FORGIVENESS IS BETTER THAN REVENGE
NO ONE HEALS HIMSELF BY WOUNDING ANOTHER
4.9.2022 00:00 94\193 #συνοδικός #synodikos SUNDAY
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• συνοδικός • September 4 / August 22 • συνοδικός •
2022 (7530)
dedicated in honor of the Dormition of the Most Holy Theotokos .
Let God’s will abide in everything, but we shall ask for His mercy towards us who are sinful.
Afterfeast of the Dormition : 宿舍斋戒 : sùshè zhāijiè
In today’s hymns at Vespers, the Mother of God is praised as “only created being to pass from earth to heaven in the flesh.”
Troparion — Tone 1
In giving birth you preserved your virginity, / in falling asleep you did not forsake the world, O Theotokos. / You were translated to life, O Mother of Life, / and by your prayers, you deliver our souls from death.
Kontakion — Tone 2
Neither the tomb, nor death could hold the Theotokos, / who is constant in prayer and our firm hope in her intercessions. / For being the Mother of Life, / she was translated to life by the One who dwelt in her virginal womb.
FEASTS and MIRACLES of OUR VIRGIN MARY THE HOLY THEOTOKOS
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• IVERON ICON (Georgian) of the Most Holy Theotokos at the Monastery of St Alexis of Moscow (1650)
The Gruzinian (Georgian) Icon of the mother of God: In 1622 the Persian shah Abbas conquered Gruzia. Many Christian holy things were plundered and many such were sold to the Russian merchants that were in Persia. Thus, the Gruzinian Icon of the Mother of God came the way of a certain merchant named Stefan, who piously kept it. During this time in Yaroslavl' the merchant Georgii Lytkin – on whose trade-business Stefan was in Persia – received in a dream a revelation about the holy article found by Stefan, and he was commanded to send it off to the Chernogorsk monastery in the Arkhangelsk diocese, founded in 1603. When Stefan returned home in 1629 and showed the icon to Georgii Lytkin, who remembered about his vision and he set off to the Dvina outskirts to the Chernogorsk monastery (called such since it was built on an hilly and somber place, and from of old had been named "Black Mount" ("Chernaya Gora"), but afterwards the monastery was changed in name to "Pretty Hill" ("Krasnaya Gora"). The icon was glorified there by miracles. In 1654 during the time of a pestilential plague the icon was transferred to Moscow, and those praying before it escaped the deadly plague. The many copies of the icon testifies to its deep veneration. In 1658, with the blessing of Patriarch Nikon, there was established an annual feastday of the Gruzinian Icon of the Mother of God. The service was compiled in 1698 under the supervision of Feodor Polikarpov of the Moscow printing-office.
• Panagia PROUSIOTISSA Icon of the All-Holy Mother of God of Prousa (829) in Turkey
Σύναξις Ὑπεραγίας Θεοτόκου ἐν τῷ Πυρσῷ τῆς Εὐρυτανίας
The story goes back a thousand years to the time when the heresy against the holy icons, Iconoclasm, was raging all over the Christian world. The Byzantine Emperor Theophilos had ordered, all holy icons be removed from the churches and burned. The Orthodox people were protecting and hiding the holy icons. They put themselves at risk of exile and even death for those icons. In the year 829 this Holy Icon of the Theotokos, which according to tradition was painted by the hand of Saint Luke the Evangelist, was kept in a beautiful church in the renowned city of Proussa. Today the church still stands in the city named Brusa, which is in Turkey near Constantinople. Many miracles have taken place in this Church. As soon as the decree of the Emperor reached the city of Proussa, a godly man, the son of an officer of the royal court, decided to disobey the Emperor's order. He took the Holy Icon and fled to the mainland of Greece, because the persecution was less violent there. The young man was on his way to the city of Callipolis, (today Gallipoli or Gelibolu.) On his way to the city he lost the Holy Icon. His sorrow was great. “Alas, to me the wretched one”, he wailed. “The Lady Theotokos left me because of my sins”. However, he wouldn't turn back. He could not endure living amongst the enemies of the icons. He continued his journey and settled in the city of New Patre, near the northwest end of Peloponnesus. Time went by, and then one day he heard news about some miraculous events, which happened in an area of Aitola, Greece. This area was completely unknown and inaccessible at that time. The terrain was very rugged, with steep rocky mountains and deep chasms and abysses between them. Not even a small village was there, except for a couple of shelters for the shepherds. The area was not suitable to build villages. Even domesticated animals survived with difficulty. However, Christians sometimes would hide in these remote mountains trying to escape persecution by heretics or oppression by Emperors and Kings. According to the news, a child of one of the above-mentioned shepherds was keeping watch over his father's flock. One night the child was sleeping opposite the place where the cemetery of the monastery is now located. Suddenly solemn and sweet chanting woke him. The chanting came from a cave that was behind him. Fearful, he looked around and saw a pillar of light coming out of the cave and reaching up to heaven. At first he thought that this could be a rainbow. By God's Providence it came to him that he would not die of fear or go out of his mind. He thought that this couldn't be a rainbow because it was straight and also it hadn't rained. In great fear he went and told his father what he had witnessed. His father thought it was the child's imagination. He told him not to be afraid of things that weren't real and not to be frightened by his own shadow. The child insisted that what he had heard and seen was real. Therefore, the next night, the child took his Christian father to the same place he had seen the pillar of light, to