Theosis

ocTober 2016

VoLUMe 5, NUMber 2

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Theosis

Spiritual Reflectionsfrom the Christian East

ocTober 2016

VoLUMe 5, NUMber 2

From the Editor

Dear Friends in Christ,We are pleased to present this issue of Theosis as a

monthly spiritual reflection from an Eastern Christian perspective. For Volume 5, we continue featuring scrip-ture readings from each month according to the Byzantine liturgical calendar for the Gregorian, or “new” date of Pas-cha (Easter). This month is the parable of the Rich Man and Lazarus.

I write this as we tour Byzantine churches through-out the Middle Atlantic states with the seminary choir from the Blessed Theodore Romzha Seminary in Uzhorod, Transcarpathia, Ukraine. Recordings of the choir, all in Church Slavonic, will soon be available on the website of the Orientale Lumen Foundation: www.olfoundation.net.

We will also be announcing a few new historic books about the Byzantine Liturgy. Watch for future details.

Please spread the word and tell your friends to sub-scribe to Theosis! Please let us know what you think by email to theosis@ecpubs.com

All material is copyright by individual authors and sources, and used with permission. Theosis is provided as a personal guide and resource for spiritual reflection, not for public usage, and further copying or redistribution is prohibited.

Jack FigelEditor

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ContentsFrom the Editor 2Scripture of the Month: The Rich Man and Lazarus 6Pastoral Reflections 15Religious Reflections 27Homiletic Reflections 32Practicing Our Faith 35Sacramental Living 39Churches of the East: A Photo Essay 45Common Troparia for Days of the Week 51 Menalogion: Calendar of Saints and Daily Prayers 54

SATURDAY, OCTOBER 1 54SUNDAY, OCTOBER 2 56MONDAY, OCTOBER 3 57TUESDAY, OCTOBER 4 58WEDNESDAY, OCTOBER 5 59THURSDAY, OCTOBER 6 60FRIDAY, OCTOBER 7 61SATURDAY, OCTOBER 8 62SUNDAY, OCTOBER 9 63MONDAY, OCTOBER 10 64TUESDAY, OCTOBER 11 65WEDNESDAY, OCTOBER 12 66THUSDAY, OCTOBER 13 67

FRIDAY, OCTOBER 14 68SATURDAY, OCTOBER 15 69SUNDAY, OCTOBER 16 71MONDAY, OCTOBER 17 72TUESDAY, OCTOBER 18 73WEDNESDAY, OCTOBER 19 74THURSDAY, OCTOBER 20 76FRIDAY, OCTOBER 21 77SATURDAY, OCTOBER 22 78SUNDAY, OCTOBER 23 80MONDAY, OCTOBER 24 81TUESDAY, OCTOBER 25 82WEDNESDAY, OCTOBER 26 83THURSDAY, OCTOBER 27 84FRIDAY, OCTOBER 28 85SATURDAY, OCTOBER 29 87SUNDAY, OCTOBER 30 89MONDAY, OCTOBER 31 91

Contributors 92Sources 93Subscription Form 94New Media from OLTV 95New Books from ECP 96“Churches of the Christian East” 97Featured Books from ECP 98

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Scripture of the Month: The Rich Man and Lazarus

From the website www.wikipedia.org

The parable of the rich man and Lazarus (also called the Dives and Lazarus or Lazarus and Dives) is a well-known parable of Jesus appearing in the Gospel of Luke.

Luke 16:19–31 tells of the relationship, during life and after death, between an unnamed rich man and a poor beggar named Lazarus. The traditional name, Dives, is not actually a name, but instead a word for “rich man”, dives, in the text of the Latin Bible, the Vulgate. The rich man was also given the names Neuēs (i.e. Nineveh) and Fineas (i.e. Phineas) in the 3rd and 4th centuries.

Along with the parables of the Ten Virgins, Prodigal Son, and Good Samaritan, it was one of the most frequently illustrated parables in medieval art, perhaps because of its vivid account of an afterlife.

