συνοδικός
April 24 / April 11
2019 (7527)
HIEROMARTYR ANTIPAS, BISHOP OF PERGAMUS (CA. 68). MARTYRS PROCESSUS AND MARTINIAN OF ROME (67). VEN. PHARMUTHIUS, ANCHORITE OF EGYPT (4TH C.). VEN. JOHN, DISCIPLE OF ST. GREGORY OF DECAPOLIS (820)
HOLY WEEK: Great Wednesday • Μεγάλη Τετάρτη
In the Orthodox Church, the theme of Holy and Great Wednesday is the commemoration of the sinful woman who anointed Jesus before his Crucifixion and Burial; a second theme is the agreement to betray Jesus made by Judas Iscariot. It is on account of the agreement made by Judas to betray Jesus on this day that Orthodox Christians fast on Wednesdays (as well as Fridays) throughout the year.
Hymn of Kassiani: O Lord, the woman who had fallen into many sins, sensing Your Divinity, takes upon herself the duty of a myrrh-bearer. With lamentations she brings you myrrh in anticipation of your entombment. "Woe to me!" she cries, "for me night has become a frenzy of licentiousness, a dark and moonless love of sin. Receive the fountain of my tears, O You who gather into clouds the waters of the sea. Incline unto me, unto the sighings of my heart, O You who bowed the heavens by your ineffable condescension. I will wash your immaculate feet with kisses and dry them again with the tresses of my hair; those very feet at whose sound Eve hid herself in fear when she heard You walking in Paradise in the twilight of the day. As for the multitude of my sins and the depths of Your judgments, who can search them out, O Savior of souls, my Savior? Do not disdain me Your handmaiden, O You who are boundless in mercy."
• Commemoration of the Appearance of the Most Holy Theotokos at POCHAEV, and the Leaving of her sacred Footprint there ("the Footprint") (1340)
That Icons draw us into the heavenly realm is miraculous enough; yet because of the faithlessness of people throughout history, God has continued to work miracles through material objects, including Holy Images. This is just one story about one miracle, performed through one single Icon: the Pochaev Icon of the Mother of God. Pochaev mountain is in the west of Kyvian Rus, now in modern-day Ukraine, and it is there in the 14th century, that an appearance of the Mother of God with her Saviour was granted to two monks and a nearby shepherd. After the vision, a single footprint remained in the mountainside, from which a spring emerged. The previously uninhabited mountain became the site of a monastery dedicated to the miracle. Over 200 years later, the monastery was visited by the a Greek Bishop, Neophit, who left behind as a gift, an Icon of the Theotokos from Constantinople. This is the Icon which came to bear the monastery’s name: the Pochaev Icon of the Mother of God. In 1675, a Turkish army made its way to Pochaev mountain, determined to expand the Dar al-Islam. The monastery, being a monastery, was incapable of withstanding an assault, and so despite the presence of armed defenders many gave up hope that Pochaev could survive. On the morning of July 23 (August 5 in the modern, Gregorian calendar), Pochaev’s abbot instructed the monastics to ask for the intercessions of the Mother of God and Job, a previous monk whose relics were laid in the monastery. With the Turks massed at the foot of the mountain preparing their assault, the monks began their Heavenly petitions before the Icon of the Mother of God: “O Queen of the Heavenly Hosts…” With these words, a vision of the Mother of God appeared in the sky, with the monk Job beside her in prayerful petition, along with an army of angels, swords unsheathed. At this appearance, the defenders were over-joyed, whilst the besieging Turks were terrified. Such is the polarizing power of Heavenly Images. In panic, the Turks fired arrows into the sky at the image but the arrows simply fell back to earth upon the attackers. Further panicked, the Turks turned to flee, trampling each other in the process. The defenders rushed out of the monastery to take prisoners from the routed army. These prisoners later found freedom in Christ, and many stayed on as monks at Pochaev. The Icon above is a copy of the Pochaev Icon. The border of clouds represent the vision of Mary with her Child, Our Saviour, being heavenly. Underneath is the footprint upon which the monastery (also shown) was founded. The Pochaev Icon produced many other miracles over the years, and is still known as a wonder-working image to this day. Today is commemorated but one of these miracles.
