#typikon

[orthodoxadventure]

Banja of St. Nicholas.

Banja Monastery in honor of St. Nicholas the Wonderworker, one of the oldest holy shrines of the Serbian land, stands close to the town of Priboj in the very heart of Serbia. The monastery dates back to the time preceding the Nemanjic Dynasty and the establishment of the independent Archbishopric of Serbia by St. Sava, the enlightener of this land. Today it belongs to the Diocese of Mileseva and is the home of a community of nuns. Its main church is dedicated to St. Nicholas (“Sveti Nikola”), and the Church of the Dormition of the Mother of God is attached to its south wall. The foundations of the earliest original St. Nicholas Church survive on the territory of the monastery as well. It is a monument of cultural and historic significance and is under state protection.

The year of its foundation is unknown, though a monastic community for monks existed here as early as the twelfth century. Its abbot was mentioned in the famous Studenitsa Typikon of St. Sava as a participant in the election of a new abbot of Studenitsa. In 1220, the monastery became the center of the Diocese of Dabar and the monastery was nicknamed “St. Nicholas of Dabar”. Later it became the headquarters of the Metropolis of Dabar-Bosna, founded by St. Sava. The monastery was of great importance under the Nemanjic Dynasty as indicated by the graves of some outstanding figures dating back to the reigns of Stefan Dusan (ruled 1331-1346) and his son St. Stefan Uros V (ruled 1346-1355). In the fourteenth century it also had the mausoleum to the Vojinovic family at the time of their greatest power. The present Church of St. Nicholas was built by St. Stefan Decanski (ruled 1322-1331) in 1329. As was the case with most of Serbian monasteries, Banja was repeatedly plundered and devastated during the Ottoman invasion and rule. However, in about 1570 the monastery’s church was considerably renovated.

In the nineteenth century the monastery lay in ruins for over twenty years until January 1899, when Sultan Abdul Hamid II (ruled 1876-1909) gave the Serbian people permission to restore it. The restoration work was carried out until 1905.

In 1974, a rich vestry was opened at the monastery. It is considered to be one of the best preserved and most complete medieval vestries in the Balkans. Visitors can see many church vessels and other items of the past centuries at this ancient monastery, namely crosses, patens, tabernacles and so forth.

The monastery derived its unusual name (pronounced “Banya”, which means “bath-house”.—Trans.] from the thermal (hot) springs on its territory, which are believed to have healing properties.

Text and Photography from OrthoChristian.com

[orthodoxydaily]

Saints&Reading: Friday, February 10, 2023

february 10_february 28

St EPHRAIM THE SYRIAN (373)

O Lord and Master of my life, take from me a spirit of despondency, sloth, love of money, and idle talk. But give to me, your servant, a spirit of sober-mindedness, humility, patience, and love. Yes, O Lord and King, grant me to see my own sins and not to judge my brother, since you are blessed to the ages. Amen.( St Ephrem the Syrian) 

Saint Ephraim the Syrian, a teacher of repentance, was born at the beginning of the fourth century in the city of Nisibis (Mesopotamia) into the family of impoverished toilers of the soil. His parents raised their son in piety, but from his childhood he was known for his quick temper and impetuous character. He often had fights, acted thoughtlessly, and even doubted God’s Providence. He finally recovered his senses by the grace of God, and embarked on the path of repentance and salvation.

Once, he was unjustly accused of stealing a sheep and was thrown into prison. He heard a voice in a dream calling him to repent and correct his life. After this, he was acquitted of the charges and set free.

The young man ran off to the mountains to join the hermits. This form of Christian asceticism had been introduced by a disciple of Saint Anthony the Great, the Egyptian desert dweller Eugenius.

Saint James of Nisibis (January 13) was a noted ascetic, a preacher of Christianity and denouncer of the Arians. Saint Ephraim became one of his disciples. Under the direction of the holy hierarch, Saint Ephraim attained Christian meekness, humility, submission to God’s will, and the strength to undergo various temptations without complaint.

Saint James transformed the wayward youth into a humble and conrite monk. Realizing the great worth of his disciple, he made use of his talents. He trusted him to preach sermons, to instruct children in school, and he took Ephraim with him to the First Ecumenical Council at Nicea (in the year 325). Saint Ephraim was in obedience to Saint James for fourteen years, until the bishop’s death in 338.

