The Holy Martyrs Philemon, Apollonius, Arianus and Theotychus of Alexandria

Commemorated on December 14

The Holy Martyrs Philemon, Apollonius, Arianus and Theotychus suffered for the Faith in Egypt, at the city of Antinoe, under the emperor Diocletian (284-305). St Arrian up until his conversion to Christ was a persecutor of Christians, among whom were the martyrs Apollonius and Philemon.

St Apollonius, at first fearing to face the sufferings, asked the pagan musician Philemon to change clothes with him and offer sacrifice to the idols for him. But unexpectedly St Philemon confessed himself a Christian in front of the pagans.

St Apollonius repented and also confessed Christ. After torture, both martyrs were executed. St Philemon's body was hung upon an olive tree, and arrows were shot at him. One struck prefect Arianus in the eye, destroying it. Arianus' injured eye was healed by when he applied dirt taken from Philemon's grave. He repented and was converted to the Christian Faith and baptized together with all his household and bodyguards. Out of love for Christ they voluntarily went to torture and were sentenced to death.
Martyr Arianus

The Martyr Theotychus was the eldest of the guards, and is remembered with the other saints. The Martyrs Philemon and Apollonius died on March 16, 286, and the Martyrs Arrian and Theotychus on March 4, 287.


Troparion - Tone 3

With garlands and songs let us adorn the seven martyrs,
Thyrsus, Philemon, and steadfast Apolonius,
Arianus, Callinicus, Apollonia and glorious Leucius,
For they destroyed the enemy and are pillars of godliness.
Together they shine on all the world with rays of heavenly grace!

Troparion - Tone 4

Your holy martyrs, O Lord,
Through their sufferings have received incorruptible crowns from You, our God.
For having Your strength, they laid low their adversaries,
And shattered the powerless boldness of demons.
Through their intercessions, save our souls!

Kontakion - Tone 4

Let us gather today,
And praise the Church's luminaries,
Acclaiming them as fitting trophy–bearers of Christ our God!
SOURCE:



SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

The Holy Martyrs Eustratius, Auxentius, Eugene, Mardarius, and Orestes (the Five Companions) at Sebaste

Martyr Eustratius

Commemorated on December 13

The Holy Martyrs Eustratius, Auxentius, Eugene, Mardarius, and Orestes (the Five Companions) suffered for Christ under the emperor Diocletian (284-305) at Sebaste, in Armenia.

Among the first Christians imprisoned and undergoing torture at that time was St Auxentius, a presbyter of the Arabian Church. One of those who witnessed the steadfastness of the Christians was the noble military commander St Eustratius, the city prefect of Satalios, and archivist of the province. He was secretly a Christian, and when he openly confessed his faith, he was subjected to torture. They beat him, and put iron sandals studded with sharp nails on his feet, then forced him to march to the city of Arabrak.

Witnessing the arrival of St Eustratius in Arabrak, one of the common people, St Mardarius, confessed that he was also a Christian like St Eustratius. He was arrested and cast into prison. Holes were drilled in his ankles, and ropes were passed them. He was suspended upside down, then heated nails were hammered into his body. He died a short time later. To him is attributed the prayer "O Master Lord God, Father Almighty ..." (which is read at the end of the Third Hour).

As for St Eugene, they ripped out his tongue, they cut off his hands and feet, and then they beheaded him with a sword. St Auxentius was also arrested and beheaded. The young soldier St Orestes confessed himself a Christian and stood trial for this "crime." He was sentenced to be stretched out upon a red-hot iron bed, and became frightened when he approached it. Encouraged by St Eustratius, he made the Sign of the Cross and got onto the heated bed, where he surrendered his soul to God.

St Eustratius was sentenced to be burned alive on December 13. As he was being led to his death, he prayed aloud ("I magnify Thee exceedingly, O Lord, for Thou hast regarded my lowliness..."). This prayer is still read at the Saturday Midnight Office.

SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

ORTHODOX CATECHISM TOPICS Confession

From here.
--------------------

ORTHODOX CATECHISM TOPICS

Confession

By Fr. Anthony Alevizopoulos.

Holy Confession was a familiar act in the Old Testament (Lev 5:5-6; Num 5:5-7; Prov. 28:13). That is why people would come to John the Forerunner and confess their sins while he would confirm their repentance with baptism (Matt 3:5-6; Mark 1:4-5).

 

This activity was also continued in the Christian Church – “many who believed would come to confess their sins and uncover their deeds” (Acts 19:18) thus being forgiven by the Apostles, according to the promise of the Lord: that this authority would be granted to the Apostles (Matt 16:19; 18:18). This was fulfilled following the resurrection of Christ. Of course, forgiveness was not based on the power of the apostles but “on the blood” of the Lord (John 20:21-23; 1 John 1:7). 

The confessor is used as an instrument, as a servant of Christ and caretaker of the mysteries (sacraments) of God (1 Cor. 4:1; Titus 1:7; 1 John 1:9 – 2:2).
 

In the early Church, confession was made publicly during the holy assembly of the faithful, where the clergy and the bishop were present too, who would grant remission of sins. “All who repent, the Lord forgives them if they repent in unity of God and in the presence of a bishop” (Ign. Philad. 8, 1) Saint Ignatius says characteristically, while the “Didache” advises “if you confess your transgressions in the Church and you do not approach your prayer with evil conscience, this is the way of life” (Did. 4:14).

 

Saint Cyprian stresses that the sinner is received back into the ecclesiastical community, namely in the mystery of the Divine Eucharist, “through the placing on of the hands of the bishop and of the clergy” having previously confessed (Cypr. Epistle 16:2). Holy Communion is not allowed to anyone “if the bishop and the clergy do not place their hand on him beforehand” (Epist 18:2). The “remission,” he says, that was granted “through the clergy” is “pleasing to the Lord” (De lapsis 29).

 

Origen considers it a natural consequence, “according to the depiction of the One who gave the priesthood to the Church, that both the functionaries and the clergy of the Church assume the sins of the people, imitating the Teacher by granting to the people remission of sins (Origen, On Leviticus, speech 50, 3).

 

St. Basil the Great refers to confession in the Apostolic Church (Acts 19:18) and concludes that “it is necessary that we confess our sins to those entrusted with the care-taking of the mysteries of God” (1 Cor. 4:1) since even the first Christians “were confessing to the apostles, who also baptized everyone (Gr. Basil, Rules 288).