• BIZHEVSKA Icon of the Mother of God at Zhytomyr
Ὁ Ἅγιος Μαρτινιανὸς ὁ Μάρτυρας
殉道者，圣普罗切苏斯和圣玛尔提尼安
普罗切苏斯和玛尔提尼安是罗马监狱中的狱卒，当时他们看管在监狱中的使徒裴特若和帕弗罗。在听到使徒有关奇迹的一些见证后，他们二人接受了浸礼，并将这两位使徒释放了。使徒离开了罗马，但是在前往罗马的道路上，上帝出现在裴特若面前，裴特若问他道：“主，你往哪里去？”主回答说：“我去罗马，接受第二次钉死在十字架上。”使徒感到非常羞愧，他们返回了罗马，接受了逮捕和杀戮。一同殉道的还有这两位狱卒普罗切苏斯和玛尔提尼安。
They were jailers in the Roman prison that held Sts Peter and Paul, and came to faith in Christ through the witness of the two holy Apostles. After receiving baptism, Processus and Martinian released the saints from prison. As the Apostles were leaving Rome, the Lord appeared to Peter on the Appian way. When Peter asked him where he was going, he replied, "To Rome, to be crucified once again." Abashed, the Apostles returned to Rome to face their martyrdom. Processus and Martinian were beheaded along with St Paul.
• Hieromartyr DOMNINUS 多穆尼诺 bishop of Salona in Dalmatia, and 8 Soldiers with him: ANASTASIUS, MAURUS, ASTERIUS, SEPTIMIUS, SULPICIANUS, THELIUS (Terlius), Antiochianus, PAULIANUS, CAIANUS (Calianus) (100)
One of the first to enlighten Dalmatia, where he was martyred as first Bishop of Salona, probably during the persecution of Diocletian.
• Hosiosmartyrs Virgins TRYPHAENA (also Tryphaine, Triphena, Tryphaenes, Tryphene, Tryphena or Tryphaina) and MATRONA at Cyzicus (Kyzikos) on the Hellespont (present day Balkiz near Erdek in Turkey) (1st c.)
Οἱ Ὁσίες Τρυφαίνη καὶ Ματρώνα οἱ ἐν Κυζίκῳ
• Venerables JAMES 雅各 abbot of Zhelezny Bor (1442) and his fellow-ascetic JAMES 雅各 of Bryleevsk (1470)
Ὁ Ὅσιος Ἰάκωβος τοῦ Ζελέζνϊυ – Μπορόκ
Ὁ Ὅσιος Ἰάκωβος τοῦ Βρυλέεφ
• EUTHYMIUS 艾弗提弥 (1456) and CHARITON 哈里同 (1509) abbots of Syanzhema in Vologda
Οἱ Ὅσιοι Εὐθύμιος καὶ Χαρίτων
• Martyrs PETER 彼得 Zhukov and PROKHOR 普若霍尔 Mikhailov, of Tver (1918)
• New Hieromartyr NICOLAS 尼科拉 Gavarin, presbiter, priest (1870-1938) day of death in Ukhto-Pexherskij KZ, Komi ASSR
• Repose of Elder EULOGIUS of St George Kellion, Mt Athos (1948)
• AGERICUS (Acry, Algéric, Agéric, Agery, Aguy, Airy) of Tours (680) a disciple of St Eligius (Eloi) who became Abbot of St Martin's in Tours in France
• Hieromartyr ANTIPAS 安提帕 bishop of Pergamus (92) disciple of St John the Theologian
Ὁ Ἅγιος Ἀντίπας Ἐπίσκοπος Περγάμου
司祭殉道者安提帕，小亚细亚帕加马的主教
在《启示录》中曾经提到过安提帕：“我忠心的见证人安提帕在你们中间、撒旦所住的地方被杀”（启示录2：13）。遇害的地点就是帕加马。整个城市的居民处在敬拜偶像的黑暗、不洁净的生活之中。他们都被欲望所奴役。他们进行污蔑、乱伦和暴敛。换句话说，他们都是撒旦的奴隶。安提帕则如同“一盏黑暗中的明灯、如同荆棘中的玫瑰、如同泥土中的金子”一样，生活在众人之间。虽然他被人抓住和杀死，但是他在人们的眼中一直是一个义人。整个城市的人们都陷入占卜、解梦、敬拜魔鬼之中。魔鬼害怕安提帕，魔鬼在占卜者的梦中出现，告诉占卜者它们非常害怕安提帕，因此，必须离开这个城市。异教徒司祭召集了大量的人来反对安提帕，并开始质问并强迫他否认基督，敬拜偶像。安提帕对他们说：“你们称它们为神，但是它们却害怕我这么一个凡人，并要离开这个城市，由此，你们不认为你们的信仰是异常的吗？”安提帕还向他们讲述了只有基督信仰才是唯一真正的信仰，才能够使人获得拯救。这些异教徒非常气氛，如同野兽一样将年迈的安提帕拖拉到阿特米斯神殿中，在这座神殿前有一尊铜铸公牛。他们将铜牛烧红，然后将上帝的这位仆人放到了火热的铜牛中。在这火热的铜牛中，安提帕感谢、赞美上帝，如同鲸鱼腹内的约纳，或是如同火炉中的三位年轻人。安提帕为他的信众和整个世界祷告，直到他最终将灵魂交在上帝手里为止，由此，他得以进入基督的国度，同众天使在一起。安提帕的殉道时间是在公元92年，他得到了那荣耀的冠冕。
