συνοδικός
July 28 / July 15
2018 (7526)
Commemoration of the ANNIVERSARY OF THE BAPTISM OF UKRAINE IN 988
HOLY EQUAL-TO-THE-APOSTLES GREAT PRINCE VOLODYMYR, ENLIGHTENER OF THE KYIV RUS (1015). MARTYRS CYRICUS AND HIS MOTHER JULITTA (305). MARTYR ABUDIMUS (4TH C.)
• Panagia FANEROMENI (1136) of Kyzicus
• Holy Equal to the Apostles Great Princess OLGA (in Holy Baptism Helena) (969)
• Holy Equal to the Apostles Great Prince VLADIMIR (in Holy Baptism Basil)
enlightener of the Russian Land (1015)
• Martyrs THEODOR and IOANN (983)
• Hieromartyr MACARIOS metropolitain of Kiev (1497)
• Hieromartyr VLADIMIR Bogojavlenskij, metropolitain of Kiev (1918)
• Hieromartyr CONSTANTIN D’jakov, metropolitain of Kiev (1937)
• Hieromartyr IOASAPH Zhevakhov, bishop of Mogilev (1937)
• Hieromartyr ATHANASIOS Filippovich, hegumen of Brest (1648)
• Hieromartyr LUKIAN monk of Kiev Caves (1240)
• Sainted MIKHAIL metropolitain of Kiev (992)
• Sainted ILARION metropolitain of Kiev (11th c.)
• Sainted CONSTANTIN metropolitain of Kiev (1159)
• Sainted PETR Mogila, metropolitain of Kiev (1647)
• Sainted PHILARET Amfiteatrov, metropolitain of Kiev (1857)
• Sainted PETR metropolitain of Kiev and Moskow (1326)
• Sainted THEOGNOST metropolitain of Kiev and Moskow (1353)
• Sainted ALEXIS metropolitain of Kiev and Moskow (1378)
• Sainted CYPRIAN metropolitain of Kiev and Moskow (1406)
• Sainted PHOTIOS metropolitain of Kiev and Moskow (1431)
• Sainted IONA metropolitain of Kiev and Moskow (1464)
• Sainted GERMAN bishop of Novgorod (1096)
• Sainted NIKITA bishop of Novgorod (1108-1109)
• Sainted NIPHONT bishop of Novgorod (1156)
• Sainted THEOPHIL archbishop of Novgorod (1483)
• Sainted STEPHAN bishop of Vladimir and Volynia (1094)
• Sainted SIMON bishop of Vladimir and Suzdal (1226)
• Sainted SERAPION bishop of Vladimir (1275)
• Sainted THEOCTIST bishop of Chernigov (1123)
• Sainted THEODOSY (Углицкий), archbishop of Chernigov (1696)
• Sainted ISAIAH bishop of Rostov (после 1089)
• Sainted DIMITRI Tuptalo, metropolitain of Rostov (1709)
• Sainted ARSENY Matsejevich, metropolitain of Rostov (1772)
• Sainted JEFREM bishop of Suzdal (11th c.)
• Sainted SIMON bishop of Suzdal (12th c.)
• Sainted DIONYSI archbishop of Suzdal (1385)
• Sainted JEFREM bishop of Perejaslavl (1105)
• Sainted NIKOLAS bishop of Perejaslavl (11th c.)
• Sainted IOANN Maksimovich, metropolitain of Tobolsk (1715)
• Sainted PAVEL Konüskevich, metropolitain of Tobolsk (1770)
• Sainted INNOCENTY Kul’chitskij, bishop of Irkutsk (1731)
• Sainted SOPHRONI Kristalevskij, bishop of Irkutsk (1771)
• Sainted LUKA bishop of Belgorod (1089)
• Sainted MARIN bishop of Jurjev (1095)
• Sainted INNOCENTY bishop of Tmutarakan’ (11-12th c.)