 

Saint John Chrysostom says about priests: “While still inhabiting and walking upon the earth, they have assumed the management of heavenly affairs with authority that God did not give even to the angels or even to the archangels. He did not in fact tell the angels ‘whatever you bind on earth, shall be bound in the heavens…’ However, the bond of the priests touches the soul itself and extends to the heavens, and whatever the priests do down on earth is confirmed by God in the heavens. The Master approves the decision of His servants. Perhaps He has not fully given them the heavenly authority? He told them, ‘whoever’s sins you uphold, they shall be upheld also in heaven’” (Chrysostom, On Priesthood, speech 3,5).

 

The Orthodox Church therefore continues this early Christian tradition of confession before a confessor.

Manual on Heresies and para-Christian Groups
By : Fr. Anthony Alevizopoulos
PhD. of Theology, PhD. of Philosophy

Hieromartyr Alexander the Bishop of Jerusalem

Commemorated on December 12
The Hieromartyr Alexander, Bishop of Jerusalem, was a disciple of the great teacher and writer of the Church, Clement of Alexandria. At the beginning of the third century he was chosen bishop of Flavia, Cappadocia. He was arrested during the reign of the emperor Septimus Severus (193-211) and spent three years in prison.

After his release from prison he went to Jerusalem to venerate the holy places, and was told to remain there through a divine revelation. In 212 he was chosen as coadministrator with the elderly Patriarch Narcissus, an unusually rare occurrence in the ancient Church. Following the death of St Narcissus (August 7), St Alexander succeeded him and governed the Church of Jerusalem for thirty-eight years, working for the enlightenment of Christians. He also established the first library of Christian theological works at Jerusalem.

St Alexander was arrested during the persecution of the Church under the emperor Decius (249-251). The holy martyr was sent to Cappadocia, where he suffered many tortures. He was condemned to be eaten by wild beasts, but they did not harm him. St Alexander was cast into prison, where he surrendered his soul to God.

The hieromartyr Alexander is also commemorated on May 16.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

Synaxis of the Saints of Georgia

Commemorated on December 11

Having examined the history of Georgia and the hagiographical treasures attesting to the faith of the Georgian nation, we become convinced that Heavenly Georgia— the legion of Georgian saints, extolling the Lord in the Heavenly Kingdom with a single voice—is infinitely glorious. It is unknown how many cleansed themselves of their earthly sins in merciless warfare with the enemy of Christ, or how many purified their souls in unheated cells through prayer, fasting, and ascetic labors.

To God alone are known the names of those ascetics, forgotten by history, who by their humble labors tirelessly forged the future of the Georgian Church and people.

St. George of the Holy Mountain wrote: “From the time we recognized the one true God, we have never renounced Him, nor have our people ever yielded to heresy.”

A decree of the Church Council of Ruisi-Urbnisi states: “We will not depart from thee, the Catholic Church which bore us in holiness, nor will we betray thee, our pride—Orthodoxy—to which we have always been faithful, for we have been granted the honor to know thee, the witness of the Truth Itself!” This relationship to Orthodoxy is the cornerstone of the life of every Georgian believer.

It is impossible to count the names of all those Christians who have been raised up from the earthly Church in Georgia to the heavens, let alone to describe all the godly deeds they have performed. For this reason December 11 has been set aside for the commemoration not only of the saints whose Lives are known to us but also of the nearly three hundred more whose names, but not stories, have been preserved as well.

Most Georgian people bear the name of a saint who is commemorated on this day, and they entreat the saint to intercede before the Lord in their behalf.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

St Joasaph the Bishop of Belgorod

Commemorated on December 10
Saint Joasaph was born at Proluka, in the former Poltava governance, on September 8, 1705, the Feast of the Nativity of the Most Holy Theotokos. He was descended from the old and venerable Little Russian (Ukrainian) lineage of the Gorlenkovi. At Baptism he was named Joachim.

In 1712, his father enrolled the seven-year-old Joachim in the Kiev Spiritual Academy. Within the walls of the academy he felt attracted to monastic life. For seven years he studied it further, and finally revealed his intention to his parents.

For a long time his mother and father pleaded with their first-born son not to accept monastic tonsure. But in 1725, unknown to them, he became a "rasophore" ("robe-wearing novice") with the name Hilarion at the Kiev Mezhigorsk monastery, and on 21 November 1727 he was tonsured in the mantya with the name Joasaph at the Kievo-Bratsk monastery. This event coincided with the completion of his studies at the spiritual academy.

After the death of His Grace Barlaam, the See of Kiev was governed by Archbishop Raphael Zaborovsky. Archbishop Raphael noticed the abilities of the young ascetic and assigned him to greater service to the Church. He was entrusted with the responsibility of the office of examiner of the Kiev archbishopric.

In November 1734, Archbishop Raphael ordained the hierodeacon Joasaph as hieromonk, and he was transferred from the Bratsk monastery school to the Kiev-Sophia archbishop's house. At the same time, he was appointed a member of the Kiev religious consistory.

In fulfilling the office of examiner, he exerted much effort towards the correction of moral deficiencies among the parish clergy. The saint's service in the consistory office enabled him to develop his administrative abilities. During this time, he made a good study of the needs of clergy-servers, noting both the good points and the failings of the diocese. His talent for administration was combined with his great spiritual effort. He quickly ascended the ladder of spiritual perfection, which can be seen in his work, "The Conflict of the Seven Venerable Virtues with the Seven Deadly Sins."

On June 24, 1737 Hieromonk Joasaph was appointed head of the Holy Transfiguration Mgarsk monastery, and elevated to the rank of igumen. Here he worked with all his strength to put the monastery in good order, for it was an old bastion of Orthodoxy in the struggle with the Unia. In this monastery were relics of St Athanasius, Patriarch of Constantinople and Wonderworker of Lubny (May 2). Several times St Athanasius appeared to Igumen Joasaph, as a sign of his patronal protection.

In 1744 Metropolitan Raphael elevated Igumen Joasaph to the dignity of archimandrite. Towards the end of that same year he was called to Moscow and soon, at the direction of the Most Holy Synod, he was appointed vicar of the Holy Trinity Sergiev Lavra monastery. At this monastery of St Sergius he also unstintingly fulfilled obedience to the Church (this year required much exertion for the rebuilding of the monastery after a fire).

On June 2, 1748 at the Peter and Paul cathedral in Peterburg, Archimandrite Joasaph was ordained Bishop of Belgorod. Ascending the archbishop's throne, St Joasaph strictly concerned himself with piety and the condition of the churches, with the proper celebration of divine services, and especially with the moral condition of his flock.