The name Lazarus (from the Hebrew: Eleazar - “God is my help”)also belongs to the more famous biblical figure Lazarus of Bethany, also known as Lazarus of the Four Days, who is the subject of a prominent miracle of Jesus in the Gospel of John, in which Jesus resurrects him four days after his death.

Views of the StoryThere are different views on the historicity and origin of the story of the Rich Man and Lazarus.[8] The story is unique to Luke and is not thought to come from the hypothetical Q document.

Some Christians view the story of Lazarus and the Rich Man, not as a parable, but as an actual event which was related by Jesus to his followers. This was generally the view of the medieval Church. Supporters of this view point

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to a key detail in the story: the use of a personal name (Lazarus) not found in any other parable. By contrast, in all of the other parables Jesus refers to a central character by a description, such as “a certain man”, “a sower”, and so forth.

Critics of this view point out that “The “soul that sins, it shall die” (Ezekiel 18); “For dust you are and to dust you shall return” (Genesis 3:19). Paul (1 Thessalonians 4:13-18) describes death as sleep until the Day of the Lord, when the dead will receive glorified bodies upon the resurrection (1 Corinthians 15). No scripture, other than Philippians 1:23-25 (in which the apostle expresses the confidence that on departure from this life he would be with Christ), 2 Corinthians 12:2-4 (in which he affirms the possibility of being taken to paradise out of the body), 2 Corinthians 5:8, etc., accounts for a disembodied soul and its comfort or torture. Because this seems to raise the question of what kind of body is tortured in Hades as depicted in Luke, there are those who maintain that whilst the conversations took place as described, the language used in them, referring to body parts, etc., was figurative.

The 19th century evangelist, Brownlow North inclined to the view that the story described a literal, historical event, but did not exclude the possibility that it might be purely a parable.

Other Christians consider that this is a parable created by Jesus and told to his followers. Tom Wright and Joachim Jeremias both treat it as a “parable”. Proponents of this view argue that the story of Lazarus and the rich man has much in common with other stories which are agreed-upon parables, both in language and content (e.g. the reversal of fortunes, the use of antithesis, and concern for the poor).

Martin Luther taught that the story was a parable about

rich and poor in this life and the details of the afterlife not to be taken literally:

Therefore we conclude that the bosom of Abraham signifies nothing else than the Word of God,.... the hell here mentioned cannot be the true hell that will begin on the day of judgment. For the corpse of the rich man is without doubt not in hell, but bur-ied in the earth; it must however be a place where the soul can be and has no peace, and it cannot be corporeal. Therefore it seems to me, this hell is the conscience, which is without faith and without the Word of God, in which the soul is buried and held until the day of judgment, when they are cast down body and soul into the true and real hell. (Church Postil 1522-23)

John Lightfoot (1602–1675) treated the parable as a parody of Pharisee belief concerning the Bosom of Abraham, and from the connection of Abraham saying the rich man’s family would not believe even if the parable Lazarus was raised, to the priests’ failure to believe in the resurrection of Christ:

Any one may see, how Christ points at the infidelity of the Jews, even after that himself shall have risen again. From whence it is easy to judge what was the design and intention of this parable. (From the Talmud and Hebraica, Volume 3)

E. W. Bullinger in the Companion Bible cited Lightfoot’s comment, and expanded it to include coincidence to lack of belief in the resurrection of the historical Lazarus (John 12:10). Bullinger considered that Luke did not identify the passage as a “parable” because it contains a parody of the view of the afterlife:

It is not called a parable because it cites a notable example of the Pharisee’s tradition which had been

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brought from Babylon.An alternative explanation of the parable is a satirical parable against the Sadducees. One writer to identify the Sadducees as the target was Johann Nepomuk Sepp. The arguments in favour of identification of the Rich Man as the Sadducees are (1) the wearing of purple and fine linen, priestly dress, (2) the reference to “five brothers in my father’s house” as an allusion to Caiaphas’ father-in-law Annas, and his five sons who also served as high priests according to Josephus, (3) Abraham’s statement in the parable that they would not believe even if he raised Lazarus, and then the fulfillment that when Jesus did raise Lazarus of Bethany the Sadducees not only did not believe, but attempted to have Lazarus killed again: “So the chief priests made plans to put Lazarus to death as well” (John 12:10). This last interpretation had wide circulation in France during the 1860s-1890s as a result of having been included in the notes of the pictorial Bible of Abbé Drioux.

