συνοδικός
March 24 / March 11
2018 (7526)
Μεγάλη Τεσσαρακοστή • GREAT 40 DAYS • Μεγάλη Νηστεία • GREAT FAST
DAY 34
5th Saturday of Great Lent: of the Akathist to the Theotokos
On the Fifth Saturday of Great Lent, the Saturday of the Akathist, we commemorate the "Laudation of the Virgin" Icon of the Most Holy Theotokos.
• "LAUDATION OF THE VIRGIN" Icon of the Most Holy Theotokos (625)
The icon before which the Akathist was sung was given to the Dionysiou Monastery on Mt Athos by Emperor Alexius Comnenos. There, it began to flow with myrrh. There were at least three wonderworking copies of this icon in Russia before the Revolution.This icon shows the Mother of God seated on a throne, and surrounded by Prophets with scrolls.
About the year 626, the Persians, Avars, and Slavs came with a great host and besieged the imperial city of Constantinople while the Emperor Heraclius and the main body of the Byzantine army were absent in the East. Enemy ships filled the sea, especially the Golden Horn, and on land the adversaries were ready for attack with foot-soldiers, horses, and engines of war. Though the citizens courageously withstood them, yet they were few in number and would be unable to repulse the attack of such a great host. Hence, they could not count on any other means of salvation, except the protection of the Theotokos. And truly, suddenly a violent tempest broke up all the ships and submerged them, and the bodies of the invaders were cast out near the Blachernae quarter of the city where the famous Church of the Theotokos stood. Taking courage from this, the people went forth from the city and repulsed the remaining forces, who fled out of fear.
In 673, the city was miraculously delivered yet again, this time from an invasion of the Arabs. Then in 717-718, led by the Saracen general Maslamah, the Arab fleet laid siege once more to the city. The numerical superiority of the enemy was so overwhelming that the fall of the Imperial City seemed imminent. But then the Mother of God, together with a multitude of the angelic hosts, appeared suddenly over the city walls. The enemy forces, struck with terror and thrown into a panic at this apparition, fled in disarray. Soon after this, the Arab fleet was utterly destroyed by a terrible storm in the Aegean Sea on the eve of the Annunciation, March 24, 718. Thenceforth, a special "feast of victory and of thanksgiving" was dedicated to celebrate and commemorate these benefactions. In this magnificent service, the Akathist Hymn is prominent and holds the place of honour. It appears that even before the occasion of the enemy assaults mentioned above, the Akathist Hymn was already in use as the prescribed Service for the Feast of the Annunciation, together with the kontakion, "When the bodiless one learned the secret command," which has the Annunciation as its theme. It was only on the occasion of the great miracle wrought for the Christian populace of the Imperial City on the eve of the Annunciation in 718 that the hymn "To thee, the Champion Leader" was composed, most likely by Saint Germanus, Patriarch of Constantinople.
Historians have ascribed the Akathist Hymn to Patriarch Sergius of Constantinople (638), to Saint George the Confessor, Bishop of Pisidia (818), or even to Saint Photius the Great (891), all of whom lived either at the time of or after the above-mentioned sieges. However, it appears most likely from its language, content, and style that the true composer of the Akathist Hymn is Saint Romanus the Melodist (6th century).
The Akathist Hymn to the Most Holy Theotokos and Ever Virgin Mary, is one of the most beloved services of devotion that we have in the Orthodox Church. Tradition tells us that the Akathist was written in Constantinople, "the city of the Virgin," by St Romanos the Melodist. The structure and format of the Akathist Hymn is so popular that many other Akathists have been written using its format. These include Akathists to Our Lord Jesus Christ, to the Cross, to various saints, etc. The word "akathistos" translates as "not sitting," i.e., standing; normally all the faithful stand while it is being sung. The hymn has 24 stanzas, which alternate between long and short. Each kontakion ends with the singing of "Alleluia." While each longer ikos ends with the refrain: "Rejoice, O Bride Unwedded."
Throughout the hymns progression, various people or groups encounter Christ and the Theotokos. Each bringing their own need; their own desire or expectation, and each finds his or her own spiritual need satisfied and fulfilled in Our Lord and in the Theotokos. Just as each generation of Orthodox, and each particular person who has prayed the Akathist, has also found in this hymn the inspired means of expressing gratitude and praise to the Theotokos for what she has accomplished for their salvation.