verify and confirm the vision. There, he saw what the child had told him, but would not dare go and see what was in the cave. The next day he took with him some other people and returned again. All saw the vision. Afterwards they searched the area and found the Holy Icon in the cave, radiant and shinning. They then venerated the Icon, and being joyful on finding this treasure, they arranged the area in order to keep the Icon there as a blessing. Everyday they brought candles and incense. How the icon came there is known only to him who took Prophet Abbacum from Jerusalem to Babylon, where Prophet Daniel was, and then brought him back. This is the first great miracle of the Lady Theotokos, the finding of Her Holy Icon. Soon, the young man who had lost the Icon, and was now living in New Patre, heard that an Icon of the Theotokos was discovered by the vision of a pillar of light. Not wasting time he took his servants and after two days arrived at the cave of the Icon. Upon seeing the Icon he knew it was the one he had lost. After kissing and venerating the Icon, he gave gifts to the shepherds and headed back to New Patre with The Holy Icon. The shepherds’ joy turned to sorrow because of this deprivation and they pleaded with the young man to leave the Holy Icon behind. He explained that the Icon belonged to him, and that he had given them rich gifts. He also told them that the area was unsuitable to build a church and accommodate pilgrims Having said this, he took the Icon and left. When he and his company were tired and needed to rest from their long journey they stopped in a certain place. They soon fell asleep and when they woke, they couldn't find the Icon. Thinking that the shepherds stole it while they slept, they turned back. Arriving at a narrow spot near the river, the young man heard a voice, Oh young man, be saved, go in peace and do not toil any more. I am pleased to remain here in this rugged wilderness with the shepherds and peasants and not to be in the cities with people who preach heresies: and if you wish to stay with me come where you had found me. This will be good for you. Only the young man heard the voice. Obedient to the divine calling, he freed his servants, abandoned all his possessions, and with one of his servants, who decided to stay with him, went back to the cave where he had found the Holy Icon. He was certain that the will of the Lady Theotokos was that she lives there. The young man built a chapel in the cave for the Holy Icon. He and his servants were both tonsured monks by the Priest monk Raphael who was from the nearby hermitage of St. Demetrios. He received the name Demetrios and his servant received the name Timothy. Afterward he built a cell opposite the chapel in a quiet place away from the noisy pilgrims. He peacefully reposed there having lived a life pleasing to God. His disciple Timothy in the church he had built buried his body, and his blessed soul flew to heaven. This was the beginning of the Monastery of the All-Holy Mother of God of Prousa (or Prousiotissa).
The Monastery has existed for one thousand years and still stands today. It has withstood the ravages of natural and manmade disasters. The main church, dedicated to the Dormition of the Theotokos, is in the cave. The ancient and incense-darkened Icon remains in the inner cave, surrounded by countless precious offerings. The offerings are truthful witnesses to innumerable miracles of times past and present. The village of Proussos has been built near the Monastery. The Icon awaits the crowds of pilgrims who flock there from the 15th to the 22nd of August, which are the days of the feast. In olden times the quiet of the mountains was disturbed by the voices of groups of people going to the feast. They had to walk on goat paths, among ancient chestnut, fir and plane trees. The journey was 15 hours long and the people carried baskets of food and bundles of blankets balanced on their heads. Riding on horseback was reserved for the old and the infirm. Some of them could be seen walking barefoot or crawling on their knees, fulfilling a promise given for a miraculous healing. The pilgrims would go there, light their candles of faith and stay overnight in the monastery's guesthouse or out in the open. In the morning people would attend a very early church service and then depart hoping to return next year. Today the monastery is accessible by car. The car inches patiently along the winding dirt road, which is carved on the steep mountain slope. The road from the south comes to an elevated area called Stavros, from there the monastery can be seen perched on a recess of a precipice at the northwest corner of a narrow valley surrounded by mountain peaks. The pilgrim's patience is rewarded with a great blessing, the veneration of the Icon of the All-Holy Mother of God of Prousa.
Πρόκειται γιὰ τὴν εἰκόνα τῆς Παναγίας τῆς Προυσιώτισσας, ποὺ βρίσκεται στὸ Μοναστῆρι τοῦ Προυσοῦ. Τὴ θαυματουργὴ αὐτὴ εἰκόνα τῆς Θεοτόκου λέγεται ὅτι τὴν ζωγράφισε ὁ Εὐαγγελιστὴς Λουκᾶς καὶ ᾖλθε ἀπὸ τὴν Προῦσα τῆς Μ. Ἀσίας (σύμφωνα μὲ τὸ χειρόγραφο 3 τοῦ κώδικα τῆς Ἱερᾶς Μονῆς Προυσιωτίσσης). Τὴν ἔφερε ἀπὸ τὴν Προῦσα κάποιος εὐγενὴς νέος στὰ χρόνια τῆς εἰκονομαχίας (829) ἐπὶ εἰκονομάχου βασιλέως Θεοφίλου. Στὸ δρόμο ὅμως γιὰ τὴν Ἑλλάδα τὴν ἔχασε καὶ ἡ εἰκόνα ἀποκαλύφθηκε θαυματουργικὰ σὲ ἕνα τσοπανόπουλο, μὲ μιὰ στήλη φωτὸς σὰν πυρσὸς – γι’ αὐτὸ πῆρε καὶ τὴν ἐπωνυμία Πυρσὸς – στὸ μέρος ὅπου ἦταν κρυμμένη. Ὁ νέος, ποὺ εἶχε ἐγκατασταθεῖ στὴν Πάτρα, ὅταν τὸ ἔμαθε θέλησε νὰ τὴν πάρει. Ἀλλὰ ἡ εἰκόνα θαυματουργικὰ γύρισε καὶ πάλι στὸ ἄγριο μέρος τῆς Εὐρυτανίας, ὅπου ἀποκαλύφθηκε στοὺς ντόπιους βοσκούς. Τότε ὁ νέος, μαζὶ μὲ ἕναν ὑπηρέτη του, πῆγαν καὶ αὐτοὶ ἐκεῖ, ὅπου ἔγιναν μοναχοὶ μετανομασθέντες Διονύσιος καὶ Τιμόθεος ἀντίστοιχα. Στὸ Μοναστῆρι λοιπὸν αὐτό, γίνεται μέχρι καὶ σήμερα μεγάλο πανηγύρι καὶ πλῆθος κόσμου συρρέει γιὰ νὰ προσκυνήσει τὴν θαυματουργὴ αὐτὴ εἰκόνα τῆς Ὑπεραγίας Θεοτόκου.