After the capture of Nisibis by the Persians in 363, Saint Ephraim went to a monastery near the city of Edessa. Here he saw many great ascetics, passing their lives in prayer and psalmody. Their caves were solitary shelters, and they fed themselves with a certain plant.

He became especially close to the ascetic Julian (October 18), who was of one mind with him. Saint Ephraim combined asceticism with a ceaseless study of the Word of God, taking from it both solace and wisdom for his soul. The Lord gave him a gift of teaching, and people began to come to him, wanting to hear his counsel, which produced compunction in the soul, since he began with self-accusation. Both verbally and in writing, Saint Ephraim instructed everyone in repentance, faith and piety, and he denounced the Arian heresy, which at that time was causing great turmoil. Pagans who heard the preaching of the saint were converted to Christianity.

He also wrote the first Syriac commentary on the Pentateuch (i.e. “Five Books”) of Moses. He wrote many prayers and hymns, thereby enriching the Church’s liturgical services. Famous prayers of Saint Ephraim are to the Most Holy Trinity, to the Son of God, and to the Most Holy Theotokos. He composed hymns for the Twelve Great Feasts of the Lord (the Nativity of Christ, the Baptism, the Resurrection), and funeral hymns. Saint Ephraim’s Prayer of Repentance, “O Lord and Master of my life...”, is recited during Great Lent, and it summons Christians to spiritual renewal.

From ancient times the Church has valued the works of Saint Ephraim. His works were read publicly in certain churches after the Holy Scripture, as Saint Jerome tells us. At present, the Church Typikon prescribes certain of his instructions to be read on the days of Lent. Among the prophets, Saint David is the preeminent psalmodist; among the Fathers of the Church, Saint Ephraim the Syrian is the preeminent man of prayer. His spiritual experience made him a guide for monastics and a help to the pastors of Edessa. Saint Ephraim wrote in Syriac, but his works were very early translated into Greek and Armenian. Translations into Latin and Slavonic were made from the Greek text.

In many of Saint Ephraim’s works we catch glimpses of the life of the Syrian ascetics, which was centered on prayer and working in various obediences for the common good of the brethren. The outlook of all the Syrian ascetics was the same. The monks believed that the goal of their efforts was communion with God and the acquisition of divine grace. For them, the present life was a time of tears, fasting and toil.

“If the Son of God is within you, then His Kingdom is also within you. Thus, the Kingdom of God is within you, a sinner. Enter into yourself, search diligently and without toil you shall find it. Outside of you is death, and the door to it is sin. Enter into yourself, dwell within your heart, for God is there.”

Constant spiritual sobriety, the developing of good within man’s soul gives him the possibility to take upon himself a task like blessedness, and a self-constraint like sanctity. The requital is presupposed in the earthly life of man, it is an undertaking of spiritual perfection by degrees. Whoever grows himself wings upon the earth, says Saint Ephraim, is one who soars up into the heights; whoever purifies his mind here below, there glimpses the Glory of God. In whatever measure each one loves God, he is, by God’s love, satiated to fullness according to that measure. Man, cleansing himself and attaining the grace of the Holy Spirit while still here on earth, has a foretaste of the Kingdom of Heaven. To attain to life eternal, in the teachings of Saint Ephraim, does not mean to pass over from one realm of being into another, but rather to discover “the heavenly,” spiritual condition of being. Eternal life is not bestown on man through God’s one-sided efforts, but rather, it constantly grows like a seed within him by his efforts, toils and struggles.

The pledge within us of “theosis” (or “deification”) is the Baptism of Christ, and the main force that drives the Christian life is repentance. Saint Ephraim was a great teacher of repentance. The forgiveness of sins in the Mystery of Repentance, according to his teaching, is not an external exoneration, not a forgetting of the sins, but rather their complete undoing, their annihilation. The tears of repentance wash away and burn away the sin. Moreover, they (i.e. the tears) enliven, they transfigure sinful nature, they give the strength “to walk in the way of the the Lord’s commandments,” encouraging hope in God. In the fiery font of repentance, the saint wrote, “you sail yourself across, O sinner, you resurrect yourself from the dead.”

Saint Ephraim, accounting himself as the least and worst of all, went to Egypt at the end of his life to see the efforts of the great ascetics. He was accepted there as a welcome guest and received great solace from conversing with them. On his return journey he visited at Caesarea in Cappadocia with Saint Basil the Great (January 1), who wanted to ordain him a priest, but he considered himself unworthy of the priesthood. At the insistence of Saint Basil, he consented only to be ordained as a deacon, in which rank he remained until his death. Later on, Saint Basil invited Saint Ephraim to accept a bishop’s throne, but the saint feigned madness in order to avoid this honor, humbly regarding himself as unworthy of it.