The saint devoted great attention to the education of the clergy, and the correct observance of churchly norms and traditions. Just as before, the saint worked with all his strength in his archpastoral service, without regard for his health.

On the eve of his repose, the saint forbade his cell attendant Stephen to aspire to the priesthood, and he predicted that if he did not obey him, he would meet with an untimely end. To another cell attendant Basil, the saint indicated that he would be a deacon, but would never become a priest. Later, this prediction was fulfilled. St Joasaph died on December 10, 1754, and was glorified on September 4, 1911.
SOURCE:


SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

St Sophronius the Archbishop of Cyprus

Commemorated on December 9
Saint Sophronius, Archbishop of Cyprus, was born into a Christian family on Cyprus, and he studied many sciences, but most of all he devoted himself to the reading of Holy Scripture. He became so accomplished in piety and good works, that he was granted the gift of wonderworking by the Lord. Following the death of St Damian, bishop of Cyprus, St Sophronius was chosen to replace him. As bishop, he proved himself a true father to his flock.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

Venerable Cyril the Abbot of Chelma Hill

Commemorated on December 8

Saint Cyril of Chelma Hill, Enlightener of the Chudian People, was born at the city of White Lake. He was tonsured at the monastery of St Anthony the Roman, where for six years he passed through various obediences. Then, after wandering through the wilderness for three years, he settled in a wild region of Kargopolsk. And here, by a command from on high, he chose Chelma Hill for his constant abode. Many of the afflicted from the Chud people came to see St Cyril, whose luminous ascetic life and kindly preaching moved many to accept holy Baptism.

Toward the end of his life, St Cyril established a monastery and church in honor of the Theophany of the Lord. The monk dwelt upon Chelma Hill for fifty-two years, and died at the advanced age of 82.

SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

Venerable Anthony the Abbot of Siya, Novgorod

Commemorated on December 7
Saint Anthony of Siya, in the world Andrew, was born into a family of rich farmers in the village of Kekhta near the North Dvina river. In childhood he received a fine education, read much and learned iconography. After the death of his parents, Andrew went to Novgorod, and for five years worked for a boyar [nobleman] there. He later married, but his wife died after a year.

Then Andrew decided to devote himself to monasticism. He distributed his goods to the poor and as a wanderer came to the Pachomiev wilderness monastery at the River Kena. St Pachomius tonsured him with the name Anthony. Soon he was ordained a hieromonk, and Anthony, with the blessing of the igumen, celebrated the divine services by himself.

He went out with the other monks of the monastery to work for the monastery's needs. Out of love for solitude St Anthony eventually left the Pachomiev wilderness, after choosing two companions from the monastic brethren, and he settled upon Mikhailov Island, on the one side washed by the River Sii, and on the other, by encircling lakes.

In this harsh frontier within the dense thickets Anthony built a chapel in 1520. But to clear the forest required difficult work, and Anthony's companions began to grumble against him. Then quite unexpectedly an unknown man furnished them with the means of subsistence, offering money for good measure. The Siya monastery became famous, and inhabitants of surrounding villages often visited it. And again St Anthony, taking one disciple, withdrew to a still more remote place on Lake Palun. There, in a solitary cell, he dwelt for three years. When the igumen Theoctistus refused to guide the Siya monastery any longer, the brethren tried to persuade St Anthony to return to them. He finally acceded to the request of the monks, again became igumen and piously guided the monastery until his death in the year 1556, when he was seventy-nine years old.

Troparion - Tone 1

You renounced the world in favor of the spirit,
Seeking the one God with your whole heart, O Anthony.
You retreated to a far wilderness, near waters,
In tears and labors living the angelic life.
You gathered a multitude of monks in your wisdom.
Visit them and cease not to implore the Holy Trinity
To deliver us from evil
And to save our souls!

Kontakion - Tone 8

From your youth you exhausted your flesh by fasting and prayer,
And taking up your cross, you followed Christ.
Having joyfully completed your journey to heaven,
You stand with the saints before the Holy Trinity.
Now visit your flock and remember those who honor you,
That all the faithful may cry out in thanksgiving:
Rejoice, O wise and righteous Anthony, guide of desert-dwellers!
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

BISHOP AUGOUSTINOS KANDIOTIS OF FLORINA, GREECE

From here.
------------------

BISHOP AUGOUSTINOS KANDIOTIS OF FLORINA, GREECE

 

LANDMARKS OF HIS LIFE

•    1907 Born in Lefkes, Paros (an island in the Cyclades, Greece).
•    1935 Became a monk at the Holy Monastery of Aggelokastro in Akarnania, Greece and his name was changed from Andreas to Augoustinos.
•    1935 Ordained a deacon in Paravola of Agrinio by the Metropolitan of Akarnania, Hierotheos, and served as a protosinghel.
•    1941 Transferred to the Metropolis of Ioannina and served as a preacher under Metropolitan Spyridon, who later became archbishop of Athens.
•    1942 Transferred to the Metropolis of Edessa where he was ordained priest by Metropolitan Pandeleimon.
•    1942 At the end of the year, was transferred to the Metropolis of Thessaloniki with stints to Kilkis, Veria, Edessa and Florina.
•    1943-1945 Transferred to Kozani, where he established a food-kitchen and distributed 8000 servings daily. As editor of Estia newspaper, he further established the magazine currently known as Christianiki Spitha (Christian Spark) which was known at different times by the names of: Agapi (Love), Adelphosini (Brotherhood) and To Spiti tou Ftochou (The House of the Poor).
•    1946-1947 At the request of His Grace Theoklitos, Metropolitan of Grevena, Fr. Augoustinos was transferred there.
•    1947-1949 At Fr. Augoustinos’ request, he served in the army, holding the rank of Lieutenant. He served in the 15th and 9th divisions and in the second army corps as the director of the office B’10 (Religious Department). He gave sermons every week from the radio station in Larisa. He published the magazine Christianos Stratiotis (Christian Soldier).
•    1949-1951 Served as a preacher in the Metropolis of Karystia and Skyros.
•    1950 Published his first book Kosmas Aitolos.
•    1951 Transferred from the Metropolis of Karystia to the Archdiocese of Athens, and served as preacher under Archbishop Spyridon. He served there for 17 years under 5 different archbishops.
•    1967 Elected and ordained bishop of Florina, Prespa and Heordaia. During his service as bishop, Fr. Augoustinos:
- re-established publication of the magazine Salpynx Orthodoxias (The Orthodox Herald).
- served 5 times on the Holy Synod
- ordained close to a hundred priests
- established an ecclesiastical high-school in Florina
- founded many associations, including the missionary brotherhood Stavros (The Cross).
- Built tens of churches and institutions (boarding houses, an old-age home, summer camps etc)
- Set up the radio station St. Chrysostomos
- Published 85 books and many magazines
- Wrote 557 encyclicals
- Delivered sermons throughout Greece

