συνοδικός
March 10 / February 25
2019 (7527)
Cheesefare Sunday, of Forgiveness. The Last day before the Great Lent
Expulsion of Adam from the Paradise of Bliss
ST. TARASIUS, ARCHBISHOP OF CONSTANTINOPLE (806)
• 50 Martyrs including DONATUS, JUSTUS, HERENA (Irene) and Companions (251) who suffered in North Africa under Decius
• Hieromartyr ANANIAS a priest of Phoenicia thrown into prison, converted his jailer PETER and 7 other Soldiers of the guard (298) martyred under Diocletian and put to death together: MM VICTORINUS, VICTOR, NICEPHORUS, CLAUDIAN, DIOSCORUS, SERAPION and PAPIAS and Companions (284) at Diospolis in the Thebaid
• Martyrs ALEXANDER and HYPATIUS at Marcionopolis (305) // MAY 13 //
• Martyr SIRENUS (Sinerius, Serenus) of Greece, and 72 Companions (307) martyred in Sirmium, today Sremska Mitrovica in Serbia
• King ETHELBERT (Aethelberht, Albert or Edilbertus) 埃特尔博特 (560-616) the First Christian King among the English, and Blessed BERTHA Queen of Kent (7th c.)
Ὁ Ἅγιος Ἐθελμπέρτος βασιλιὰς τῆς Ἀγγλίας
St Ethelbert was the first Christian king of Kent who received St Augustine and his monks on their arrival in Britain. He allowed the arrivals to preach the Gospel and after some delay the king and his people accepted Christ and were baptised en masse, though it has to be said this was not all of them. He gave ground for building the first Abbey outside the city walls dedicated to Sts Peter and Paul and also, within the walls, the church that was to become Canterbury Cathedral. St Bertha was a Frankish princess who became Queen to St Ethelbert of Kent. She was a Christian who had as her chaplain a Bishop called Liudhard. For their services they used an old Christian church from Roman times dedicated to St Martin. This maybe the St Martin's still standing not far from the old Abbey.
• Hieromartyr SILVESTR (Iustin Ol’shevskij) Archbishop of Omsk, Bishop of Prilutsk and Vicar of Poltava (1860-1920) day of death in Omsk, died of intestinal cancer
• Repose of Blessed PASHENKA of Nizhnij Novgorod (1934)
• Hieromartyr ALEXANDER 亚历山大 Vinogradov, presbiter, priest (1883-1938) day of martyrdom, shoted and graved at Butovo, Moskow
• Hosiosmartyress nun MSTISLAVA 穆斯提斯拉夫 (Maria Fokina) (1895-1938) day of martyrdom, shoted and graved at Butovo, Moskow
• Hieromartyr Priest LEO 莱翁 Korobczuk of Laskov (1944) Chelm and Podlasie, Poland
• Hieromartyr NICHOLAS Troitskij, presbiter, archpriest 1945)
Daughter of Sts Vincent Madelgarus and Waldetrudis and a niece of St Aldegund of Maubeuge in France, she was confided to her aunt's care at this convent, where she became the second abbess.
• Martyr ALEXANDER the Roman, a soldier martyred in Drizipara in Thrace under Diocletian and Maximian // FEB 25 // MAY 13 // MAY 14 //
Ὁ Ἅγιος Ἀλέξανδρος ὁ Μάρτυρας ὁ ἐν Δριζιπάρῳ τῆς Θράκης
It should be mentioned that the main feast of the Saint in the Greek synaxaria is February 25th, while in Slavic synaxaria it is May 13th. However, in Greek synaxaria on May 13th a martyr known as Saint Alexander the Bishop of Tiberian is honored, though there are no details about his life, yet he is given Iambic Verses. It is believed that over the course of the centuries there was some confusion, and Saint Alexander's commemoration became confused so that a made up episcopal see of Tiberian was substituted with the name of the tribune Tiberian. To add to the confusion, on May 14th in the Greek synaxaria there is commemorated a martyr known as Saint Alexander, who was martyred in Kentoukellai, which is an unknown place. The biography of the latter is very similar to the Saint Alexander commemorated on February 25th, though given more detail. Therefore he is in reality commemorated on all three days in the Greek synaxaria, but only on one day in the Slavic synaxaria, the only common day being May 13th. Portions of his relics are said to be in the Monastery of Saint Seraphim of Sarov in Pistoia of Italy.
