FORGIVENESS IS BETTER THAN REVENGE
NO ONE HEALS HIMSELF BY WOUNDING ANOTHER
10.9.2022 oo:oo 88\199 #συνοδικός #synodikos SATURDAY
#₴ #συνοδικός
• συνοδικός • September 10 / August 28 • συνοδικός •
2022 (7530)
dedicated in honor of the DORMITION : 宿舍斋戒 : sùshè zhāijiè of the Most Holy Theotokos .
Let God’s will abide in everything, but we shall ask for His mercy towards us who are sinful .
FEASTS and MIRACLES of OUR VIRGIN MARY THE HOLY THEOTOKOS
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• Icon of the Most Holy Mother of God of AZOV (1686)
• SOPHIA OF NOVGOROD Icon of the Most Holy Mother of God
• SURDEGSKAYA Icon of the Most Holy Mother of God
纪念圣髑安息于基辅远窟（圣德奥多西洞窟）的全体圣徒 • SYNAXIS OF THE SAINTS OF THE KIEV CAVES whose relics repose IN THE FAR CAVES of Saint Theodosius (1678) 在 KIEV 的洞的修道院的所有的選擇的神職人員的集會
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On this day the Church celebrates the Synaxis of the Holy Fathers of the Kiev Caves, whose relics repose in the Far Caves of Saint Theodosius. They have their own individual days of commemoration, but today we honor the whole assembly of these monastic saints who were a light upon the earth, guiding us on the path of salvation.
• Venerable Igumen THEODOSIUS the Founder (1074) // MAY 3 // AUG 14 // SEP 2 //
• Infant Martyr JOHN (1st cent.) murdered by Herod // DEC 29 //
• Venerable Schemamonk HILARION (1066) // OCT 21 //
• Sainted AMPHILOCHIUS bishop of Vladimir-in-Volhynia (1122) // OCT 10 //
• Venerable POEMEN the Faster (1141) // MAY 8 //
• Venerable EUPHROSYNIA Abbess of Polotsk (1173) // MAY 23 //
• Venerable PAPHNUTIUS the Recluse (13th cent.) // FEB 15 //
• Venerable PIORIUS the Recluse (13-14th cent.) // OCT 4 //
• Hieromartyr Presbyter LUCIAN (1240) endured martyrdom during the Batu invasion in 1239 // OCT 15 //
• Venerable PAMBO the Recluse (1241) // JUL 18 //
• Venerable ATHANASIUS the Recluse (1264) // DEC 2 //
• Venerable AMMON the Recluse (13th cent.) // OCT 4 //
• Venerable ANATOLIUS the Recluse (13th cent.) // JUL 3 //
• Venerable MARDARIUS the Recluse (13th cent.) // DEC 13 //
• Venerable Hieromonk PANCRATIUS the Recluse (13th cent.) // FEB 9 //
• Venerable Schemamonk SISOE (13th cent.) // JUL 6 //
• Venerable SOPHRONIUS the Recluse (13th cent.) // MAR 11 //
• Venerable THEODORE the Silent (13th cent.) // FEB 17 //
• Venerable AGATHON the Wonderworker (13-14th cent.) // FEB 20 //
• Venerable ZACHARY the Faster (13-14th cent.) // MAR 24 //
• Venerable CASSIAN the Recluse (13-14th cent.) // AUG 28 //
• Venerable LAURENCE the Recluse Wonderworker (13-14th cent.) // JAN 20 //
• LONGINUS the Gatekeeper (13-14th cent.) // OCT 16 //
• Venerable MACARIUS a Deacon (13-14th cent.) // JAN 19 //
• Venerable MARTYRIUS the Recluse (13th cent.) // OCT 25 //
• Venerable MOSES the Wonderworker (13-14th cent.) // JUL 28 //
• Venerable PAUL the Obedient (13-14th cent.) // SEP 10 //
• Schemamonk SILOUAN (13-14th c.) // JUN 10 //
• Venerable ARSENIUS the Diligent (14th cent.) // MAY 8 //
• Venerable ACHILLES the Deacon (14th cent.) // JAN 4 //
• Venerable BENJAMIN the Recluse (14th cent.) // OCT 13 //
• Youth LEONTIUS Canonarch of the Great Church of the Monastery of the Caves (14th cent.) // JUN 18 //
• Youth GERONTIUS Canonarch of the Great Church of the Monastery of the Caves (14th cent.) // APR 1 //
• Venerable GREGORY the Recluse and Wonderworker (14th cent.) // JAN 8 //