• Miraculous Myrrhgusher Icon of Panagia OF THE SALUTATIONS, Dionysiou Monastery, Mount Athos
According to an inscription on the back of this icon, it was given as a gift to Saint Dionysius, founder of the Holy Monastery of Dionysiou on Mount Athos, by Emperor Alexios Komnenos, upon his visit to Trebizond in Asia Minor. According to Holy Tradition, this is the same icon that Patriarch Sergius processed around the walls of Constantinople in 626 A.D. during the reign of Emperor Heraclius. At that time Constantinople was attacked by the Persians and "Scythians" (Avars and Slavs) but saved through the intervention of the Most Holy Theotokos. A sudden hurricane dispersed the fleet of the enemy, casting the vessels on the shore near the great Church of the Theotokos at Blachernae near the Golden Horn. The people spent the whole night in front of this icon thanking her for the unexpected deliverance. In memory of this event the Akathist Hymn is chanted in the Orthodox Church. In 1592 Algerian pirates stole the icon, but after a fierce storm, a frightening dream, and a great miracle, the leader of the pirates was forced to return it to the monastery. They had hid it in a chest, but the icon shattered it and it was drenched in myrrh. Because of this miracle, some pirates repented and entered the monastery to become monastics. In 1767 certain theives from Dalmatia stole the icon, and upon their return to Dalmatia were apprehended by Greek shepherds who took the icon and brought it to Skopelos. On Skopelos island the Greek community leaders elected by the Turks, known as Dimogerontes, denied to the Dionysian monks from Mount Athos the return of the icon when they came to request its return. After three months Skopelos was punished by a plague which brought great tragedy to the island, and the Dimogerontes repented and had the icon returned to Dionysiou Monastery and also established a metochion for the monastery on the island. The icon is small and darkened by time. It is housed in a chapel dedicated to the icon at Dionysiou Monastery where the Akathist Hymn is sung daily.
Panagia herself, appearing to the Saints has said: "I will love, I will protect, I will shelter every faithful person who greets me every day that he us able with the beautiful hymns of My Salutations, and who lives in accordance with the law of God. And on the last day of his life, I will defend him before My Son. "
• The Icon of Panagia TSAMBIKA in Rhodes located at the Holy Monastery Panagia Kykkos in Cyprus called Panagia of the Childless
Ὁ Ἅγιος Πιόνιος ὁ Μάρτυρας ὁ Πρεσβύτερος
Ἡ Ἁγία Σαβίνα ἡ Μάρτυς
彼奥尼是徐利亚的一名司祭。在德西乌斯在位期间，彼奥尼在斯密尔纳遭受了迫害，被判处钉在十字架上，为此，彼奥尼却感到非常欣喜。当士兵们预备好了十字架放在地上的时候，彼奥尼心甘情愿地躺上去，自动地将手臂放在十字架上，叫士兵们拿长钉来钉他。十字架被头朝下脚朝上地插入到土中，并在彼奥尼的头下生起了火，许多人在那里围观。彼奥尼闭上了眼睛内心向上帝祷告。火苗却丝毫没有烧损他的头发。最后火苗熄灭了，人们认为彼奥尼已经死了，但是他却睁开了眼睛，欣喜若狂地惊呼道：“上帝啊，请接收我的灵魂！”，然后就断气了。这位圣人书写了《斯密尔纳的圣颇利卡尔普的生活》，如今在天国中，他可以同这位圣人同享天国之乐。彼奥尼于公元250年荣耀殉道。
• 22 African Martyrs including CANDIDUS, PIPERION and Companions (254-259) martyrs who suffered in North Africa either in Carthage or else in Alexandria, probably under Valerian and Gallienus
• Martyrs HERACLIUS and ZOSIMUS (263) in North Africa who suffered in Carthage under Valerian and Gallienus
Οἱ Ἅγιοι Ἡρακλῆς καὶ Ζωσιμᾶς οἱ Μάρτυρες
• MM GORGONIUS and FIRMUS (Firminus) (3rd c.) martyred either in Nicaea, Bithynia, or Antioch, Syria
• Martyrs of Syria (4th c.)
