New Martyrs Matushka Agatha (Agafia) (1938), and with her schemamonk Eugene (1939) and Righteous Paramon (1941), of Belorussia.
St. Theodosius of Skopelos in Cilicia (ca. 421). St. Avitus, bishop of Vienne (Gaul) (525). St. Polyeuctus, patriarch of Constantinople (970). New Martyr Anthony of Athens, at Constantinople (1774).
Repose of Metropolitan Michael (Jovanovich) of Serbia (1897), Valeriu Gafencu of Bessarabia, Romania (1952), and Abbess Agnia of Nizhni-Novgorod (1954).
What was happening in Russia 100 years ago is often called “the little apocalypse”. Yet it was then that the models of confession of the faith—the New Martyrs and Confessors of the Russian Church—were given to us. But how can modern people, who are weak and spoiled, take part in their experience of standing firm in the faith?
It’s our meeting with the Lord. It’s our personal feast of the Meeting of Lord in the Temple. We might have forgotten when it happened and under what circumstances, we may have no “icon” for this meeting, but if this day was in our life, if we had this meeting, it is for a reason.
Whether ill or healthy, tired after many hours of receiving hundreds of people day after day, or filled with strength after a brief rest in prayer, Fr. John was transformed when he heard God’s voice telling him that he must fill people, strengthen them with the fruits of his spiritual life.
Condemnation is a very pleasant occupation for us. However, we must pay attention to this problem, because condemnation is a manifestation of our egotism. If we mercilessly and severely judge our brothers, that means we are full of egotism, and we must undertake serious spiritual work.
The leaders of that sanguinary and bloodthirsty era, which did come about as Dostoevsky foresaw, indeed founded a kingdom of evil and terror in absolute contrast to the Heavenly Kingdom. Their atheistic and anti-Christian kingdom saw in the person of the Tsar and his family not any possible claimants to the throne, but the epitome of the Russian Orthodox state, the living symbol of the Orthodox Faith and the main defender of Orthodoxy on a worldwide basis.
It is crystal clear that our society is infected with a shortage of love. I think that our contemporaries, choked up in the general atmosphere of enmity (because of the lack of love), above all expect love from the Church. That is why above all we should tell those on the outside that God is love.
The apotheosis of this lawlessness was the formation of the so-called “Orthodox Church of Ukraine” on the basis of structures that had fallen away from the Mother Church, whose autocephaly the Patriarchate of Constantinople single-handedly established by issuing a tomos.
I felt Fr. Gabriel’s help in everything, from editing and formatting to preparing the cover and layout of the book. It is the most complete edition dedicated to Elder Gabriel to date: It contains a detailed biography, instructions, prophecies, and numerous examples of the holy man’s miracles.
The Archons are Patriarch Bartholomew’s PR arm and fundraisers and few expected anything new from this meeting—the right of the Ecumenical Patriarchate to intervene in any Church situation anywhere, any time would be asserted again with little real engagement of the serious issues involved in every aspect of the current Church crisis in Ukraine and Constantinople’s role in it.
A festal Liturgy was celebrated at Moscow’s Christ the Savior Cathedral with his guests— primates and representatives from ten other Local Churches and the autonomous and self-governing bodies of the Moscow Patriarchate and a host of hierarchs from the Russian Orthodox Church.
January 24, 2019, was the first anniversary since George Velikanov saved at the cost of his own life a homeless man from death under the wheels of a suburban train. This real podvig astonished everyone and reminded all of us what genuine Christianity is about.