• Martyr ANTHONY 安托尼 by being burned alive
Ὁ Ἅγιος Ἀντώνιος ὁ Μάρτυρας
• CAESARIUS Nazianzen a famous physician (329-369) son of Gregory the Elder, bishop of Nazianzen, and brother of Gregory Nazianzen
Son of Saint Gregory of Nazianzen the Elder and Saint Nonna. Brother of Saint Gorgonia and Saint Gregory of Nazianzen. Studied in Caesarea, Cappadocia, and Alexandria, Egypt. Noted and skillful physician. He moved to Constantinople c.355 where he became wealthy in his profession. Served in the court of Emperor Julian the Apostate who tried to get Caesarius to renounce his faith; when he refused, he was exiled. From there he moved to Bithynia where he served Emperor Valens as quaestor. Confirmed bachelor, though he had offers to marry into nobility. Upon his death he donated his entire estate to the poor.
• CAOMHSA Caimsea (Keevsa or Caimsea) of Donegal
• Virgin CROINE (Cronia) of Tallaght, Co. Dublin
A community of holy women seems to have been established at her place, in the county of Dublin.
• EITHNE (Ethna or Ethnea)
• Venerable monk ERASMUS 埃拉斯默
• EUGEN
• GREGORY of Narek (Yemışlık Köyü on Vansee in Türkei), Abbot of the monastery Narekawank, poet (951-1005)
• HYPATIUS
• LEBADEUS
• Hieromartyr MARCELLUS 玛切鲁斯 the Cyprian, bishop of Apamea in Syria (389) Ὁ Ἅγιος Μάρκελλος ὁ Ἱερομάρτυρας Ἐπίσκοπος Σόλων τῆς Κύπρου
• Translation (960) of the part of relics to Magdeburg of Holy Martyr MAURICE (Moritz, Morris, or Mauritius) 玛弗里基 the superior of the local army (302) the leader of the Roman Theban Legion
• Hieromartyr NESTOR of Side (Nestor of Magydos, Nestor of Perge) (250) crucified in Perge, Pamphylia (in modern Turkey)
Bishop of Side, Pamphylia (in modern Antalya, Turkey), known for his personal piety and his zeal as an evangelist. Arrested and executed by order of governor Epolius during the persecutions of Decius.
• Venerable PAPHNUTIUS 帕弗努提 of Kephala (342)
可敬的凯法拉的帕弗努提
这位伟大的圣人同圣大安托尼是同一时代的人。据说，他身穿同一修士袍长达80年的时间。圣大安托尼十分尊敬他，并经常称他是真正的修道者，大有能力医治和拯救世人的灵魂。
This great saint was a contemporary of St Anthony the Great. It is said about him that he wore the same cassock for eighty years. St Anthony greatly respected him and used to say that Paphnutius was a true ascetic who was able to come and to save souls.
