συνοδικός
July 29 / July 16
2018 (7526)
• "CHIRSK" of Pskov (1420) Icon of the Mother of God
The Chirsk (Pskov) Icon of the Mother of God was initially in the Chirsk village church of the Pskov diocese. On July 16, 1420, during the time of Great Prince Basil Dimitrievich, Archbishop Simeon of Novgorod and Pskov, and Prince Theodore Alexandrovich were present in Pskov. In a time of a deadly pestilence, tears flowed from the eyes of the Chirsk Icon of the Mother of God. This was reported to authorities in the city of Pskov. Priests and devout men carried the wonderworking icon to Pskov. A church procession was formed to meet the icon, which was placed in the cathedral church of the Holy Trinity. On the reverse of the icon are depicted the Holy Apostle and Evangelist Luke, and Saint Theodosius of the Kiev Caves.
On the Sunday that falls between the 13th and 19th of this month [July], we commemorate the Holy Six Ecumenical Synods, namely the 318 God-bearing Fathers of the First Synod who gathered in Nicaea against Arianism in the year 325; and the 150 of the Second Synod who came together in Constantinople against the Pneumatomachs in the year 381; and the 200 at the Third who came together in Ephesus against Nestorius in the year 431; and the 630 at the Fourth in Chalcedon who came together against the Monophysites in the year 451; and the 165 of the Fifth Synod who came together against Origen and his followers in the year 553; and the 170 of the Sixth who came together in Constantinople against the Monothelites in 680.
第一個 6 全合[利爾]斯托。斯基督教會的委員會的這普通的紀念在第 13 和 7 月 19 日之間在星期天被保持。
In the Ninth Section of the Nicea-Constantinople Symbol-Creed of Faith – worked out by the holy fathers of the First and Second Ecumenical Councils, we confess our faith in "One, Holy, Catholico-Conciliar ("Sobornyi") and Apostolic Church". By virtue of the Catholico-Conciliar ("Sobornyi") nature of the Church, the All-Churchly or Ecumenical Council is the Church's supreme facility, and possessing the plenitude, to resolve the major questions of religious life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the Local Churches, from every land of the "oikumene" (i.e. from all the whole inhabited world, the Ecumenical/ecumenical basis of the "Universality" ("Vselennost'") of the Church is implied in the Greek word "kath'olon", from whence the word "catholic", which encompasses the evangelisation of the whole world).
The Church Slavonic word "Sobornyi" – in English usually translated merely as "Catholic", has actually a deeper and more profound meaning than commonly understood in the West, and it reflects linguistically the Greek word "katholikos" as interpreted by Holy Tradition for Saints Cyril and Methodios. The adjective form "Sobornyi" has its word-root in "Sobor" – meaning an "assembly" or "council". The erudite might also recognise similarity with the word "Sobornost'" – a term emphasised in ecclesiology by the Russian religious-philosopher A. S. Khomyakov in the 1800's. "Sobornost'" is translated sometimes as "Catholico-Conciliarity", but often also as "Communality". This latter nuance signifies the "Catholicity" of the Church, not as a formal external quality regarding the Church as worldly institution and outward authority, but rather existing as a spiritually inward and dynamic quality within each believer. It is the Gospel that defines the locus of the Church saying: "The Kingdom of God is within you". This however does not mean the fragmenting individualism of belief often seen in Protestantism. The Church as "ekklesia" (assembly of believers) is "One" in Christ in the Apostolicity and Holiness of its faith in Christ – our own oneness is with the one authentic faith of the Holy Apostles in the teachings of our Lord Jesus Christ, preserved as Holy Tradition throughout all the generations of believers. The "Communality" or "Communion in Christ Jesus" is not merely with our fellow believers in the Church in the present time, but with all the generations of the "faithful" that have gone before us. All the Four Marks of the Church – One, Holy, Catholic, Apostolic – are inter-connected. The Catholicity of the Church extends universally not merely through spatiality, but also back through time – it is the "Church Triumphant" as well as the "Church Militant".
The Orthodox Church acknowledges Seven Holy Ecumenical Councils: The First Ecumenical Council (Nicea I) (Comm. 29 May, and also movably, on 7th Sunday after Pascha) was convened in the year 325 against the heresy of Arius, in the city of Nicea in Bithynia under the holy Equal-to-the-Apostles Constantine the Great.