SAINT MARTYRS AND CONFESSORS before the 20th century
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• Hieromartyr priest MAURUS and a group of 50 martyrs in Rheims in France probably suffered under Valerian (260) or Diocletian (300)
• Hieromartyr ATHANASIUS 阿塔纳西 (270-275) bishop of Tarsus in Cilicia, Venerable Solitary ANTHUSA 安图萨 (Anthousa, Thousa or Anthe) of Seleucia in Syria (298) and her servants Martyrs CHARISIMOS 哈瑞西默 and NEOPHYTUS 奈奥斐特 of Tarsus (270-275)
Ἡ Ὁσία Ἀνθοῦσα καὶ σὺν αὐτῇ
οἱ δυὸ ὑπηρέτες της Χαρίσιμος καὶ Νεόφυτος
Anthusa 是女兒富裕但是從在敘利亞的 Seleucia 的異教徙父母。了解合[利爾]斯托。斯基督, Anthusa 與所有的她的心相信了他並且秘密地去了主教 Athanasius 給某人施洗禮了她的。在她的浸禮的時間，上帝的天神在她看來了。在那以後， Anthusa 出發荒地生活禁欲主義的生活因為她害怕回到她的父母。Anthusa 生活了在有 23 年的時間的荒地的禁欲主義的生活。當向上帝祈禱時, 她放棄了在在下面的一塊石頭上下跪的靈魂, 根據她的最後一篇遺囑，她希望了被埋葬。主教 Athanasius 並且 2 個 Anthusa 的仆人， Charismus 和 Neophytus , 關於一年在皇帝纈草屬植物的時間在合[利爾]斯托。斯基督因為他們的信念在那以後被殺死他們都值得尊敬地死了並且與花環被使圓滿的 257 A.D 。
The Hieromartyr Athanasius, bishop of the Cilician city of Tarsus, who baptized the holy Nun Anthusa, was beheaded by the sword under the emperor Aurelian (270-275).
Saint Anthusa, a native of the city of Seleucia (in Syria), was the daughter of illustrious pagans. Learning of the teachings of Christ, she under pretense of visiting her benefactress, journeyed instead to Tarsus to Saint Athanasius and received Baptism from him.
Her parents were enraged at their daughter for becoming a Christian. She received monastic tonsure from Saint Athanasius, then settled in the desert, where she spent 33 years at ascetic deeds. She died at the end of the third century while she was praying. The Martyrs Charisimos and Neophytus, who had been baptized together with the Nun Anthusa, were her servants, and they too accepted death for Christ.
Ἡ Ὁσία Ἀνθοῦσα ὑπῆρξε στὰ χρόνια του βασιλιὰ Οὐαλεριανοῦ (253-259) καὶ καταγόταν ἀπὸ τὴν Σελεύκεια τῆς Συρίας. Ἦταν κόρη πλούσιων εἰδωλολατρῶν γονέων, τοῦ Ἀντωνίνου καὶ τῆς Μαρτυρίας (Μαρίας). Ἐπιθυμῶντας νὰ δεῖ τὸν διδάσκοντα ἐπίσκοπο Ἀθανάσιο στὴν Ταρσὸ τῆς Κιλικίας, ἔπεισε τὴ μητέρα της νὰ μεταβεῖ ἐκεῖ μαζὶ μὲ δυὸ ὑπηρέτες της, τὸν Χαρίσιμο καὶ τὸν Νεόφυτο, μὲ τὴν πρόφαση ὅτι θὰ δεῖ τὴν τροφό της. Ὅταν βρῆκε τὸν Ἀθανάσιο, βαπτίσθηκε ἀπ' αὐτὸν καὶ ἐκάρη μοναχή. Κατόπιν ἀποσύρθηκε στὴν ἔρημο καὶ ἐκεῖ, ἀφοῦ γιὰ 23 ὁλόκληρα χρόνια ἔζησε ἀσκητικά, ἀπεβίωσε εἰρηνικά. Οἱ ὑπηρέτες τῆς Ἀνθοῦσας, Χαρίσιμος καὶ Νεόφυτος, ὁμολόγησαν μὲ θάρρος τὸν Χριστὸ μπροστὰ στὸν βασιλιὰ καὶ ἀποκεφαλίστηκαν.
• Virgin Martyr MAPRILIS (Aprilis or Aurelius) and Martyrs MARTILALIS (Martial), SATURNINUS, EPICTETUS, FELIX the Pilgrim and companions at Porto Romano, Martyrs with AUREA honoured in Ostia in Italy (300)
• Virgin MArtyrissa EULALIA 艾弗拉利亚 (Aulaire, Aulazie or Olalla) of Barcelona, Patronessa of Barcelona (Catalonia or Cataluña) and Martyr FELIX (303)
在對在西班牙的合[利爾]斯托。斯基督教的可怕的迫害的時間期間, 生活了在那裡一童女 Eulalia , 出生在巴賽隆納的鎮的克裡斯琴父母。完全作為她的新郎奉獻了給合[利爾]斯托。斯基督, 完全在神聖的經書沉浸了, Eulalia 不停地 disciplined 她自己在身體和神的自愿的禁欲。甚麼時候大夏的 torturer 無情地在整個西班牙殺死了合[利爾]斯托。斯基督教並且然後來到了巴賽隆納, Eulalia 在晚上滑倒了離開她的父母，在 torturer 前並且面對許多人來了為屠殺斥責了他無罪的人, 與這嘲笑一起死聖像並且公開地在合[利爾]斯托。斯基督承認她的信念生活主。激怒大夏命令了 Eulalia 與杆被脫衣服並且跳動。但是神聖的童女表示了她沒為她的合[利爾]斯托。斯基督感到折磨的疼痛。torturer 然後把她綁了在一以一個十字形式的木頭並且命令了她的身體與火炬被燒。然後 torturer 問她︰“你的救你的合[利爾]斯托。斯基督現在在哪兒？”Eulalia 回答了︰“他與我一起在這裡但是你是不能的因為你的雜質看見他。”在大疼痛 Eulalia 放棄了她的靈魂到上帝。當她死了時，人民看見了一只白鴿子從她的嘴出現。在那片刻，雪出人意料地掉落了並且作為一件白服裝蓋住了殉教者的裸體的身體。第 3 天, 聖菲利克斯來了並且悲傷地在 Eulalia 的家前哭泣了掛身體並且在聖人的死臉上出現了在那裡一個微笑。她的父母來了並且, 和另外的合[利爾]斯托。斯基督教，值得尊敬地埋葬了這個神聖的童女的身體。Eulalia 為她的主受苦了並且死並且在第四個世紀的開始進入了永久的快樂。
The Martyr Eulalia lived in Spain, near the city of Barcionum (now Barcelona), and she was raised by her parents in piety and the Christian Faith. Already at fourteen years of age, the maiden spent a solitary life in her parental home with others of her own age, occupied in prayer, the reading of Holy Scripture, and handicrafts.