After his return to his own Edessa wilderness, Saint Ephraim hoped to spend the rest of his life in solitude, but divine Providence again summoned him to serve his neighbor. The inhabitants of Edessa were suffering from a devastating famine. By the influence of his word, the saint persuaded the wealthy to render aid to those in need. From the offerings of believers he built a poor-house for the poor and sick. Saint Ephraim then withdrew to a cave near Edessa, where he remained to the end of his days.

St ISAAC THE SYRIAN, BISHOP OF NINEVEH (7th c.)

Saint Isaac the Syrian, Bishop of Ninevah, lived during the sixth century. He and his brother entered the monastery of Mar Matthew near Ninevah and received the monastic tonsure. His learning, virtue, and ascetic manner of life attracted the notice of the brethren, and they proposed that he head the monastery. Saint Issac did not want this burden, preferring a life of silence, so he left the monastery to live alone in the desert.

His brother urged him more than once to return to the monastery, but he would not agree. However, when the fame of Saint Isaac’s holy life had spread, he was made Bishop of Ninevah. Seeing the crude manners and disobedience of the inhabitants of the city, the saint felt that it was beyond his ability to guide them, and moreover, he yearned for solitude.

Once, two Christians came to him, asking him to settle a dispute. One man acknowledged that he owed money to the other, but asked for a short extension. The lender threatened to bring his debtor to court to force him to pay. Saint Isaac, citing the Gospel, asked him to be merciful and give the debtor more time to pay. The man said, “Leave your Gospel out of this!” Saint Isaac replied, “If you will not submit to Lord’s commandments in the Gospel, then what remains for me to do here?” After only five months as bishop, Saint Isaac resigned his office and went into the mountains to live with the hermits. Later, he went to the monastery of Rabban Shabur, where he lived until his death, attaining a high degree of spiritual perfection.

From the early eighth century until the beginning of the eighteenth century, nothing was known about Saint Isaac of Syria in Europe except for his name and works. Only in 1719 was a biography of the saint published at Rome, compiled by an anonymous Arab author. In 1896, more information on Saint Isaac came to light. The learned French soteriologist Abbot Chabot published some eighth century works on Syrian history by Iezudena, bishop of Barsa, where the account of Saint Isaac the Syrian was found.

Source, all texts: Orthodox Church in America_OCA

MARK 14:3-9 

3 And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard. Then she broke the flask and poured it on His head.4 But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted? 5 For it might have been sold for more than three hundred denarii and given to the poor. And they criticized her sharply. 6 But Jesus said, "Let her alone. Why do you trouble her? She has done a good work for Me. 7 For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. 8 She has done what she could. She has come beforehand to anoint My body for burial. 9 Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.

1 JOHN 2:7-17 

7Brethren, I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning. 8 Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining. 9 He who says he is in the light, and hates his brother, is in darkness until now. 10 He who loves his brother abides in the light, and there is no cause for stumbling in him. 11 But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes. 12 I write to you, little children, Because your sins are forgiven you for His name's sake. 13 I write to you, fathers, Because you have known Him who is from the beginning. I write to you, young men, Because you have overcome the wicked one. I write to you, little children, Because you have known the Father. 14 I have written to you, fathers, Because you have known Him who is from the beginning. I have written to you, young men, Because you are strong, and the word of God abides in you, And you have overcome the wicked one. 15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world-the lust of the flesh, the lust of the eyes, and the pride of life-is not of the Father but is of the world. 17 And the world is passing away, and the lust of it; but he who does the will of God abides forever.

[istanbulperitaliani]

Moschea Fenari Isa

La moschea Fenari Isa un tempo era il Monastero di Costantino Lips. L’edificio riasale al 908 d.C., e venne fatto realizzare dall'ammiraglio bizantino Constantinos Lips. La chiesa era dedicata alla Vergine Maria. 

Nel libro intitolato Typikon vengono fornite informazioni sulla fase di costruzione della chiesa. Infatti sappiamo che la struttura venne edificata sui resti di un'altra chiesa risalente al VI secolo, e per la sua costruzione furono utilizzate le lapidi di un antico cimitero romano. 