The Second Ecumenical Council (Constantinople I) (Comm. 22 May) was convened in the year 381 against the heresy of Macedonias, by the emperor Theodosius the Great.
The Third Ecumenical Council (Ephesus) (Comm. 9 September) – was convened in the year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor Theodosius the Younger.
The Fourth Ecumenical Council (Chalcedon) (Comm. 16 July) – was convened in the year 451, against the Monophysite heresy, in the city of Chalcedon under the emperor Marcian.
The Fifth Ecumenical Council (Constnatinople II) (Comm. 25 July) – "Concerning the Three Chapters", was convened in the year 553, under the emperor Justinian the Great.
The Sixth Ecumenical Council (Constantinople III) (Comm. 23 January) – during the years 680-681, was against the Monothelite heresy, under the emperor Constantine Pogonatos.
The Seventh Ecumenical Council (Nicea II) (Comm. as moveable feastday on Sunday nearest 11 October) – was convened just like the First Council, at Nicea, but in the year 787 against the Iconoclast heresy, under the emperor Constantine and his mother Irene. (Accounts about the Councils are likewise located under the days of commemoration).
The significance of a special Church veneration of the Holy Fathers of the Ecumenical Councils consists in this, that the Ecumenical Councils, and only they, are of themselves in entirety expressive of the faith, will and mind of the Ecumenical Catholic Church – of an Orthodox Plenitude, by virtue of the immutable promises of our Lord Jesus Christ, and by the grace of the Holy Spirit, and by the Apostolicity inhering in the hierarchy, – they possess the wherewithal to bring forth infallible and "of benefit to all" definitions in the areas of Christian faith and Church piety. The dogmatic conciliar definitions – "orosoi" in Greek, are employed in the Orthodox Church as having an inalienable and constant authority, and such definitions always begin with the Apostolic formula: "It hath pleased the Holy Spirit and us" (Acts 15: 28). The Ecumenical Councils were convened in the Church each time regarding a special need, in connection with the appearance of divergent opinions and heresies, so as to seek out the Orthodox Church teaching of faith and tradition. But the Holy Spirit has thus seen fit, that the dogmas – the truths of faith, immutable in their content and scope, constantly and consequently are revealed by the conciliar mind-set of the Church, and are given precision by the holy fathers within theological concepts and terms in exactly such measure, as is needed by the Church itself for its economy of salvation. The Church, in expounding its dogmas, is dealing with the concerns of a given historical moment, "not revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding something" (Saint Gregory the Theologian). A brief summary of the dogmatic theology of the First Six Ecumenical Councils is formulated and contained in the First Canon-rule of the Council of Trullo (also known as Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical Council are spoken of in this Canon I of Trullo as having: "with one-mindedness of faith revealed and declared to us the oneness of essence in the three Hypstaseis-Persons of the God-original nature and, ... instructing to be worshipped – with one worship – the Father, and Son, and Holy Spirit, they cast down and dispelled the false-teaching about unequal degrees of Divinity". The 150 Holy Fathers of the Second Ecumenical Council left their mark on the theology of the Church as regards the Holy Spirit, "repudiating the teaching of Macedonias, who wanted to chop apart the Undivided Unity, such that there should not perfectly be the mystery of our hope". The 200 God-bearing Fathers of the Third Ecumenical Council expounded the teaching about "the One Christ, the Son of God Incarnate" and they confessed that "truly the God-begetter [Theotokos, Bogoroditsa, i.e. Mother of God] without seed hath given birth to Him, whilst being the Immaculate and Ever-Virgin". The point of faith of the 630 God-chosen Holy Fathers of the Fourth Ecumenical Council promulgated "One Christ, the Son of God... glorified in two natures". The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council "collectively gave anathema and repudiated Theodore of Mopsuetia, the teacher of Nestorius, and Origen, and Didymas, and Euagrios, renovators of the Hellenic teaching about the transmigration of souls and the transmutation of bodies and the impieties raised against the resurrection of the dead". The faith-confession of the 170 Holy Fathers of the Sixth Ecumenical Council "explained, that we ought to confess two natural volitions, or two wills [trans. note: the one Divine, and the other human], and two natural operations (energies) in He That hath been incarnated for the sake of our salvation, our One Lord Jesus Christ, True God". In decisive moments of Church history, the holy Ecumenical Councils promulgated their dogmatic