Simon Perry has argued that the Lazarus of the parable (an abbreviated transcript of “Eleazer”) refers to Eliezer of Damascus, Abraham’s servant. In Genesis 15 - a foundational covenant text familiar to any 1st century Jew - God says to Abraham “this man will not be your heir” (Gen 15:4). Perry argues that this is why Lazarus is outside the gates of Abraham’s perceived descendant. By inviting Lazarus to Abraham’s bosom, Jesus is redefining the nature of the covenant. It also explains why the rich man assumes Lazarus is Abraham’s servant.

Afterlife doctrineChristians debate what the parable says about the afterlife.

Most Christians believe in the immortality of the soul

and particular judgment and see the story as consistent with it. Others believe that the main point of the parable was to warn the godless wealthy about their need for repentance in this life and Jesus did not intend to give a preview of life after death. The

parable teaches in this particular case that both identity and memory remain after death for the soul of the one in a hell. Eastern Orthodox Christians and Latter-Day Saints see the story as consistent with their belief in Hades, where the righteous and unrighteous alike await the resurrection of the dead. Western Christians usually interpret Lazarus as being in Heaven or Paradise and the rich man in Hell. The belief in a state of Limbo is less common.

Some Christians believe in the mortality of the soul (“Christian mortalism” or “soul sleep”) and general judgment (“Last Judgment”) only. This view is held by some Anglicans such as E. W. Bullinger.[24] Proponents of the mortality of the soul, and general judgment, for example Advent Christians, Conditionalists, Seventh-day Adventists, Jehovah’s Witnesses, Christadelphians, and Christian Universalists, argue that this is a parable using the framework of Jewish views of the Bosom of Abraham,

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and is metaphorical, and is not definitive teaching on the intermediate state for several reasons. In Revelation 20:13-14 hades is itself thrown into the “lake of fire” after being emptied of the dead.

Legacy in Early Christianity and Medieval TraditionHippolytus of Rome (ca. AD 200) describes Hades with similar details: the bosom of Abraham for the souls of the righteous, fiery torment for the souls of wicked, and a chasm between them. He equates the fires of Hades with the lake of fire described in the Book of Revelation, but specifies that no one will actually be cast into the fire until the end times.

In some European countries, the Latin description dives (Latin for “the rich man”) is treated as his proper name: Dives. In Italy, the description epulone (Italian for “banquetter”) is also used as a proper name. Both descriptions appear together, but not as a proper name, in Peter Chrysologus’s sermon De divite epulone (Latin “On the Rich Banquetter”), corresponding to the verse, “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day”.

The story was frequently told in an elaborated form in the medieval period, treating it as factual rather than a parable. Lazarus was venerated as a patron saint of lepers.

The story was often shown in art, especially carved at the portals of churches, at the foot of which beggars would sit (for example at Moissac and Saint-Sernin, Toulouse), pleading their cause. There is a surviving stained-glass window at Bourges Cathedral.

In the Latin liturgy of the Roman Catholic Church, the words of In paradisum are sometimes chanted as the

deceased is taken from church to burial, including this supplication: “Chorus angelorum te suscipiat, et cum Lazaro quondam paupere aeternam habeas requiem.” (May the ranks of angels receive you, and with Lazarus, who was poor, may you have eternal rest.”)

Conflation with Lazarus of BethanyHistorically within Christianity, the begging Lazarus of the parable (feast day June 21) and Lazarus of Bethany (feast day December 17) have often been conflated, with some churches celebrating a blessing of dogs, associated with the beggar, on December 17, the date associated with Lazarus of Bethany.

