monk Gregory Khozebites was born on the island of Crete. At the death of his parents he set off to Palestine to venerate at the holy places. Here he entered into the Khuzebite monastic community, situated between the River Jordan and Jerusalem, and he later became head of this monastery. The Monk George presented the monks example in fasting, vigil and physical efforts. Having lived upon the earth as though incorporeal, he died peacefully (VII).

The Nun Domnica came from Carthage to Constantinople during the time of the holy Emperor Theodosius the Great. Here she accepted Baptism from Patriarch Nektarios and entered a women's monastery. By means of strict and prolonged ascetic effort she attained to high spiritual perfection. The saint healed the sick, demonstrated power over the natural elements, and predicted the future. By her miracles the saint moved inhabitants of the capital towards concerns about life eternal and the soul. Adorned by virtues, the saint expired from life a spotless virgin in her old age (+ 474).

The Monk Gregory was tonsured into monasticism at the Kievo-Pechersk monastery during the time of the Monk Theodosii (+ 1074, Comm. 3 May). The saint devoted much time to the reading of books, which were his sole possession. The monk had the ability to bring thieves to their senses. Several times robbers broke in on him in his cell or in the garden, but the saint mildly reasoned with them; the thieves became repentant, straightened themselves out and from that time they began to lead honest lives.
One time, when the monk went to the Dneipr River for water, young fellows marching off on a campaign with prince Rostislav, caught sight of the elder and began rudely to laugh and mock at him. The saint answered them: "Children, it becometh ye to be contrite and ask for my prayers, since over you is already decided the judgement of God. All ye together with your prince will find death in the water". By orders of the enraged prince Rostislav, the monk was bound hand and foot and with a stone about his neck he was drowned in the Dneipr. But his prediction came true. Rostislav did not return from the campaign. In that same year of 1093 the twenty year old prince drowned in view of his brother, Vladimir Monomakh, trying to save himself in flight from the Polovetsians.
Several sources identify Saint Gregory with the Monk Gregory, a compiler of canons commemorating holy Equal-to-the-Apostles Prince Vladimir, the Monk Theodosii, and the holy Martyrs Boris and Gleb. But the Monk Gregory, compiler of canons, lived later and died in about the year 1120. The Monk Gregory the Wonderworker died in 1093 and was buried in the Nearer Caves. His memory is made also on 28 September and on the 2nd Sunday of Great Lent.

The Monk Gregory, Hermit of Pechersk, lived during the XIV Century. In the "Accounts of the Lives of the Saints, Reposed in the Cave of the Monk Theodosii", it says, that uncooked grass served as the food of the Monk Gregory all his life. He gave this grass to those coming to him, and the sick were healed. His memory is also 28 August and on the 2nd Sunday of Great Lent.

The PriestMartyr Isidor was priest of the Nikol'sk church in the city of Yur'ev (Derpto, at present Taru in Estonia). According to the terms of a treaty concluded in 1463 between the Moscow Greatprince Ivan III and the Livonian knights, the latter were obligated to extend to the Orthodox at Derpto every protection. But the Livonian knights broke the treaty and began to try forcing the Orthodox into the Unia. Presbyter Isidor bravely stood forth in defense of Orthodoxy. He preferred to accept a martyr's crown rather than submit to the Catholics. Blessed Isidor together with 72 of his parishioners were drowned in the ice-hole, cut open on the feast of Theophany after the blessing of waters in the River Amovzha (or Emaiyga, now Emajogi). In Spring, during a time of flooding, the undecayed bodies of the holy martyrs, and among them the fully-vested body of the PriestMartyr Isidor, were found by Russian merchants journeying along the River bank. They buried the saints around the Nikol'sk church.

The Monk Paisii of Uglich: the account is situated under 6 June.

The Holy Martyr Julian was born in the Egyptian city of Antinoe, and to satisfy his parents he entered into marriage with the nobleborn and rich maiden, Basilissa. In marriage the spouses remained virginal. Upon the death of their parents they built two monasteries: a men's and a women's, and they themselves accepted monasticism and headed these monasteries. In the year 313, during the reign of Diocletian, Saint Julian suffered cruelly for his faith in Christ. But by his bravery he converted Celsius, the son of his torturer the hegemon Marcian, and also that one's wife, Marionilla. Having resurrected a dead pagan, the saint converted him also. The converts received Baptism from Presbyter Anthony. In Baptism the pagan was given the name Anastasias (i.e. "Resurrected"). After imprisonment they all accept a martyr's crown, won through beheading by the sword. With them also were numbered 20 soldiers and 7 youths.

The Monk Ilias the Egyptian, having accepted monasticism, pursued asceticism for 75 years on a desolate mountain in a stone cave, and he died in the IV Century at age 110.