• Sainted MINA bishop of Polotsk (1116)
• Sainted LAVRENTI bishop of Turov (1182)
• Sainted ARSENY bishop of Tver (1410)
• Sainted IOASAPH Gorlenko, bishop of Belgorod (1754)
• Sainted MELETIJ Leontovich, archbishop of Kharkov (1840)
• Sainted ANTHONY Smirnitskij, archbishop of Voronezh (1846)
• Sainted INNOCENTY Borisov, archbishop of Kherson (1857)
• Sainted THEOPHAN Govorov, bishop of Tambov, Recluse of Vyshen (1894) • Passionbearer Martyrs Brothers Princes BORIS and GLEB (1015)
• Passionbearer Martyr Prince and monk IGOR (1147)
• Holy Nobleborn Prince JAROSLAV the Wise (1054)
• Holy Nobleborn Prince VLADIMIR Monomakh (1125)
• Holy Nobleborn Prince ROSTISLAV (1167-1168)
• Venerable THEODOR Prince of Ostrog and monk of Kiev Caves (1410)
• Righteous IULIANIA Princess of Ol’shansk (15-16th c.)
• Venerable ANTHONY Abbot of Kiev Caves (1073)
• Venerable THEODOSY Abbot of Kiev Caves (1074)
• Venerable MOSES the Hungarian, monk of Kiev Caves (1051)
• Venerable BARLAAM игумен Печерский (1062)
• Venerable DAMIAN the Presbiter, monk of Kiev Caves (1062-1074)
• Venerable MATTHEW the Clairvoyant, monk of Kiev Caves (1078-1088)
• Venerable NIKON the Great, Abbot of Kiev Caves (1088)
• Venerable ISAAKI the Recluse, monk of Kiev Caves (1088-1103)
• Venerable AGAPIT the Physician, monk of Kiev Caves (1090)
• Venerable IEREMIAH the Clairvoyant, monk of Kiev Caves (11th c.)
• Venerable LAVRENTI the Recluse in Near Caves, monk of Kiev Caves (11-12th c.)
• Venerable ALIPIOS the Iconographer, monk of Kiev Caves (11-12th c.)
• Venerables 12 Holy Builders of Great Church of Lavra of Kiev Caves (11-12th c.)
• Venerable MARKO the Grave Digger, monk of Kiev Caves (11-12th c.)
• Venerables FEOFIL the Veeper, monk of Kiev Caves (11-12th c.)
• Venerable PROKHOR "Lebednik", monk of Kiev Caves (1107)
• Venerable PIMEN the Muchailing, monk of Kiev Caves (1139)
• Venerable NESTOR the Chronicler, monk of Kiev Caves (1113-1116)
• Venerable ONISIFOR the Confessor, monk of Kiev Caves (12th c.)
• Venerable SPIRIDON the Prosphora Baker, monk of Kiev Caves (12th c.)
• Venerable NIKODIM the Prosphora Baker, monk of Kiev Caves (12th c.)
• Venerable ELIAH of Murom, monk of Kiev Caves (12th c.)
• Venerable NIKOLA Svyatosha, monk of Kiev Caves (1142)
• Venerable POLIKARP archmandrite of Kiev Caves (1182)
• Venerable ATHANASI the Recluse in Near Caves, monk of Kiev Caves (12-13th c.)
• Venerable ERAZM monk of Kiev Caves (12-13th c.)
• Venerable ARETHA monk of Kiev Caves (12-13th c.)
• Venerable TIT monk of Kiev Caves (12-13th c.)
• Venerable IOANN the Muchsufferrer, monk of Kiev Caves (1073-1214)
• Venerable IGNATI archmandrite of Kiev Caves (15th c.)
• Hosiosmartyr GRIGORI the Wonderworker, monk of Kiev Caves (1093)
• Hosiosmartyr BASIL of Kiev Caves (1096-1099)
• Hosiosmartyr THEODOR of Kiev Caves (1096-1099)
• Hosiosmartyr EVSTRATI of Kiev Caves (1097)
• Hosiosmartyr KUKSHA monk of Kiev Caves (12-13th c.)
• Hosioscinfessor NIKON the Thin, monk of Kiev Caves (11-12th c.)
• Hosioscinfessor KUKSHA Velichko, shemaabbot of Odessa (1964)
• Venerabless ANNA (Janka) of Kiev (1112)
• Venerable GERASIM abbot of Vologda (1178)
• Venerable STEPHAN abbot of Makhrish (1406)
• Venerable KOSMA abbot of Jakhroma (1492)
• Venerable LEONTI abbot of Zverinets Caves (11-13th c.)