• POLYCARP 颇利卡尔普
• Hieromartyr REGINUS 瑞吉诺 bishop of the isle of Skopelos (362)
Ὁ Ἅγιος Ρηγίνος ὁ Ἱερομάρτυρας
• Sainted TARASIUS 塔拉息 Patriarch of Constantinople (806)
Ὁ Ἅγιος Ταράσιος Ἀρχιεπίσκοπος Κωνσταντινουπόλεως
圣塔拉息，君士坦丁堡的牧首
君士坦丁大帝和伊里尼当政时期，塔拉息的前任君士坦丁堡牧首帕弗罗秘密地放弃了牧首职位，进入了一座修道院，并穿上了大圣衣（大天使圣衣）。当时在位的是艾琳和君士坦丁大帝。 在帕弗罗的建议下，作为元老和皇室参谋的塔拉息于公元787年被选为牧首。塔拉息很快升任牧首。塔拉息对正教信仰有着渊博的知识，且充满巨大的热忱。塔拉息接任牧首的职务是为了能够打击异端邪说，尤其是反对圣像破坏运动。在他担任牧首期间举行了第七次普世大公会议（公元783年，尼西亚）。会议上，反对圣像的一派被宣布为异端，并重新恢复了对圣像的尊崇。塔拉息对孤儿和穷人广施怜悯，为他们建造住所，分给他们东西吃。面对强大的权利，塔拉息会毫不犹豫地捍卫信仰和道德。当君士坦丁大帝废黜了马力亚皇后，并同另一妇人居住在一起的时候，他向塔拉息请求为他们的婚姻赐福。塔拉息不但没有为他们赐福，而是劝说他，之后又指责他，最后禁止君士坦丁大帝领取圣体血。在他去世之前，许多人都看见了塔拉息对魔鬼说：“我没有犯这个罪，也没有犯那个罪！”，直到他虚弱的舌头不能再说话为止，而后，他开始用手保护自己，将魔鬼驱走。当他离世的那一时刻，他的脸明亮如太阳。这位伟大的牧首于公元806年荣耀归主。他管理教会的时间长达22年零4个月。
Our Holy Father Tarasios dogmatized the veneration of the holy icons, which were in danger of being completely done away with and be lifted from the Church of Christ. With his cooperation the Holy and Seventh Ecumenical Synod gathered in the year 787, during the reign of Constantine and his mother Irene. Through this Synod, the Roman Emperors were turned once again to the revered traditions of the Holy and All-Praised Apostles, and the Saints of the former Ecumenical Synods, and the Holy Church of Christ was united with the Patriarchates. Having lived piously, he became honored and revered by the above-mentioned emperors. He built a sacred Monastery across the straits of Constantinople, and he assembled there a large number of Monks. Also he was merciful to the poor, and governed the Church of God for twenty-two years, though according to others it was twenty-one years and two months. He reposed in peace and was buried at the above-mentioned Monastery, which he established. As for his physical description, he looked like Gregory the Theologian, except for the white hairs of the Theologian and the mark on his eye. His Synaxis is celebrated in the most-holy Great Church. Saint Tarasios was the uncle of Saint Photios the Great, who also became Patriarch of Constantinople and is celebrated on February 6th. Portions of the Sacred Relics of Saint Tarasios can be venerated in the Monasteries of Panteleimon in Mount Athos and Tatarnes in Evrytania.
• THEODORE the Fool for Christ
• VICTOR (995) a Benedictine monk at St Gall in Switzerland who became a hermit in the Vosges in France where he reposed
• Venerabless WALBURGA (Auboué, Avangour, Avongourg, Bugga, Falbourg, Gaubourg, Gauburge, Gaudurge, Gualbourg, Valborg, Valburg, Valpurge, Valpuri, Vaubouer, Vaubourg, Walbourg, Walburg, Walburge, Walpurd, Walpurga, Walpurgis, Waltpurde, Warpurg) 瓦尔博伽; Nun at Wimborne, Dorset; Abbess of Heidenheim in Bavaria (710-779) invoked against coughs, dog bite (rabies), plague, and for good harvests
Sister of Sts Willibald and Winebald. She became a nun at Wimborne in Dorset in England with St Tetta and followed St Lioba to Germany. She reposed as Abbess of Heidenheim, from where her relics were translated to Eichstätt. Miraculous healings come from the oil which still flows from the rock on which her shrine is placed. At present the most famous of the oils of saints is the Oil of Saint Walburga (Walburgis oleum). It flows from the stone slab and the surrounding metal plate on which rest the relics of Saint Walburga in her church in Eichstädt in Bavaria. The fluid is caught in a silver cup, placed beneath the slab for that purpose, and is distributed among the faithful in small vials by the Sisters of Saint Benedict, to whom the church belongs. A chemical analysis has shown that the fluid contains nothing but the ingredients of water. Though the origin of the fluid is probably due to natural causes, the fact that it came in contact with the relics of the saint justifies the practice of using it as a remedy against diseases of the body and the soul. Mention of the oil of Saint Walburga is made as early as the ninth century by her biographer Wolfhard of Herrieden.