Οἱ Ἅγιοι Σύριοι Μάρτυρες
• VMM AGAPE and MARINA at Antioch in Syria
• Martyrs TROPHIMUS 特若斐默 and THALUS 塔洛 (300) crucified at Laodicea, Syria, under Diocletian
Οἱ Ἅγιοι Θαλλὸς καὶ Τρόφιμος οἱ Μάρτυρες
• Martyrs at Antioch (303) under Maximian set upon red hot gridirons and condemned not to death but continued torture, while others underwent assorted torments
• Hieromartyr EULOGIUS 艾弗罗吉 of Cordoba (859) a prominent priest in Cordoba in Spain when the Moorish persecution was at its height. Outstanding for his courage and learning, he encouraged the Orthodox in their sufferings and wrote The Memorial of the Saints for their benefit. He himself suffered martyrdom for protecting St LEOCRITIA a young girl converted from Islam
Ὁ Ἅγιος Εὐλόγιος ὁ Ἱερομάρτυρας καὶ οἱ σὺν αὐτῷ ἐν Κορδούῃ Ἱσπανίας ἡ Ἁγία Λεωκρητία (Λουκρητία) καὶ οἱ Ἁγίες δύο ἀνώνυμες παρθένες Μάρτυρες
Ὁ Ὅσιος Ἀλέξιος
Ὁ Ὅσιος Ἀλέξιος, κατὰ κόσμο Βλαδίμηρος Ἰβάνοβιτς Σεπέλεφ, γεννήθηκε στὶς 14 Ἀπριλίου 1840 στὸ Κίεβο ἀπὸ μία εὐγενὴ οἰκογένεια. Ἦταν ἐκ γενετῆς μουγκός, θεραπεύθηκε ὅμως κατὰ θαυματουργικὸ τρόπο σὲ ἡλικία 12 ἐτῶν ἀπὸ τὸν Ἅγιο Φιλάρετο, Ἐπίσκοπο Κιέβου († 19 Νοεμβρίου). Ἀπὸ βρέφος ἔλαβε ἐκκλησιαστικὴ ἀγωγὴ καὶ ἡ μητέρα του τὸν δίδαξε τὴν ἐλεημοσύνη καὶ τὴ γενναιοδωρία πρὸς τοὺς πτωχούς, τοὺς φυλακισμένους καὶ τοὺς ἀσθενεῖς. Μὲ συμβουλὴ τοῦ Ἁγίου Φιλαρέτου, ὁ Βλαδίμηρος ἐστάλη ἀπὸ τὴν μητέρα του στὴ Λαύρα τῶν Σπηλαίων τοῦ Κιέβου καὶ ἀπὸ τὸ 1853 ἔζησε ἐκεῖ ὑπὸ τὴν πνευματικὴ καθοδήγηση τοῦ Ἁγίου. Ἐπίσης, ρόλο σημαντικὸ στὴν διαμόρφωση τῆς προσωπικότητάς του ἔπαιξε καὶ ὁ Παρθένιος τοῦ Κιέβου. Τὸ ἔτος 1857, πρὶν ἀπὸ τὴν κοίμηση τοῦ Ἁγίου Φιλαρέτου, ὁ Βλαδίμηρος ἔγινε ἐπίσημα δεκτὸς ὡς δόκιμος στὴ Λαύρα τῶν Σπηλαίων τοῦ Κιέβου. Τὸ ἔτος 1872 ἔλαβε τὸ μικρὸ σχῆμα μὲ τὸ ὄνομα Ἀλέξιος καὶ τὸν ἴδιο χρόνο χειροτονήθηκε διάκονος. Τὸ ἔτος 1875 χειροτονήθηκε πρεσβύτερος καὶ ἀνέλαβε τὸ διακόνημα τοῦ μυστηρίου τῆς Θείας Ἐξομολογήσεως στοὺς διάφορους ναοὺς τῆς Λαύρας. Εἶχε τὴν φήμη τοῦ Προφήτου, ἀλλὰ ἡ δραστηριότητα τοῦ Ὁσίου ἀμαυρώθηκε ἀπὸ τὶς συκοφαντίες διαφόρων, οἱ ὁποῖοι τὸν κατηγόρησαν