Tra il 1286 e il 1304, quando l'impero bizantino si stava riprendendo dopo la quarta crociata, l'imperatrice Teodora Paleologina, fece costruire una nuova chiesa dedicata al profeta Giovanni a sud della prima chiesa. I membri principali della dinastia Paleologa furono sepolti qui. Tra quelli sepolti c'erano l'imperatrice Teodora, suo figlio Costantino, l'imperatrice Eirene del Monferrato e suo marito l'imperatore Andronico II. Quindi abbiamo una Chiesa Nord fatta erigere da Constantino Lips e una Chiesa Sud da Teodora Peleologina.

Nel XIV secolo alla chiesa venne aggiunto un nartece. La tradizione di seppellire qui i membri della dinastia imperiale continuò fino al XV secolo. Dopo la Conquista di Costantinopoli del 1453 la Chiesa divenne una moschea, tra incendi, ristrutturazioni e terremoti l’edificio, dopo anni di abbandono, é stato recentemente restaurato ed aperto nuovamente al culto. Molti elementi bizantini sono conservati nel Museo Archeologico di Istanbul qualcuno é presente ancora all’interno della struttura.  

Istanbul per italiani é la tua guida turistica per Istanbul!

Organizziamo ESCURSIONI con GUIDE TURISTICHE UFFICIALI per chi vuole vivere e comprendere Istanbul. Percorsi speciali. Prezzi speciali. Adatti a tutti e con qualsiasi condizione meteo. Istanbul é una metropoli caotica e affollatissima ma é bellissima! Immergiti nella vita quotidiana di Istanbul e scoprila come non potresti mai fare da solo. Affidati a chi vive qui e conosce, respira e vive la metropoli sul Bosforo.

L’unica città al mondo che é su 2 continenti.

Realizziamo anche escursioni sul bellissimo lato asiatico di Istanbul! Ci sono tante cose da vedere!Ingressi ai musei senza file e senza problemi.Una esperienza diversa dal solito. Non per il turismo di massa e mercificato. Dal 2013 portiamo italiani in giro per Istanbul e li abbiamo resi felici.

Scopri la nostra offerta e scopri la differenza.

La mia Vita a Istanbul: consigli e informazioni turistiche. Disponibile come GUIDA per delle ESCURSIONI in città. Scrivi una e-mail a: istanbulperitaliani@gmail Seguici anche su www.facebook.com/istanbulperitaliani

[noeticprayer]

BLINDED BY SECONDARY ISSUES

Written by Sister Dr. Vassa Larin

            “Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cumin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!” (Mt 23: 23-24)        Here the Lord is warning me about focusing on secondary issues, while losing sight of the whole point of God’s law, or “the weightier matters” that are “justice and mercy and faith.”         It’s easy to slip into neglecting “justice and mercy and faith,” while being very meticulous about some aspect of living our tradition. For example, I might be a member of the church choir, attending and singing all the church-services with zealous attention to every detail of the Typikon, while being complacent about, say, an outstanding resentment I am harboring against a certain someone. Perhaps the mere mention of them irritates or angers me, which should signalize to me that I’ve neglected “justice and mercy” (both of which are restored, when I responsibly make amends), but this fact doesn’t burden me nearly as much as those times when I skipped a church-service, for whatever reason. Or maybe I support the right causes and charities, while on a daily basis I am crippled, in my heart, by merely-human fears, say, of financial insecurity or of human opinion, rather than taking pause to fortify my faith; to let God be really present in my life.        Instead of continuously swallowing these “camels” and schlepping them around, today let me take pause to look at these ugly “camels,” and let God cast them out by the grace of His “justice and mercy and faith” in me. Lord, open my eyes to the “camels” I may have been ignoring, while focusing on what comes more easily to me, or the “gnats.”

[worldoftheromanovs]

Hi! I don’t know if you know the answer to this question because I don’t know what country your from, but I hope you can answer! Since I’m not from Russia I don’t know the difference between Obednya and Obednitsa. I know that they are a church service or something like that but that’s it. I hope you can help! Ty

From what I can gather:

Obednista is a brief service that is appointed by the Typikon for certain occasions but may also be conducted when a priest or bishop is not present. (Without communion)

Obednya is simply a noon time mass with communion. People drank tea together, before the main meal that they had at home.