During the time of a persecution against Christians under the emperors Diocletian (284-305) and Maximian (305-311), the governor Dacian arrived in the city of Barcionum to rid it of Christians. Hearing of this, the maiden secretly left her home at night, and by morning had made her way into the city. Pushing her way through the throng of people, the girl made a bold denunciation of the judge for forcing people to renounce the True God in order to offer sacrifice to devils instead.
Dacian gave orders to strip the girl and beat her with rods, but she steadfastly endured the torment and told the judge that the Lord would deliver her from the pain. They tied the martyr to a tree and tore her skin with iron claws, and they then burned her wounds with torches.
During her torment, Dacian asked the saint, “Where then is your God, Whom you have called upon?” She answered that the Lord was beside her, but that Dacian in his impurity could not see Him. During the saint’s prayer: “Behold, God helps me, and the Lord is the defender of my soul” (Ps. 53/54:4), the flames of the torches turned back upon the torturers, who fell to the ground.
The Martyr Eulalia began to pray that the Lord would take her to Heaven to Himself, and with this prayer she died. People saw a white dove come from her mouth and fly up to Heaven. Then a sudden snowstorm covered the martyr’s naked body like a white garment (the saint’s commemoration is sometimes given as December 10, which may be more correct, in view of the snow).
Three days later, the martyr’s parents came and wept before her hanging body, but they were also glad that their daughter would be numbered among the saints. When they took Saint Eulalia from the tree, one of the Christians, named Felix, said with tears of joy: “Lady Eulalia, you are the first of us to win the martyr’s crown!”
Saint Felix himself soon accepted death for Christ, and is also commemorated on this day.
• Martyr AGATHONICUS 阿伽塔尼科 of Nicomedia and his companions: Martyrs ZOTICUS 佐提科, THEOPREPIUS 德奥普瑞彼, ACINDYNUS 阿金迪诺, SEVERIAN 塞维里安, ZENO 兹诺, PRINCEPS (Prigipas) and others, who suffered under Maximian (305-311)
Ὁ Ἅγιος Ἀγαθόνικος ὁ Μάρτυρας καὶ οἱ σὺν αὐτῷ
Ζωτικός, Ζήνων, Θεοπρέπιος, Ἀκίνδυνος, Σεβηριανὸς καὶ Πρίγκιπας (στὸ ἀξίωμα)
聖 Agathonicus 是由信念的 Nicomedia 和一克裡斯琴的一個公民。與大熱情他從聖像崇拜變換了古希臘人並且在真實的費思指示了他們。奉皇帝 Maximian 之命，皇帝的代理人殘忍地迫害了合[利爾]斯托。斯基督教。在迫害期間，在一個地方的副捕獲的聖 Zoticus 叫了 Carpe , 把他的門徙釘在十字架上了並且把 Zoticus 帶了到他也捕獲了並且綁了聖 Agathonicus 的 Nicomedia , Princeps , Theoprepius ,( Bogoljepa ), Acindynus , Severianus ，Zeno 和許多其它。安全地固定, 他們都被帶去拜占庭。然而, 方法，聖人 Zoticus ， Theoprepius 和 Acindynus 死於了他們的許多創傷和疲勞。他們在 Chalcedon 附近殺死了 Severianus 並且, 與其它的 Agathonicus 被帶去巴爾干半島東部的古代國家到 Silybria 的鎮, 在在皇帝前的折磨以後他自己, 他們被斬並且進入了永久的生活並且進他們的主的快樂。
The Martyrs Agathonicus, Zoticus, Theoprepius, Acindynus, Severian, Zeno and others accepted death for Christ during the reign of the emperor Maximian (284-305).
The Martyr Agathonicus was descended from the illustrious lineage of the Hypasians, and he lived at Nicomedia. Well versed in Holy Scripture, he converted many pagans to Christ, including the most eminent member of the Senate (its “princeps” or leader). Comitus Eutolmius was sent to the Pontine (lower Black Sea) region, where he crucified the followers of the Christian Zoticus, who had refused to offer sacrifice to idols. He took Zoticus with him.
In Nicomedia, Eutolmius arrested the Martyr Agathonicus (together with the princeps), and also Theoprepius, Acindynus and Severian. After tortures, Eutolmius ordered that the martyrs be taken to Thrace for trial by the emperor.
But along the way, in the vicinity of Potama, the Martyrs Zoticus, Theoprepius and Acindynus were unable to proceed further behind the chariot of the governor because of wounds received during torture. Therefore, they were put to death. The Martyr Severian was put to death at Chalcedon, and the Martyr Agathonicus together with others was beheaded with the sword by order of the emperor, in Selymbria.
