St. Pelagia the Penitent, of the Mount of Olives (457). St. Dositheus, founder of Verkhneostrov (Pskov) (1482). St. Tryphon, archimandrite, of Vyatka (1612). Synaxis of the Saints of Vyatka.
Virgin-martyr Pelagia of Antioch (303). St. Thais (Taisia) of Egypt (4th c.). St. Anthony, archbishop of Novgorod (1232).
New Hieromartyrs Demetrius (Dobroserdov), archbishop of Mozhaisk, Ambrose (Astakhov), archimandrite, of Aksinyino (Moscow), Pachomius (Turkevich), abbot, of Moscow, and John Khrenov, deacon, and with them Monkmartyr Barlaam, Nun-martyr Tatiana, and Martyrs Nicholas, Maria, and Nadezhda (1937). New Hieromartyr Jonah (Lazarev), bishop of Nevel (Pskov) (1937).
New Monk-martyr Ignatius of Bulgaria and Mt. Athos, at Constantinople (1814). St. Triduana of Scotland (4th c. or 8th c.)
Ternopil is one of the most difficult dioceses for Orthodox Christians who have not joined the schismatic “Kiev Patriarchate”. The region has also been dominated by Uniates. Therefore Metr. Sergius and his flock could well be called a diocese of confessors of the faith.
After several days and nights of unceasing prayer we had my Christian patient anointed with holy chrism, after which I came into the operating room, praying and wholeheartedly relying on the will of God. It was like obedience for me—I was praying whilst performing surgery!
They do not seek an autocephalous Church because, allegedly, they are its faithful members, but they use it as suitable, but rather unsuitably , for the purpose of strengthening their worldly and essentially atheistic ideology, power and vulgar interests. In the last analysis, it is a question of an abuse of the Church and of the Faith.
The Sacred Bishops’ Council is now forced to note with sorrow that Monk Philaret did not heed the call to repentance addressed to him on behalf of the Mother-Church, but in the inter-Council period continued his schismatic activity, which he extended beyond the bounds of the Russian Orthodox Church.
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.