He is mentioned by name in the book of Revelation, where Christ says to the Church of Pergamum "I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast to My Name, and hast not denied My Faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth" (Rev. 2:13). He was bishop of Pergamum and, during the reign of Domitian, when he was very old, was put into a bronze bull which was then heated in fire until he died. The Great Horologion notes that the faithful pray to St Antipas for ailments of the teeth.
• Hosiosmartyr BACCHUS of the Great Lavra of St Sabbas the Sanctified (8th c.)
Ὁ Ἅγιος Βάκχος ὁ Ὁσιομάρτυρας
• BARSANUPHIUS (Barsanofio) of Gaza (540)
Do not seek to be regarded as somebody, don't compare yourself to others in anything. Leave the world, mount the cross, discard all earthly things, shake the dust from off your feet. - Saint Barsanuphius
Hermit for 50 years in absolute seclusion near the monastery of Saint Seridon of Gaza, Palestine. Wrote against Origenists. Greatly venerated by the Greeks. Extensive correspondent whose letters have survived 15 centuries.
• Sainted BARSANUPHIUS 瓦尔桑努斐 bishop of Tver (1576)
Ὁ Ἅγιος Βαρσανούφιος Ἐπίσκοπος Τβὲρ καὶ Καζάν
Sainted Varsonophii of Tver was born in the year 1495. In 1567 he was ordained bishop of Tver. He died at the Transfiguration monastery founded by him in the city of Kazan in the year 1576.
• CALLINICUS 卡利尼科 of Cernica, bishop of Rimnic in Romania (1868)
Ὁ Ὅσιος Καλλίνικος
• GEORGE the founder of the Monastery of Saint John Chrysostomos, north of Koutsovendis, in Cyprus (1070)
• GODEBERTHA (also Godeberta) 1st Abbess at Noyon, Pat. of Noyon, France (700)
Born near Amiens in France, in 657, St Godebertha became a nun at Noyon and was the first abbess of the convent founded there. She fell asleep in the Lord in 700.
• GUTHLAC 古特拉克 hermit of Crowland (673-714)
From being a warrior in the army of Ethelred, King of Mercia, Guthlac became a monk at Repton in England. Afterwards he went to live as a hermit in the fens, where he spent the last fifteen years of his life like a desert-father. Later the monastery of Crowland grew up at the place where he had lived.
• ISAAC of Spoleto (Isaac of Monteluco) (550) a Syrian monk who fled from the Monophysite persecution and founded a monastery in Monteluco near Spoleto. He was one of the restorers of ascetic life in 6th century Italy
Monk. Fleeing Monophysite persecution, he settled at Monteluco, Umbria where he helped restore the eremitical life to 6th century Italy. Pope Saint Gregory the Great wrote about Isaac's miracle working and his gift of prophecy.