definitions, as trustworthy delimitations in the spiritual militancy for the purity of Orthodoxy, which will last until such time, as "all shalt come into the oneness of faith in the knowledge of the Son of God" (Eph. 4: 13). In the struggle with new heresies, the Church does not abandon its former dogmatic concepts nor replace them with some sort of new formulations. The dogmatic formulae of the Holy Ecumenical Councils need never to be superseded, they remain always contemporary to the living Tradition of the Church. Wherefore the Church proclaims: "The faith of all in the Church of God hath been glorified by men, which were luminaries in the world, cleaving to the Word of Life, so that it be observed firmly, and that it dwell unshakably until the end of the ages, conjointly with their God-bestown writings and dogmas. We reject and we anathematise all, whom they have rejected and anathematised, as being enemies of Truth. And if anyone doth not cleave to nor admit the aforementioned pious dogmas, and doth not so think nor preach, let that one be anathema" (from Canon I of the Council of Trullo, ascribed to the Sixth Ecumenical Council). Besides the dogmatic activity, the Holy Fathers of the Ecumenical Councils exerted great efforts towards the strengthening of churchly discipline. Local Councils promulgated their disciplinary canon-rules, as is obvious, according to the circumstances of the times and place, frequently differing among themselves in various particulars. The universal unity of the Orthodox Church required unity also in canonical practise, i.e. a conciliar deliberation and affirmation of the most important canonical norms by the fathers of the Ecumenical Councils. Thus, according to conciliar judgement, there have been accepted by the Church: 20 Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and 30 Canons from the Forth, Ecumenical Councils. The Fifth and the Sixth Ecumenical Councils concerned themselves with the resolving of exclusively dogmatic questions and did not leave behind any disciplinary canon-rules. The need to establish in codified form in the Church of the customary practises over the years 451-680, and ultimately to affirm the aggregate of a canonical codex for the Orthodox Church, occasioned the convening of a special Council, the activity of which was wholly devoted to the general application of churchly rules. This was convened in the year 692. The Council "in the Imperial Palace" or "Under the Arches" (in Greek "en trullo"), came to be called the Trullo Council. They also called it the "Qunisext" [meaning the "fifth and sixth"], considering it to have completed in canonical matters the activities of the Fifth and Sixth Councils, or rather moreso – that it was simply of the Sixth Council itself, i.e. a direct continuation of the Sixth Ecumenical Council, separated by but a few years. The Trullo Council, with its 102 Canon-rules (more than of all the Ecumenical Councils combined), had a tremendous significance in the history of the canonical theology of the Orthodox Church. It might be said, that by the fathers of this Council there was a complete compilation of the basic codex from the relevant sources for the Orthodox Church's canons. Listing through in chronological order, and having been accepted by the Church – the Canons of the Holy Apostles, and the Canons of the Holy Ecumenical and the Local Councils and the holy fathers, the Trullo Council declared: "Let no one be permitted to alter or to annul the aforementioned canons, nor in place of these put forth, or to accept others, made of spurious inscription" (2nd Canon of Trullo Council, ascribed to the Sixth Ecumenical Council). Church canons, sanctified by the authority of the first Six Ecumenical Councils (including the rules of the Seventh Ecumenical Council in 787, and likewise the Constantinople Councils of 861 and 879, which were added on later under holy Patriarch Photios), form the basis of the books of "The Rudder" or "Kormchaya Kniga" (a law‑canon codex known as "Syntagma" or "Nomokanon" of 14 titles). In its repository of grace is expressed a canonical norm, a connection to every time-period for guidance in churchly practise for all the Local Orthodox Churches. New historical conditions can lead to the change of this or that particular external aspect of the life of the Church, which causes for it the necessity of creative canonical activity in the conciliar reasoning of the Church, as regards the inclusion of external norms of churchly life in conformity with historical circumstances. The details of canonical regulation are not at all once fleshed out into life for the various eras of churchly organisation. But amidst every push to either forsake the literal-letter of a canon or fulfill and develope it, the Church again and again turns for reasoning and guidance to the eternal legacy of the Holy Ecumenical Councils – to the impoverishable treasury of dogmatic and canonical truths.