• Venerable MARKIAN abbot of Zverinets Caves (11-13th c.)
• Venerable MIKHAIL abbot of Zverinets Caves (11-13th c.)
• Venerable IONA abbot of Zverinets Caves (11-13th c.)
• Venerable MINA abbot of Zverinets Caves (11-13th c.)
• Venerable KLIMENT abbot of Zverinets Caves (11-13th c.)
• Venerable MANUIL abbot of Zverinets Caves (11-13th c.)
• Venerable ANDRONIK the Cave Dveller, monk (11-13th c.)
• Venerable THEODOR Kalika, monk of Zverinets Caves (11-13th c.)
• Venerabless DOSIFEJA (Dari Tyapkina) of Kiev, monk of Kiev and Kitajev Caves (1777) who dressed and runneth in men’s attire
• Venerabless ALEXANDRA Mel’gunova, nun of Divejevo (1789)
• Venerabless OLIMPIADA Strigaleva, nun of Arzamas (1828)
• Venerabless JELENA Bekhtejeva, nun of Frolovsky Convent in Kiev (1834)
• Venerable FEOFIL Gorenkovskij, monk of Kiev and Kitajevo Caves (1853)
• Venerable PARFENI Krasnopevtsev, monk of Kiev Caves (1855)
• Venerabless DIMITRA Jegorova, builder of Vvedensky Convent in Kiev (1878)
• Venerable Blessed PAISY Iarotskij, monk of Kiev Caves (1893)
• Venerabless ANASTASIA Romanov, nun of Pokrovsky Convent in Kiev (1900)
• Venerable IONA Miroshnichenko (Petr in schema) of Kiev(1902)
• Venerable archmandrite GAVRIIL of Athon (1905)
• Venerable ALEXIS Shepelev, of Golosejevo, monk of Kiev Caves (1917)
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.
Οἱ Ἅγιοι Κήρυκος καὶ Ἰουλίττα ἡ μητέρα του
神聖的JULITTA殉教者 和她的兒子, CYRIACUS [ QUIRICUS ]
聖人 Julitta 出生高貴。她是在與她的新生的孩子 Cyriacus 的早年齡的 widowed 。她在 Lycaonia 的鎮生活在了 Iconium 並且完全被奉獻給合[利爾]斯托。斯基督的費思。她很快地給某人施洗禮了她的在他的出生以後的兒子並且當他是時， 3 歲在費思指示了他並且教了他象那的一個孩子一樣祈禱很多年齡是有能力的。甚麼時候 Diocletian decreed 在 Iconium 的鎮的合[利爾]斯托。斯基督教的迫害, 無罪的血是流。Julitta 帶了她的兒子並且在 Seleucid 的城市裡從異教徒的大怒隱蔽了。它不是好些在那裡。Julitta 被逮捕並且, 作為一克裡斯琴，在法官前被帶。自從 Julitta 勇敢地在主伊伊穌。斯耶穌承認了她的信念, 法官, 以便使她的感覺悲傷和原因成為她搖晃，在他的手臂帶了孩子並且開始了撫愛他。Cyriacus 大聲驚呼了︰“我是一克裡斯琴, 釋放我到我的母親﹗”轉他的臉離開法官的 Cyriacus 開始了用他的手抓他。法官這樣成為了激怒他擲了孩子到地面並且與他的腳推了他。孩子沿著石頭樓梯滑動了並且放棄了他的神聖並且無罪的靈魂到上帝。看 Cyriacus 怎麼在她前受苦了看, 聖 Julitta 是歡樂的並且因為他殉教者的花環使她的兒子值錢，由於上帝給了。在受苦的大部分以後, Julitta 在一年被斬 304 A.D 聖人 Cyriacus 和 Julitta 的遺物, 甚至今天, 奇跡正在工作。這些聖人的遺物的部分將在上帝的神聖的出生送禮者的醫院小教會被發現在 Ohrid 。
• VMM POLLUTANA, JULIA and JUSTA with MM deacon CATULINUS (Cartholinus), JANUARIUS and FLORENTIUS at Carthage in North Africa
• VMM ZOSIMA and BONOSA, and their brother, M EUTROPIUS, and 38 soldiers, at Port Romano near the mouth of the Tiber River (Ostia) (273) near Rome under Aurelian
• Martyrs SECUNDINUS, AGRIPPINUS, MAXIMUS, FORTUNATUS and MARTIALIS (4th c.) in Pannonia
• Venerable Hermit DONALD (Donivald, Donevald, Domhnall, Donewald or Donevaldus) Confessor of Ogilvy, and his daughters (known as The Nine Maidens) of Forfarshire, Scotland (716)
Our Venerable and God-bearing Father Donald of Ogilvy, lived in in Olgivy, in Forfarshire, Scotland, in the early part of the 8th century. Upon the death of his wife, he and his nine daughters began to live a monastic lifestyle at home under his direction, cultivating the land by hand, and eating barley bread and water once a day. After Saint Donald's repose at around 716, his daughters all entered a monastery in Abernethy, founded by Saints Darlugdach and Brigid, where they became known as the Nine Maidens, or the Nine Holy Virgins.