The relics of the Martyr Agathonicus were in a church named for him at Constantinople, and were seen in the year 1200 by the Russian pilgrim Anthony. And in the fourteenth century Philotheus, the archbishop of Selymbria, devoted an encomium to the Martyr Agathonicus.
Ὁ μάρτυρας Ἀγαθόνικος ἦταν ἀπὸ τὴ Νικομήδεια, καὶ τὸν συνέλαβε ὁ κόμης Εὐτόλμιος, ὁ ὁποῖος, ὅταν ἐπέστρεφε ἀπὸ τὴν περιοδεία του στὸν Πόντο, ὅπου εἶχε πάει γιὰ νὰ καταδιώξει χριστιανούς, στὴν Κάρπη βρῆκε τὸν Ζωτικό, ποὺ τὸν θανάτωσε μαζὶ μὲ τοὺς μαθητές του.
Ἐκεῖ ἔμαθε ὅτι ὁ πρίγκιπας τῆς πόλης ἔγινε χριστιανὸς ἀπὸ κάποιο Ἀγαθόνικο. Τότε, συνέλαβε τὸν πρίγκιπα καὶ τὸν Ἀγαθόνικο, καὶ ἀφοῦ τοὺς τιμώρησε μαζὶ μὲ ἄλλους χριστιανούς, κατόπιν ὅλους μαζὶ τοὺς ὁδήγησε στὸν βασιλιά, ποὺ βρισκόταν στὴ Θρᾴκη. Ἀλλὰ στὸ δρόμο, κοντὰ σὲ ἕνα χωριὸ ὀνομαζόμενο Ποταμός, σκότωσε τοὺς Ζήνωνα, Θεοπρέπιο, Ἀκίνδυνο καὶ Σεβηριανό, διότι ἀπὸ τὶς πολλὲς πληγὲς ποὺ εἶχαν στὰ πόδια τους, δὲν μποροῦσαν πλέον νὰ βαδίσουν. Ὅταν ἔφθασε στὸ χωριὸ Ἄμμους κοντὰ στὴ Σιλυβρία, μὲ βασιλικὴ διαταγὴ ἀποκεφάλισε, ἔτσι ὅπως τοὺς εἶχε δεμένους, τὸν Ἀγαθόνικο, τὸν πρίγκιπα καὶ τοὺς ἄλλους χριστιανούς. Ἔτσι, ὅλοι ἀκολούθησαν τὸ παράδειγμα τοῦ ἐσφαγμένου Ἀρνίου, τοῦ Χριστοῦ, καὶ ἄξια θὰ συναριθμηθοῦν μ' αὐτοὺς ποὺ θὰ εἶναι «γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου». Δηλαδή, μὲ αὐτοὺς ποὺ θὰ εἶναι γραμμένοι στὸ βιβλίο τῆς αἰώνιας ζωῆς τοῦ Ἀρνίου, δηλαδὴ τοῦ Χριστοῦ.
• Martyrs IRENAEUS a deacon, HOROS (Or) and HOROPSES (Oropsus)
Οἱ Ἅγιοι Εἰρηναῖος, Ὢρ καὶ Ὀρόψις οἱ Μάρτυρες
Ὁ Εἰρηναῖος διέπρεπε μεταξὺ τῶν ἱερέων τῆς Ἐκκλησίας τοῦ Χριστοῦ. Δὲν στήριζε μόνο μὲ τὴν διδασκαλία του καὶ τὸ παράδειγμά του τοὺς πιστούς, ἀλλὰ ἅπλωνε τὰ πνευματικά του δίχτυα καὶ στοὺς ἀπίστους καὶ πολλοὺς ἀπ’ αὐτοὺς ἔφερνε στὴν κιβωτὸ τῆς σωτηρίας, δηλαδὴ στὴν Ἐκκλησία τοῦ Χρίστου. Γιὰ τὴ δραστηριότητά του αὐτή, συνελήφθη καὶ ὑπέστη φρικτὰ μαρτύρια. Οἱ δυὸ ἄλλοι ὅμως, ὁ Ὢρ καὶ Ὀρόψις, εἶχαν τὸ θᾶρρος καὶ ἔκαναν δριμύτατη παρατήρηση στὸν ἔπαρχο, ποὺ ἦταν θεατὴς τῶν βασανιστηρίων. Τότε καὶ αὐτοὶ εἶχαν τὴν ἴδια τύχη. Βασανίστηκαν μαζὶ μὲ τὸν ἱερέα, καὶ οἱ τρεῖς κατόπιν ρίχτηκαν μέσα στὴ φωτιά. Ἀλλὰ ξαφνικά, ραγδαία βροχὴ ἔσβησε τὴ φωτιὰ καὶ οἱ τρεῖς μάρτυρες βγῆκαν ἀνέγγιχτοι ἀπὸ τὸ καμίνι.
• Martyrs FABRICIAN and PHILIBERT in Toledo in Spain
SAINT MARTYRS AND CONFESSORS in the 20th century
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• ELIZABETH (Elisabeth Alexandra Luise Alice von Hessen-Darmstadt und bei Rhein and Yelisaveta Feodorovna Romanova) the Great Duchess and VARVARA (Barbara)
In 1918, Vladimir Lenin ordered the Cheka to arrest Elisabeth. They then exiled her first to Perm, then to Yekaterinburg, where she spent a few days and was joined by others: the Grand Duke Sergei Mikhailovich; Princes John Konstantinovich, Konstantin Konstantinovich, Igor Konstantinovich and Vladimir Pavlovich Paley; Grand Duke Sergei's secretary, Fyodor Remez; and Varvara Yakovleva, a sister from the Grand Duchess's convent. They were all taken to Alapayevsk on 20 May 1918, where they were housed in the Napolnaya School on the outskirts of the town.