The night of 1 May, the date of the translation of Walburga's relics to Eichstätt in 870, is known as Walpurgisnacht; it is also a pagan festival marking the beginning of summer and the revels of witches. Though the saint had no connection with this festival, her name became associated with witchcraft and country superstitions because of the date. It is possible that the protection of crops ascribed to her, represented by three ears of corn in her icons, may have been transferred to her from Mother Earth and the connection to this pagan holiday.
Synaxarion for the SUNDAY of CHEESEFARE
By Nikephoros Kallistos Xanthopoulos
Our Holy Fathers appointed this commemoration before the Holy Fast, as if to show in actual fact how beneficial the medicine of fasting is to human nature, and also how great is the shame of gluttony and disobedience. Passing over all the individual sins committed in the world on account of him, as being without number, the Fathers set forth how much evil Adam, the first-formed man, suffered from not fasting even for a brief time, and how much evil he thereby brought upon our race, clearly pointing out also that the virtue of fasting was the first commandment that God gave to mankind. Not keeping this commandment, but yielding to his belly, or rather, through Eve, to the deceitful serpent, Adam not only did not become God, but also incurred death and transmitted corruption to the whole human race.
Because of the self-indulgence of the first Adam, the Lord fasted for forty days and was obedient. For this reason, the present Holy Fast was designed by the Holy Apostles, in order that we might enjoy incorruption, through fasting, by keeping the commandment which he did not keep, thereby suffering the loss of incorruption. Furthermore, as we said previously, the aim of the Saints is to encompass in brief the works wrought by God from the beginning to the end. Since Adam’s transgression and his expulsion from the Paradise of delight were the cause of all our woes, for this reason they now set this transgression before us, so that, remembering it, we might avoid it and not in any way emulate his incontinence.
Adam was fashioned by the hand of God on the sixth day, being honored with His image through the Divine breath and at once receiving the commandment, concerning which fruits he should eat and which he should not, and he spent up to six days in Paradise; then, when he transgressed this commandment, he was driven out thence. Philo the Hebrew says that Adam spent a hundred years in Paradise; others say that he was there for seven days or seven years, because the number seven is accorded special honor. But that Adam stretched out his hands and touched the fruit at the sixth hour is shown by Christ, the New Adam, Who stretched out His hands on the Cross at the sixth hour and on the sixth day, remedying Adam’s destructive action.
Adam was created in between corruption and incorruption in order that, in whichever direction he should incline by his choice, he might gain the object of his desire. Now, it was possible for God to make him sinless; but in order that he might achieve this by his own choice, God gave him a law that he could touch all of the plants except one. By this we may perhaps understand the knowledge of Divine power that derives from all created things, but in no way knowledge of God’s nature, as does Saint Gregory the Theologian, who reasons that the former are the Divine conceptions, while the latter is the vision of God. That is, God allowed Adam to meditate on all the other elements and the other qualities, to recall them to mind, and to glorify God thereby—for this is what constitutes delight—and perhaps also to meditate on his own nature, but in no way to inquire into God, Who He is by nature, where He is, and how He brought the universe into existence from non-being. But Adam, leaving all the rest aside, inquired rather into God and scrutinized precisely the Divine nature, though he was still imperfect and very simple, and an infant in such matters; he fell after Satan suggested to him, through Eve, fantasies of deification. The great and Divine Chrysostomos says that that tree had a twofold power and that Paradise was on earth; he reasons that it was both noetic and sensible, just as Adam was, midway between corruption and incorruption, at the same time preserving the meaning of Scripture and not adhering to the letter.
Some say that that tree of disobedience was a fig-tree, and that, immediately becoming aware of their nakedness, Adam and Eve used its leaves to cover themselves. For this reason, Christ cursed the fig-tree as being the cause of their transgression. For the fig bears some resemblance to sin: first, it is sweet; secondly, its leaves feel rough; and thirdly, it is viscous on account of its juice. There are others who have understood—though incorrectly—that that tree represents Adam’s intercourse with Eve. After transgressing, then, Adam clothed himself in mortal flesh and received the curse, and was cast out of Paradise, and the Cherubim were assigned to guard its gate with a fiery sword. Adam sat before Paradise and bewailed how many good things he had been deprived of because he had not fasted for a time, and the entire race that sprang from him was subject to the same misery, until He Who created us, taking pity on our nature which Satan had corrupted and being born of the Holy Virgin, by His excellent way of life showed us the true way, through virtues that are contrary to Satan, namely, fasting and humility, and, having artfully overcome the one who had deceived us, led us back to our ancient dignity.