• Venerable Schemamonk EUTHYMIUS (14th c.) // JAN 20 //
• Venerable ZENO the Faster and hard laborer (14th cent.) // JAN 30 //
• Venerable JOSEPH the Much-ailing (14th cent.) // APR 4 //
• Venerable HYPATIUS the Healer (14th cent.) // MAR 31 //
• Venerable MARTYRIUS the Deacon (13-14th cent.) // OCT 25 //
• Venerable NESTOR the Unlearned; not the learned one who wrote the Russian Chronicles (14th cent.) // OCT 27/28 //
• Venerable PAISIUS the Faster and God-pleasant (14th cent.) // JUL 19 //
• Venerable MERCURIUS the Faster (14th cent.) // NOV 24 //
• Venerable RUFUS the Recluse (14th cent.) // APR 8 //
• Venerable TITUS a Warrior (14th cent.) // FEB 27 //
• Archimandrite IGNATIUS (1435) // DEC 20 //
• Venerable THEOPHILUS Archbishop of Novgorod (1482) // OCT 26 //
• THEODORE (Monk Theodosius of the Kiev Caves) prince of Ostrog (1483) // AUGUST 11 //
• Venerable hieromonk DIONYSIUS the Recluse, nicknamed the Chip (15th c.) // OCT 3 //
• Sainted PAUL Metropolitain of Tobolsk (1770) // NOV 4 //
• Sainted PHILARET Metropolitain of Kiev (1857) // DEC 21 //
• 31 Myrrhgushing Heads
• Venerable DOSITHEOS Abbot of the Kiev Cave monastery
• Venerable TIMOTHEUS Abbot of the Kiev Cave monastery
• Venerable AKINDYNOS Abbot of the Kiev Cave monastery (1235)
In recent years, long-lost, collapsed tunnels (e.g., from earthquakes) have been discovered; at least seventeen newly revealed Saints of the Far Caves lie therein. In addition, the following relics are enshrined in the Far Caves:
• Protomartyr of the Bolshevik Terror, New Hieromartyr Metropolitan of Kiev and Halich VLADIMIR Bogoyavlensky (1848-1918) // JAN 25 //
• Metropolitan PAVEL of Tobolsk and All Siberia (1768/1770)
• Metropolitan PHILARET (Theodosius in schema) Amfiteatriv of Kiev (1857)
• Metropolitan PETER Mohyla of Kyiv (1646)
• PAUL Konyuskevych (tonsured at the Lavra and who returned there at the end of his life)
• PACHOMIUS the Roman (a Romanian Bishop)
• THEODOTIA (Bohdanna) of the Carpathian Mountains
In 1051 Saint Anthony of Pechersk (aka Antony or Antonii, +1073, commemorated 10 July) moved a second time to Kyiv (Kiev) from the Esphigmenou Monastery on the Holy Mountain (Mount Athos) at the direction of his hegumen — the monk Theoktistos — as instructed by God. On this occasion, Saint Anthony settled into a small cave (about 14 feet square!) in the forest south of Berestovo; this cave had originally been dug out and used by presbyter Hilarion (aka Ilarion or Hilary, + ca. 1053, commemorated 21 October), who became Metropolitan of Kiev this same year (1051). The location of this cave was not too far from the Varangian cave Saint Anthony had previously lived in along the right bank of the Dnipro (Dnieper) River. By no later than 1056 Saint Anthony had been joined by twelve other monks, including at least Saint Nikon (+1088, commemorated 23 March) and Saint Theodosius (Theodosii; tonsured 1032, +1074, commemorated 03 May, transfer of incorrupt relics commemorated 14 August) of his original followers from his first stay in Kyiv. The cave was enlarged enough to include a church and cells (living quarters) for all of the community; a section of the cave also served as a necropolis (cemetery) for deceased monks. The underground church — the Church of the Annunciation — still exists, although the iconostasis was rennovated (reworked, rebuilt, or replaced) in the XVIIIth century.