γιὰ κλέφτη, χωρὶς νὰ χάσουν τὴν εὐκαιρία νὰ τοῦ ἀποδώσουν σκανδαλώδεις λοιδορίες καὶ νὰ τὸν κυνηγήσουν ἀκόμα καὶ κατὰ τὴν διάρκεια τῆς Θείας Λειτουργίας. Γιὰ νὰ παύσουν ὅλα αὐτά, τὸ ἔτος 1891, ὁ Ὅσιος Ἀλέξιος ἔφυγε καὶ ἐγκαταστάθηκε στὴν ἔρημο τῆς Μεταμορφώσεως τοῦ Σωτῆρος, στὴν ἴδια Λαύρα καὶ τὸ ἔτος 1895 στὴν ἔρημο τοῦ Γκολοσέεβο, ὅπου προσέτρεχαν σὲ αὐτόν, γιὰ νὰ ἐξομολογηθοῦν καὶ νὰ ζητήσουν πνευματικὲς συμβουλές, πιστοὶ ἀπὸ ὅλη τὴν Οὐκρανία, τὴν Ἁγία Πετρούπολη, τὴν Μόσχα, τὰ Οὐράλια, τὸν Καύκασο καὶ τὴν Σιβηρία. Ἀκόμα καὶ Ἐπίσκοποι, συγκεκριμένα οἱ Μητροπολίτες τοῦ Κιέβου, εἶχαν Πνευματικὸ τὸν Ἅγιο. Στὸ λειτούργημα τῆς πνευματικῆς καθοδηγήσεως ὁ Ὅσιος ἄφηνε πάντοτε τὰ ἴχνη τῆς μεγάλης ἀγάπης του πρὸς τοὺς μετανοοῦντες. Προκειμένου νὰ ἀπαιτήσει ἀπὸ τὰ πνευματικά του τέκνα ὑπακοή, ἐνεργοῦσε μὲ ὅπλο τὴν προσευχή. Εἶχε τὴν φήμη τοῦ φλογεροῦ ἱεροκήρυκα καὶ εἶχε ἐπιδοθεῖ σὲ ἀναρίθμητα ἔργα φιλανθρωπίας. Ὁ Ὅσιος Ἀλέξιος κοιμήθηκε μὲ εἰρήνη τὸ ἔτος 1917 καὶ ἐνταφιάσθηκε στὴν ἔρημο Γκολοσέεβο. Ἡ τιμὴ πρὸς τὸν Ἅγιο ἐκφράστηκε ἀμέσως μετὰ τὴν κοίμησή του καὶ ὁ τάφος του παρέμεινε πόθος προσκυνήματος ἀκόμα καὶ στὰ πιὸ σκληρὰ χρόνια τῶν διωγμῶν.
• Venarable hieromonk PATRIKIUS (Pavel Petrov) of Vallam, confessor (1877-1933) day of death in prison at Alma-Ata
• Hieroconfessor BASIL Malakhov, presbiter, priest (1873-1937) day of death in exile in Kargopol, Archangelsk
Supposed to have been one of the first victims of Diocletian's persecutions, she was tortured with her sister St Faith and brother St Caprasius in Agen, France. According to tradition, some spectators objected to this, and were subsequently beheaded as well.
• ANGUS the Culdee (830) a monk at Clonenagh in Ireland and then at Tallacht, he is remembered for his celebrated hymn to the saints, called Felire. From Tallacht he returned to Clonenagh where he became a bishop
• BENEDICT Crispus Archbishop of Milan (725) in Italy
Archbishop Benedict of Milan governed his see for 45 years. He composed the epitaph for the tomb of Saint Ceadwaller, king of Wessex, buried in Saint Peter's in Rome.