• Commemoration of THE 4TH OECUMENICAL COUNCIL (451)
The Fourth OEcumenical Council, at which 630 bishops participated, was convened in the year 451 in the city of Chalcedon under the emperor Marcian (450-457). Still back in the time of the emperor Theodosius II (408-450), the bishop of Dorileuseia Eusebios in 408 reported to a Council held at Constantinople under the holy Patriarch Flavian (Comm. 18 February), concerning a personage of one of the monasteries of the capital, the archimandrite Eutykhios, who in his undaunted zeal against the soul-destroying heresy of the Nestorius ― went to the opposite extreme and began to assert, that within Jesus Christ the human nature under the hypostatic union was completely absorbed by the Divine nature, in consequence of which it lost everything characteristic of human nature, except but for the visible form; wherein, such that after the union in Jesus Christ there remained only one nature (the Divine), which in visible bodily form lived upon the earth, suffered, died, and was resurrected. The Constantinople Council condemned this new false-teaching. But the heretic Eutykhios had patronage at court, and was in close connection with the heretic Dioskoros, the successor to Sainted Cyril (Comm. 18 January) upon the patriarchal cathedra-seat at Alexandria. Eutykhios turned to the emperor with a complaint against the injustice of the condemnation against him, and he demanded the judgement of an OEcumenical Council against his opponents, whom he accused of Nestorianism. Wanting to restore peace in the Church, Theodosius had decided to convene a Fourth OEcumenical Council in the year 449 at Ephesus. But this Council became branded in the chronicles of the Church as the "Robbers Council". Dioskoros, appointed by the emperor to preside as president of the Council, ran it like a dictator, making use of threats and outright coercion. Eutykhios was exonerated, and Saint Flavian condemned. But in the year 450 the emperor Theodosius died. The new emperor Marcian raised up onto the throne with him the sister of Theodosius, Pulcheria. Restoring peace to the Church was a matter of prime importance. An OEcumenical Council was convened in the year 451 at Chalcedon. The Patriarch of Constantinople, Saint Anatolios (Comm. 3 July) presided over the Council. Dioskoros at the first session was deprived of his place among those present, and at the third session he was condemned with all his partisans. The Sessions of the Council were 16 in all. The Chalcedon holy fathers pronounced anathemas against the heresy of Eutykhios. On the basis of Letters Saint Cyril of Alexandria and Pope Saint Leo the Great, the fathers of the Council resolved: "Following the holy fathers, we all with one accord teach to confess as one and the same the Son, our Lord Jesus Christ, perfect in Divinity and perfect in humanity, truly God, truly man, of Whom is a reasoned soul and a body, One in Essence with the Father through Divinity and that Same-One one-in-essence with us through humanity, in all things like unto us except for sin, begotten before the ages from the Father in Divinity, but in these latter days born for us and our salvation from Mary the Virgin Mother of God in humanity. This self-same Christ, Son and Lord, the Only-Begotten, is in two natures perceived without mingling, without change, without division, without separation [Greek: "asugkhutos, atreptos, adiairetos, akhoristos"; Slavic: "neslitno, neizmenno, nerazdel'no, nerazluchno"], such that by conjoining there be not infringement of the distinctions of the two natures, and by which is preserved the uniqueness of each nature conjoined in one Person and One Hypostasis, ― not split nor separated into two persons, but rather the One and Self-same Son, the Only-Begotten, the Word of God, the Lord Jesus Christ, as in antiquity the prophets taught of Him and as the Lord Jesus Christ Himself taught us, and as the Creed-Symbol of the fathers has passed down to us". In the two final Sessions of the Council, 30 Canon-rules were promulgated concerning ecclesial hierarchies and disciplines. Beyond this, the Council affirmed the decrees not only of the three preceding OEcumenical Councils, but also of the Local Councils of: Ancyra, Neocaesarea, Gangra, Antioch and Laodiceia, which had occurred during the 4th century.