•    1999 Founded the Holy Women’s Monastery of St. Augoustinos in Florina, and consecrated the catholicon of the monastery.
•    1999 December 9, submitted his resignation from duties as bishop, due to old age, having served as Metropolitan of Florina for 32 1/2 years.
•    2000 January 15, resigned from active service.
After resigning:
- continued to publish the magazines Christianiki Spitha and Kyriaki (Sunday) - a leaflet and preaching aid for priests.
- visited parishes in the Metropolis of Florina
- continued to bless congregations, preach briefly and distribute antidoron.
- regularly attended the Liturgy at the Holy Women’s Monastery of St. Augoustinos in Florina, blessing the congregation and distributing antidoron.
- daily received visitors requesting his blessing
- kept pace with current news events
- supported the Holy Synod’s decision to have a referendum protesting against the removal of one’s Faith on ID cards.
- was against the new type of ID cards.
- In June he paid a visit to his hometown in Paros
- November 26, was among the priests who were honoured by the Holy Synod for their philanthropic work during the years of the German Occupation.
•    2004 the Metropolis of Florina in co-operation with the University of Thessaloniki published a volume of academic papers dedicated to his honour.
•    2007 Turned 100 years old
•    2009 On January 15, ten years were completed since his resignation as bishop.
•    2010:
- August 3, suffered a stroke.
- August 28, reposed.
- August 30, the funeral service took place at the cathedral of St. Pandeleimon and he was buried at the Holy Women’s Monastery of St. Augoustinos, Florina, in accordance with his request.

HIS ILLNESS

At noon on Tuesday August 3, Bishop Augoustinos suffered a stroke and his personal doctor, G.P. Dr. Elias Stavridis, insisted on his admssion to hospital.

 

Around 3:00 p.m. he was taken to the hospital in Florina. There, he had a CT in which the stroke was officially detected. Fr. Augoustinos couldn’t move his left hand, he had lost his ability to talk and couldn’t eat. During the following days he had a second scan, X-rays and regular blood tests. Remaining calm, Fr. Augoustinos maintained a reasonably normal temperature at this time.  His oxygen levels and blood pressure were good. His heart rate, however, while generally stable, at times showed signs of arrhythmia (irregular heart-beats). Only slight dyspnoea (breathing problem) was noted, which was aggravated temporarily during his compulsory position changes. After the feast of the Dormition of the Virgin Mary, (August 15) his blood pressure started to decline slightly, which towards the end of the month eventually resulted in kidney failure and fluid retention.

 

Fr. Augoustinos was hospitalized for 26 days, from August 3 until the morning of the 28th. All the medical, nursing, administrative, research and assistant personnel showed avid interest and took great care of him during this time. A special mention must be given to Mrs. Chrysoula Toitou and Mr. Nektarios Vamvakousis; nurses who even when off-duty, willingly came daily for many hours to offer their service with great care and respect. Other doctors and nurses from other hospitals were also found repeatedly at his bedside to offer their knowledge, experience and practical help.

 

During the hospitalization of the elderly bishop, (in Room 1, Pathological Ward, Eleni Dimitriou Hospital) he received many visitors who took his blessing, (lay-people, clergy and monastics), not only from Florina but also from afar (Mt. Athos, Thrace, Athens, the Peloponnese etc). They were given icons with a stamp of his signature, along with the periodical Christianiki Spitha. It is estimated that thousands of people passed by his bedside. Almost every day, Florina’s current bishop, His Grace Theoklitos, visited Fr. Augoustinos, accompanied by the clergy of his synodia, as did other metropolitans. Most of the clergy who were ordained by Fr. Augoustinos, hastened to kiss the hand which had imparted to them the grace of priesthood. Moving scenes were witnessed. Everyone wanted to express their gratitude and thanks. Many asked for forgiveness, since at some point they had grieved him.

 

The Mystery of Holy Unction was performed three times in Fr. Augoustinos’ room. Above his head an oil-lamp burned continuously in front of icons of the Lord, the Virgin Mary and various saints. He received Holy Communion on the Sundays of 8th, 15th (after the All-night Vigil) and 22nd August, from the Holy Chalice of St. Augoustinos’ monastery. Many of his spiritual children took turns staying by his bedside, praying and reading spiritual books to him.


HIS REPOSE

Since Fr. Augoustinos had difficulty in eating, on Thursday August 26, the doctors inserted a feeding tube and by evening he had been fed 5 times. The intention –if he regained his strength– was to have a gastroscopic operation to be fed via a feeding gastronomy tube.

 

From the beginning of his admission to hospital, care was taken to prevent bedsores. This demanded frequent position changes, which however affected Fr. Augoustinos’ breathing. In the meantime, the decline of his blood pressure (from 11/12 to 7/6) resulted in kidney failure. Due to this, it was recommended he not be further burdened with the administration of fluids and the feeding tube was removed. The cessation of urine began to foretell his approaching end.

 

During the morning of Friday August 27, Fr. Augoustinos’ state of health abruptly deteriorated. However, his countenance remained peaceful, even though his breathing difficulties intensified. Around noon, Holy Unction was performed for the third time, and Fr. Augoustinos received Holy Communion from the artoforion  of the hospital’s chapel, St. Luke. Also the Prayer for the Dying was read. Both inside and outside his room, many spiritual children —men, women, clergy and monastics— continuously prayed with a prayer rope and read the Akathist Hymn and Supplicatory Canons, one after another. 

 

During the afternoon, as people continued to arrive uninterruptedly, a priest standing at Fr. Augoustinos’ bedside read the last ten chapters of the Apocalypse (12-22) with which the New Testament is completed, from “Now a great sign appeared in the heaven: a women clothed with the sun” (a passage that was dear to him) until “Surely I am coming quickly.” It also has to be mentioned that during the 26 days of his admittance to hospital, every night, the Holy Monastery of St. Augoustinos had an All-night Vigil.

 

On August 28 at 5:05 a.m. Fr. Augoustinos’ soul calmly flew to the heavens, “like a bird” as they say in Greek. His face continued to remain calm. The official cause of death was acute pulmonary edema (fluid retention on the lungs).

