Hieromartyr Hierotheus, bishop of Athens (1st c.). Uncovering of the relics (1595) of St. Gurias, first archbishop of Kazan, and St. Barsanuphius, bishop of Tver (1595). Synaxis of the Saints of Kazan.
Martyrs Gaius, Faustus, Eusebius, and Chaeremon, of Alexandria (3rd c.). Hieromartyr Peter of Capitolia, bishop of Bostra in Arabia (715). Martyrs Domnina and her daughters Berenice (Bernice) and Prosdoce, of Syria (302). Martyr Adauctus (ca. 312) and his daughter St. Callisthene (ca. 318), of Ephesus. Sts. Paul the Simple (ca. 339) and Ammon (350), of Egypt, disciples of St. Anthony the Great. St. Vladimir Yaroslavich, prince of Novgorod (1052), and his mother St. Anna of Novgorod (1050). Sts. Helladius and Onesimus of the Near Caves in Kiev (12th c.-13th c.). St. Ammon, recluse, of the Far Caves in Kiev (13th c.). St. Stephen Stiljanovic, despot of Srem, Serbia (1540) and his wife St. Helen (Elizabeth in monasticism) (ca. 1543). Sts. Jonah and Nectarius, monks, of Kazan (16th c.). St. Peter (Michurin) of Kuznetsk (Siberia) (1820).
New Hieromartyr Basil (Tsvetkov), archimandrite, of Stary Kelets (Ryazan) (1937). New Hiero-confessor Barsanuphius (Yurchenko) of Kherson (1954).
St. Theodore the Wonderworker, bishop of Tamassos, Cyprus (2nd c.). St. John (Lampadistes) of Cyprus (10th c.). Hieromartyr Evdemoz, catholicos of Georgia (1642).
The reception of schismatics and one anathematized in another Local Church with all the “bishops” and “clerics” ordained by them into communion, the encroachment on foreign canonical provinces, the attempt to renounce their own historical decisions and commitments—all of this leads the Patriarchate of Constantinople beyond the bounds of the canonical field and, to our great sorrow, makes it impossible for us to continue Eucharistic communion with its hierarchs, clergy, and laity.
Pravoslavie.ru asked clergymen and experts from Kiev and Moscow to comment on last week’s scandalous and shocking decision by the Synod of the Constantinople Patriarchate to revoke the Tomos of 1686 that transferred the Ukrainian Metropolia to the Moscow Patriarchate, and to remove the anathema from the heads of the Ukraine’s uncanonical structures—the “Kiev Patriarchate” and the “Ukrainian autocephalous Orthodox Church”, etc.
The reality of the Kingdom of Heaven begins when we stop calculating, doing statistics, playing number and word games, analyzing, dividing, and dissecting. The life of the Church begins when we enter into a deeper experience that unites us together.
They rejected the success of imperial Rome and the “Roman Peace” based in worldly power and might. They understood the ways of the world could be more efficient but they believed the means must be consistent with the end rather than that the ends justified the means.
Now your flock is scattered all across the world, like nestlings without a nest, like children without shelter. You know well what the grief and sorrow of separation feels like, the pain of cutting children off from their mother. Why do you bring this same pain on others?
Every grace that the bishop receives, he receives primarily because he is an Orthodox bishop and because his Orthodox faith is true. He does not receive grace because his works are glorious, his thoughts are good, and his testimonies are great.
Protodeacon Vladimir Vasilik examines the statements of the Constantinople hierarch Archbishop Job (Getcha) of Telmessos from a recent interview that he gave concerning the history of Church in Kiev and its relation to the Patriarchate of Constantinople and the Moscow Patriarchate, offering several necessary and helpful corrections to the misinformation put forth by Archbishop Job via an indepth look at the history and relevant sources.
Ukrainians are in general a religious people, but this writer perceives a direct correlation between the violence done to the Ukrainian Orthodox people over many centuries by the Latin West and the violent nature of Ukrainian nationalism, an idea that has been taken to its present extreme in Greek Catholic Galicia.
It seems at first glance that this gospel reading is about fishing. In truth it is about no such thing.It is a test of faith. It is about honestly assessing the obstacles and hindrances that are between us and a life that is dedicated to God.