The Martyr Abo of Tbilela (Tbilisi), an Arab by descent, lived during the VIII Century in Baghdad and was a preparer of fragrant ointments. At 17-18 he found himself in Tbilisi, having followed the ruler of Kartla (Eastern Gruzia), Nerses. Nerses, having been slandered before the caliph, had spent three years at Baghdad imprisoned; but having been set free by a new caliph, he took Abo with him. In Tbilisi Abo learned the Gruzian (Georgian) language. By his virtues he gained the love and respect of the people. Abo began to study the Holy Scripture and quite frequently to visit the temples of God. Persevering in fasting and prayer, he sought the proper moment, to accept holy Baptism. During this time the ruler of Kartla, Nerses, was again denounced before the caliph and summoned to Baghdad. Nerses, wanting to flee retribution, journeyed north to Khazaria. In his retinue of 300 men was also Abo. In Khazaria he accepted holy Baptism. After several more months of following Nerses, Abo found himself at Abkhazia. He led there a strict ascetic life, constantly meditating upon the Holy Scripture, and he prayed long at church services. The pious life of Saint Abo became known both to the ruler and the bishop of Abkhazia. They often invited Saint Abo for spiritual conversation, marvelling at his deep faith and knowledge. But in wishing to shun earthly glory, and impressed by the exploit of the Monk Anthony the Great, Saint Abo devoted himself to quietude, and only after three months, on the day of the Radiant Resurrection of Christ did he break his silence, glorifying and preaching the Resurrection of the Saviour.
Nerses soon decided to return to Tbilisi, and Abo fearlessly followed him, although the ruler of Abkhazia besought him to remain, fearing for his fate. At Tbilisi, situated then under the power of the Mahometans, Saint Abo openly confessed Christ the Saviour, and by this he drew down upon himself the vindictive wrath of the Persians. Saint Abo was locked up in prison, and then brought to trial. They tried to get him to return to Mahometanism at first by persuasion and by promises of all sorts of riches and honours. But when they saw, that Abo remained unyielding, they again threw him in prison. On the 9th day of imprisonment an Angel of the Lord revealed to Saint Abo about the impending day of his martyr's death.
At the third hour of the feast of Theophany Saint Abo received the Holy Mysteries and was soon led away by the guards for execution. Hoping by means of fear to compel a recanting from Christ, they three times struck at Saint Abo with the blunt side of the sword. The martyr however remained steadfast. He then died through the cutting off of his venerable head on that day, a Friday, 6 January 786.
The body of Saint Abo was smeared with naphtha and set afire at the rock-cleft edge of that place, where later was built the Tbilisi Metekhsk church. "The Lord did send to this place a star, shining like unto a lampada, which stood in the air until the third hour of the night and moreso... and itself did illumine all Tiflis". The bones of Saint Abo were thrown over a bridge into the River Kura. On the next day, 7 January, they were glorified by a wondrous pillar of light coming out of the water, about which testified the contemporary of Saint Abo, John Sabanisdze, who compiled his life.


© 1999 by translator Fr. S. Janos.
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Post by Baines » Thu Jan 21, 2010 9:36 am

My beloved patron saint is St. Irenaeus of Lyons; I first began to understand the mystery of salvation, theosis, and the Orthodox view of humanity (i.e., not damned from birth, but good, and able to go on to perfection) though reading his Against Heresies for a patristics class I had.

He was third generation, a disciple of St. Polycarp who was a disciple of St. John the Theologian. There isn't a ton of information about his life, just that he was martyred, but the details seem to have been lost to history. His relics were destroyed by French Huguenots unfortunately, but his church has been rebuilt in France, and I'd love to visit it sometime.

Troparion:
In thy manner a participant and in your throne a successor to the apostles. You discovered an entrance into visions, oh inspired one of God, oh bishop and martyr Irenaeus Pray to Christ our God that our souls may be saved.

Also, if anybody happens to know where I could find an akathyst to St. Irenaeus, would you kindly direct me? I have had no luck whatsoever, but there may be a Greek or Slavonic one that has yet to be translated, if anybody knows of one, please let me know!
Lord, save me whether I will it or not...-St. John Chrysostom

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Post by Baines » Thu Jan 21, 2010 9:41 am

Here are some useful Orthodox links that I'm sure you've come across, but just in case not, or for inquirers:

www.orthodoxwiki.org

www.orthodoxnews.org

www.orthodoxinfo.com (very helpful site, also provides Julian and Revised Julian liturgical calendars)

www.orthodoxyinamerica.org (Online directory to find an Orthodox Church near you!)

http://orthodoxchurchalbion.org/mailman ... albion.org (A helpful service from my home parish, gives the Epistle and Gospel reading as well as the lives of the saints for the day in a daily email. According to the New Calendar)

Of course, most jurisdictions have websites as well that are helpful
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Post by Thoth » Thu Jan 21, 2010 10:24 am

Baines wrote: Also, if anybody happens to know where I could find an akathyst to St. Irenaeus, would you kindly direct me? I have had no luck whatsoever, but there may be a Greek or Slavonic one that has yet to be translated, if anybody knows of one, please let me know!
Not solely for St Irenaeus but all the western saints of the early church, he is mentioned in the third Ikos.
http://www.mitropolia-ro.de/html/Moaste/akathi-en.HTM
Last edited by Thoth on Mon Mar 15, 2010 1:02 pm, edited 1 time in total.
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Post by Thoth » Thu Jan 21, 2010 10:43 am

TO follow in Baines' lead

For enquirer's (plus a lot of very good information on the site)
http://www.britishorthodox.org/enquirer.php

A good series of articles by H.G> Bishop Alexander of California (ROCA)
http://www.fatheralexander.org/page6.htm

Interesting video of Metropolitan Jonah of the OCA addressing an Anglican convetion
http://blip.tv/file/2290895
"Go and reconcile with him who has trespassed against you before he comes and apologises to you and steals your crown" - H.H. Pope Cyril VI<br><br>"O Lord I was not aware of the treasure within me that is You" - H.H. Pope Shenouda III

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Post by Baines » Thu Jan 21, 2010 12:00 pm

Thanks a ton Thoth, that's a good start at least! I'm surprised that there isn't anything specifically for Irenaeus considering his importance in both East and West.
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Post by josephrbray » Fri Jan 22, 2010 12:07 pm

Yeah. I came Campbellite ---> Liberal Mainline Protestant ---> Episcopal Church through the Oxford Movement / Anglo-Catholic ---> Orthodox!

Its about damn time!
Pack it and light it.

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Post by Monarchist » Fri Jan 22, 2010 12:20 pm

January 9, 2010 (Julian Calendar)
33rd Week after Pentacost Tone 7 Fast Day


MARTYR POLYEUKTOS (+ 259).
SAINTED PHILIP, METROPOLITAN OF MOSCOW AND ALL RUSSIA (+1569).
PROPHET SAMEI (SHEMAIAH) (X CENT. B. C.).
SAINTED PETER, BISHOP OF ARMENIAN SEBASTEIA (IV).
MONK EUSTRATIOS THE WONDERWORKER (IX).