Though I’d love if anyone has anymore info to add to this

[moonlit-magdalene]

I went to Catholic mass today, because it is the feast day of Our Lady of Seven Sorrows. In the past I have had weird feelings about attending Catholic mass. But today I decided to go, mostly because I really wanted to see the inside of this specific church that is open only during mass... Once I was in, I was a bit bored, the only Marian statue/piece of art was pieta, but whatever. But then??? At the end??? There was this song and as I heard the first note, everyone collectively began singing “Oh, Maria!” I began weeping. Literally tears begun to stream down my face and this weird feeling overcame my whole body, as if Mother laid her hand on my shoulder and I couldn’t help myself, I fell to my knees and wept until the song ended.

Now that I am home and I looked for the song in my song book, I discovered there are tens of Marian songs, which could be very easily incorporated into Filianic faith. I am very excited, becuase creating my own little prayer book is something I’ve been dreaming about for a long time, but only using translated prayers from clear recital/typikon seemed more like a chore than joy, so I never got around to it.

[hieromonkcharbel]

The day of Pentecost is marked by two unique liturgical events. The first is the singing of “Heavenly King” at the beginning of the Divine Liturgy. This is the only prayer in the Eastern Christian liturgy addressed directly to the Holy Spirit. It is sung for any Divine Liturgy celebrated throughout the week following Pentecost. During Vespers of Pentecost Sunday, three long and theologically beautiful prayers known as the Kneeling Prayers signal kneeling is once again allowed during services.

The Monday after Pentecost, the Synaxis of Pentecost is known as Holy Spirit Monday. In the Byzantine typikon, the day following a major holyday commemorates a saint (or in this case a person of the Trinity) associated with the major holyday. Some commentators believe this day should receive more attention than it has previously garnered, as they characterize the Holy Spirit as the “forgotten member” of the Trinity.

Pentecost is celebrated throughout the entire week, and closes out on the following Saturday. The week after Pentecost is All Saints Sunday. Again, this is fitting as a celebration of the Church Triumphant, or those that have achieved their final reward.

[lostprofile]

BYZANTINE COURT COSTUME

above Michael VII Doukas and Maria of Alania, Michael VII with courtiers, Michael VII Receives Book from Saint John Chrysostom, Homilies of John Chrysostom, Paris, Bibliothèque Nationale de France Ms. Coislin 79, 2r-10r.

The emperor Michael VII Doukas appears in a different costume in each of the three frontispieces seen above, each appropriate to the rank of the other figures present (his consort, chief advisors and a saint and an angel) and importance of the event. The colors, fabrics, and patterns of the courtiers’ uniforms, as well as their headgear and staffs, were dictated by court protocol. The elaborate court ceremonial required the emperor to change costume at least three times per day.

LOROS (λῶρος) a long piece of jeweled gold clothdropping down straight in front to below the waist, and with the portion behind pulled round to the front and draped over the left arm. The female loros was similar at the front end, but the back end was wider and tucked under a belt after pulling through to the front again. The loros was worn over a divetesion (διβητήσιον). A superhumeral, or jeweled gold fabric collar and crown with hanging pendillia completed this most formal of imperial costumes. Worn 2-3 times a year only, on most important occasions including Easter.

above Constantine VII Porphyrogenitus; Constantine IX Monomachos, c. 1052, Istanbul, Hagia Sofia; Romanos IV Diogenes and Eudokia Makrembolitissa Crowned buy Christ, c. 1067, Paris, Bibliothèque Nationale de France, Cabinet des Médailles; Monomachus Crown, c. 1042, Budapest, Magyar Nemzeti Múzeum.

above Coronation glove, c. 1200, Wien, Schatzkammer; Crown of Alexios II Komnenos, c. 1180, Coronation pluviale, c. 1175 Wien, Schatzkammer.

The glove and pluviale were made by Byzantine artisans for the coronation of Roger II of Sicily. With their lavish use of precious stones, gold thread and pearls arranged in intricate patterns, the regalia probably closely resembled that of the emperors.

above, Virgin with tax Collector, Thedore Metochites, c. 1315, Istanbul, Church of the Chora.

below Theodore Synadenos and his wife Eudokia, Lincoln Typikon, c. 1345, Oxford, Bodleian Library,mLincoln College Cod. gr. 35.

High-ranking administrators like the Grand Logothete Theodore Metochites, and aristocrats like Theodore Synadenos who married into the Paleologan imperial family wore outsized headgear that survives today in the clerical costumes of the Eastern Orthodox Church. Piero della Francesca and Pisanello both recorded similarly exotic hats worn by the Emperor John VIII Paleologos and his retinue while they attended the Council of Ferrara in 1439.

above Empress Theodora and her retinue, c. 565, Ravenna, San Vitale.