• CONSTANTINE the Confessor in Carthage in North Africa
• Martyr CONSTANTINE of Scotland (576) patron of the Devon churches of Milton Abbot and Dunsford
Ὁ Ἅγιος Κωνσταντίνος ὁ βασιλεὺς
• Translation (327) to Constantinople of the relics of Martyr EPIMACHUS 埃彼玛霍 the New of Pelusium (250) // OCT 31 //
Ἀνακομιδὴ Τιμίων Λειψάνων Ἁγίου Μάρτυρος Ἐπιμάχου εἰς Κωνσταντινούπολη
Epimachus was born in Pelusium, and worked as a weaver along with his two companions: Theodore and Callinicos, at age 27, he heard that Youlamis the governor of Egypt was torturing the Christians. He subsequently went to El-Bakroug, (near Demera) and came before the governor, confessing his Christianity. Youlamis the governor tortured him severely, then ordered him to be squeezed on the wheel. A drop of his blood splashed on the eyes of a blind maiden, and she was able to see instantenously, the maiden and her family converted to Christianity and were martyred by Youlamis. Furious, the governor ordered Epimachus to be crucified and his head to be cut off, the executioner drew his sword but his strength failed. The same thing happened with another executioner, and so with fourteen others. When they failed to cut off his head, they tied a rope around his neck and dragged him until he died. A deaf and mute soldier touched the body, and he instantly heard and spoke, some of the Christians from the city of Edku took the body and several signs and wonders took place from it. His kinsfolk from Demera carried the body to Paramoni with great honor. The governor of Paramoni shrouded the body with expensive shrouds and built a church after Saint Epimachus, where the body was placed.
• Hieromartyr EUTHYMIUS Bishop of Sardis (840)
Saint Euthymius left his monastery to become the bishop of Sardis, Lydia. He was banished by Emperor Nicephorus for courageously opposing the Iconoclasts. Several times he was given permission to return to his see if he would become an Iconoclast, but he refused and remained in exile for 29 years until he was finally scourged to death.
• Sainted EUTHYMIUS 艾弗提弥 bishop of Novgorod and Wonderworker (1458) Ὁ Ἅγιος Εὐθύμιος ὁ Θαυματουργός Ἀρχιεπίσκοπος Νόβγκοροντ
• FIRMIAN (Fermanus, Firminus) (1020) Abbot of the Benedictine monastery of San Sabino Piceno, near Fermo, in the Marches of Ancona in Italy
• GEORGE 格奥尔吉 abbot of Sinai (7th c.) brother of St John Climacus
Ὁ Ὅσιος Γεώργιος ὁ Σιναΐτης
• Venerable GEORGE 格奥尔吉 the Newly-Revealed in the Diipion, wonderworker of Constantinople (970)
Ὁ Ἅγιος Γεώργιος ὁ Νεοφανὴς ὁ ἐν Διϊπίῳ
The venerable George lived in the tenth century. According to the Parisian Codex he flourished in the years of Emperor John I Tzimiskes (969-976), but according to the Vienna Codex it was during Constantine VII (913-959) and Romanos Porphyrogenitos (959–963). His memory is also referred to in the Great Lavra Codex. The venerable George had a wife and children that he abandoned and he would wander from place to place, from the cities to the desert, in discomfort and hardship. During the last seven days of his life he came to Constantinople and took refuge in the Church of Saint John the Theologian in the Diipion, where he reposed in peace. Then those who prepared for his burial saw with surprise that to his body was tied heavy irons, with which he wrapped his entire body. Once they clearly understood from this that this was an ascetic man, they built a stone coffin and buried him in the narthex of the church. That area began to gush myrrh, curing various illnesses and working many miracles.
• Venerable GREGORY Sinaites (6th c.)
格里哥利是圣西奈山修道院院长，是一位伟大的修行者和正义之人。在复活节守夜时，上帝的天使向他转达旨意：前往耶路撒冷参加事奉圣礼，并在当天返回西奈。格里哥利于公元6世纪安祥地离开人世。
• Repose of Venerable GUMBERT (Guntpert) Abbot in Ansbach (790)
• JOHN Moskhos (550-622) a Byzantine monk and ascetical writer, teacher and friend St Sophronius of Jerusalem
Ιωάννης Μόσχος
He is the author of one of the earliest hagiological works, entitled in Greek "Leimōn pneumatikos" and known in Latin as "Pratum spirituale" (Spiritual Meadow), occasionally abbreviated "Prat. Spirit.", also quoted as the Leimonarion, or as the "New Paradise", which he wrote during the 620s or 630s. In it he narrates his personal experiences with many great ascetics whom he met during his extensive travels, mainly through Palestine, Sinai and Egypt, but also Kilikia and Syria, and repeats the edifying stories which these ascetics related to him. The work teems with miracles and ecstatic visions and it gives a clear insight into the practices of Eastern monasticism, contains important data on the religious cult and ceremonies of the time, and acquaints us with the numerous heresies that threatened to disrupt the Church in the East.