 

This date, as many noted, is significant. August 28, according to the new calendar and the Synaxari, commemorates the falling asleep of St. Augoustinos, bishop of Hippo - the saint whose name Fr. Augoustinos was given during his monastic tonsure. (This feast, however, has been transferred to June 15, in order to be co-celebrated with St. Hieronymos.) Also on this day, according to the old calendar on Mt. Athos and other regional Orthodox Churches, the feast of the Dormition of the Virgin Mary is celebrated. Fr. Augoustinos especially loved, honoured and prayed to the Theotokos. Many of his listeners remember how Fr. Augoustinos began his homilies saying a prayer that he himself had composed “All-Holy Lady Theotokos…” Finally, on that same day, 50 years ago in 1959, the venerable Elder Joseph the Hesychast had also reposed. He was Fr. Augoustinos’ fellow villager (born in Lefkes, Paros) and happened to be a student of Fr. Augoustinos’ mother, Sophia Threpsiadou-Kandiotou. Everyone was moved by the significance of the date.

THREE DAY VENERATION

After the medical certification of the death of Fr. Augoustinos on the morning of the Saturday, preparations of the body began (without medical intervention) for the three-day veneration. Even though the temperature was expected to be high, the funeral was scheduled to take place on Monday August 30 at noon, in order for those from afar to have time to arrive and pay their respects.

 

The first informed was His Grace Theoklitos, Metropolitan of Florina, who came to pay his respects to Fr. Augoustinos in the hospital room. Bishop Theoklitos immediately initiated the dressing rite, where the pious priests dressed Fr. Augoustinos firstly in his monastic clothes, and then in his bishop’s vestments. Arch-priest Fr. Demosthenis Papadopoulos presided. During the dressing rite, stole-wearing priests read the 11 Matinal Gospels, and the first hierarchical memorial service was performed. The 22nd Psalm “The Lord is my Shepherd,” was chanted while the body was transferred to a simple, uncovered coffin, which was then placed into the hearse. As the small cortège of cars proceeded from the hospital towards the Holy Monastery of St. Augoustinos, the first glimmer of day illuminated the face of the deceased Elder. The coffin was then carried on the clergys’ shoulders and placed in the middle of the monastery’s church, and after reading the Hours, (to give preparation time for the Holy Oblation) the Divine Liturgy commenced. Bishop Theoklitos officiated during the Liturgy and a new small altar-table was used, since an All-night Vigil had taken place in the church the previous evening. At the end of the Liturgy, a memorial service was chanted, and Fr. Augoustinos’ body remained in the church for a while afterwards. 

 

Meanwhile, care of the Metropolis of Florina, the public was informed. The news started to spread, via the churches’ death-knells and through the media, the print and the internet.

 
At 11:00 a.m. the hearse carrying the body of the venerable Elder, crossed the city to the cathedral of St. Pandeleimon in Florina, and there the public veneration began. During those three days, (Saturday, Sunday and Monday) while countless crowds of the faithful came from near and far, stole-wearing clergy continuously read the four Gospels in front of the open Royal Gate. These readings were only interrupted upon a bishop’s arrival for a memorial service - approx. 30 bishops came and paid their respects.

 

As the Gospels were read, we instinctively brought to mind the reposed’s preachings on these passages; the great preacher was now silent and resting in the middle of the soleas. When during Saturday Vespers for the feast of the Beheading of St. John the Baptist (August 29) the following doxasticon of the aposticha was heard: “Fore-runner of the Saviour, you rebuked kings that they should not act lawlessly” (Tone 8) it was impossible not to relate the Fore-runner’s censuring style with the bold style of speaking that Elder Augoustinos used to those of high rank. 

 

On Sunday morning a hierarchical Divine Liturgy was performed, led by His Grace Theoklitos and accompanied by many clergy who were ordained by the 104 year-old bishop. As a closing to the Liturgy, an old homily of Fr. Augoustinos’ -coincidentally suitable- was read in front of his coffin, titled: “The Corruption of Morals” (published in the July-August 2010 issue 686 of Christianiki Spitha.) Throughout Sunday, the public veneration continued, along with the reading of the four Gospels.

In the afternoon, amongst other bishops, His Beatitude Hieronymos of Athens arrived from Thrace and performed a brief memorial service, since he had a prior obligation preventing his attendance at the funeral the next day. In the meantime, the crew of the known Orthodox TV station of Thessaloniki, 4E, who had undertaken coverage of these unique events, randomly interviewed a variety of people who had come to pay their respects.

That night, an All-night Vigil was held on a separate altar-table, with His Grace Vasilios, Metropolitan of Elassonas officiating. When the Vigil ended at 2:00 a.m. Bishop Vasilios, assisted by his clergy, (who were conversant with the ritual) performed the lengthy service For Reposed Clergy, which finished after 4:00 a.m.


THE FUNERAL

The day of the funeral dawned. It was Monday, August 30, the feast day of St. Alexander. In the morning, a Liturgy was performed in which His Grace Chrysostomos, Metropolitan of Eleftheroupolis officiated. At the end of the Liturgy, he characterized Bishop Augoustinos as the greatest preacher of the 20th Century. He also proposed the establishment of a Foundation for the research and utilization of Fr. Augoustinos’ writings and sermons.

 

The Very Reverend Bishop Anthimos of Thessaloniki officiated during the funeral service. At the end, he spoke briefly, emphasizing Fr. Augoustinos’ struggle for the Macedonian issue, evoking hearty applause. His Grace Joel, Metropolitan of Edessa, gave a eulogy from the bishop’s throne, as representative of the Ecumenical Patriarchate of Constantinople. His Grace Sergius, Metropolitan of Grevena, as representative of the Holy Synod of Greece, also gave a eulogy. Archimandrite Hieronymos Nicolopoulos, the secretary of the Holy Synod, was authorized to deliver the funeral oration from the pulpit. Apart from the eulogies delivered by politicians, a eulogy was also delivered by the Heguman (Abbot) of the Holy Monastery of Docheiariou, Archimandrite Gregorios, representing the holy community of Mt. Athos. Finally, on behalf of the clergy from the Metropolis of Florina, the protosinghel Archimandrite Ioustinos Bardakas gave a eulogy. The latter toiled unrelentingly throughout the three days, being responsible for all the funeral proceedings. 

 

The sight of the honourable body, the psalmody, the particular church with its historical pulpit, the eulogies delivered, the throng of faithful lay-people, clergy and monastics, many officials, (church, political, academic, military, judicial etc) together with memoirs of a bishop’s 40-year life and witness that now came to an end – all gave a unique significance to the funeral, and evoked a serene mourning in one’s soul, bringing tears to one’s eyes. 