• Prince VLADIMIR and Princess AGRIPPINA of Rzhev
• Hieromartyr PETER Troitskij, deacon (1897-1938)
• Venerable JOB (Ivan Kundria) Archimandrite of Uholsk (1902-1985)
Ὁ Ἅγιος Ἀβούδιμος ὁ Μάρτυρας
• ADALARD the Younger (800-824) monk at Corbie in France under Abbot Saint Adalard
• ANNA Matr. (1011)
• APRONDIA (Apronia or Evronie) of Toul and Trancol, Nun, Diocese of Troyes (France) (500)
• Righteous ASIYA (Asia) the Physician, Wonderworker of Tanis in Syria (427)
• ATHANASIUS Bishop of Naples in Italy (872)
• BENEDICT (820) Bishop of Angers in the west of France
• BISCHOY Abbot in the Sketish Desert (408)
• COMMAN Son of Diomma (Dimmai) (Comman Mac Dimmai)
• EDITH (Eadgith, Eadgyth, Eadgitha or Egwina) of Polesworth, Abbess at Polesworth, Warwickshire (10th c.) sister of a King of England
• ETERNUS (660) 9th Bishop of Evreux in France
• Martyr FELIX of Pavia in Italy
• Venerable GUMBERT (Guntpert) abbot in Ansbach (790)
• HARUCH (830) Bishop near Werden in Germany
• HENRY II (972-1024) King of Germany and Emperor of the Holy Roman Empire married St Cunegundes // JUL 13 //
• JAMES Bishop of Nisibis (350)
• JUSTINIAN II "Rhinotmetes" ("with cut nose") Emperor who invoked the Quinisext synod (711)
Μνήμη Βασιλέως Ἰουστινιανοῦ Β’ τοῦ Νέου
• Martyr LOLIANUS among the Greeks (304) beaten by legs to death
Ὁ Ἅγιος Λολλιανός ὁ Μάρτυρας
• Finding of the Relics (Head) of Hosiosmartyress Wonderworker MATRONA 玛特若纳 (Maria, Kyra) of Chios (1462)
Εὕρεσις Τιμίων Λειψάνων Ὁσίας Ματρώνας τῆς Χιοπολίτιδας
It should also be noted that since an abbess is called Kyra, till this day Saint Matrona is known to locals in Chios as Holy Kyra, and this is why it is also the name day of women named Kyratso and Kyrasia on her feast. The Church celebrates her memory on October 20, and the discovery of her skull on July 15.