• OENGUS (also known as Aengus, Oengoba) 奥恩格 the Culdee, the Martyrologist: compiler of first Irish martyrology (824) Abbot & Bishop
The appellation "Culdee," Ceile De, or Kele-De means "Worship of God," which became the name of a monastic movement otherwise known as the "Companions of God". He was known for his devotion to the saints. He left both a longer and a shorter Irish Martyrology, and five other books concerning the saints of his country, contained in what the Irish call Saltair-na-Rann. The short martyrology was a celebrated metrical hymn called Felire or Festilogium. The longer, Martyrology of Tallaght was composed in collaboration with Saint Maelruain of Tallaght.
• Translation (1100) of Relics of Martyr OSWIN King of Deira in Brittany (651)
• PETER the Spaniard a pilgrim from Spain to Rome who settled as a hermit in Babuco near Veroli
Saint Peter was a Spanish pilgrim to Rome who became a hermit at Babuco, near Veroli, Italy. He wore a coat of mail next to his skin as a means of physical mortification.
• Sainted SOPHRONIUS 索弗若尼 the Sophist, Patriarch of Jerusalem 耶路撒冷的牧首 (639)
Ὁ Ἅγιος Σωφρόνιος Πατριάρχης Ἱεροσολύμων
He wrote The Life of St Mary the Egyptian, complied The Order of the Greater Blessing of Water, and introduced several new hymns and songs in the various liturgical services.
He was a native of Damascus, and made such a progress in learning that he obtained the name of the Sophist. He lived twenty years near Jerusalem, under the direction of John Moschus, an holy hermit, without engaging himself in a religious state. These two great men visited together the monasteries of Egypt, and were detained by St John the Almoner, at Alexandria, about the year 610, and employed by him two years in extirpating the Eutychians, and in reforming his diocess. John Moschus wrote there his Spiritual Meadow which he dedicated to Sophronius. He made a collection in that book of the edifying examples of virtue which he had seen or heard of among the monks, and died shortly after at Rome.
索弗若尼出生于大马士革显赫的家庭中。虽然饱读了世间的诸学问，但是他并不满足，而是追求灵性上的知识。在圣德奥多西修道院中，他选定了一位名叫约安•摩斯库斯的修士为他的灵师，并同他一起走访了埃及各地的修道院，看一看那里的修士们是如何潜心修行的。圣索弗若尼给自己的口令就是：“每日都要学习有关灵性智慧。”他们将所学到的一切编纂成了两册书，名为《灵性草地》。后来，他们来到了罗马，他的灵师约安•摩斯库斯在那里去世，并嘱托索弗若尼或是将他的遗体带到西奈，或是带回圣德奥多西修道院。索弗若尼遵照老师的遗愿，将他的遗体带回了圣德奥多西修道院，之后，自己留在了耶路撒冷，因为当时的耶路撒冷已经获得了自由，已不再受波斯人的统治。他亲眼目睹了从波斯运送荣耀之十字架的仪式，皇帝希拉克略将十字架扛在自己的肩上运到圣城。年迈的牧首匝哈利亚也获释重返回国，但是不久之后就离开了人世。之后，莫德斯图斯接任了牧首职位。公元634年莫德斯图斯离世，有福的圣索弗若尼接任了牧首职位。索弗若尼用其卓越的智慧和热情管理教会长达10年之久。他反对基督一志论异端邪说，捍卫了东正教信仰，基督一志论异端邪说在第六次普世大公会议（公元680年，君士坦丁堡）上受到了谴责，在这之前他就曾经在耶路撒冷谴责该异端。索弗若尼书写了《埃及人圣玛利的生活》，编纂了《大圣水礼仪》，并在一些事奉圣礼仪式中添加了一些新的赞美诗等。当阿拉伯王哈里发征服耶路撒冷时，索弗若尼请求哈里发国王放过城中的基督徒，而哈里发只是假意地答应了索弗若尼的请求。当哈里发开始在城中抢劫，并残暴地对待基督徒的时候，索弗若尼用《耶热弥亚哀歌》向上帝祷告，请求上帝带他离开这个世界，因为他不能目睹圣地遭到如此的亵渎。上帝听从了他的祷告，并于公元644年将索弗若尼接入到天国。
• Venerable SOPHRONIUS 索弗若尼 the Recluse of Kiev Caves, from the Pechersk Lavra (Monastery of the Caves) in Kiev (1236) Ukraine. The Relics are kept at St Theodosy Far Caves of the Lavra
Ὁ Ὅσιος Σωφρόνιος ὁ Ἔγκλειστος
The holy ascetic wore an hairshirt and an heavy iron belt. The monk daily read through the whole Psalter.