Wishing to present all these things to us, therefore, the God-bearing Fathers, through the entire Triodion, set forth the events of the Old Testament. First of these is the creation, and Adam’s fall from Paradise, which we are now commemorating, and then they set forth the rest, through the books of Moses and the Prophets and the words of David, and then, in order, the events of the New Testament, that of Grace. First of these is the Annunciation, which took place by God’s ineffable OEconomy, and which almost always falls within the Holy Fast. They continue with Lazarus Saturday, Palm Sunday, and Holy and Great Week, when the Holy Gospels are read, and the Holy and saving Passion of Christ, which is the subject of exquisite hymns; and then, with the Resurrection and the other Feasts, until the descent of the Holy Spirit, concerning which the Book of Acts relates how the Gospel was proclaimed and how the Spirit gathered all the Saints together; for the Acts of the Apostles confirms the Resurrection through the miracles worked by the Apostles. Since we have suffered such misery on account of Adam’s failure to fast just once, his commemoration is assigned to the beginning of the Holy Fast, in order that, remembering how much evil was brought about by not fasting, we might be eager to welcome the Fast with exceeding joy and to keep it, so that we might thereby gain what Adam missed, that is, deification, by lamenting, fasting, and humbling ourselves until God visits us; for without these things, it is not easy for us to gain what we lost.
It should be known that this Holy and Great Fast constitutes a tenth of the entire year; for since, out of slothfulness, we do not choose always to fast and to refrain from evildoing, the Apostles and the Divine Fathers handed down this Fast as a time of spiritual harvest, in order that, humbling ourselves now through contrition and fasting, we may blot out whatever wicked deeds we have committed during the course of the year, and we ought to keep this Fast more strictly than the others. But we should also keep the three other Fasts, those of the Apostles, the Theotokos, and the Nativity, which the Divine Fathers have bequeathed to us. We accord greater honor to this Fast on account of the Holy Passion, and because Christ fasted for forty days and, overcoming the Tempter, was glorified, and Moses, after fasting for forty days, received the Law, as did Elias and Daniel and all of the others who found favor with God. That fasting is a good practice is shown by the contrary example of Adam. For this reason, therefore, Adam’s banishment from Paradise was placed here by the Holy Fathers.
In Thine ineffable compassion, O Christ our God, vouchsafe us the delight of Paradise, and have mercy on us, O Thou Who alone lovest mankind. Amen.
+
LENTEN SYNAXARION. CHEESEFARE SUNDAY
Let all the earth weep bitterly
with the fathers of our race,
for it is fallen with those who tasted
the sweet fruit of the tree.
On this day we commemorate the fall of Adam the first-created from partaking of the fruit of Paradise, which our holy and divine Fathers have appointed for the Sunday before Great Lent in order to demonstrate the great healing effect of the fast upon human nature and the great harm of intemperance and disobedience. Setting aside the countless instances of these vices in the world, the Fathers have put forth a vivid example in first-created Adam, who suffered great harm in his total failure to fast and brought this harm upon our nature. He did not keep the first commandment of a beneficial fast which God had required of mankind, but yielding to the desires of his belly and of the serpent through Eve, he not only did not become godlike, but he gave rise to death, bringing perdition upon all our race. For the sake of Adam's intemperance the Lord fasted for forty days and was obedient. It was for this reason that the holy Apostles conceived this present forty-day fast, so that as Adam forfeited incorruption through his intemperance, we may regain it through abstinence. Also, as was stated earlier, it was the intent of the Holy Fathers through the Triodion to relate in a condensed form all of God's acts from the beginning to the end of the world. Since Adam's transgression and fall through the eating of the fruit of the tree is the principal cause of the state of mankind, the Fathers exhort us who are observing this commemoration to avoid Adam's sin and to shun intemperance in all things.