• Venerable JOHN 约翰 of Thessalonika (820) disciple of St Gregory of Decapolis
• KURDUVA
• LEO the Great, Pope (461)
• Abbot MACCAI (5th c.) a disciple of St Patrick who founded a monastery on the Isle of Bute in Scotland, and was there honoured after his death
• MAODHG (Maedhog, Aedhan, Aed, Moguer, Macdhog-Aedhan, Mogue) of Clonmore (6th c.) abbot whose main monastery was Clonmore in Ireland
The Irish Abbot Saint Maedhog of Clonmore, was closely associated with SS Onchu and Finan.
• PHILIP 斐利普 bishop of Gortyna, Crete (180)
• Venerable PHARMUTHIUS 法尔穆提 the Recluse, anchorite of Egypt (339)
Ὁ Ὅσιος Φαρμούθιος ὁ Ἀναχωρητὴς
Saint Pharmuphius lived during the fourth century at the same desert monastery where Saint John (March 29) lived in asceticism within a well, to whom Saint Pharmuphius gave food.
• Martyr TYKHON
• Virgin TELLA of Inis-Daighre, probably Inish-terry, County of Roscommon
SYNAXARION: HOLY AND GREAT WEDNESDAY
On Holy and Great Wednesday the divine Fathers ordained a commemoration to be kept of the woman who was a harlot and who anointed the Lord with myrrh, inasmuch as this took place a short time before the saving Passion.
As Jesus was going up to Jerusalem, when He was in the house of Simon the leper, a woman came and poured most precious myrrh on the head of Christ and wiped His feet with her hair, rendering Him service at a very great cost to herself. This event is set forth here that, according to the Savior's word, her act of great fervor may be proclaimed to everyone everywhere, and because it occurred a short time before the Passion. What moved her to act thus? She had seen how merciful Christ was and how accessible to all; now, in particular, she saw Him enter the house of a leper, whom the Law deemed unclean and unfit for society. She thought to herself that He would heal the man's leprosy and likewise the illness of her own soul. Thus, while He was seated, she poured on the top of His head a quantity of myrrh, which was worth about "three hundred thirteen denarii in silver coin," that is, sixty assaria, and she wiped His feet with her hair. She placed her head at His feet, showing her zeal for repentance, but the disciples rebuked her, particularly Judas Iscariot. Christ, however, welcomed her, not allowing them to frustrate her good intention. He further mentioned His burial, dissuaded Judas from becoming a traitor, and honored the woman by saying that her good deed would be related everywhere, throughout the whole world.
Let it be known that there are two women who anointed the Lord with myrrh, as the divine Chrysostom says. He said that in the three Evangelists there is a certain woman who is also called a harlot, while in Saint John there is another woman, Mary the sister of Lazarus, who was not a harlot but a friend of Christ. Thus, the woman in St. John's Gospel is not the same as the one mentioned by the other Evangelists. Whether both of them anointed Christ on the same day - this is not mentioned. Others, however, assert that there was a third woman: the one who was at the house of Simon the Pharisee; a second, Mary the sister of Lazarus; and a third woman, a different one who was at the supper. Although this opinion is added as a supplement, it is not known whether it can be held as accurate, since one of these women is not she who is now set before us.
That nard, or rather myrrh, with which the harlot anointed Christ, was very costly. It belonged to that type of compound called myrrh, which Moses was commanded by God to make for the anointing of priests and chief priests. It is of this that David says, "It is like the precious oil on the head, running down to the beard, to Aaron's beard, running down to the edge of his garment" (Ps. 132:2). It was a compound of four substances: myrrh, flowers, fragrant cinnamon, and oil. It was called true or genuine, because skilled and trusted men were appointed to prepare that which God had in a mysterious manner revealed to Moses alone. An alabaster jar is a glass vessel made with no handle, which is also called a vykion.
We should know that today the deceitful Judas, that lover of money, that whelp of Satan, began the negotiations with the wicked Sanhedrin to betray the Master for thirty pieces of silver. Being indignant after Christ rebuked him for showing concern for the cost of the oil of myrrh, he sought out the Jews who were at the court of Caiaphas. After taking council with the Jewish High Priests, he searched for an opportunity to betray the Lord when He was alone, for the Sanhedrin feared the multitude that followed Christ.