[discerningthoughts]

The Repose of the Most Reverend Chrysostomos, Metropolitan Emeritus of Etna

The Repose of the Most Reverend Chrysostomos, Metropolitan Emeritus of Etna

On Satur­day, Fe­bru­ary 3, 2019 (O.S.), the Most Rev­erend Chrysos­to­mos, Metropoli­tan Emer­i­tus of Et­na, re­posed in the Lord, from com­pli­ca­tions of a long bout with heart dis­ease.

His fu­ner­al ser­vice and buri­al took place on Tues­day morn­ing, Fe­bru­ary 6 (O.S.), at the Saint Gre­go­ry Pala­mas Monastery in Et­na, Cal­i­for­nia, ac­cord­ing to the Monas­tic Typikon, which was in…

[goingorthodox]

@avirotofficial, typika only cover regulations in a monastery and liturgical services. There’s no typikon, for example, which governs lay meals or fasting regulations. There’s a general adopted practice using combinations of some monastic practices, but laity are not bound to follow them as a monk would be.  So this is only a pious tradition.

[fellowshipofspoon]

Spoon Theology?

Receiving Communion from one spoon and one chalice (cup) especially in Africa where we are susceptible to various types of communicable diseases is becoming a great concern

By Bishop Neofitos on Covid-19 and Holy Communion

Since we were invaded or attacked by the Covid -19 Pandemic (Corona Virus), there has been a great concern amongst the Orthodox faithful on matters of health, on how to receive the Holy Communion. Of course you all know that we commune from the same common cup (chalice) and receive or distribute using one Spoon to the faithful. Since the spread of the virus, the Ministry of Health has advised that such practice pauses a health risk to the faithful because the virus is contagious and communicable. Now the question; what do we do?!

I have learned that the Orthodox Church of Austria has temporarily resolved to go back to the typikon of St. James of receiving the Holy Communion! Is this the way to go? Could be!

In as much as this is a good spiritual remedy, or development worth consideration in terms of its pastoral application from the Orthodox Church of Austria, it therefore demands a theological consensus going into to the future for the sake of the unity of ecclessia and communion of the saints! It was actually brought up at the council in Crete 2016, but it was not exhausted. Therefore, it is time we revisit this issue, not only because of Covid-19 pandemic but being mindful of the now and the future. If a consensus is reached that binds and not divides then a major 21st century theological challenge will have been addressed.

Receiving Communion from one spoon and one chalice (cup) especially in Africa where we are susceptible to various types of communicable diseases is becoming a great concern and a threat to human health because of our geographical setting and seldom advancement in healthcare and disease treatment. The question is; If even shaking hands is being prohibited, how about eating and drinking from the same?

While addressing this spiritual phenomenon about receiving communion from the same spoon and drinking from the same cup (chalice), it must be made clear that; what is contained in the chalice and what is received from the spoon in Faith and the Fear of God is the holy and truly precious blood and body of our Lord and Savior Jesus Christ.

The question is about the health of those who receive. How healthy are they? Some of them may not be even aware! For example, humanly speaking, do you deny someone who has wounds on his mouth to receive the Holy Communion? If the answer is no, then, aren’t you risking yourself and others at the same time? Because the same spoon will be returned back into the chalice for communing the rest of the faithful.

Am sure if Christ was physically present, he would have given a solution because he is a solution in himself. Well, he has charged us with his responsibility of course.

The Orthodox Church in Africa, and not Africa alone, the whole Orthodox world, I believe, must urgently address this spiritual concern before it becomes a dilemma. As Bishop’s in Africa, these are tough questions we are asked every day and answers are needed because the Church must move forward. Wisdom let us attend!

The issue of receiving the Holy Communion demands a theological consensus

[orthodoxadventure]

Icon of the Mother of God the “Milkgiver”

Commemorated on January 12

Having purified the perception of our souls, we behold on the Icon a wondrous mystery: the Creator of the Universe and the Lord of the Powers on High is held in your embrace, and as a Child He nurses at your breast; with fear and joy we fall down before you and our Savior Who was born of you, and let us cry out, “Rejoice, O Sovereign Lady, the nourisher of our life.”

The “Milk-Giver” Icon of the Mother of God was originally located at the Lavra of Saint Savva the Sanctified near Jerusalem. Before his death, the holy founder of the Lavra foretold that a royal pilgrim having the same name as himself would visit the Lavra. Saint Savva told the brethren to give the wonderworking icon to that pilgrim as a blessing.