Another example of this conflation can be found in Romanesque iconography carved on portals in Burgundy and Provence. For example, at the west portal of the Church of St. Trophime at Arles, the beggar Lazarus is enthroned as St. Lazarus. Similar examples are found at the church at Avallon, the central portal at Vézelay, and the portals of the cathedral of Autun.

The Military and Hospitaller Order of Saint Lazarus of JerusalemThe Military and Hospitaller Order of St. Lazarus of Jerusalem (OSLJ) is an order of chivalry which originated in a leper hospital founded by Knights Hospitaller in the 12th century by Crusaders of the Latin Kingdom of Jerusalem. The Order of Saint Lazarus is one of the most ancient of the European orders of chivalry, yet is one of the less-known and less-documented orders. The first mention of the Order of Saint Lazarus in surviving sources dates to 1142.

The Order was originally established to treat the virulent disease of leprosy, its knights originally being lepers

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Pastoral ReflectionsBy Saint John Chrysostom

Discourse II on Luke 16:19-31

CONCERNING LAZARUS —- AND THAT THE SOULS OF THOSE THAT DIE A VIOLENT DEATH DO NOT BECOME WANDERING SPIRITS—-CONCERNING ALSO FUTURE JUDGMENT, AND CHARITY.

Part 1. I was pleased yesterday to see your right feeling when I entered upon the subject of Lazarus, inasmuch as you approved of the patience of the poor man, and shrank from the cruelty and inhumanity of the rich man. These are no small tokens of a noble mind. For if, though not possessing virtue, we yet praise it, then we may be at all events more able to attain it. In like manner if, though we do not flee from sin, we still blame sin, then we may at all events be able to escape from it. Since, therefore, you received that address with great favour, let me deliver to you those things which still remain.

You then saw Lazarus in the gateway of the rich man; to-day behold him in Abraham’s bosom. You saw him then licked by dogs; see him now guarded and tended by angels. You saw him then in poverty; behold him now in affluence. You saw him wanting food; behold him enjoying the greatest plenty. You saw him engaged in the contest; behold him crowned as victor. You saw his labour; behold his reward; behold it, whether you be rich or poor,—-if rich, that you may not think highly of wealth apart from virtue,—-if poor, that you may not

themselves. According to the Order’s official international website, “From its foundation in the 12th century, the members of the Order were dedicated to two ideals: aid to those suffering from the dreadful disease of leprosy and the defense of the Christian faith.” Sufferers of leprosy regarded the beggar Lazarus (of Luke 16:19-31) as their patron saint and usually dedicated their hospices to him.

The order was initially founded as a leper hospital outside the city walls of Jerusalem, but hospitals were established all across the Holy Land dependent on the Jerusalem hospital, notably in Acre. It is unknown when the order became militarised but militarisation occurred before the end of the 12th century due to the large numbers of Templars and Hospitallers sent to the leper hospitals to be treated. The order established ‘lazar houses’ across Europe to care for lepers, and was well supported by other military orders which compelled lazar brethren in their rule to join the order upon contracting leprosy.

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think poverty, in itself, an evil. To both classes this man may afford instruction. If he, living in poverty, did not resent his lot, what excuse will they have who do so in wealth? If, living in want and amid so many ills, he could give thanks, what defence can they make who, while they possess abundance, have no desire to attain to the virtue of thankfulness? Again; those who are poor, and who on that account are vexed and discontented, what excuse can they have, when this man, who lived in continual hunger and poverty, desertion and weakness, and who passed his days hard by the dwelling of a rich man; who was scorned by all, while there was no one else who had suffered the like, to whom he might look, still showed such patience and resignation? From him we may learn not to think the rich happy nor the poor miserable. Or rather, to speak the truth, he is not rich who is surrounded by many possessions, but he who does not need many possessions; and he is not poor who possesses nothing, but he who requires many things. We ought to consider this to be the distinction between poverty and wealth. When, therefore, you see any one longing for many things, esteem him of all men the poorest, even though he possess all manner of wealth; again, when you see one who does not wish for many things, judge him to be of all men most affluent, even if he possess nothing. For by the condition of our mind, not by the quantity of our material wealth, should it be our custom to distinguish between poverty and affluence. As also in the case of a man who is always thirsty, we do not say that he is in health, even should he enjoy abundance,—-even should he lie beside rivers and streams; for what is the use of this abundance of water while his thirst is unquenched? Thus also we conclude in the case of the rich; we can never think those wealthy who are perpetually desiring and thirsting for other people’s possessions, not even if they enjoy a certain kind of