Saint Polyeuktos was the first martyr in the Armenian city of Meletina. He was a soldier under the emperor Decius (249-251) and he later suffered for Christ under the emperor Valerian (253-259). The saint was friend also of Nearchos, a fellow-soldier and firm Christian, but Polyeutos himself, while yet leading a virtuous life, remained a pagan.
When the persecution against Christians started up, Nearchos said to Polyeuktos: "Friend, we shalt soon be separated from thee, for they wilt take me to torture, and thou alas, wilt renounce friendship with me". Polyeuktos answered him, that in a dream he had seen Christ, Who took from him his garb and clothed him in another and bright attire. "From that moment, -- said he, -- I am prepared to serve the Lord Jesus Christ".
Having become ardent in spirit, Saint Polyeuktos went out onto the city square, tore up the imperial edict hanging there about the duty to worship idols, and then he smashed idols from out of the hands of pagan priests carrying them.
His father-in-law, the governor Felox, to whom had been entrusted the carrying out of the imperial edict, was horrified at the deed of Saint Polyeuktos and declared, that for this he had to die. "Go, make farewell with thine wife and children," -- said Felox. The wife came and with tears began to beseech her husband to renounce Christ, and his father-in-law Felox also wept. But Saint Polyeuktos remained steadfast in his resolve to suffer for Christ. With joy he bent his head beneathe the sword of the executioner and was baptised in his own blood (+ 259). Soon, when the Church of Christ in the time of Equal-to-the-Apostles Constantine had triumphed throughout all the Roman empire, at Meletina there was erected a church in the name of the holy Martyr Polyeuktos. Many a miracle was worked through the prayerful intercession of Saint Polyeuktos. In this very church prayed fervently for the granting of a son the parents of the holy Monk Euthymios the Great (Comm. 20 January). The birth of this great luminary of Orthodoxy in the year 376 thus occurred through the help of the holy Martyr Polyeuktos. His memory was also venerated by Sainted Akakios, Bishop of Meletina, a participant of the Third OEcumenical Council and a great proponent of the Ecumenical Truth. As in the East, so also in the West, the holy Martyr Polyeuktosis venerated as a patron saint of vows and treaty agreements.