In the thirteenth century, Saint Savva of Serbia visited the Lavra. As he approached the reliquary of Saint Savva the Sanctified, the saint’s staff fell at his feet. The brethren asked the visitor his name, and he told them he was Archbishop Savva of Serbia. Obeying the instructions of their founder, the monks gave Saint Savva his staff, the “Milk-Giver” Icon, and the Icon “Of the Three Hands” (June 28 and July 12).

The holy archbishop took the icon to Hilandar on Mount Athos and put it on the right side of the iconostasis in the church of Saint Savva at the kellion of Karyes, which is attached to Hilandar. The icon was later named Typikonissa, since the Rule (Typikon) of Saint Savva was preserved there.

[Text from OCA]

You conceived the Son of God without seed by the Divine Spirit, according to the will of the Father, begotten of the Father before the ages without a mother; and for our sake, without an earthly father, you gave birth to Him as a Child and nourished Him with milk; therefore, do not cease praying for the deliverance of our souls from misfortunes.

[orthodoxydaily]

Saints&Reading:Sunday, December, 18, 2022

december 18_december 5

ST SABBAS THE SANCTIFIED (532)

Saint Sabbas the Sanctified was born in the fifth century at Cappadocia of pious Christian parents, John and Sophia, and his father was a military commander. Journeying to Alexandria on military matters, John and Sophia left their five-year-old son Sabbas in the care of an uncle. When the boy was eight years old, he entered the nearby Monastery of Saint Flavian. The gifted child quickly learned to read and became an expert on the Holy Scriptures. His parents urged Saint Savva to return to the world and enter into marriage, but all in vain.

When he was seventeen years old he was tonsured as a monk, and attained such perfection in fasting and prayer that God found him worthy of the gift of working miracles. After spending ten years at the Monastery of Saint Flavian, he went to Jerusalem, and from there to the Monastery of Saint Euthymios the Great (January 20). Saint Euthymios, however, sent the young man to Abba Theoktistos, the head of a nearby monastery with a strict cenobitic Rule. Saint Sabbas lived in obedience at this monastery until the age of thirty.

After the death of Elder Theoktistos, his successor blessed Savva to seclude himself in a cave. But on Saturdays, he left his hermitage and came to the Monastery, where he took part in the Divine Services and ate with the brethren. After a certain time, Saint Sabbas received permission not to leave his hermitage at all, and he struggled in the cave for five years.

Saint Euthymios directed the young monk's life, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They left on January 14, and remained there until Palm Sunday. Saint Euthymios called Saint Sabbas a Child-Elder, and encouraged him to grow in the monastic virtues.

When Saint Euthymios fell asleep in the Lord (+ 473), Saint Savva withdrew from the Lavra and moved to a cave near the monastery of Saint Gerasimos of Jordan (March 4). After several years, disciples began to gather around Saint Sabbas. As the number of monks increased, a Lavra sprang up. Guided by a pillar of fire which appeared before him as he was walking, Saint Savva found a spacious cave in the form of a church.

The holy Elder founded several more monasteries. Many miracles took place through his prayers: at the Lavra, a spring of water welled up, during a time of drought there was abundant rain, and the sick and those possessed by demons were also healed. Saint Sabbas composed the first monastic Rule of Church Services, the “Jerusalem Typikon," followed by all the Palestinian monasteries. The Saint surrendered his soul to God in the year 532.

Saint Sabbas is depicted holding a scroll which reads: "He who loves God disdains corruptible things, and prefers the knowledge of Him."

LUKE 17:12-19

12 Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. 13 And they lifted up their voices and said, "Jesus, Master, have mercy on us!"14So when He saw them, He said to them, "Go, show yourselves to the priests." And so it was that as they went, they were cleansed. 15 And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, 16 and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. 17 So Jesus answered and said, "Were there not ten cleansed? But where are the nine? 18 Were there not any found who returned to give glory to God except this foreigner? 19 And He said to him, "Arise, go your way. Your faith has made you well."

EPHESIANS 6:10-17

10 Finally, my brethren, be strong in the Lord and in the power of His might.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace; 16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

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Saint Sabbas the Sanctified - Feast Day: December 5th - Latin Calendar

Composer of the first monastic rule of Church services.

The Venerable Sabbas the Sanctified was a Palestinian monastic who is credited with composing the first monastic rule of church services, the so-called "Jerusalem Typikon". He was a staunch opponent of the heretical Monophysites and Origenist movements. His feast day is December 5.