• Sainted SOPHRONIUS 索弗若尼 (Stoyko Vladislavov) bishop of Vratsa, Bulgary (1739-1813) a talented and prominent Revival writer and cleric
Ὁ Ἅγιος Σωφρόνιος ὁ Διδάσκαλος Ἐπίσκοπος Βράτσης τῆς Βουλγαρίας
Sophronius wrote his best and most popular works in his Bucharest period. These include Nedelnik — his only printed work — a collection of precepts and sermons for every holiday of the year based on Greek and Slavic sources. The collection had historical importance in initiating book printing in modern Bulgarian and establishing the Bulgarian vernacular as the language of literature. He also wrote another collection, Sunday Evangelic Interpretation in 1805, as well as a very popular credited for creating the first autobiography in modern Bulgarian literature, Life and Sufferings of Sinful Sophronius, and an appeal to Bulgarian people, making him the most noted representative of the Bulgarian literature of the early 19th century. He provided the first handwritten copy of Slav-Bulgarian History by Paissi of Hilendar, a book that played a key role for the Bulgarian National Revival that occurred during the five-century long Ottoman rule. He was a sufferer, so no wonder that he entitled his autobiography Life and Sufferings of Sinful Sophronius. This work is valuable in many ways and one of them is that it draws up a picture of how Bulgarians lived in 18th c. St Sophronius was proficient in Greek and translated many Greek books. He was also very skilled in drawing portraits and landscapes. In the aftermath of the 1806-1812 Russo-Turkish War Sophronius stayed in Bucharest where he died.
• THEODORA 德奥多拉 Empress of Arta (Epirus), W., Nun (1250) wife of Despot Michael II of Epirus
Ἡ Ὁσία Θεοδώρα ἡ βασίλισσα Ἄρτης
• Hieromartyr bishop VIGILIUS of Auxerre (685) Successor of St Palladius (661) as Bishop of Auxerre in France. By order of the mayor of the palace he was murdered in a forest near Compiègne
• VINDICIAN (712) a disciple of St Eligius, he became Bishop of Arras-Cambrai in France and bravely protested against the excesses of the Merovingian Kings and the all-powerful mayors of the palace
Ὁ Ἅγιος Παῦλος τσάρος τῆς Ρωσίας
Paul's premonitions of assassination were well-founded, his attempts to force the nobility to adopt a code of chivalry alienated many of his trusted advisors. The Emperor also discovered outrageous machinations and corruption in the Russian treasury, although he repealed Catherine's law allowing corporal punishment of the free classes, directing reforms that resulted in greater rights for the peasantry, and providing for better treatment for serfs on agricultural estates, most of his policies were viewed as a great annoyance to the noble class and induced his enemies to work out a plan of action. A conspiracy was organized, some months before it was executed, by Counts Peter Ludwig von der Pahlen, Nikita Petrovich Panin, and the half-Spanish, half-Neapolitan adventurer Admiral Ribas. The death of Ribas delayed the execution, on the night of 23 March (O.S. 11 March) 1801, Paul was murdered in his bedroom in the newly built St Michael's Castle by a band of dismissed officers headed by General Bennigsen, a Hanoverian in the Russian service, and General Yashvil, a Georgian. They charged into his bedroom, flushed with drink after dining together, and found Paul hiding behind some drapes in the corner, the conspirators pulled him out, forced him to the table, and tried to compel him to sign his abdication. Paul offered some resistance, and Nikolay Zubov struck him with a sword, after which the assassins strangled and trampled him to death, he was succeeded by his son, the 23 years old Alexander I, who was actually in the palace, and to whom General Nikolay Zubov, one of the assassins, announced his accession, accompanied by the admonition, "Time to grow up! Go and rule!" The assassins were not punished by Alexander, and the court physician James Wylie declared apoplexy the official cause of death.
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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