 

After chanting “Come forth for the Last Farewell” (Tone 2) and when the funeral service ended, the bishop’s body was carried out of the cathedral and placed in the hearse. Archimandrites held the mournful, purple ribbons attached to the hearse, and the funeral procession, directed towards the Holy Monastery of St. Augoustinos, began through the main streets of Florina, under the hot summer sun. The two processional lines included numerous Hegumens, hieromonks and monks wearing their monastic cowls, vested priests and bishops with their staffs. The band struck up mournfully. Feelings of devoutness fanned the hearts of those present.

THE BURIAL

Shortly before the burial destination, the coffin bearing the Elder’s body was taken out of the hearse and carried on the priests’ shoulders to the carefully prepared, verdant gravesite. Enhanced police forces originally banned entry of the crowd to avoid a crush; however after the burial they permitted entrance. Before the coffin’s descent into the grave, His Grace Ignatius, Metropolitan of Arta, performed a short memorial service while His Grace Pandeleimon, Metropolitan of Veria, poured oil from the oil-lamp onto the deceased’s body. According to the church typikon, he threw earth on the body in the form of a cross, citing “For dust you are, and to dust you shall return” (Gen. 3:19). Everyone then chanted “When thou didst descend unto death” (Apolytikion, Tone 2) and “Christ is Risen!”

 

The deceased Elder’s face was characteristically serene and exuded grace. Throughout the three days, his appearance remained calm and his body retained the usual flexibility of monastics. Without any difficulty, Bishop Theoklitos of Florina took Fr. Augoustinos’ hand and made the sign of the cross over his body. Both during his hospitalization and afterwards, while lying in state, Fr. Augoustinos inspired feelings of devoutness and harmolipi (joyful-sadness) -as opposed to those of tragedy and heart-wrench- to all who had come to bid him farewell. These feelings were particularly evident in the young children who surrounded his coffin without any signs of fear. They venerated Fr. Augoustinos and didn’t want to leave his side.

 

May his memory be eternal. May his soul find rest in the land of the living, and boldness before the throne of the Lord. May we have his blessing. Amen.

Nicholas the Wonderworker, Archbishop of Myra

December 6

Reading:

 

This Saint lived during the reign of Saint Constantine the Great, and reposed in 330, As a young man, he desired to espouse the solitary life. He made a pilgrimage to the holy city Jerusalem, where he found a place to withdraw to devote himself to prayer. It was made known to him, however, that this was not the will of God for him, but that he should return to his homeland to be a cause of salvation for many. He returned to Myra, and was ordained bishop. He became known for his abundant mercy, providing for the poor and needy, and delivering those who had been unjustly accused. No less was he known for his zeal for the truth. He was present at the First Ecumenical Council of the 318 Fathers at Nicaea in 325; upon hearing the blasphemies that Arius brazenly uttered against the Son of God, Saint Nicholas struck him on the face. Since the canons of the Church forbid the clergy to strike any man at all, his fellow bishops were in perplexity what disciplinary action was to be taken against this hierarch whom all revered. In the night our Lord Jesus Christ and our Lady Theotokos appeared to certain of the bishops, informing them that no action was to be taken against him, since he had acted not out of passion, but extreme love and piety. The Dismissal Hymn for holy hierarchs, The truth of things hath revealed thee to thy flock ... was written originally for Saint Nicholas. He is the patron of all travellers, and of sea-farers in particular; he is one of the best known and best loved Saints of all time.

Apolytikion in the Fourth Tone

The truth of things hath revealed thee to thy flock as a rule of faith, an icon of meekness, and a teacher of temperance; for this cause, thou hast achieved the heights by humility, riches by poverty. O Father and Hierarch Nicholas, intercede with Christ God that our souls be saved.

Kontakion in the Third Tone

Saintly One, (St. Nicholas) in Myra you proved yourself a priest; for in fulfilling the Gospel of Christ, venerable One, you laid down your life for your people and saved the innocent from death. For this you were sanctified as One learned in divine grace.
SOURCE:


SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

ORTHODOX CATECHISM TOPICS Unction (Ευχελαιο=Efheleo=Blessed Oil)

From here.
---------------------

ORTHODOX CATECHISM TOPICS

Unction (Ευχελαιο=Efheleo=Blessed Oil)

By Fr. Anthony Alevizopoulos.

Christ gave His disciples the authority “to heal every disease and every infirmity” (Matt 10:1). They would anoint the sick with oil and heal them (Mark 6:13).
 

This healing power remained, according to the will of the Lord, as a faculty of the Church: “Is any among you sick? Let him invite the presbyters of the Church, and let them pray for him, anointing him with oil in the name of the Lord. And the blessing by faith will save the sufferer and the Lord will raise him and if he had sinned, his sins will be forgiven” (James 5:14-15).
 

The mystery (sacrament) is performed by the “presbyters of the Church.” The elements of the mystery are the use of oil and prayer “with faith.” In other words, it is not something magic; it requires participation. Salvation will be provided by the Lord with His propitiating blood. It will not only be for physical healing, but spiritual healing as well.
 

Here, forgiveness of sins does not mean the replacement of the mystery of holy confession, since unction goes together with confession. Nor does it mean forcing God to grant bodily health. It is more the mystery of the Church’s love for the one suffering. By this mystery we henceforth entrust our fellow-Christian completely to the providence and the love of God.
 

The first Church performed this mystery.

In the “Egyptian Decree” of Hippolytus (+236) there exists a concise prayer for the sanctification of the holy oil: “so that sanctifying this oil, grant health, oh God, to those who are needful and receiving this; as you anointed kings, priests, prophets, likewise grant health to those tasting this and having need of it” (by Fr. Trembela, Dogm. Vol. 3, pg 351).
 

In the prayer preserved in the “Order of the Apostles” (ca 380AD), the celebrant concludes: “grant power that provides health, that distances diseases, that sets the demons to flight, that expels every evil activity with the help of Christ…” (Order Apost. 8, 29:2-3)
 

Saint John Chrysostom commemorates those who “healed their afflictions, having approached with faith and at the proper time were anointed with oil” (Chrys. Accord. Matt., speech 32). At another point he adds that priests have authority to forgive sins, not only when they regenerate us but also later. This father of the Church supports this authority with James 5:14.