At noon on 17 July, Cheka officer Pyotr Startsev and a few Bolshevik workers came to the school. They took from the prisoners whatever money they had left and announced that they would be transferred that night to the Upper Siniachikhensky factory compound. The Red Army guards were told to leave and Cheka men replaced them. That night the prisoners were awakened and driven in carts on a road leading to the village of Siniachikha, some 18 kilometres (11 miles) from Alapayevsk where there was an abandoned iron mine with a pit 20 metres (66 feet) deep. Here they halted. The Cheka beat all the prisoners before throwing their victims into this pit, Elisabeth being the first. Hand grenades were then hurled down the shaft, but only one victim, Fyodor Remez, died as a result of the grenades.
According to the personal account of one of the executioners, Vasily Ryabov, Elisabeth and the others survived the initial fall into the mine, prompting Ryabov to toss in a grenade after them. Following the explosion, he claimed to have heard Elisabeth and the others singing an Orthodox hymn from the bottom of the shaft.[14] Unnerved, Ryabov threw down a second grenade, but the singing continued. Finally a large quantity of brushwood was shoved into the opening and set alight, upon which Ryabov posted a guard over the site and departed.
Early on 18 July 1918, the leader of the Alapayevsk Cheka, Abramov, and the head of the Yekaterinburg Regional Soviet, Beloborodov, who had been involved in the murder of the Imperial Family, exchanged a number of telegrams in a pre-arranged plan saying that the school had been attacked by an "unidentified gang". A month later, Alapayevsk fell to the White Army of Admiral Alexander Kolchak. Lenin welcomed Elisabeth's death, remarking that "virtue with the crown on it is a greater enemy to the world revolution than a hundred tyrant tsars".
• New Hieromartyr MACARIUS Gnewushev, bishop of Orel (1918)
• New Hieromartyr JOHN Boyarschinov, presbiter, Priest of Perm (1918)
• New Martyrs YEFREM Kuznetsov, bishop of Selenginsk and Priest IOANN Vostorgov (1918)
• New Hieromartyr ALEXIY Naumov, presbiter, Priest of Perm (1918)
• Righteous presbiter ALEXIY Medvedkov of Ugine, priest (1934)
• New Hieromartyr ANDREW 安德列 Ukhtomsky, bishop of Ufa (1937)
• New Hieromartyr THEODORE (Vladimir Smirnov) , bishop of Penza (1891-1937)
• New Hieromartyr BASIL Smirnov, presbiter, priest of Penza (1889-1937)
• New Hieromartyr GABRIEL Archangelsky, presbiter, priest of Penza (1890-1937)
• New Hieromartyr IOANN Trojansky, bishop of Velikiye Luki (1862-1937)
• New Hieromartyr ALEXIY Orlov, archbishop of Omsk (1862-1937)
• New Hieromartyr ALEXANDER Rat’kowsky, presbiter, priest of Tver (1870-1937)
• New Hieromartyr MICHAEL Lübertsev, presbiter, priest of Tver (1883-1937)
• New Hieromartyr THEODORE Malyarowskiy, priest of Chimkent (1885-1937)
• Hosiosmartyr HILARION (Rodion Tsurikov), Hieromonch of Chimkent (1856-1937)
• Hosiosmartyr IOANN (Flavian Laba), Hieromonch of Chimkent (1863-1937)
• Hosiosmartyr HIEROTHEUS (Nikander Glazkov), Hieromonch of Yaroslavl-Rostov (1889-1937)
• Martyr GORAZD 格拉兹德 (Matej Pavlík) of Prague, Bohemia and Moravo-Cilezsk (1879-1942)
MARTYRS AND CONFESSORS before the 20th century
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• Holy pilgrim ANDREW of Ireland and Tuscany (also known as Andrew of Tuscany and Andrew the Scot) Archdeacon of San Martino a Mensola, Confessor of Fiesole, in Italy (880)
Born to the Irish nobility. Brother of Saint Bridget the Younger. Educated by Saint Donatus of Fiesoli, and made a pilgimage to Rome, Italy with him in 816. When Donatus was miraculously chosen bishop of Fiesole, Italy, Andrew was ordained as archdeacon. He served for 47 years, restored the church of Saint Martin and founded a monastery in Mensola, Italy where he may have lived for a while as a monk. He was known as "the Scot", common in that day when speaking of some one from Ireland. Legend says that as he lay dying, his sister was brought to him his bedside by an angel for a final farewell. Little is known of his life, which caused many later writers to fill in the details with pious fiction.
• ANTONINUS (186) a converted executioner in Rome
Saint Antoninus is mentioned in the passio of Saints Eusebius, Pontian, Vincent, and Peregrinus. He is said to be a Roman executioner under Commodus who converted to the faith.
• ARIADNE (Ariane or Arianna) Byzantine Empress
Ἡ Ἁγία Ἀριάδνη ἡ Βασίλισσα
Ἄγνωστη στοὺς Συναξαριστές, ἀναφέρεται στὸν Συναξαριστὴ τοῦ Delehaye κατὰ τὸν Κώδ. τοῦ Ὀξονίου τ. III 16 καὶ τὸν Παρισινὸ Κώδ. 1617. Δὲν ἔχουμε περισσότερες λεπτομέρειες γιὰ τὸν βίο τῆς Ἁγίας.
• ARNULF of Eynesbury, Hermit (9th cen.)
• Translation of Relics of Virgin Martyrissa AUGUSTA at Serravalle in Venetia (Venezia)
• BEOGHNA Abbot of Bangor, County of Down (6-7th cent.)
• Schemamonk BOGOLEP 博格莱普 a baker of bread (16th cent.) of Saint Paisius of Uglich Monastery
His memory is made on 22 August, the day of memory of the same-named Martyr Theoprepios (which in Russian translation is "Bogolep" meaning "God-worthy").