Sainted Philip, Metropolitan of Moscow, in the world Feodor (Theodore), was descended from the illustrious boyar-noble lineage of the Kolychevi, occupying a prominent place in the Boyar duma at the court of the Moscow sovereigns. He was born in the year 1507. His father, Stepan Ivanovich, "a man enlightened and filled with military spirit", attentively prepared his son for government service. Pious Varvara (Barbara), the mother of Feodor, who ended her days in monasticism with the name Varsonophia, implanted in the soul of her son a sincere faith and deep piety. Young Feodor Kolychev applied himself diligently to the Holy Scripture and to the books of the holy fathers, upon which the old Russian enlightenment rested, then transpiring within the Church and in the spirit of the Church. The Moscow Greatprince, Vasilii III Ioannovich, the father of Ivan the Terrible, brought young Feodor into the court, but he was not however attracted to court life. Conscious of its vanity and sinfulness, Feodor all the more deeply immersed himself in the reading of books and visiting the churches of God. Life in Moscow repelled the young ascetic. The sincere devotion to him of the young prince Ivan, presaging a great future for him in government service, could not hold in check within the earthly city his searching out of the Heavenly City.
On Sunday, 5 June 1537, in church for Divine Liturgy, Feodor felt intensely in his soul the words of the Saviour: "No one is able to serve two masters" (Mt. 6: 24), which determined his ultimate destiny. Praying fervently to the Moscow wonderworkers, and without bidding farewell to kinsfolk, he secretly in the attire of a common person left Moscow, and for a certain while he hid himself away from the world in the village of Khizna, near Lake Onega, earning his livelihood as a shepherd. His thirst for ascetic deeds led him to the reknown Solovetsk monastery on the White Sea. There he fulfilled quite toilsome obediences: he chopped firewood, dug the ground, and worked in the mill. After a year and an half of testing, the hegumen Aleksei, at the wish of Feodor tonsured him, giving him the monastic name Philip and entrusting him in obedience to the starets-elder Jona Shamina, who conversed with the Monk Alexander Svirsk (+ 1533, Comm. 30 August). Under the guidance of the experienced elders the Monk Philip grew spiritually, and strengthened in fasting and prayer. Hegumen Aleksei sent him in obedience to work at the monastery black-smith forge, where Saint Philip combined the activity of unceasing prayer amidst his working with an heavy hammer. At the beginning of the service in church he always appeared first and was the last to leave. He toiled also in the bakery, where the humble ascetic was comforted with an heavenly Sign. In the monastery afterwards they displayed the "Bakery" image of the Mother of God, through which the heavenly Mediatrix bestowed Her blessing upon the humble baker-monk Philip. With the blessing of the hegumen, Saint Philip spent a certain while in wilderness solitude, attending to himself and to God.
In 1546 at Novgorod the Great, archbishop Theodosii consecrated Philip as hegumen of the Solovetsk monastery. The new-made hegumen strove with all his might to exalt the spiritual significance of the monastery and its founders -- the Monk Savvatii and Zosima of Solovetsk (Comm. 27 September, 17 April). He searched out the Hodegetria image of the Mother of God brought to the island by the original first head of Solovetsk, the Monk Savvatii; he located the stone cross which once stood before the cell of the monk. Found also was the Psalter, belonging to the Monk Zosima (+ 1478), the first hegumen of Solovetsk, and his robe, in which from that time hegumens would vest during service on the days of memory of the wonderworker. The monastery was revived spiritually. For regulating life at the monastery, a new ustav (monastic rule) was adopted. Saint Philip built on Solovetsk majestic temples -- a refectory church of the Uspenie (Dormition) of the Mother of God, consecrated in the year 1557, and a church of the Transfiguration (Preobrazhenie) of the Lord. The hegumen himself worked as a simple labourer, helping to lay the walls of the Transfiguration church. Beneathe the north portico he dug himself a grave, alongside that of his guide, the starets Jona. Spiritual life in these years blossomed at the monastery: asceticising amidst the brethren amongst the students of Hegumen Philip were the Monks John and Longin of Yarengsk (Comm. 3 July) and Vassian and Jona of Pertominsk (Comm. 12 July).
For his efforts of secret prayer Saint Philip often withdrew for quiet to a desolate wilderness spot, two versts from the monastery, which received afterwards the name the Philippov wilderness.
But the Lord was preparing the saint for other service and other work. At Moscow Ivan the Terrible remembered fondly about the Solovetsk hermit from the time of his childhood years. The tsar hoped to find in Saint Philip a true companion, confessor and counsellor, who through his exalted monastic life would have nothing in common with the sedition of the boyar-nobles. The holiness of the metropolitan, in the opinion of Ivan the Terrible, ought to be of a certain spiritual meekness to quell the treachery and malice, nesting itself within the Boyar soul. The choice of such an arch-hierarch for the Russian Church seemed to him the best possible.
The saint for a long time refused to take upon himself the great burden of primate of the Russian Church. He did not sense any spiritual affinity with Ivan. He attempted to urge the tsar to abolish the Oprichniki [the tsar internal terror shock troops]. Ivan the Terrible attempted to argue its civil necessity. Finally, the dread tsar and the holy metropolitan came to an agreement, that Saint Philip would not meddle in the affairs of the Oprichniki and the running of the government, he would not resign as metropolitan in case, if the tsar be not able to fulfill his wishes, and that he would be a support and counsellor of the tsar, just as former metropolitans were supports for the Moscow sovereigns. On 25 July 1566 occurred the consecration of Saint Philip to the cathedra-seat of the Moscow sainted-hierarchs, whose number he was soon to join.
Ivan the Terrible, one of the greatest and most contradictory figures in Russian history, lived an intensely busy life, he was a talented writer and bibliophile [i.e. lover of books], he involved himself in the compilation of the Chronicles (and himself suddenly sundered the thread of the Moscow chronicle-writing), he delved into the intricacies of the monastic ustav (rule), and more than once thought about monasticism and abdicating the throne. Every aspect of governmental service, all the abrupt measures undertaken by him for a setting to root restructuring of civil and social life, Ivan the Terrible tried to rationalise as a manifestation of Divine Providence, as the acting of God within history. His beloved spiritual heroes were Saint Michael of Chernigov (Comm. 20 September) and Saint Theodore (Feodor) the Black (Comm. 19 September), military men active with a complex contradictory destiny, moving on towards their sacred ends through whatever the hindrances rising up afront them, and fulfilling their duties to the Rodina (Native-land) and Holy Church. The more the darkness thickened around Ivan the Terrible, the more resolutely he demanded of his soul cleansing and redemption. Journeying on pilgrimage to the Kirillo-Belozersk monastery, he declared his wish to the hegumen and the gathered elders to be made a monk. The haughty autocrat fell on his knees to the hegumen, and that one blessed his intent. All his life from that time, wrote Ivan the Terrible, "it seems to me, an accursed sinner, that halfways I am already black-robed". The Oprichnina was itself conceived of by Ivan the Terrible in the form of a monastic brotherhood: serving God with weapon and military deeds, the Oprichniki were required to dress in monastic garb and go to church service, long and tiring, lasting from 4 to 10 o'clock in the morning. Upon "brethren", not appearing at 4 o'clock in the morning, the tsar imposed a penance. Ivan himself with his sons sought fervently to pray and sing in the church choir. From church they went on to refectory (meal), and while the Oprichniki ate, the tsar stood alongside them. The remaining food the Oprichniki gathered from the table and distributed to the poor at the doorway of their refectory (dining hall). Ivan the Terrible, with tears of repentance and wanting to be an esteemer of the holy ascetics -- the teachers of repentance, he wanted to wash and burn away his own sins and those of his companions, cherishing the assurance, that even the terrible cruel actions would rebound for him to the welfare of Russia and the triumph of Orthodoxy. The most clearly spiritual action and monastic sobriety of Ivan the Terrible is revealed in his "Synodikon": shortly before his death by his orders there were compiled full lists of the people murdered by him and his Oprichniki, which were then distributed throughout all the Russian monasteries. All his sins against the nation Ivan took upon himself and besought the holy monks to pray to God for the forgiveness of his tormented soul.
The self-styled monasticism of Ivan the Terrible, a dark most grievous oppression over Russia, tormented Saint Philip, who considered it impossible to mix together the earthly and the heavenly, serving the cross and serving the sword. Even moreso was it, that Saint Philip saw, how much unrepentant malice and envy was concealed beneathe the black hoods of the Oprichniki. There were among them outright murderers, hardened in lawless bloodletting, and profiteers in it for the rewards, rooted in sin and transgression. By the sufferance of God history often is worked with the hands of the impious, and Ivan the Terrible as it were wanted to whiten before God his black brotherhood, -- the blood, spilled in the name of its thugs and fanatics, cried out to heaven.
Saint Philip decided to oppose Ivan the Terrible. This was connected with a new wave of executions in the years 1567-1568. In the Autumn of 1567, just as the tsar was setting out on a campaign against Livonia, he learned about a boyar conspiracy. The plotters intended to seize the tsar and deliver him over to the Polish king, who already was on the move with an army towards Russian territory. Ivan the Terrible dealt severely with the conspirators and again he shed much blood. It was bitter for Saint Philip, and the conscience of the saint at length compelled him boldly to enter into defense of the executed. The final rift occurred in the Spring of 1568. On the Sunday of the Veneration of the Cross, 2 March 1568, when the tsar with his Oprichniki entered the Uspenie (Dormition) cathedral, as was their custom in monastic garb, Saint Philip refused to bless him, and began openly to denounce the lawless acts committed by the Oprichniki: "Metropolitan Philip did instruct the sovereign of the enmity in Moscow concerning the Oprichnina".The accusations of the Vladyka shattered the harmony of the church service. Ivan the Terrible in a rage said: "Thou wouldst oppose us? We shall see thine firmness! I have been too soft on you", -- retorted the tsar, according to eye-witnesses.
The tsar began to show ever greater cruelty in persecuting all those that opposed him. Executions followed one after the other. The fate of the saintly confessor was sealed. But Ivan the Terrible wanted to observe a canonical semblance of propriety. The Boyar duma obediently carried out the decision to have a trial over the Primate of the Russian Church. A cathedral trial-court was set up over Metropolitan Philip in the presence of a thinned-out Boyar duma. False witnesses were found: and to the deep sorrow of the saint, these were monks of the Solovetsk monastery beloved by him, his former students and novices. They accused Saint Philip of a multitude of transgressions, even including sorcery. "I am come upon the earth, just like all my ancestors, -- humbly answered the saint, -- prepared to suffer for truth". Having refuted all the accusations, the holy sufferer attempted to halt the trial by declaring voluntarily to resign the metropolitan dignity. But his abdication was not accepted. New abuse awaited the martyr. Even after bringing forth a sentence of life imprisonment, they compelled Saint Philip to serve Liturgy in the Uspensk cathedral. This was on 8 November 1568. In the midst of the service the Oprichniki burst into the temple, they publicly read the council sentence of condemnation, and then abused the saint, tearing from him the hierarchical vestments, they dressed him in rags, dragged him out of the church and drove him off on a simple peasant's sledge to the Theophany monastery. For a long while they oppressed the martyr in the cellars of the Moscow monasteries, the feet of the elder they shoved into stocks, they held him in chains, and put an heavy chain upon his neck. Finally, they drove him off to the Tver Otroch monastery. And there a year afterwards, on 23 December 1569, the saint accepted a martyr's death at the hands of Maliuta Skuratov. Only three days before this the holy elder foresaw the finish of his earthly efforts and communed the Holy Mysteries. His relics were committed to earth initially there at the monastery, beyond the church altar. Later on they were transferred to the Solovetsk monastery (11 August 1591) and from there -- to Moscow (3 July 1652).
The memory of Sainted Philip was celebrated by the Russian Church from the year 1591, on the day of his martyr's end -- 23 December. From 1660 the celebration was transferred to 9 January.