Manual on Heresies and para-Christian Groups
By : Fr. Anthony Alevizopoulos
PhD. of Theology, PhD. of Philosophy

Venerable Karion (Cyrion) and his son Zachariah in Egypt

Commemorated on December 5
Saints Karion and his son Zachariah: St Karion lived in Scetis in Egypt during the fourth century. He became a monk and left his wife and two children behind in the world. When a famine struck Egypt, 'St Karion's wife brought the children to the monastery and complained of their poverty and difficulties. The saint took his son, and the daughter remained with the mother.

He raised his son at the skete, and everyone knew that Zachariah was his son. When the lad grew up, the brethren began to grumble. The father and his son then went into the Thebaid, but complaints about them arose there, too. Then St Zachariah went to Lake Nitria, immersing himself in the foul-smelling water up to his nostrils and he stayed there for an hour. His face and his body were covered with welts, and he looked like a leper. Even his own father hardly recognized him.

The next time St Zachariah came for Holy Communion, it was revealed to the St Isidore the Presbyter what Zachariah had done. The holy priest said to him, ""Child, last Sunday you communed as a man, but now you receive as an angel."

After the death of his father, St Zachariah began to struggle together with St Moses the Black (August 28). "What must I do, to be saved?" asked St Moses. Hearing this, St Zachariah fell to his knees and said: "Why do you ask this of me, Father?"

"Believe me, my child, Zachariah," St Moses continued, "I saw the Holy Spirit come down upon you, and that is why I ask you."

St Zachariah then took the koukoulion (cowl) from his head, trampling it under his feet. After putting it on again he said, "If a man is not willing to be treated this way, he cannot be a monk."

St Moses asked Zacharias just before his death, "What do you see, brother?"

"Isn't it better if I keep silent, Father?" St Zachariah replied.

"Yes, child, remain silent", agreed St Moses.

When the soul of St Zachariah was leaving his body, Abba Isidore lifted his gaze toward the heavens and said, "Rejoice, Zachariah my child, for the gates of the Kingdom of Heaven are opened to you."

St Zachariah died towards the end of the fourth century and was buried in Skete with the Fathers.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

St Gennadius the Archbishop of Novgorod

Commemorated on December 4
Saint Gennadius, Archbishop of Novgorod, was descended from the Gonzov family and was, in the testimony of contemporaries, "dignified, intelligent, virtuous and learned in the Holy Scripture." He was made a monk at the Valaam monastery, under the spiritual guidance of St Sabbatius of Solovki (September 27). From the year 1472, he was Archimandrite of the Chudov (Miracle of the Archangel Michael) monastery in Moscow. Zealous for celebrating divine services according to the Typikon, he and Bassian, Archbishop of Rostov, and later his successor Joasaph, fearlessly rose up in defense of the ancient Rule during a dispute about moving "like the sun" (from east to west) at the consecration of the Dormition cathedral in Moscow during the years 1479-1481.

In 1483 St Gennadius began construction of a stone church at the Chudov monastery in honor of St Alexis, Metropolitan of Moscow (February 12), the founder of the monastery. On December 12, 1484 St Gennadius was consecrated as Archbishop of Novgorod. Already in Novgorod, but still honoring the memory of St Alexis, Gennadius did not cease to concern himself with the construction of the church, even contributing silver for the completion of this temple.

The time of holy Archbishop Gennadius as hierarch at Novgorod coincided with a terrible period in the history of the Russian Church. In 1470, Judaizing preachers, who traveled to Novgorod in the guise of merchants, had already begun to plant the weeds of heresy and apostasy among the Orthodox.

The first reports about the heresy reached St Gennadius in the year 1487. Four members of a secret society, in a state of intoxication, opened up and told the Orthodox of the existence of the impious heresy. As soon as it became known to him, the zealous archpastor immediately began an inquiry and with deep sorrow became convinced that the danger was a threat not only to local Novgorod piety, but also in Moscow, the very capital of Orthodoxy, where the leaders of the Judaizers had journeyed in 1480.

In September 1487 he sent to Metropolitan Gerontius at Moscow all the material from the inquiry, together with a list of the apostates he had discovered, as well as their writings. The struggle with the Judaizers became the main focus of St Gennadius' archpastoral activity. In the words of St Joseph of Volokolamsk (September 9), "this archbishop, angered by the malevolent heretics, pounced upon them like a lion from out of the thicket of the Holy Scriptures and the splendid heights of the prophets and the apostolic teachings."

For twelve years St Gennadius and St Joseph struggled against the most powerful attempts of the opponents of Orthodoxy to alter the course of history of the Russian Church and the Russian state. By their efforts the Orthodox were victorious. The works of Gennadius in the study of the Bible contributed to this victory. The heretics in their impious cleverness used texts from the Old Testament, but which were different from the texts accepted by the Orthodox. Archbishop Gennadius undertook an enormous task: bringing the correct listings of Holy Scripture together in a single codex. Up until this time Biblical books had been copied in Russia, following the example of Byzantium, not in their entirety, but in separate parts - the Pentateuch (first five books) or Octateuch (first eight books), Kings, Proverbs, the Psalter, the Prophets, the Gospels, the Epistles, and other instructive books.

The holy books of the Old Testament in particular often were subjected to both accidental and intentional errors. St Gennadius wrote about this with sorrow in a letter to Archbishop Joasaph: "The Judaizing heretical tradition adheres to the Psalms of David, or prophecies which they have altered." Gathering around himself learned and industrious Biblical scholars, the saint collected all the books of the Holy Scripture into a single codex, and he gave his blessing for the Holy Books which were not found in manuscripts of the traditional Slavonic Bible to be retranslated from the Latin language. In 1499 the first complete codex of Holy Scripture in Slavonic ("the Gennadius Bible," as they called it after its compiler) was published in Russia. This work became an integral link in the succession of Slavonic translations of the Word of God. From the God-inspired translation of the Holy Scripture by Sts Cyril and Methodius, through the Bible of St Gennadius (1499), reproduced in the first printed Bible (Ostrozh, 1581). The Church has maintained a Slavonic Biblical tradition right through the so-called Elizabethan Bible (1751) and all successive printed editions.

Together with the preparation of the Bible, the circle of church scholars under Archbishop Gennadius also undertook a great literary task: the compilation of the "Fourth Novgorod Chronicle." Numerous hand-written books were translated, corrected and transcribed, bringing the Chronicle up to the year 1496.

Dositheus, the igumen of the Solovki monastery who was at Novgorod on monastery matters, worked for several years with St Gennadius compiling a library for the Solovki monastery. It was at the request of St Gennadius that Dositheus wrote the Lives of Sts Zosimas (April 17) and Sabbatius (September 27).

