St. Pachomius the Great, founder of coenobitic monasticism (ca. 348). St. Isaiah, bishop and wonderworker of Rostov (1090). Martyrdom of Crown Prince Demetrius of Moscow (1591).
St. Achilles, bishop of Larissa (ca. 330). St. Isaiah, wonderworker, of the Kiev Caves (1115). St. Pachomius, abbot, of Nerekhta (1384). St. Euphrosynus (Eleazar), abbot and wonderworker, of Pskov (1481), and his disciple St. Serapion (1480). St. Arethas of Valaam and Verkhoturye (1903).
New Hieromartyrs Pachomius, archbishop of Chernigov (1938), his brother Abercius, archbishop of Zhitomir (1937), their father Priest Nicholas Kedrov (1936), and their brother-in-law Priest Vladimir Zagarsky (1937).
St. Dymphna, martyr, of Geel, Flanders (7th c.). St. Barbarus the Myrrh-gusher, of Greece (9th c.). St. Hallvard of Husaby, Norway (1043). St. Andrew the Hermit, of Mt. Kalana, Epirus (13th c.).
May 25, 2017, on the feast of the Ascension of the Lord, His Holiness Patriarch Kirill celebrated the rite of the Great Consecration of the Church of the Resurrection of Christ and the New Martyrs and Confessors of the Russian Church in Sretensky Monastery and led the Divine Liturgy in the newly-consecrated church. Russian president Vladimir V. Putin was present at the Divine service.
The Ascension Orsha Convent is one of the oldest monastic communities in the Tver region. It was founded as a monastery for men at the turn of the thirteenth century. It was famous for the strict ascetic life of its monks. Among its founders was St. Sabbatius (Savvaty) of Orsha.
Christ would have liked to abide visibly with the apostles forever, but the world, hating Christ, was unable to contain His sojourn with it. The world, hating Christ, could condemn Him again and again to death. The world could no longer behold Christ because of its wickedness, which the Holy Spirit, having come into the world, was to convict.
Before continuing with her discussion of 1 Corinthians in her seventh and last podcast on Christ’s Resurrection, Dr. Jeannie Constantinou discusses some of the subtle differences between the Eastern and Western understandings of doctrine.
Let us talk about life. Do you have anyone interesting to talk to about this? If not, then don’t worry as I have very few myself. If you venture to cautiously ask your acquaintances and relatives: “Why do we live on this Earth?” or “What is the purpose of life?” their reaction will be silence or slight confusion.
His path is not an easy one—poverty, discrimination against all Christians in a rigidly Moslem society, and isolation from other Orthodox countries are some of the challenges he faces continually in his endeavors to bring his people to the One Holy Catholic and Apostolic Church. But the humility and zeal of his flock inspires him to carry on with the great commission in Pakistan.
Hierodeacon Ephraim is one of the most remarkable of the Glinsk elders. As opposed to other ascetic laborers of that remarkable spiritual school who strove to remain unnoticed and hold in everything to the golden mean, he chose the sorrowful and lofty path of foolishness-for-Christ.
So if Christ did not rise, then we also will not rise. And if we cannot rise, then Christ also did not rise. To deny our future resurrection is to deny Christ’s resurrection. And conversely, to deny Christ’s resurrection is to deny our resurrection and to deny eternal life itself.
Barbados is an island state in the Caribbean. The first British settlers, together with the ancestors of the present-day black population, appeared there only in the seventeenth century, nearly two centuries after the fall of the Byzantine Empire. So what could connect Byzantium and Barbados?
Continuing his cycle on the book of Genesis, historian and sectologist Andrei Ivanovich Solodkov speaks about what should above all transform a man—the surrounding world or himself; why the Lord punished Babel; about the bloody star gods of Babel and their “influence” on modern life; and on ungodly unity and unity in God.
Despite the loss of the ancient icon, in our times Orthodox people continue to venerate the Putyvl Icon of the Most-holy Theotokos. The flow of people, hearts filled with love and thanksgiving, continues without ceasing to the Putivl Holy Transfiguration Cathedral.