The Prophet Samei (Shemaiah) lived under king Solomon and his son Rehoboam, whom the prophet before the face of God forbade to war against the 10 Tribes of Israel, which separated themselves from the offspring of David (3 [1] Kings 12).

Sainted Peter, Bishop of Sebasteia, was a brother of Sainted Basil the Great and Sainted Gregory of Nyssa (Comm. 1 January and 10 January). And in his upbringing a large part was played by his older sister, Saint Macrina (Comm. 19 July).
Sainted Basil the great consecrated Saint Peter as presbyter, and after the death of Saint Basil he was made bishop of Sebasteia (in Armenia). Saint Peter was present at the Second OEcumenical Council in the year 381, convened at Constantinople against the heresy of Macedonias.

The Monk Eustratios hailed from the city of Tarsis. At 20 years of age he secretly left the home of his parents and settled in the Abgarite monastery (on Olympos in Asia Minor). There he lived a strict ascetic life, eating only bread and water, and spending the nights at prayer. After a certain while he was chosen head of the monastery. During the reign of the Iconoclast Leo the Armenian (813-820), the Monk Eustratios in hiding from pursuit roamed the hills and the wilds, and after the death of the emperor he returned to the monastery. Prayer never left his lips, and he incessantly repeated the words: "Lord, have mercy!"
Before his death he gave an instruction to the monks: not to be attracted towards earthly blessings, and constantly to think about the future life. Signing himself with the sign of the Cross, he pronounced the words: "Into Thine hands, O Lord, I commend my spirit" and he died peacefully, at age 95.


© 1999 by translator Fr. S. Janos.
"Never say that God is just. If He were just you would be in hell. Rely only on His injustice which is mercy, love, and forgiveness." - St. Isaac the Syrian

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Post by Dug » Fri Jan 22, 2010 12:39 pm

Notwithstanding the salutary content, I think maybe it's time that the other Moderators stopped compensating Monarchist on a per-word basis. No wonder CPS overhead costs are so high... :lol:
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Post by Cleon » Fri Jan 22, 2010 1:40 pm

Dug wrote:Notwithstanding the salutary content, I think maybe it's time that the other Moderators stopped compensating Monarchist on a per-word basis. No wonder CPS overhead costs are so high...
Dug - I think Monarchist should just post links. Don't you?
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Post by Dewey » Fri Jan 22, 2010 1:43 pm

Holy catfish wankers, that was a long post!
Love Dewey.

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Post by Thoth » Fri Jan 22, 2010 2:40 pm

Remember
+ Remember your weakness, then you will be more cautious and you will not submit to the thoughts of pride and false glory.

+ Remember the loving kindness of the Lord bestowed on you, and you will always be in the life of thanksgiving. Faith will grow in your heart as well as the trust in God's love and work. Your past experiences with God would be an encouragement in the life of faith.

+ Remember people's love and their good past with you. Should you doubt their sincerity or find out they have done something wrong to you, their old love will make intercession for them and your anger will fade away.

+ Remember death, so all worldly temptations will disappear and you feel that," all is vanity and grasping for the wind." (Eccl 1:14).

+ Remember that God is standing in front of you, looking at you, then you cannot sin because you see him.

+ Remember God's promises, and you will be comforted in all your troubles. But, if you forget them, say with David the Prophet, "Remember the word to your servant, upon which you have caused me to hope. This is my comfort in my affliction. For your word has given me life." (Ps 119:49-50).

+ Remember the Blood of Jesus which was shed for your sake and you will definitely know the value of your life; it becomes dear in your eyes, so you will not waste it with prodigal living, "for you were bought at a price." (1Cor 6:20).

+ Remember the vows you made to God at the Baptistery, which your parents undertook on your behalf; to renounce the devil, all his evil deeds, all his thoughts and tricks, all his forces and powers.

+ Remember always that you are a stranger on earth and that you will return to your heavenly home: then you will not put all your hopes in this world.

+ Remember that the narrow gate leads to the kingdom of heaven. If you see the wide gate open before you, escape and keep away from it, as all those who go in by it, have perished.

+ Remember your eternity and work for it at all times.

+ Remember that you are a child of God, and ought to have His image. You walk as is fitting for the Children of God who are apparent.

+ Remember that you are the temple of the Holy Spirit, and do not grieve the Holy Spirit of God in you. Be always a holy temple.

+ Remember all what I said to you on this page and if you have already forgotten, please read it again.