The communal life of this small band of brothers proved to be too much, though, for Saint Anthony, who preferred to live as a solitary. Circa 1057 he told his brethren: "Live together. I will give you an abbot [the first was Saint Varlaam (Balaam, +1065, commemorated 19 November)], but I want to live in solitude as before." At first he simply closed himself up in one of the cells of the cave. Soon, however, he moved to another nearby hill to the north (~200 yards) and dug a new cave for himself, which eventually became the Near Caves or Caves of Saint Anthony. (Note: at some point as the monks expanded their living quarters, all of these cave complexes — the Varangian, Near, and Far — were eventually connected.) When Hegumen Varlaam was transferred to oversee the Monastery of the Holy Great Martyr Demetrios, the brethren unanimously asked Saint Anthony to appoint Saint Theodosius as abbot, which he did.
The community of monks continued to grow, and the Far Caves were expanded to follow suit. During the period ca. 1058-1062 a second, also underground church — the Church of the Nativity — was built in the Far Caves (iconostasis XVIIIth century). Eventually, however, the brotherhood became too crowded during common prayer, even with two chapels; the physical limitations of the caves, with expansions, could not keep up with growth. To solve this problem the idea came to them to build a church above ground. Circa 1062, Saint Theodosius found a convenient place not far from the cave, and, with Saint Anthony’s blessing, he asked Prince Izyaslav for this land in order to build a new monastery. Soon a large wooden church of the Dormition of the Theotokos was built, along with cells and an enclosing wall. (One record has Varlaam responsible for building this church in 1058.) The brotherhood moved there in 1062, and the monastery quickly grew to something on the order of 100 monastics. However, it should be noted that the caves continued to be used as cells and places of worship for hermits (only the Soviets stopped this), and even continued to grow: a third church — the Church of Saint Theodosius — was built in the first half of the XVII century. That is, this religious community —what eventually became known as the Kiev Pechersk Lavra — supported both eremetic as well as cenobitic monasticism. The caves also continued to be used as a necropolis until the start of the XVIIIth century (although relics from other places are still brought there).
No later than the XIVth century pilgrims began to arrive in significant numbers, eager to see "the Holy Kyiv caves." In the XVIIth-XVIIIth centuries, the configuration of the cave passageways was changed in order to accommodate the large number of pilgrims, while still providing for the needs of the hermits living there. (Ca. 2000, the length of the Far Caves was 293 meters, and the total length of the Varangian Cave was ~200 meters.)
To help understand the holy relics of the Caves, a brief review of the burial rites practiced is in order. First, the open parts of the body of the deceased are thoroughly washed. The hands are then placed on the chest and the face is covered (in the Russian Orthodox tradition, at least, to look at the face of the deceased after the body is prepared for burial is strickly prohibited). No embalming is performed of any type (this is true for all Orthodox, even today). Next, the body is laid on a board and placed in a cell or burial niche, which is then closed up (e.g., with bricks). After a period of at least several years — long enough for the flesh to have decayed away—the burial place is opened, and the bones are taken out and placed into a kostnica (aka ossuary; in the caves of the Kiev Pechersk Lavra, often placed in a loculus). Note that the use of ossuaries was a common practice by the Jews at the time of Christ—between about 20 BC and the Roman destruction of Jerusalem in 70 AD. This practice continued to be (and is) followed by many Christian communities. At times fragrant liquids (myrrh) are miraculously found on, or flowing ("oozing", "streaming", "gushing") from, the exhumed remains. Even more miraculously, there are times (very, very, very few) when the body is found generally intact ("incorrupt"). For Orthodox, we believe that there is a direct correlation between the sanctity of a person's life and the state of their bones or bodies after death, or on the presence of myrrh.