abundance. For he who cannot restrain his desires, even if he should be surrounded by every kind of possessions, how can he ever be rich? Those, indeed, who are satisfied with their own property, enjoying what they have, and not casting a covetous eye on the substance of others, even if they be, as to means, of all men the most limited, ought to be regarded as the most affluent. For he who does not desire other people’s possessions, but is willing to be satisfied with his own, is the wealthiest of all.

However, with your permission, let us return to the proposed subject. “It came to pass,” it is said, “that Lazarus died; and he was carried up by angels,” (Luke xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wandering spirits, (demons.)

But this is not so. I repeat it is not so. For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, “Ye are the children of the devil,” (John vii. 44.) He said that they were the children of the devil, not because they were changed into a nature like his, but because they performed actions like his. Wherefore also He adds:—- “For the lusts of your father ye will do.” Also John says: “O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father” (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.

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Part 2. But for what object did the evil one introduce this wicked saying? It is because he would strive to undermine the glory of the martyrs. For since these also died a violent death, he did this with the intention of spreading a low estimation of them. This, however, he is unable to effect; they remain in possession of their former glory. But another and more grievous thing he has brought to pass; he has, by these means, persuaded the wizards who do his work to murder many innocent children, expecting them to become wandering spirits, and afterward to be their servants. But these notions are false: I repeat they are false. What then if the demons say, “I am the spirit of such and such a monk”? Neither because of this do I credit the notion, since evil spirits say so to deceive those who listen to them.

For this reason St Paul stopped their mouth, even when speaking the truth, in order that they might not, on this pretext, at another time mingle falsehood with the truth, and still be deemed worthy of credit. For when they said, “These men are the servants of the most high God, which show unto us the way of salvation,” (Acts xvi. 17;) being grieved in spirit, he rebuked the sorceress, and commanded the spirits to go out. What evil was there in saying, “These men are the servants of the most high God”? Be that as it may, since many of the more weak-minded cannot always know how to decide aright concerning things spoken by demons, he at once put a stop to any credence in them. “If,” he implied, “thou art one of those in dishonour, thou hast no liberty of speaking: be silent, and open not thy mouth; it is not thy office to preach; this is the privilege of the apostles. Why dost thou arrogate to thyself that which is not thine? Be silent! thou art fallen from honour.” The same thing also Christ did, when the evil spirits said to Him, “We know Thee who Thou art,” (Mark i. 24; Luke iv. 24.) He rebuked

them with great severity, teaching us never to listen to spirits, not even when they say what is true. Having learnt this, therefore, let us not trust at all in an evil spirit, even though he speak the truth; let us avoid him and turn away. Sound doctrine and saving truth are to be learned with accuracy, not from evil spirits, but from the Holy Scripture.

To show that it is not true that the soul, when it departs from the body, comes under the dominion of evil spirits, hear what St Paul says: “He that is dead is freed from sin,” (Rom. vi. 7,) that is, he no longer sins. For if while the soul dwells in the body, the devil can use no violence against it, it is clear that he cannot when the soul has departed. How is it then, say they, that men sin, if they do not suffer any violence? They sin voluntarily and intentionally, surrendering themselves without compulsion or coercion. And this all those prove who have overcome the evil one’s devices. Thus [Satan] was unable to persuade Job to utter any blasphemous word, though he tried a thousand plans. Hence it is manifest that it is in our power either to be influenced or not to be influenced by his counsels; and that we are under no necessity nor tyranny from him. And not only from that which has just been said, but from the parable, it is quite certain that souls when they leave the body do not still linger here, but are forthwith led away. And hear how it is shown: “It came to pass,” it is said, “that he died, and was carried away by the angels.” Not the souls of the just only, but also those of sinners are led away. This also is clear from the case of another rich man. For when his land brought forth abundantly, he said within himself, “What shall I do? I will pull down my barns and build greater,” (Luke xii. 18.) Than this state of mind nothing could be more wretched. He did in truth pull down his barns; for secure storehouses are not built with walls of stone; they are “the mouths of the poor.”