Ὁ Ἅγιος Ἀθηνογένης ἐπίσκοπος Πηδαχθόης καὶ οἱ Δέκα Μαθητές του
Ριγίνος, Μαξιμίνος, Πατρόφιλος, Ἀθηνογένης, Ἀντίοχος, Ἄμμων, Θεόφραστος, Κλεόνικος, Πέτρος καὶ Ἠσύχιος
Athenogenes 與 10 他的門徙在 Sebaste 的鎮附近生活在了一個修道院。在 Diocletian 的朝代期間, Philomarchus , 合[利爾]斯托。斯基督教的一個殘酷的迫害者, 來到了 Sebaste 。他逮捕了並且在鎮謀殺了許多合[利爾]斯托。斯基督教。當他看見了 Athenogenes 和他的門徙時，他告訴了長輩把犧牲提供給聖像以便不被殺死它是另外的合[利爾]斯托。斯基督教。Athenogenes 回複了他︰“ O 迫害者, 你提及哪個誰正在被殺死，沒被殺死的那些 ( 死了 ) 但是相當在天堂並且與天神高興。”看見一頭女性的鹿是動人的視力, 仁慈的 Athenogenes 用他的自己的手喂了誰, 依賴他跑並且在痛苦看見他開始了流眼淚。山的甚至野生的野獸比異教徒朝合[利爾]斯托。斯基督的殉教者有了更大的可惜的事﹗在殘酷的折磨以後, 在哪個期間上帝的一個天神安慰了殉教者, 他們都被斬;最初 Athenogenes 並且在那以後的司祭和所有勞工同事, Athenogenes 他自己。都在一年被收到進天國的祖國 311 A.D 。
• Martyrs PAUL 保罗, ALEVTINA (Valentina) 阿勒弗提纳 and CHIONE 希奥尼亚 (Thea or Thee) at Palestinian Caesarea (308)
• Martyr MARINUS and 15 000 Martyrs with Many Women (304) of Pisidia, Asia Minor
Οἱ Ἅγιοι 15 000 Μάρτυρες οἱ ἐν Πισιδίᾳ
Οἱ Ἁγίες πολλὲς Μάρτυρες Γυναῖκες
This is the number according to the Synaxarion of Constantinople, though other sources say they were 5 000, while others say 1 015.
這些 15000 位殉教者在波斯為合[利爾]斯托。斯基督的費思被斬。
• ANASTASIOS and his successor EUXITHEOS (5th c.) Bishops of Thessaloniki
Ὁ Ἅγιος Ἀναστάσιος Ἐπίσκοπος Θεσσαλονίκης
Ὁ Ἅγιος Εὐξίθιος (ἢ Εὐδόξιος) Ἐπίσκοπος Θεσσαλονίκης
• Martyrs KIKILIA and EUPHEMIA
• Missionary Martyrs ONESIMOS Bishop of Ephesus and PHILEMON
• Martyrs SENATOR, VIATORUS, CASSIODORUS and their mother DOMINATA
• Martyred Women killed by sword
• Virgin Martyress REINELDIS with MM subdeacon GRIMOALD and servant GUNDULF (680) martyred near Hal in Hainault, Belgium
• The Five Ascetic Martyrs of Leipsoi: Monk NEOPHYTOS of Amorgos was killed by the Turks (1558), Monk JONAH of Leros was killed (1561), Monk NEOPHYTOS the Fazos was killed by pirates with an axe hammer (1609), Monk JONAH of Nysiros was killed by Pekir Pasha in the month of April by scourging (1635), Monk Parthenios of Philipopolis was killed when a spear pierced his neck (1696) // SUNDAY BETWEEN 11-17 JUL //
• New Hieromartyrs SERAPHIM 塞拉芬, THEOGNOSTUS 德奥格诺斯特 and others of Alma-Ata (1921)
• Righteous MAGDALENA 玛格达利纳 Schemaabbess of New Tikhvin Convent in Siberia (1934)
• Blessed New Confessoress MATRONA 玛特若纳 Belyakova 贝尔雅科瓦, Fool for Christ Of Anemnyasevo (1864-1936) Penza
• New Hieromartyr JAMES Maskajev archbishop of Barnaul (1879-1937)
• Hieromartyr PETER Gavrilov, priest (1870-1937) of Barnaul
• Hieromartyr JOHN Mozhirin, priest (1870-1937) of Barnaul
• Hieromartyr monk THEODORE (Theodor Nikitin) (1873-1937) of Barnaul
• Martyr JOHN Protopopov (1902-1937) of Barnaul
• Hieromartyr archmandrite ARDALION (Alexander Ponomarev) (1938)