For centuries, and in monasteries especially, it has been observed by the Church that often only one or two bodies, among many buried in the same place, remain incorrupt. This would have no meaning were it not for the fact that, through long-term empirical observation, it has also been ascertained that these incorrupt bodies, as well as skeletal remains bearing a certain color or fragrance, are almost always those of individuals who lived exceedingly and exceptionally virtuous lives. The supernatural phenomenon which we acknowledge, then, is not the incorruptibility or exceptional quality of remains as such, but the virtuous lives to which these attributes attest. Likewise, when we venerate relics, we are not venerating the miracle of bodies that do not decay (indeed, there are instances in history where the bodies of corrupt people have remained whole after death); rather, we approach relics, whatever their state of incorruption, out of awe for the virtues that once adorned these precious remnants of the human body. Relics, like Icons, are, of course, Grace-bestowing; but ultimately they serve to lift us up and beyond their material form to the Saints who bequeathed them to the Church. Their final reality is understood only by those who attain to this communion with the Saints, which is ultimately communion with Christ Himself, to Whom the Saints have been joined and Whose majesty and power they reflect.
In the Far Caves, the incorrupt relics (whole in body) of forty-two monks who asceticized at the Kiev Pechersk Lavra have been available to pilgrims for veneration. There are also 31 myrrh-bearing heads of unknown saints in the Far Caves.
SYNAXIS OF ALL SERBIAN SAINTS
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SAINT MARTYRS AND CONFESSORS before the 20th century
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• Martyrs DIOMEDES and LAURENTIUS, revered among the Greeks shot with arrows after being tied to a tree of sycamore
Οἱ Ἅγιοι Διομήδης καὶ Λαυρέντιος οἱ Μάρτυρες
• 33 Martyrs at Herakleia / Nicomedia including men and women by the fire
Οἱ Ἅγιοι 33 Μάρτυρες ἀπὸ τὴν Ἡράκλεια
• Venerable Elders EULOGIOS and DANIEL
• Martyrs IRENE and SOPHIA by the sword
Οἱ Ἁγίες Εἰρήνη καὶ Σοφία οἱ Μάρτυρες
• Martyrs HERMES and companions (120) in Rome under the judge Aurelian
• Martyrs FORTUNATUS, GAIUS and ANTHES (303) near Salerno in Italy under Diocletian
NEW MARTYRS AND CONFESSORS before the 20th century
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• Hieromartyr ALEXIS Budrin, presbiter, archpriest (1861-1918)
• Hosiosmartyr SERGIUS 塞尔吉 (Ivan Zaytsev) Archimandrite of Zilantov Monastery of Kazan (1863-1918)
• Hosiosmartyr LAURENCE (Leonty Nikitin) hieromonk of Zilantov Monastery of Kazan (1872-1918)
• Hosiosmartyr SERAPHIM (Semen Kuz'min) hieromonk of Zilantov Monastery of Kazan (1870-1918)
• Hosiosmartyr THEODOSIUS (Theodor Alexandrov) hierodeacon of Zilantov Monastery of Kazan (1864-1918)
• Hosiosmartyr LEONTIUS (Lavrenty Kariagin) monk of Zilantov Monastery of Kazan (1870-1918)
• Hosiosmartyr STEPHEN monk of Zilantov Monastery of Kazan (1918)
• Hosiosmartyr GREGORY Timofeev, novice of Zilantov Monastery of Kazan (1880-1918)
• Hosiosmartyr HYLARION Pravdin, novice of Zilantov Monastery of Kazan (1918)
• Hosiosmartyr IOANN Sretensky, novice of Zilantov Monastery of Kazan (1918)
• Hosiosmartyr SERGIUS Galin, novice of Zilantov Monastery of Kazan (1918)
• Hieromartyr ALEXANDER Medvedev, deacon (1889-1918)
• Hieromartyr NIKOLAS Georgievsky, presbiter, archpriest (1865-1931)
• Hieromartyr BASIL Sokol’sky, presbiter, priest (1879-1937)
• Hieromartyrs metropolitan CHRYSOSTOM Kalafatis of Smyrna, Bishop GREGOR of Kydonia, Bishop AMBROSE of Moschonissa, Bishop PROCOPIUS of Iconium, Bishop EUTHYMIUS of Zela, and all the layers, Victims of the massacres in Turkey (1922)
MARTYRS AND CONFESSORS before the 20th century
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• Venerable ADELINDIS a Widow, Founder and Abbess of Buchau on the Federsee in Wurtemburg, Germany (926)
• AMBROSE (450) Bishop of Saintes in France
• Righteous ANNA (Hannah, Ann or Anne) 安纳 the Prophetess and Daughter of Phanuel, who met the Lord at the Temple in Jerusalem (5)
Ἡ Ἁγία Ἄννα θυγατέρα τοῦ Φανουὴλ
• Blessed AUGUSTINE of Hippo (354-430)
• Martyr DAMASUS
• Hieromartyr DAMON
Ὁ Ἅγιος Δάμων ὁ Ἱερομάρτυρας
• Sainted EGWARD Bishop of Schleswig (965)
• EMMON of Besançon
In the old monastery of Luxeuil (Luxovium), in the diocese of Besançon, Saint Emmon, monk. The Acts of Saint Adelph (11 September) teach us that when that saint came to see his brethren of Luxeuil, to die among them, Emmon was the one that had the blessing of taking care of the illustrious ill.