Saint Bogolep lived during the XV and XVI centuries and was a disciple of Saint Paisios of Uglich (June 6). The Yaroslavl Paterikon (1912) credits Saint Bogolep with finding the wonderworking Icon of the Protection of the Most Holy Theotokos in 1482, which is mentioned in the Life of Saint Paisios. The Life states that "a certain baker" from the Uglich men's Monastery of the Lord's Theophany (later called Protection) went to the Volga early one morning for water. On the shore under the mountain he saw an icon of the Most Holy Theotokos. It is not known how it came to the Monastery. The monk ran to the Monastery and reported the incident to Saint Paisios. That baker was Saint Bogolep, who had worked as a baker when he was still in the world. After entering the Monastery, he carried out the same obedience.
Because of his piety and humility, Saint Bogolep was ordained as a priest before his death, and was tonsured into the Schema.
The date of Saint Basil's local glorification is not known. His Feast Day is celebrated on August 22, perhaps because the martyr Theoprepios (Феопрепий in Russian), who suffered martyrdom in the IV century with Saint Agathonikos of Nikomedia, is commemorated on that date.
The local canonization of Saint Bogolep was confirmed with the inclusion of his name in the Synaxis of the Rostov-Yaroslavl Saints, by the decision of His Holiness Patriarch Alexei I of Moscow and the Holy Synod on March 10, 1964.
The Synaxis of the Rostov-Yaroslavl Saints is celebrated on May 23/June 5.
• ETHELGITHA of Northumbria, Abbess (720)
• GUNIFORT a pilgrim, perhaps from England, who was martyred in Pavia in Italy (4-5th cent.)
• Abbess GWENDOLINE (Gwendolen, Gwendolyn or Gwyddelan) Patron of Llanwyddelan and of Dolwyddelan (7th cent.)
• Hieromartyr HIPPOLYTUS of Porto (236) Bishop of Porto in Italy, martyred by drowning under Alexander
• Martyr IONE
• Venerable Elder 伊撒克长者 ISAAC I (Ivan Antimonov) of Optina (1810-1894)
Saint Isaac (Antimonov) fell asleep in the Lord on August 22, 1894. The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000.
• Martyr JULIAN of Heliopolis in Syria (361)
• MAELRUBHA (722) Abbot of Applecross, Isle of Skye, Scotland
• Martyr PARTHENIUS abbot of Kiziltaschski (1867)
• Archbishop PHILARET (Dmitri Humilevsky) of Chernigov (1805-1866)
• PHILIBERT 1st (684) Abbot of Jumieges and Nermoutier
• Hieromartyr POTHINUS
• Martyr SEBASTIAN
• SEDRACH a Bishop
• SIGFRID 西格弗里德 Abbot of Wearmouth in England (688) monk and disciple of St Benedict Biscop
Benedictine monk. Spiritual student of Saint Benedict Biscop, and brother monk to Saint Esterwine of Wearmouth and Saint Ceolfrid. Biblical scholar. Co-adjutor abbot of Jarrow Abbey. Abbot in Wearmouth, England in 686.
• Finding of the Holy Skull of Saint SYMEON the Barefoot and Single-Tunicked (1594) // APR 19 //
• Martyr SYMPHORIAN 辛佛里安 of Autun (200) member of a senatorial family in Autun in France, he was martyred under Marcus Aurelius for refusing to sacrifice to a pagan goddess
Born to the imperial Roman nobility, the son of Senator Faustus and Blessed Augusta. Covert Christian. As a young man he studied at Autun, Gaul (in modern France). There he was arrested by provincial governor Heraclius for not worshipping the pagan goddess Cybele, he asked for tools to destroy the statue. Arrested and flogged for heresy. Because he was from a noble family, he was given a chance to recant, and was even offered bribes to do so; he declined. Martyred in the presence of his mother.
• SINCHE of Queen’s County
• THEODORA Xerotissa of Xerocyra
• Martyr TIMOTHY (311) in Rome under Diocletian
Icon of the Mother of God of GEORGIA
In 1622, the Persian Shah Abbas I, after the devastating invasion of Orthodox Georgia, took part of the Robe of the Lord, and some especially revered icons. Three years later, when the Russian clerk Stephen Lazarev was in Persia to do some trading, a certain person from the Shah's retinue offered to let him purchase one of the stolen Georgian icons: an icon of the Most Holy Theotokos. At the same time, at Yaroslavl, the merchant Gregory Lytkin, by whom Stephen was employed, had a revelation of his clerk's imminent arrival with the precious acquisition.
Lytkin had been instructed by a voice from above to take the Icon from Yaroslavl to Arkhangelsk, near the Pinega River. Here, 16 versts from Kholmogorsk, was the Black Mountain monastery (which took its name from the mountain, on which a church was built in 1603.) Later, it was called Krasnogorsk (Beautiful Mountain).
Here the merchant delivered the Georgian Icon of the Most Holy Theotokos in 1629, during the reign of Tsar Michael. On August 22, with a large contingent of the faithful, the Icon was reverently placed in the monastery. At the same time, the miraculous healing of the blind and deaf monk Pitirim took place. The subsequent manifestations of the Icon's miraculous power prompted Metropolitan Nikon of Novgorod (later the Patriarch of Moscow and All Russia) to investigate. Afterward, from 1650, the annual celebration of this Icon took place on August 22, the day of its arrival at Krasnogorsk Monastery.
From that time, the Georgian Icon of the Mother of God was brought to Arkhangelsk each year with honors. The revered Icon was left for a certain time in the main cathedral of the city, for the sanctification of the city and of the Christ-loving people. During the reign of Tsar Alexei (1645-1676), the miraculous Icon was taken to Vologda, Great Ustyug, Pereyaslavl-Zalessky, and Siberia.