We see in today's Gospel (Matt. 26:6-16) that the sinful woman brought oil of myrrh to anoint Christ, while Judas brought his greed to the Sanhedrin. She spread out her hair to wipe the Lord's feet, while Judas stretched out his hands for the money. She rejoiced to pour out the very precious oil on the Lord, while Judas made plans to sell the One who is above all price. By anointing Christ, she acknowledged Him as Lord, while Judas severed himself from the Master. She was set free of her sins, while Judas was entrapped and became a slave of the devil. She tenderly kissed the feet of Christ, asking for forgiveness, while Judas plotted to betray the Lord with a kiss, anticipating the silver.
Because the betrayal of Christ occurred on a Wednesday, the Orthodox Church has received the tradition from Apostolic times to observe Wednesday as a fast day throughout the entire year.
O Christ our God, Who was anointed with the noetic myrrh, have mercy on us and save us. Amen.
SYNAXARION FOR HOLY AND GREAT WEDNESDAY
By Nikephoros Kallistos Xanthopoulos
As the Lord was going up to Jerusalem, He came to the house of Simon the leper, where a woman who was a harlot approached Him and poured precious myrrh upon His head. This episode is placed here, in order that, according to the word of the Savior, her act of fervent devotion might be proclaimed everywhere. What moved her to come to Simon’s house? Because she saw His compassion and the fact that He kept company with all people, and especially now, when she noticed that He had entered the house of a leper, with whom, being unclean, it was forbidden by the Law to associate.
The woman reckoned that, just as He had put up with Simon’s leprosy, so also He would tolerate the disease of her soul. Thus, as Christ was reclining at supper, she poured on His head myrrh that was worth three hundred denarii. The Disciples, and Judas in particular, rebuked her for this. But Christ came to her defense, lest they thwart her good intention. He then alluded to His entombment, deterring Judas from betraying Him and deeming the woman worthy of honor, saying that her good deed would be proclaimed throughout the world.
It should be known that some are of the opinion that one and the same woman is mentioned by all of the Evangelists; but such is not the case. As the Divine Chrysostomos says, the same woman is cited by three of the Evangelists, and she is thus called a harlot. It is not she who is mentioned by Saint John, but another woman, admirable and of chaste life, Mary the sister of Lazarus, whom Christ would not have loved had she been a harlot.
Of these women, Mary performed the act of pouring out myrrh six days before the Passover, at her house in Bethany, while the Lord was reclining at supper. She poured out the myrrh on His beautiful feet and wiped them with her hair, showing Him exceeding honor and offering the myrrh as to God. For she knew very well that at sacrifices olive oil was offered to God, that priests were anointed with myrrh, and that Jacob of old had anointed a pillar with oil and dedicated it to God. Thus, she offered the myrrh to Christ, honoring her teacher as God in return for the resuscitation of her brother. For this reason, she is not promised any reward. On that occasion, Judas alone, being a lover of money, murmured against her.
The other woman, that is, the harlot, two days before the Passover, when Christ was still in Bethany, in the house of Simon the leper, likewise reclining at supper, poured very costly myrrh upon His head, as Saints Matthew and Mark recount. The Disciples were indignant at this harlot, being fully aware how earnest Christ was with regard to almsgiving. This woman was given the recompense of having her good deed proclaimed throughout the world. Some commentators, therefore, say that one woman was mentioned by the four Evangelists, whereas St. John the Golden-tongued says that there were two women.
There are others who maintain that there were three women. Two of them were the aforementioned—that is, the harlot and Mary, the sister of Lazarus—when the Lord’s Passion was drawing near. The third was another, who performed such a deed prior to these—or rather, being the first of them—around the middle of the Gospel narrative; she was a harlot and a sinner. She poured out myrrh only on Christ’s feet and in the house not of Simon the leper, but of Simon the Pharisee. On that occasion, only the Pharisee was scandalized. Upon her the Savior bestowed the recompense of the remission of her sins. Only the Divine Luke tells about her, around the middle of his Gospel, as we have said. In fact, after the account of this harlot, he immediately adds the following: “And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God” (Luke 8:1). From this it is evident that the event in question did not occur during the time of the Passion.