- From "Words of Spiritual Benefits, vol. 3" by H.H. Pope Shenouda III
"Go and reconcile with him who has trespassed against you before he comes and apologises to you and steals your crown" - H.H. Pope Cyril VI<br><br>"O Lord I was not aware of the treasure within me that is You" - H.H. Pope Shenouda III

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Post by Thunktank » Fri Jan 22, 2010 6:27 pm

The soul must be constantly ready and alert and always in contact with the spiritual headquarters, that is, God. Only then, it will feel secure, full of hope and joy. When I was in the army, during the war, I was a radio operator. I noticed that we felt secure only when we communicated with the Army Division on an hourly basis. When our communication was limited to every two hours, we felt a little bit insecure; sometimes, when we could only be in touch with them twice a day, we felt uncomfortable, lonely and lost. The same thing applies to our prayer. The more we pray, the more secure we feel, on a spiritual basis, of course.”

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“Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”

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Post by Monarchist » Sat Jan 23, 2010 3:30 am

Saturday, January 10, 2010 (Julian Calendar)
33rd Week after Pentacost Tone7



SAINTED GREGORY, BISHOP OF NYSSA (+ 395).
MONK DOMETIAN, BISHOP OF MELETINEIA (+ 601).
MONK MARCIAN THE PRESBYTER (V).
MONK PAUL OF KOMEL'SK, OR OBNORSK (+ 1429).
MONK MAKARII OF PISEMSK (XIV).
BLESSED THEOZUA THE DEACONESS, SISTER OF SAINT GREGORY OF NYSSA (+ 385).

Sainted Gregory, Bishop of Nyssa, was a younger brother of Saint Basil the Great (Comm. 1 January). His birth and time of upbringing coincided with the very heights of the Arian disputes. Having received an excellent education, he was at one time a teacher of rhetorical eloquence. In the year 372 he was ordained by Saint Basil the Great as bishop of the city of Nyssa in Cappadocia.
Saint Gregory was an ardent advocate for Orthodoxy, and together with his brother Saint Basil the great he fought against the Arian heresy. He suffered persecution by the Arians, by whom he was falsely accused in the year 376 of improper useage of church property, and thereby deprived of his cathedra-seat and sent off to Ancyra. In the following year Saint Gregory was again in absentia deposed by a church-council of Arian bishops, but he continued to encourage his flock in Orthodoxy, wandering about from place to place. After the death of the emperor Valens (378), Saint Gregory was restored to his cathedra-seat and joyously received by his flock. In the year 379 his brother Saint Basil the Great died. Only with difficulty did Saint Gregory survive the loss of his brother and guide. He crafted a funeral oration to him and completed compilation of Saint Basil's study of the Six Days of Creation, the so-called "Hexaemeron". This same year Saint Gregory participated in the Council of Antioch, against heretics that disdained to honour the immaculate virginity of the Mother of God, and others at the opposite extreme that worshipped the Mother of God as Herself being God. He was chosen by the Council for an examination of churches in Arabia and Palestine to assert the Orthodox teaching about the MostHoly Mother of God. On his return journey Saint Gregory visited Jerusalem and the Holy Places.
In the year 381 Saint Gregory was one of the chief figures of the Second OEcumenical Council, convened at Constantinople against the heresy of Macedonias, who incorrectly taught concerning the Holy Spirit. At this Council, on the initiative of Saint Gregory, was completed the Nicean Symbol of Faith (i.e. the Creed).
Together with the other bishops Saint Gregory affirmed Sainted Gregory the Theologian in the dignity of Archpastor of Constantinople.
In the year 383 Saint Gregory of Nyssa was a participant in a Council at Constantinople, where he spoke a sermon about the Divinity of the Son and the Holy Spirit. In the year 386 he was again at Constantinople, and to him was entrusted to speak the funeral oration in memory of the empress Placilla. And again in 394 Saint Gregory was present in Constantinople at a Local Council, convened for resolving church matters in Arabia.
Sainted Gregory of Nyssa was a fiery defender of Orthodox dogmas and a zealous teacher to his flock, a kind and compassionate father to his spiritual children, and their intercessor before the courts. He was distinguished by his magnanimity, patience and love for peace.
Having reached old age, Saint Gregory of Nyssa died peacefully, soon after the Constantinople Council. Together with his great contemporaries -- Saints Basil the Great and Gregory the Theologian, Saint Gregory of Nyssa had a significant influence on the Church life of his time. His sister, Saint Macrina, wrote to him: "Thou art reknown both in the cities, and gatherings of people, and throughout entire districts; Churches do send off and summon thee for help". Saint Gregory has come down in history as one of the most obvious and active Christian thinkers of the IV Century. Endowed with a profound philosophical talent, he perceived philosophy but as a means for a deeper penetration into the authentic meaning of Divine revelation.
Saint Gregory left behind him many works of dogmatic character, as well as sermons and discourses.

The Monk Dometian, Bishop of Meletineia, was born and lived during the VI Century, during the time of the emperor Justin the Younger. He was married but early on widowed, thereafter accepting monasticism and living a strict and holy life. At thirty years of age he was chosen bishop of the city of Meletineia (Great Armenia). Wise and zealous in questions of faith, strong in word and deed, Saint Dometian quickly gained fame as a good and ardent pastor. More than once he carried out government commissions in Persia to avoid conflicts with the Greeks. Beloved by everyone, the Monk Dometian often received rich gifts, which he distributed for the welfare of the poor. Both during his lifetime and after his death, occurring in the year 601, Saint Dometian was glorified by God with miracles.

The Monk Marcian, Presbyter and Steward of the Great Church (in Constantinople), was born at Rome and in his youth he received a first-rate education in Constantinople. After the death of his parents, the Monk Marcian used his rich inheritance on the building, renovation and embellishment of churches. Thus, he built a church in the name of the holy Martyress Anastasia, richly adorned it, and had the holy relics of the saint transferred into it. He built likewise a church of the holy Martyress Irene. His moral purity and strict ascetic life brought him to the attention of the patriarch, who ordained the Saint Marcian a presbyter and appointed him steward of the Great (Patriarchal) Church in Constantinople.
From his wealth Saint Marcian distributed generous alms, and distinguished himself by non-covetousness, denying himself in everything. In accord with the command of the Saviour, he did not even have an extra set of clothes, as might be necessary should he be drenched in inclement weather. Having received a gift of wonderworking, the Monk Marcian healed the sick and cast out devils. Saint Marcian died during the years 472-474 and was buried at the monastery of Saint John the ForeRunner at Constantinople.