The majority of the books transcribed with the blessing of the Novgorod hierarch (more than 20), were preserved in the collection of Solovki manuscripts. Ever a zealous advocate for spiritual enlightenment, St Gennadius founded a school for the preparation of worthy clergy at Novgorod.

The memory of St Gennadius is preserved also in his work for the welfare of the Orthodox Church.

At the end of the fifteenth century many Russians were concerned about the impending end of the world, which they believed would take place at the end of the seventh millenium from the creation of the world (in 1492 A.D.). Therefore, in 1408, it was decided not to compute the Paschal dates beyond the year 1491. In September 1491, however, the Archbishops' Council of the Russian Church at Moscow, with the participation of St Gennadius, decreed that the Paschalion for the eighth millenium be calculated.

Metropolitan Zosimas at Moscow on November 27, 1492 "set forth a cathedral Paschalion for twenty years," and asked Bishop Philotheus of Perm and Archbishop Gennadius of Novgorod each to compile their own Paschalion for conciliar review and confirmation on December 21, 1492. St Gennadius finished calculating his Paschalion, which in contrast to that of the Metropolitan, extended for seventy years. It was distributed to the dioceses, with the approval of the Council, as the accepted Paschalion for the next twenty years. Included with the Paschalion was St Gennadius's own commentary upon it in an encyclical entitled, "Source for the Paschalion Transposed to the Eight Thousandth Year."

In his theological explanation of the Paschalion, based upon the Word of God and the holy Fathers, the saint wrote: "It is proper not to fear the end of the world, but rather to await the coming of Christ at every moment. For just as God might deign to end the world, so also might He deign to prolong the course of time."

No one knows when the world created by God will end, "not even the angels of heaven, nor the Son, but only the Father "(Mt. 24:36). Therefore, the holy Fathers, inspired by the Holy Spirit, explained the cycle of years from the creation of the world precisely as a cycle. "This occurs in a circular motion, not having an end." The saint contrasts the heretical methods of calculating the times with the way hallowed by the Church, a constant spiritual sobriety. St Gennadius expounded on the theological fundamentals of the Paschalion. He explained that on the basis of the cycle of years from the world's creation, it is possible to determine a Paschalion for the future, as may be required. The Paschalion of St Gennadius, by his own testimony, was not something new that he created, but rather was based on a former tradition; in part, on the basis of the Paschalion for 1360-1492 under St Basil Kalika, Archbishop of Novgorod (July 3).

In 1539, under Archbishop Macarius of Novgorod, a Paschalion was compiled for the eighth millenium, based on the principles of the Paschalion of St Gennadius.

A prayer to the Most Holy Theotokos, which he composed in 1497, also demonstrates his deep spiritual life and prayerful inspiration. In addition to his letters to Metropolitans Zosimas and Simon, to Archbishop Joasaph, to Bishops Niphon and Prochorus, and a letter to the 1490 Council, Archbishop Gennadius also wrote a church "Small Rule" and the "Tradition for Monks," who live according to the monastic Rule of skete life.

Leaving his archpastoral service in 1504, the saint lived in retirement at the Chudov monastery, where he peacefully fell asleep in the Lord on December 4, 1505. In the Stepen-Ranks book we read: "Archbishop Gennadius served as archbishop for nineteen years, beautifying the churches, improving the behavior of the clergy, and proclaiming the Orthodox Faith among the heretics. Then he lived at Moscow for a year and a half at the Chudov monastery, dedicated to the Miracle of the Archangel Michael and to St Alexis the Metropolitan and wonderworker, where he had been Archimandrite, and then he fell asleep in the Lord."

The holy relics of St Gennadius were put into the church of the Miracle of the Archangel Michael at Chonae (September 6), in that place particularly venerated by him, where the relics of St Alexis, Metropolitan of Moscow rested. St Gennadius is also commemorated on the third Sunday after Pentecost, when the Church remembers all the Saints who shone forth at Novgorod.
SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

New Martyr Angelos of Chios

Commemorated on December 3



SOURCE:


SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

St Stephen Urosh, King of Serbia

Commemorated on December 2
Saint Stephen Urosh, King of Serbia, was son of King Dushan Nemany, and was born in the year 1337. In 1346 he was crowned king. Dushan sought the daughter of the French king for his son, but the Roman Pope insisted that the princess not change from the Latin confession. Dushan did not want to see a Catholic in his family, and because of this St Stephen Urosh entered into marriage with the daughter of Vlad, Prince of Walachia.

Upon the death of his father (+ 1355), St Stephen Urosh became the independent and actual ruler of Serbia. He was faithful to the Lord, like a father he provided for widows and orphans, he pacified quarrels and maintained peace, he was charitable to the poor, and defended the downtrodden.

In the interests of peace in Serbia and indeed for the preservation of his own life, St Stephen was obliged to flee to his kinsman, Prince Lazar. St Stephen's uncle, Vulkashin, immediately seized the throne, but his fear of rivals gave him no peace. Through his sister, St Stephen's mother, he invited his nephew to come to the city of Skopje, on the pretext of a reconciliation. Greeting him with honor, as Tsar, he invited him to go hunting. When St Stephen, weary from the hunt, went off with his horse to a well and bent over to take a sip of water, Vulkashin struck him a mortal blow on the head with a mace.



SOURCE:



SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):

Prophet Nahum

Commemorated on December 1

The Holy Prophet Nahum, whose name means "God consoles," was from the village of Elkosh (Galilee). He lived during the seventh century B.C. The Prophet Naum prophesies the ruin of the Assyrian city of Nineveh because of its iniquity, the destruction of the Israelite kingdom, and the blasphemy of King Sennacherib against God. The Assyrian king Ashurbanipal died in 632 B.C., and over the next two decades, his empire began to crumble. Nineveh fell in 612 B.C.

Nahum differs from most of the prophets in as much as he does not issue any call to repentance, nor does he denounce Israel for infidelity to God.

Details of the prophet's life are unknown. He died at the age of forty-five, and was buried in his native region. He is the seventh of the Twelve Minor Prophets

The Prophet Nahum and St Nahum of Ochrid (December 23) are invoked for people with mental disorders.

Troparion - Tone 4
We celebrate the memory
of Your prophet prophet Nahum, O Lord;
through him we beseech You:
Save our souls.

Kontakion - Tone 2

Illumined by the Spirit,
your heart was a vessel of illustrious prophecy,
seeing far-off things as though they were present.

SOURCE:

SAINT OR FEAST POSTED THIS DATE 2009(with 2008's link here also and further, 2007's):