• MICHAEL Metropolit of Moskow
• Righteous OTGER of Roermond, deacon, Enlighter of Niederrhein (753)
• Sainted PLECHELM of Roermond, Apostle of Guelderland, Bishop and Confessor, Enlighter of Niederrhein (730)
• Righteous Youthess REGINSWINDA (Reginswindis) at Laufen, Germany (840)
• RONAN Son of Magh
• SWITHUN 斯维顿 bishop and wonderworker of Winchester (862)
• Translation (893) of relics of VEDASTUS (Vedastus, St Vaast, St Waast, St Gaston, Foster) of Arras and Cambrai, Bishop (540) patron saint invoked against eye trouble
• Holy Equal to the Apostles Great Prince VLADIMIR 弗拉迪弥尔 (in Holy Baptism Basil 瓦西里) enlightener of the Russian Land (1015)
Ὁ Ἅγιος Βλαδίμηρος ὁ Ἱσαπόστολος βασιλιὰς τῶν Ρώσων
聖人 VLADIMIR 大, 俄國的王子
在浸禮 Vladimir 被稱為巴西略並且是王子的兒子 Svyatoslav ，並且 Igor 和奧爾加的孫子。在開始 Vladimir 是在他的信仰並且在他的生活方式的全部的異教徙。聽說另外的信念存在, 他小心地開始了至於其他們是最好詢問。為這個原因他送了使者到土耳其都市。當使者回來了時，他們通知了王子他們在神聖的智慧的正統的教會出席了一種服務並且他們是“在自己外面，不知道他們是否是在地球上的或在天堂。”這啟發了 Vladimir 被給某人施洗禮並且給某人施洗禮他的人。主要的聖像, Perun , 被移開從 Kiev 的山丘並且擲了進第聶伯河。在擁抱克裡斯琴‧法斯以後， Vladimir 完全改變了他的生活並且施加了他的努力的所有正確完成這費思的所有的規則。代替破壞的聖像， Vladimir 命令了教會在整個他的狀態被造並且他在 Kiev 造了一個美麗的教會到上帝的都神聖的母親。這個教會在一樣的點上被造聖悉奧多和他的兒子, 伊望。約翰, 為合[利爾]斯托。斯基督的更早承受的殉教 (7 月 12 日 ) 。與 Vladimir 更早與其保護了聖像崇拜的那個同樣的不可抵抗的努力，他現在散布合[利爾]斯托。斯基督教。他在一年在主發現修養 1015 A.D 。
The Metropolitan of Kiev Saint Ilarion (1053), in his "Word on Law and Grace", spoken on the day of memory of Saint Vladimir at the saint's crypt in the Desyatin-Tithe church, calls him "an apostolic sovereign", "like" Saint Constantine, and he compares his apostolic evangelisation of the Russian Land to that of the evangelisation by the holy Apostles.
According to witness testimony of those who live in the village of Polydendri in Attica, which were compiled by the parish priest there in 1986, in 1917 an epidemic struck the village, as well as a great blessing. Many became sick that year and eight died, with others on the verge of death. Two of those who died were from the village of Grammatiko, which was in east Attica, so it was theorized that the epidemic originated there. Everyone panicked. Many took to the mountains. Officers quarantined homes and the surrounding roads in which the sick were found. Some guarded the wells and fountains of the center to prevent the sick from contaminating the water. The unfortunate sick would have to go to a tank outside the village to get water. The church would not allow to be read the funeral service for the dead, however the parish priest of the village, Papa-Yiannis Tsakos, did perform funerals privately. One elder gentleman stated: "One of the dead I dragged from the house to the church, at night, and we buried him. After I took his cloak I slept, but did not catch the illness." Over the graves they would spread lime to prevent the epidemic from spreading. In this atmosphere of panic and despair, according to Anna Vasilakou who was ten years old at the time, Panagiotis Spyridon Sotirchos had a vision at the iconostasis of the church of St Barbara, who told him: "Come and get me so that I can chase away the sickness." Then Papa-Yianni with the commissioners of the church went to Aigaleo, to the Church of St Barbara, and from there brought by car the wonderworking icon of the Saint to the intersection of the village. There the Christians received her with emotion, reverence and tears, and the whole road was covered with laurels. They fell before the icon crying: "Help us St Barbara! Chase away the sickness!" They then processed the icon around the village, and the great miracle occurred. The epidemic ceased! Not only did not another get sick, but all the sick became well. Since then, out of gratitude, the villagers of Polydendri established a feast to commemorate this miracle of St Barbara. An icon of St Barbara was commissioned for the village, and she is celebrated every July 15th.
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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