Now it was on the sixth day that Adam was created by the hand of God after His own image and through His life-giving breath. Receiving God's commandment, he lived in Paradise up until the sixth hour, when he disobeyed God's command and was driven out. And as he stretched out his hand at the sixth hour to touch the fruit, so the new Adam, Christ, at the sixth day and hour stretched out his hands upon the Cross, annulling the sentence of perdition brought about by the former Adam. For he was created in the midst of corruption and incorruption through providence with the freedom of choice. God could have made Adam sinless, yet His providence was to provide for reparation. For this cause He gave His commandment that Adam might partake of all in the garden, save the one tree. Does this not mean that Adam was meant to understand the essence of all created by the divine power, but was not to attempt to understand the essence of the Godhead; That is to say God commanded Adam to concern himself will all other elements and qualities, reasoning with his mind to the glory of God; for this is true nourishment. But he was not to search for the divine essence: God, who He is, where He is and how He brought all things into being out of nothingness. Yet to his own harm Adam, having no care for the other things, sought to examine God and to determine His essence; and since he was not perfect but still a simple child, he failed in his undertaking, when through Eve Satan planted in him the desire of becoming Godlike.
Some say that the tree of disobedience was a fig tree, and becoming aware of their nakedness, Adam and Eve used its leaves to cover themselves. For this reason Christ cursed the fig tree as the cause of that disobedience, attributing to it a sort of resemblance to sin. For having transgressed becoming clothed in mortal flesh and receiving the curse, Adam was driven from Paradise. And at God's command a flaming sword guarded its gates. Adam sat before the gates of Paradise and lamented the many blessings he had lost in his failure to observe a timely fast. And through him the entire race shared in that sentence, until our Creator, taking pity on our nature which because of Satan was perishing, was born of the Holy Virgin and lived an exceptional life, showing us the path away from the devil, that is abstinence and humility, and valiantly gaining the victory over the deceiver, returned us to our former state.
In their desire to lay all these events before us, the God-bearing fathers have begun with the Old Testament: the creation of the world, the fall of Adam through the eating of the fruit, which we commemorate today, and later on the words of Moses and the prophets and the poetry of David, which impart grace. Afterwards in order the events of the New Testament, of which the first is the Annunciation, which always occurs during Lent through God's ineffable providence, the raising of Lazarus, Palm Sunday, the reading of the sacred Gospels during Holy Week, and the profound texts of the holy and saving Passion of Christ. After this the Resurrection and the rest up to the descent of the Holy Spirit read in the book of Acts, how this event became a proclamation that assembled all the saints together, for in the book of Aces the Resurrection is confirmed through signs and wonders.
Since we have so suffered from Adam's failure to keep the fast, this event is commemorated today at the beginning of Great Lent, so that keeping in mind the enormous evil brought about by Adam's intemperance, we may make joyful haste to accept and keep the fast. And as Adam sinned in his desire to become godlike, we may thereby receive godliness through fasting, tears and humility until God visits us; for without these it is impossible to regain that which we have lost. It should be also noted that the holy forty-day fast is the tenth part of the entire year. Since out of indolence we are not willing to fast constantly or to rid ourselves of evil habits, the Apostles and divine Fathers have passed down the Fast to us as a sort of first offering of the harvest of our lives. And as we have acted inappropriately for the entire year, we may now cleanse our souls through fasting, contrition and humility. We should keep the Great Fast with the utmost care. For as there are four seasons in the year, so there are four fasts. Yet the divine Apostles have entrusted Lent to us as the greatest of the fasts, since it honors the Holy Passion of Christ, His fast and His glorification. Moses also fasted forty days before he received the Law, also Elijah, Daniel and all who found favor in God's sight. Adam illustrates for us the benefit of the fast as opposed to intemperance. For this reason Adam's banishment from Paradise was appointed by the Holy Fathers to be commemorated on this day.
In Thine ineffable compassion, O Christ our God,
make us worthy of the nourishment of Paradise,
and have mercy on us, as Thou alone lovest mankind.
Amen.
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.
•
•
•
Blessed be God.
Комментариев нет:
Отправить комментарий