• FACUNDINUS (620) Bishop of Taino in Umbria in Italy
• FEIDHLIMIDH of Munster (8-9th cent.) son of Cremhthann, King of Munster
• FLANNON of Killaloe (7th cent.)
In Killaloe, a small town of Ireland, in County Munster and C County Clare, Saint Flannan, the first bishop of that See and confessor. Son of King Theodoric (probably Theodoric II, 4th king of Orleans, 3rd king of Burgundy and 7th king of Metz or Austrasia (587-613), he was consecrated, c. 639, by Pope John IV, and endowed the Church greatly. He was entombed in his cathedral of Killaloe.
• FLORENTINA (Florence, Fiorentina) of Cartagena, Spain (636) Sister of Saint Leander of Seville, Saint Fulgentius of Ecija and Saint Isidore of Seville. Orphaned young and raised by Saint Leander of Seville. Nun. Abbess
• GORMAN (965) monk at Reichenau in Germany, he preached the Gospel and became Bishop of Schleswig in Denmark
• Righteous HEZEKIAH 埃则基亚 King of Judah (691 B.C.)
Ὁ Ἅγιος Ἐζεκίας ὁ Δίκαιος Βασιλιὰς
• Martyr HERMES of Rome (115) in the persecution of the emperor Adrian
• HILARION Metropolit of Kiev
• Venerable Mother IRENE Chrysovolantou (9th cent.)
• Uncovering (1659) of the relics of Venerable JOB 约弗 Abbot of Pochaev (1651)
• Martyr JULIAN of Auvergne (3rd cent.) suffered at Brioude
• Schemanun MACARIA the Seer of Glinsk (1875)
• Hosiosmartyr MOSES 摩西 the Black 黑人 of Scete, of Ethiopia, hieromonk
Ὁ Ὅσιος Μωϋσῆς ὁ Αἰθίοπας
Moses the Black is one of the most venerated of the Orthodox Christian saints. Also known as Moses The Strong, and Moses The Ethiopian, this African man of imposing physical stature, was born a slave in Egypt in 332 A.D. Having been driven out for thievery and other crimes, by the government official who owned him, Moses became the leader of a group of 75 outlaws who terrorized, murdered, and pillaged the countryside. Through divine intervention, this notorious criminal was introduced to the monks of Wadi-El-Natroun near Cairo, Egypt and repented. After many years of spiritual struggle, discipline, and ascetic living, Moses The Black became the Abba (Father) of over 500 monks of the monastery. He was martyred at the age of 75 when his monastery was attacked by a group of barbarians. Knowing that the barbarians were coming, Moses refused to leave and peacefully awaited his death exclaiming, "Behold, so many years I have been awaiting this day to fulfill the words of the Lord: 'for all they that take the sword shall perish with the sword', and now, why escape and lose the crown?"
