The Holy Forty Martyrs of Sebaste: Cyrion (or Quirio), Candidus, Domnus, Hesychius, Heraclius, Smaragdus, Eunoicus, Valens, Vivianus, Claudius, Priscus, Theodulus, Eutychius, John, Xanthias, Helianus, Sisinius, Angus, Aetius, Flavius, Acacius, Ecdicius, Lysimachus, Alexander, Elias, Gorgonius, Theophilus, Dometian, Gaius, Leontius, Athanasius, Cyril, Sacerdon, Nicholas, Valerius, Philoctimon, Severian, Chudion, Aglaius, and Meliton (ca. 320).
Martyr Urpasianus of Nicomedia (ca. 295). St. Caesarius, brother of St. Gregory the Theologian (ca. 369). St. Tarasius the Wonderworker, of Lycaonia. Translation to Vladimir of the relics of Martyr Abraham of the Bulgars on the Volga (1230). St. Jonah, archbishop of Novgorod (1470). St. Theodosius Levitsky, priest, of Balta (Odessa) (1845). St. Dimitra, nun and foundress of the Vvedensk Convent in Kiev (1878).
New Hieromartyrs Mitrophan Buchnoff, archpriest, of Voronezh (1931), and Ioasaph (Shakhov), abbot, of Popovka (Moscow) (1938). New Hieromartyrs Sergius Lebedev, Sergius Tsvetkov, and Alexis Smirnov, archpriests, and Dimitry Glivenko, priest, all of the Moscow region (1938).
“Albazin” Icon of the Most Holy Theotokos (“The Word Was Made Flesh”) (1666).
St. Philoromus the Confessor, of Galatia (4th c.). St. Pacianus, bishop of Barcelona (390). St. Bosa, bishop of York (705). St. Vitalis of Castronovo (994). New Martyrs (two priests and forty students) of Momisici (Montenegro) (1688).
Repose of Elder Cleopas of Ostrov-Vvedensk Monastery (1778) and Schema-archimandrite Theophilus of Kiev (1996).
Perhaps, beloved ones, some of you might suppose that St. John composed his Ladder exclusively for monks, and not for laypeople, inasmuch as there is nothing in common between your own lives—that is, of fathers and mothers of families and secular young people—and the lives of monks, recluses, desert dwellers and hesychasts?
What happens when people follow the will of God, no matter how strange or unexpected it may seem, and what ensues when they stubbornly insist on having their own way? Find the answer in these three stories of Fr. Dimitry Torshin, the priest of the Church of the Dormition in Ozerskoye (Podborki) Village near Kozelsk.
Devotion to St. David of Wales (and to all the western saints) serves a very important role in the Orthodox Church—it rescues us from the accusation that we are merely “the Eastern Church” (as some textbooks describe us), the eastern half of a sundered and broken body.
Today the Church, in the heart of Great Lent, when we are already exhausted from fasting, offers us all a wondrous remedy—the veneration of the tree of the crucified Savior Christ. It’s a wondrous work of the Church that shows its true spiritual wisdom. What is the Cross of the Lord?
Suffering is the most daring apostle of all time. It silently preaches Christ, for wherever the word of the Gospel does not enter, there is the cry of suffering. Wherever the apostolic voice is not heard, the groan of suffering is heard. Wherever a priest cannot enter, there is sorrow, and whatever a priest cannot do, suffering does.
But now has come the terrible time about which the Lord spoke, indicating the signs of His Second Coming: And then shall many be offended, and shall betray one another, and shall hate one another (Matt. 24:10). This is what torments and rends our hearts.
But we, Orthodox Christians, must dissolve our sorrow with Christian hope, that if we ourselves will be saved, and if we will save our loved ones by our prayers, then we dare to believe that we will meet them there, in the other life. And if they reach the Heavenly Kingdom, then they will certainly pray for us there.