In 1654, Hieromonk Makarios of Krasnogorsk Monastery brought the Icon of the Most Holy Theotokos (which had been brought from Persia) to Moscow for restoration, and to be covered with a new riza. It was placed in the newly-built church, dedicated to the Life-giving Trinity, at Nikitnikov Lane near the Saint Barbara Gate, where the Kremlin masters carried on their iconographic work. Gregory Nikitnikov had built the church on his property at his own expense (1628-1651). In the church was a chapel dedicated to Saint Nikḗtas (September 15). Members of the Nikitnikov family were also entombed there.
About that time, a plague or pestilence was raging in Moscow. At the request of the master silversmith Gabriel Evdokimov, whose son was near death, a Moleben was served in his house before the Georgian Icon of the Mother of God from Krasnogorsk Monastery. The patient soon recovered. In gratitude for this miraculous healing, a copy of Georgian Icon was made and placed in Holy Trinity church. From that time, the church was also called Georgian.
The gracious help of the Most Holy Theotokos continued to be conferred by the aforementioned copy of her Icon. During the plague epidemic of 1654, the Moscow merchant Stephanov prayed continuously to the Queen of Heaven. The Most Holy Virgin appeared to him three times in a dream saying: "Pray to the Georgian Theotokos, on the Glinishchi at the mills, and you will be spared." The Holy Trinity church at Nikitniki was also called the church of the Great Martyr Nikḗtas (one of the chapels) on Glinishchi, near the mills. The merchant did not take his family from Moscow as he intended, but began to pray fervently in the Holy Trinity church. The epidemic did not touch him or his family.
The Churchwide celebration of the Georgian Icon of the Mother of God was established with the blessing of Patriarch Nikon in 1654. In 1698, the caretaker of the Moscow printing house Theodore Polikarpov compiled a second edition of the Service.
After the liberation of Moscow from Napoleon's troops, on December 1, 1812 the wonderworking Georgian Icon of the Mother of God, along with other miraculous Icons of the Most Holy Theotokos (Vladimir, Iveron, and Assuage my Sorrows) were carried in solemn procession around the Kremlin.
In 1904, a chapel was built in Holy Trinity church in honor of the Georgian Icon of the Mother of God. Now this Icon is in the church of the Holy Trinity in Nikitnikov (Razin Street).
Miraculous healings were granted by the Most Holy Theotokos through her wonderworking Icon, which were documented and verified at the end of the XIX century. For example, on June 17, 1887, Lydia Tserkovnitskaya, the wife of a priest in the village of Shuysk, Vologda Province, was critically ill. She recovered after praying before the wonderworking Georgian Icon. There is historical evidence of four more Georgian icons of the Most Holy Theotokos.
Concerning the Georgian Icon of the Mother of God, which was in Moscow's Alekseevsky Convent, church evidence reports that it is not a copy of the Icons from Krasnogorsk Monastery nor from Holy Trinity church at Nikitnikov, which were brought from Georgia. In the same deadly plague epidemic of 1654, one of the nuns at the Alekseev Convent fell ill. While she addressed long prayers to the Heavenly Healer, the sick woman suddenly remembered the miraculous recovery she had heard about from the Icon of the Mother of God, which is in the church of the Life-giving Trinity by Saint Barbara's Gate. However, there was no one to send there. After some time, an unknown monk came to the Convent. Turning to the sick nun, he said: "Do not be sad that the Georgian Icon of the Mother of God cannot be brought here. You have here exactly the same Icon as the one brought from Georgia. You will find it in the cave, and you shall behold God's mercy."
The allegorical meaning of these words became clear afterward in the monastery sacristy, which was laid out like caves, when a hitherto unknown Icon of the Mother of God was discovered. After a Moleben, the miraculous Icon was carried to the cells of the nuns who were suffering from the pestilence. All of them were healed. From that time, the epidemic in Moscow began to abate.
Through the prayerful intercession of the Georgian Icon of the Most Holy Theotokos at the Alekseev Convent, the blind Princess Martha Prozorovskaya received miraculous healing in 1662. She gained her sight by the prayers of her parents, after seven years of serious illness.
To the northwest of Kazan, 18 versts from the city of Sviyazhsk, in the middle of the XVII century was the Raithu communal Hermitage of the Theotokos, which got its name from one of its churches, which was dedicated to the Venerable Fathers slain at Sinai and Raithu (January 14). Tradition states that during the construction of the monastery, Metropolitan Laurence of Kazan, by a revelation from above, sent the best local iconographers to Pinega, to the Krasnogorsk Monastery, which was very far from Kazan, in order to make a faithful copy of the wonderworking Icon of the Most Holy Theotokos, which was brought from Persia.
In 1661, a skillfully executed copy of the Georgian Icon of the Mother of God was delivered from Arkhangelsk. It became highly revered by the local population. Subsequently, this Icon was placed in the cathedral church in honor of the Most Holy Theotokos.
In the XVIII century, the pious peasants of the village of Klyucharev, Korchev county, Tver Province, presented the caretaker of the Moscow Archangel Cathedral with a copy of the Georgian Icon of the Mother of God, which became highly regarded by the locals, when the rye crop was threatened with destruction in the late 1860s. Vast fields of newly-sprouted crops were being eaten by an unknown worm, and nothing they did was of any use. Then the peasants prayed for help to the Most Holy Theotokos, whose Georgian Icon they revered. After a Cross Procession around the fields with the Icon, a sudden, unprecedented torrential rain fell. Streams of water washed the worms out of the ground, which were eaten by a large flock of birds. See also other revered copies of the Georgian Icon of the Mother of God in the Protection church at Vorontsov Field, and in the Holy Cross Church in the city of Tula.
The Icon disappeared after the closure of the monastery (1920-1922), and later it was returned to the monastery. In his 1946 report to the Moscow Patriarchate, Bishop Leonty (Smirnov) of Arkhangelsk states that the Georgian Icon was carried in a procession, which took place at Arkhangelsk in 1946. The further fate of the Georgian Icon is unknown.
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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