The Monk Paul of Komel'sk, a famed student of the Monk Sergei of Radonezh, was born at Moscow in the year 1317. From his youthful years he distinguished himself by his piety and kindliness towards the poor and suffering. His rich parents prepared him for a secular life, but at twenty-two years of age he secretly left his parental home and received tonsure at the Nativity monastery on the Volga (in Yaroslavsk diocese).
From there Paul transferred to the Holy Trinity monastery to the Monk Sergei of Radonezh, spending several years with him as a cell-obedient, in everything obeying the wise guidance of the holy starets (elder). With the blessing of the Monk Sergei, he settled a way off from the monastery in a separate cell, where he spent fifteen years as an hermit. Having asked the blessing of the Monk Sergei to go off into the wilderness for a quiet and solitary life, the Monk Paul wandered about for a long while, seeking for himself the place of solitude. He went much about the wilderness, he spent time with the Monk Avraamii of Chukhlomsk (Comm. 20 July) and finally, he remained in the Komel'sk forest. At the Gryazovitsa River, in the hollow of an old linden tree, the monk made himself a small cell and dwelt there for three years in complete silence, "not giving his body rest, for which to receive future rest". Then he moved on to the River Nurma, where he built himself an hut and dug out a well. He spent his days in vigil and prayer. Five days out of the week he went without food, and only on Saturday and Sunday did he partake of some bread and water. The news spread widely about the hermit, and there begin coming to him those wishing spiritual guidance of him. Despite his love for the solitary life, the Monk Paul never refused anyone in spiritual consolation and guidance. He was visited here also by the Monk Sergei of Nuromsk, who likewise had sought solitude with the blessing of their teacher the Monk Sergei of Radonezh, and who likewise passed his ascetic life in these locales.
With the blessing of the Monk Sergei and the agreement of Metropolitan Photii, the Monk Paul in 1414 built the Holy Trinity Church, around which grew up a monastery, receiving the name of Pavlo-Obnorsk. Having written for the brethren a strict ustav (monastic rule), the Monk Paul entrusted the guidance of the new monastery to his disciple Aleksei, while he himself continued as before to live in a solitary cell on an hill, meanwhile remaining a responsive and good counsellor for anyone needing his healing help. The Monk Paul died at 112 years of age. His final words were: "Brethren, have love one for another and keep to the rule of the monastic community".
The Life of the saint was written in about the year 1546, and his glorification occurred in 1547.

The Monk Makarii of Pisemsk and Kostroma -- was a co-ascetic of the Monk Paul of Obnorsk. He was the founder, in the second half of the XIV Century, of the Makar'ev Transfiguration wilderness monastery at the River Pis'ma in the Kostroma outskirts.

Blessed Theozua the Deaconess was the sister by birth of Saints Basil the Great, Gregory of Nyssa, and Paul, Bishop of Sebasteia. She was a virgin and served Holy Church as a deaconess, caring for the sick, distributing food to vagrants, raising orphans and preparing women for holy Baptism. When her brother, Saint Gregory of Nyssa, was in exile for three years, Saint Theozua was with him and she shared in all the tribulations of a life of wandering. Saint Theozua died in the year 385, and Sainted Gregory the Theologian honoured her memory in an eulogy.


© 1999 by translator Fr. S. Janos.
"Never say that God is just. If He were just you would be in hell. Rely only on His injustice which is mercy, love, and forgiveness." - St. Isaac the Syrian

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Post by Monarchist » Sun Jan 24, 2010 3:05 am

Sunday, January 11, 2010 (Julian Calendar)
Sunday of the Publican and the Pharisee Tone 8


MONK THEODOSIOS THE GREAT, FOUNDER OF COENOBITIC (LIFE-IN-COMMON) MONASTICISM (+ 529).
MONK MICHAEL OF KLOPSK AND NOVGOROD (+ C. 1453-1456).
MONK THEODOSIOS OF ANTIOCH (+ C. 412).
SAINTED THEODOSIOS OF TRAPEZUND (XIV).