Sabbas was born in Mutalaska, near Caesarea in Cappadocia of pious Christian parents, John and Sophia, during the year 439. His father was a military commander. Traveling to Alexandria on military matters, his wife went with him, but they left their five-year old son in the care of an uncle. When the boy reached eight years of age, he entered the monastery of Saint Flavin located nearby. The gifted child quickly learned to read and became an expert on the Holy Scriptures. In vain did his parents urge Saint Sabbas to return to the world and enter into marriage.

When he was seventeen years old, he received the monastic tonsure, and attained such perfection in fasting and prayer that he was given the gift of wonderworking. In 456, after spending ten years at the monastery of Saint Flavin, he traveled to Jerusalem, and from there to the monastery of Saint Euthymius the Great (January 20). But Saint Euthymius sent Saint Sabbas to Abba Theoctistus, the head of a nearby monastery that practiced a strict cenobitic rule. Saint Sabbas lived in obedience at this monastery until the age of thirty.

After the death of the Elder Theoctistus, his successor, blessed Saint Sabbas to seclude himself in a cave. On Saturdays, however, he left his hermitage and came to the monastery, where he participated in divine services and ate with the brethren. After a certain time, Saint Sabbas received permission not to leave his hermitage at all, and he struggled in the cave for five years.

Saint Euthymius attentively directed the life of the young monk, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They set out on January 14, and remained there until Palm Sunday. Saint Euthymius called Saint Sabbas a child-elder, and encouraged him to grow in the monastic virtues.

When Saint Euthymius fell asleep in the Lord (+ 473), Saint Sabbas withdrew from the Lavra and moved to a cave near the monastery of Saint Gerasimus of Jordan (March 4). In 478, he moved to a cave on the cliffs of the Kedron Gorge southeast of Jerusalem. His hermitage formed the foundation of the monastery later named after him (Lavra Mar Saba) and known in ancient sources as the Great Lavra. After several years, disciples began to gather around Saint Sabbas, seeking the monastic life. As the number of monks increased, the lavra came into being. When a pillar of fire appeared before Saint Sabbas as he was walking, he found a spacious cave in the form of a church. In 491, Patriarch Salustius of Jerusalem ordained him a priest. In 494, the patriarch named Saint Sabbas the archimandrite of all the monasteries in Palestine.

Saint Sabbas founded several other monasteries including the New Lavra, the Lavra Heptastomos, and Heptastomos. Many miracles took place through the prayers of Saint Sabbas: at the Lavra: a spring of water welled up, during a time of drought, there was abundant rain, and there were also healings of the sick and the demoniacs. Saint Sabbas composed the first monastic Rule of church services, the so-called "Jerusalem Typikon", that became accepted by all the Palestine monasteries. He died in his lavra on December 5, 532 and is buried in a tomb in the courtyard between two ancient churches in the midst of the remnant of the great Lavra Mar Saba monastery. His relics had been taken to Italy in the twelfth century by Crusaders, but were returned to the monastery by Pope Paul VI in 1965 in a goodwill gesture toward the Orthodox.

Saint Sabbas championed the Orthodox cause against the Monophysite and Origenist movements of his day, personally calling upon the Roman emperors in Constantinople, Anastasius I in 511 and Justinian in 531, to influence them in opposing the heretical movements.

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Už tento piatok končí v gréckokatolíckej cirkvi Petropavlovský pôst

Už tento piatok končí v gréckokatolíckej cirkvi Petropavlovský pôst

V piatok končí v gréckokatolíckej cirkvi Petropavlovský pôst, ktorý začal 16. júna po večierni. Typikon predpisuje pôst v pondelky, stredy a piatky; dodržiavanie pôstu v tieto dni však nie je záväzné, ale iba dobrovoľné. Tento pôst je tretím najdôležitejším pôstom v gréckokatolíckom obrade.

Prevzaté automaticky z TK KBS.sk: https://www.tkkbs.sk/rss/domov/

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Understanding the Pharisee & the Publican

Understanding the Pharisee & the Publican

One Sunday morning, two men came to our parish church to pray and attend liturgy. One was a pious and learned Byzantine Catholic gentleman. He had studied and knew our faith well. He rigorously observed the traditional fasts as described in the Typikon — even fasting twice a week on Wednesdays and Fridays throughout the …

Source: Understanding the Pharisee & the Publican