摩西是一衣索比亞由出生並且由職業, 最初, 強盜的一個樂隊的一個強盜和領導人並且, 在那以後，一悔罪並且大禁欲。作為一位主人的奴隸，摩西逃跑了並且加入了強盜。因為他的大的物理的力量和傲慢，強盜作為他們的領導人選擇了他。突然, 摩西是為罪行與良心和悔悟的使劇痛克服, 他進行了它。他離開了這個組, 進入了一個修道院並且完全在服從給了他自己到他的神的父親並且到修道士規則。他得益於了很多聖人 Macarius ， Arsenius 和 Isidore 的教訓。后來, 他在他完全把他自己奉獻了給物理的勞動，禱告，守夜和虔誠 think 的一個房間撤退了到孤獨。由通奸的魔鬼折磨了, 摩西承認了到 Isidore , 他的神的父親, 並且從他，收到的法律顧問快甚至更並且永不吃到完整的滿足。當甚至這沒幫助時他, 在長輩的法律顧問，開始了在晚上堅持守夜並且祈禱站;在那以後，他開始了整夜長從一口遠井把水帶到年長的修道士的實踐。在可怕的斗爭的 6 年以後, 聖 Isidore 奇跡般地最後愈合了他通奸想法，幻想和夢由魔鬼在他上引起了。摩西被製定在老年的一個司祭。他成立了他的自己的修道院並且有了 75 門徙並且有 75 年的時間生活在了這生活。他預見了死亡並且, 有天, 因為 barbarians 將攻擊修道院，他告訴了門徙逃跑。當門徙也主張了他與他們一起逃跑時, 摩西說他必須由暴力死為, 同時, 他自己進行了暴力並且, 根據詞︰“為所有他們拿劍，這將與劍死亡” ( 聖瑪特婓馬太 26:52 ) 。他與 6 仍然是兄弟們在那裡並且 barbarians 來了並且旋轉他們。兄弟們之一，在鄰近隱蔽, 看到並且當他們在 7 位殉教者之上下降了，看見了 7 個照耀的花環。
• PELAGIUS a boy martyred in Istria under Numerian (283) Patron of Constance in Suevia, Switzerland
• Repose of PHILARET the Elder, from Novo-Spassky Monastery (1842)
• PRAULIUS Archbishop of Jerusalem (422)
• MatronaQUIETA of Dijon (France) (450)
• Martyr QUINCTILIAN
• Translation of the relics of Infant and Prince RUMWOLD of Buckingham (662)
Born a prince. When he was three days old, Rumwold was baptised, spoke a profession of his faith, and then died.
• Venerable SABBAS 萨瓦 abbot of Krypetsk and Pskov (1495)
Sava 是由降下的一個塞爾維亞人。他生活了禁欲主義的生活, 最初, 在在 Pskov 的上帝的神聖的出生送禮者的修道院並且然後是那的修道院院長修道院。但是他們贊揚了他並且他從人的光榮逃跑了並且撤退了神學家到他成立了被奉獻了給聖伊望。約翰的一個新社區的湖 Krypetsk 的岸。不過, 甚至這裡, 他是不能的隱蔽他的名聲和突起。他被 Pskov 和他的妻子的王子 Yaroslav 訪問。Sava 將不允許他的妻子進入修道院但是相當祝福了她並且在修道院外面為她向上帝祈禱了並且愈合她某個疾病。上帝的這聖人發現了休息在一年 1495 A.D 和他的遺物是並且仍然是工作奇跡。在他的到 Krypetsk 的來賓之中，修道院院長 Dositheus 被提及。
• Great Martyress SHUSHANIKI (Susanna, Sussanah or Shushanik) 苏散纳 Queen of Georgia (475)
• SIMEON Bishop of Perejaslavl
• VICINIUS of Sarsina (303) hermit; Miracle-worker, exorcist and healer of both physical and mental illness
• VIVIAN (460) Bishop of Saintes in the west of France, he protected his people during the invasion of the Visigoths
In the Name of the Father, and of the Son, and of the Holy Spirit.
O God, be merciful to me, a sinner.
愿上帝怜恤我罪人
O Lord Jesus Christ, Son of God,
for the sake of the prayers
of Thy most pure Mother,
our holy and God-bearing fathers and all the saints, have mercy on us.
Amen .
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Blessed be God .
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