The Monk Theodosios the Great lived during the V-VI Centuries, and was the initiator of common-life (coenobitic) monasteries. He was born in Cappadocia of pious parents. Endowed with a splendid voice, he zealously toiled at church reading and singing. And the Monk Theodosios prayed fervently, that the Lord would guide him on the way to salvation. In his early years he visited the Holy Land and met with the Monk Simeon the Stylite ("Pillar-Dweller", + 459, Comm. 1 September), who blessed him and predicted future pastoral service for him. Yearning for the solitary life, Saint Theodosios settled in Palestine into a desolate cave, -- in which by tradition, the three Magi had spent the night, having come to worship at the Nativity of the Saviour of the world. In it he dwelt for 30 years in great abstinence and unceasing prayer. Steadily there began to throng to the ascetic those wanting to live under his guidance. When the cave could no more hold all the gathered monks, the Monk Theodosios began to pray, that the Lord Himself would point out the place for the monks. Taking with him a censer with cold unlit coals, the monk went into the wilderness. At a certain spot the coals fired up and set the incense smoke to rising. Here also the monk founded the first common-life monastery, or Lavra [Greek "Laura" meaning "broad" or populous"; in Russia were four such: Trinity-Sergeev, Kievo-Pechersk, Alexander-Nevsk and Pochaev], under the ustav-rule of Saint Basil the Great (+ 379, Comm. 1 January). Soon the Lavra of the Monk Theodosios became reknown, and up to 700 monks gathered at it. According to the final testament of the Monk Theodosios, the Lavra rendered service to neighbour, giving aid to all the poor and providing shelter for wanderers.
The Monk Theodosios was extremely compassionate. One time when there was a famine in Palestine and a multitude of people gathered at the monastery, the monk gave orders to allow everyone into the monastery enclosure. His disciples were annoyed, knowing, that the monastery did not have the means to feed all those who had come. But when they went into the bakery, they saw that then through the prayers of the abba, that it was filled with bread. And suchlike a miracle was repeated every time, when the Monk Theodosios wanted to give help to the destitute.
At the monastery the Monk Theodosios built an home for taking in strangers, separate infirmaries for monks and laymen, and also a shelter for the dying. Seeing that at the Lavra were gathered people from various lands, the monk arranged for Divine-services in the various languages -- Greek, Gruzian (Georgian) and Armenian. For communing the Holy Mysteries all gathered in the large church, where Divine-services were done in Greek.
During the reign of the Constantinople emperor Anastasias (491-518) there arose the heresy of Eutykhios and Severus, which recognised neither the sacraments nor the clergy. The emperor joined in with the false-teaching, and the Orthodox began to suffer persecution. The Monk Theodosios stood firmly in defense of Orthodoxy and on behalf of the wilderness monks wrote a missive to the emperor, in which they denounced him and refuted the condemned heresy with the teachings of the OEcumenical Councils. He affirmed moreover, that the wilderness-dwellers and monks would firmly support the Orthodox confession. The emperor showed restraint for a short while, but then he renewed persecution of the Orthodox. The holy elder then manifest great zeal for the truth. Leaving the monastery, he came to Jerusalem and in the "Great" church, stood at the high place and cried out for all to hear: "Whoever honoureth not the four OEcumenical Councils, let them be anathema!". For this bold deed the monk was sent to prison, but soon returned after the death of the emperor.
The Monk Theodosios during his life accomplished many healings and other miracles, coming to the aid of the needy. One time by prayer he destroyed locusts that were devastating the fields in Palestine; also by his intercession, soldiers were kept from perishing, and he saved both those perishing in shipwreck and those lost in the desert.
One time the monk gave orders to strike the signal, so that the brethren would gather at prayer, and said: "The wrath of God draweth near the Eastern land". After several days it became known, that a strong earthquake had destroyed the city of Antioch at that very hour, when the monk had summoned the brethren to prayer. Before his death, the Monk Theodosios summoned to him three beloved bishops and revealed to them, that he would soon expire to the Lord. After three days he died at the age of 105, in the year 529. The body of the saint was buried with reverence in the cave, in which he lived at the beginning of his ascetic deeds.

The Monk Michael of Klopsk was descended of boyar (noble) lineage, and he was a kinsman of GreatPrince Dimitrii Donskoi (1363-1389). He took upon himself the exploit of Fool-for-Christ: he left Moscow and in rags he arrived at the Klopsk monastery, near Novgorod. No one knew, how he got into the locked cell of the priest-monk Makarii, who then was making a censing at the 9th Ode of the Canon and was going round the cell censing. But there sat a man in monastic garb and beneathe a candle he wrote copying from the Acts of the holy Apostles. After the finish of matins the hegumen with brethren came and started to ask the stranger: who is he and of what name? But he answered only by a repeating of the questions and did not reveal his origin. In church the saint sang in the choir and read the Epistle, and at meals he read the Saint-Lives. All who listened were moved by the beauty and spirituality of his reading. On the feast of the Transfiguration of the Lord, the Klopsk monastery was visited by prince Konstantin Dimitrievich (son of GreatPrince Dimitrii Donskoi). After Communion he together with the princess was at the refectory, during the time of which the unknown stranger read from the Book of Job. Hearing the reading, the prince approached the reader and, having looked him over, he bowed down to him, calling him by name his kinsman Mikhail Maksimovich. The fool remarked: "The One Only Creator knoweth of me, who I be", but confirmed that his name was Michael. The Monk Michael soon set example for the brethren in all the monastic efforts. He lived at the Klopsk monastery for 44 years, exhausting his body in work, vigils and various deprivations, and he received from the Lord the gift of perspicacity. He denounced the vices of people, not fearing the powerful of this world. He predicted the birth on 22 January 1440 of GreatPrince Ivan III (1462-1505), and the taking of Novgorod by him. He denounced prince Dimitrii Shemyaka for blinding his brother the GreatPrince Vasilii the Dark (1425-1462).
On a sandy spot the Monk Michael summoned forth a spring of water, having written upon the earth: "I shalt take up the cup of salvation (Ps. 115 [116]: 13), let shew forth on this spot the well-spring". And during a time of famine, the supplies of bread at the monastery granary did not diminish, though they distributed grain abundantly to the hungry.
Having directed beforehand the place of his burial, the monk died on 11 January (+ c. 1453-1456).

The Monk Theodosios of Antioch in his early years left the rich home of his illustrious parents and entered upon the strait and arduous path of asceticism. He settled into a small cell on the shore of the Gulf of Isska, in the surroundings of the city of Ossos. The saint vexed his body with the making of poklons (prostrations) and by laying upon the bare ground; he wore an hairshirt and heavy iron chains. His hair grew out such, that it covered his feet. By continuous feats of fasting and prayer he conquered the fleshly and spiritual passions, he quieted his temper, drove away unclean thoughts; he toiled much, tilling his garden and occupying himself with the plaiting of rope. In his native land the Monk Theodosios founded a monastery (Skupela). He imparted to the monks a love for bodily toil and for spiritual deeds. The Monk Theodosios with especial solicitude had concern for strangers. The sublime life of the saint was known even far beyond the bounds of the monastery. Both Christians and pagans knew him. Seafarers in time of peril called out for help from the God "of Theodosios". It happened that from the mere name of the Monk Theodosios the waves of the sea were calmed. Brigands feared and respected him, and besought his prayers. Fleeing the praise of people, the saint settled near the village of Maraton, founding here the Maratoneia monastery. In it the great ascetic peacefully finished the days of his God-pleasing life (+ c. 412).

Sainted Theodosios, Hegumen of Athos, Metropolitan of Trapezund, was born in the village of Koritsa, near the Kastorian hills. At 18 years of age he accepted monasticism at Constantinople and set off to Athos, to the Philotheion monastery, in which he led a strict ascetic life. He was chosen hegumen of the monastery, and afterwards was made metropolitan of the Trapezund Church, and he died in the city of Trapezund in the XIV Century.
"Never say that God is just. If He were just you would be in hell. Rely only on His injustice which is mercy, love, and forgiveness." - St. Isaac the Syrian

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