It seems, therefore, from the time, from those who entertained the Lord, from the location, from the persons involved, and from the houses, and also from the manner in which the myrrh was poured out, that there were three women, two of them harlots, and third Mary the sister of Lazarus, who was conspicuous for her virtuous life. As well, it seems that one house was that of Simon the Pharisee, the other that of Simon the leper, situated in Bethany, the third being that of Mary and Martha, the sisters of Lazarus, in the same city of Bethany.
Hence, it may be inferred from these considerations that two suppers were given for Christ, both of them in Bethany. One took place six days before the Passover, in the house of Lazarus, when Lazarus also ate with Christ, as the Son of Thunder relates: “Six days before the Passover Jesus came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair” (John 12:1-3). The other supper was held for Christ two days before the Passover, when He was still in Bethany, at the house of Simon the leper, at which time the harlot went up to Him and poured out the precious myrrh. This is confirmed by Saint Matthew’s narrative, in which Christ says to His Disciples: “Ye know that after two days is the feast of the Passover” (Matthew 26:2). A little further on, the same Evangelist adds: “Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at table” (Matthew 26:6-7). Saint Mark concurs with this account, for he says: “After two days was the feast of the Passover, and of unleavened bread... And being in Bethany in the house of Simon the leper, as he sat at table, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head” (Mark 14:1, 3).
From this it is clear that they are incorrect who maintain and assert that one and the same woman is mentioned by the four Evangelists as having anointed the Lord with myrrh; who suppose that Simon the Pharisee and Simon the leper are one and the same person—some of them interpreting Simon the leper as being the father of Lazarus and his sisters, Mary and Martha; and who opine that one and the same supper took place in one and the same house, in Bethany, and that Simon prepared and furnished the upper room in which the Mystical Supper was held. For these two suppers were given for Christ in Bethany, outside Jerusalem, six days and two days, respectively, before the Jewish Passover, as we have said, when the women offered myrrh to Christ in different ways. The Mystical Supper and the furnished upper room were prepared within the city of Jerusalem one day before the Jewish Passover and the Passion of Christ. Some say that this Supper was held in the house of an unknown man, others that it took place in the house of Christ’s Disciple and bosom friend John, in holy Sion, where the Disciples were hiding for fear of the Jews and where the touching by Saint Thomas occurred after the Resurrection, as did the Descent of the Holy Spirit at Pentecost, along with other ineffable and mystical events.
For this reason, it seems to me that the account given by Saint John Chrysostomos is truer and more precise, that is, that there were two women about whom the Evangelists wrote. One, as we have said, was the woman mentioned by three of the Evangelists, who was a harlot and a sinner and who poured myrrh on Christ’s head. The other was the woman mentioned by Saint John, Mary the sister of Lazarus, who applied myrrh solely to Christ’s Divine feet by pouring it on them. There were two suppers in Bethany, the Mystical Supper being separate from these. This is evident from the fact that, after the narrative of the harlot, the Savior sends His Disciples into the city to make ready the Passover, as Saint Matthew says: “Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the Passover at thy house with my disciples” (Matthew 26:18). Again, St. Mark says: “And...there shall meet you a man bearing a pitcher of water: follow him.... And he will shew you a large upper room furnished and prepared: there make ready for us” (Mark 14:13, 15). The Disciples went, and found it to be just as Jesus had told them, and they prepared the Passover, that is, the Jewish Passover, which was at the doors and which Christ came and celebrated with the Disciples, as the Divine Chrysostomos says. Then, after the Mystical Supper had taken place, the Divine Washing of the feet having been performed in the meantime, Christ reclined once again and instituted our Passover on the same table, as Saint John the Golden-tongued explains.
The Divine John, and also Saint Mark, the Holy Evangelists, add in their accounts the type of the myrrh, calling it “spikenard, very costly.” It is customary to call spikenard that which is unadulterated and trustworthy in purity. Perhaps this was also an appellation of the best and prime kind of myrrh. Saint Mark adds that the woman broke the alabaster flask in her eagerness, since its neck was narrow. This is a glass vessel, as St. Epiphanios says, made without any handle, which is called a bikion. Myron was compounded of many other kinds of fragrances, and from the following in particular: myrrh, cassia, iris, calamus, and oil.
Yea, O Christ God, free us from the flood of passions and have mercy on us, for Thou alone art holy and 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