Martyr Calliopus, at Pompeiopolis in Cilicia (304). Hieromartyr Rufinus, deacon, and Martyrs Aquilina and 200 soldiers, at Sinope (ca. 310). St. Daniel of Pereyaslavl, founder of St. Daniel Monastery (1540). St. Serapion the Sindonite, monk, of Egypt (V). St. Nilus, founder of Sora Skete (Belozersk) (1508). Uncovering of the relics of St. Serapion, archbishop of Novgorod (1517). St. Gabriel, archbishop of Ryazan and Zaraisk (1862).
New Hieromartyr Arcadius Dobronravov, archpriest, of Tsivilsk (Chuvashia) (1933).
St. Hegesippus the Chronicler, of Palestine (ca. 180). Venerable Brynach of Wales (6th c.). St. George, patriarch of Jerusalem (807). St. Gerasimus, hieromonk, of Patmos (1739).
Repose of Schemamonk Theodore of Svir (1822) and Schemamonk Agapitus the Blind, of Valaam (1905).
Today, the Church is forced to confront ideas—which I would characterize as ultra-liberal ideas cloaked in Orthodox garb—that have proliferated online through various discussion groups and venues like Public Orthodoxy, Orthodoxy in Dialogue, and The Wheel.
Why did this ancient Slavic Orthodox nation have to suffer so much grief and oppression from constantly changing groups of nomads, to occupiers and invaders, to the next “liberators”, and then some more “benefactors”?
While the statement has been condemned in the broader opinion of the Sacred Community, we have decided to make comments on the statement for the good of our readers, as the attitudes in the statement are unfortunately prevalent in certain Church circles today.
The disciplinary measure in this case is a warning to all the faithful of the Russian Church and the entire Orthodox world that the Phanar has violated the canons of Orthodoxy, that it has openly declared the heresy of Eastern papism.
There was one extraordinary meeting in the life of the Russian author Ivan Alexandrovich Goncharov that took place in the city of Yakutsk—a meeting with a holy man who was to be recognized later as a saint by the Russian Orthodox Church.
At first the feast of the Akathist was celebrated in Constantinople in that same Blachernae Church, but later the feast was entered into the Typicon of the monasteries founded by St. Savva the Studite and later into the service books of the Church, and from that time on it became a common practice for the entire Eastern Church.
We depend on God and God gets us through the desert by being with us. The small inconveniences we experience as Lent, the hunger, the want, the need, all become transformed into our experience of God. We learn to hunger and thirst for God, we learn how to say no to sin and sinful desire.
A conversation with the dean of the reviving Church of the Nativity of the Most-holy Mother of God on the Nizhny Dol in Vologda, archpriest Alexander Lebedev, about the “wickedness of our days”, given to us for repentance; our so-called “ordinary” sins; the “point of no return”; and the “salvation scheme” of the wise thief.
Observe meticulously: are your prayers fervent? Is the purity of your hearts undisturbed? During prayer, is your mind occupied with idle thoughts? Mark whether or not you have renounced the world with your entire soul. Do you observe others’ virtues, and at the same time take vain pride in your own?
Our hearts bleed for our brethren and sisters afflicted by these events, and we call all Orthodox peoples to fervent prayer on behalf of His Beatitude Metropolitan Onuphry, his fellow Hierarchs, and all suffering faithful in Ukraine and in every land.
This is the wondrous love and mercy of our God—before He calls us up to Himself, He comes down to us. And this is the uniqueness of Christianity—it is not man searching for God, as are other religions, but rather, it is God searching out man. God has descended to us and become one of us—Jesus Christ. And because He is perfect God, He also perfected human nature, which allows us to seek perfection and climb the ladder of Divine ascent. This is the essence of salvation—this two-way motion—God loves and moves towards us, so that we can love and move towards Him.