Ὁ Ἅγιος Ἀθηνογένης
Athenogenes 是在薄暮被唱的聖歌的作者︰“輕的高興的 O ” - “ Svete Tihi ” Fos Ilaron 。“他在火邊為合[利爾]斯托。斯基督死了並且在上帝的王國永久的光榮被使值錢。
• Martyr ANTIOCHUS 安提奥霍 the Physician of Sebaste (304) brother of the holy Martyr Platon
Ὁ Ἅγιος Ἀντίοχος ἀδελφός του Ἁγίου Πλάτωνα
• Martyr CYRIAC the former executioner and then the companion of Martyr Antioch
Ὁ Ἅγιος Κυριάκος ὁ δήμιος
• Martyr DOMNIO (295) in Bergamo in Italy under Diocletian
• EUSTATHIUS Patriarch of Antioch, Confessor (338)
• Martyr FAUSTUS (251)
Ὁ Ἅγιος Φαῦστος ὁ Μάρτυρας
• Venerable FULRAD Abbot of St Denis Abbey near Paris, France (710-784)
• GENEROSUS (682) Abbot of Saint-Jouin-de-Marnes in Poitou in France
• GOBBÁN Beg
• Martyr HELIER (Elier, Herlier, Helerous) 赫利埃尔 of Jersey (6th c.) born in Tongres in Belgium, he lived as a hermit on Jersey in the Channel Islands and was martyred by heathen whom he was trying to convert
• IRMENGARD (Ermengard) Abbess of Buchau and of Chiemsee in Bavaria/Germany (866)
• New Martyr JOHN 约安 of Turnovo (1822)
• Martyress JULIA 犹利亚 of Carthage, at Corsica, Pat. of Corsica and Leghorn; martyred by being nailed to a cross
朱莉婭在區分的系的迦太基出生。當波斯人捕獲了迦太基時，許多人被帶進奴隸製。聖人朱莉婭被捕獲，奴役並且在敘利亞一個商人落入手中了。那個商人是異教徙。看見那朱莉婭是一克裡斯琴, 他在許多場合上建議了她否認合[利爾]斯托。斯基督並且與他但是朱莉婭一起在信念成為一個從來不能同意這。自從朱莉婭在服務是忠誠並且可靠的，商人把她丟了在和平裡並且沒再關於信念跟她說話。在一個上場合, 商人與商品裝載了船並且與他一起拿了朱莉婭並且因事航行了到遠陸地。當他們到達了英國管集成通信適配器時，有異教徙瞻禮和這對神不敬犧牲但是朱莉婭提供在因為如此多的人生活在了愚蠢的錯誤並且不知道真相，哭泣的船上仍然是的加入的商人。某種程度異教徙關於她發現了, 把她移開了從船, 盡管她的主人反對了這，並且然後開始了粗魯地折磨她的。他們 severed 她的乳房並且在岩石上扔了他們並且, 在那以後, 他們在一個十字上把她釘在十字架上了, 在哪個之上聖朱莉婭放棄了她的靈魂到上帝。她的死亡被上帝的一個天神揭示到修道士在上附近雞尾酒之一種或 Gorgona 和修道士的島來了並且值得尊敬地埋葬了殉教者的身體。許多奇跡在整個世紀並且從她自己在看來了的另外的世界在聖朱莉婭的墳出現了一些。她值得尊敬地在第 6 個世紀受苦了。在許多年以後，忠誠因為舊教會變得了太小並且使損毀，想要在聖朱莉婭的榮譽在另外的地方樹立一個新教會。因此, 他們收集了在一個新地點上造材料︰石頭，磚，沙和被要求的另外的所有。這樣發生了在晚上, 在今日的前夕上當他們打算了打基礎時，這材料的所有被一只不可見的手移動到舊教會的地點。在混亂，人再帶了材料到新地點但是再被發生了的一樣的事情︰材料在被移開到舊地點舊教會。晚上看守人看見了一個年輕的少女“全發紅光”在白公牛上，帶材料到舊教會。從理解的這每個人那聖朱莉婭沒希望她的教會在另外的地方被造, 因此他們拆毀了舊教會並且在那上同樣的地點造了新的。
• SCOTH (Scotha) of Cluain-mor-Moescna, Clonmakill or Clonmore, Westmeath • SINACH Mac Dara (6th c.)
• Hieromartyr SISENANDUS (851) born in Badajoz in • TENENAN (Tininor) of Leon, Bishop (7th c.)
• Repose of THEODOR the Elder, from the Glinsk hermitage (1859)
• TORPTHA (Torbach Mac Gorman) Archbishop of Armagh (8-9th c.)
• VALENTINE Bishop of Trier in Germany, or more probably Tongres in Belgium, martyred under Diocletian (350)
• VITALIAN (776) Bishop of Osimo in Italy
• VITALIAN Bishop of Capua in the south of Italy
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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