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But this man neglecting these, was busy about stone walls. What, however, did God say to him? “Thou fool, this night shall they require thy soul of thee.” Mark also: in one passage it is said that the soul is carried away by angels; in the other, that “they require it;” and in the latter case they lead it away as a prisoner; in the former, they guard and conduct it as a crowned victor. And like as in the arena a combatant, having received many wounds, is drenched with blood; his head being then encircled with a crown, those who stand ready by the spot take him up, and with great applause and praise they bear him home amid shouting and admiration. In this way the angels on that occasion led Lazarus also away. But in the other instance dreadful powers, probably sent for that purpose, required the soul. For it is not of its own accord that the soul departs this life; indeed, it is not able. For if when we travel from one city to another we need guides, much more does the soul stand in want of those who can conduct it, when it is separated from the flesh, and is entering upon the future state of existence. For this reason it often rises up and again sinks down into the depth below; it fears and shivers as it is about to put off the flesh. The consciousness of sin ever pierces us, and chiefly at that hour when we are about to be led hence to the account there to be rendered, and to the awful tribunal. Then, if a man has robbed, if he has been covetous, if he has been haughty, if he has unjustly been any one’s enemy, if he has committed any other sin whatsoever, all the load of guilt is brought fresh to light, and being placed before the eye causes mental compunction. And as those who live in prison are always in sorrow and pain, and especially on that day when they are to be led forth, and brought to the place where they are to be tried, and placed at the bar, and hear the voice of the judge within;as they then are full of fear, and seem no better than dead men, so the soul,

though it is much pained at the very moment of the sinful act, is much more afflicted when about to be hurried away.

Part 3. Ye are silent as ye listen to these things. Much rather would I have silence than applause. Applause and praises tend to my own glory; but silence tends to make you wiser. I know that what has been said causes pain, but it brings also great and inexpressible advantage. That rich man, if he had had some one to admonish him of these things, and had not had those flatterers counselling him always with a view to favour, and encouraging him in luxury, would not have come to the place of punishment; he would not have endured those insupportable tortures, he would not afterwards have repented so inconsolably. But since all his associates spoke with a view to favour, they betrayed him to the fire. Oh that we could at all times and constantly act wisely with respect to these things, and speak thus concerning future punishment! “In all thy words,” it is said, “remember thy latter end, and thou wilt never sin,” (Ecclus. vii. 36.) And again, “Prepare thy work for going forth, and make ready for thy journey,” (Prov. xxiv. 27, LXX.) If thou hast defrauded any one of anything, restore it, and say with Zacchaeus “I restore him fourfold,” (Luke xix. 8.) If thou hast slandered any, if thou hast been any one’s enemy, be reconciled before thou comest before the Judge. Settle every affair here, that thou mayest see that tribunal with untroubled mind. As long as we are here we have good hope, but when we come there, we no longer have it in our power to repent nor to cleanse ourselves from our sins. Wherefore it is necessary to be always ready for our going thither. For what if this evening it should seem good to the Lord to call us? What if He should do so to-morrow? The future is left uncertain, that we may be constantly striving and prepared for departure. Thus then Lazarus was at all times submissive and

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patient, and therefore he was led away with such honour. The rich man also died and was buried: his soul also was buried in the body as in a tomb, and bore about its sepulchre, the flesh. Having fettered his soul by drinking and gluttony as by a chain, he had thus made it inactive and dead.

Beloved, do not carelessly pass by this word “he was buried;” but let us think of the tables inlaid with silver, the couches, the carpets, the vestments, all the ornaments throughout the house, the unguents, the perfumes, the abundance of wine, the variety of meats, the confections, the cooks, the flatterers, the attendants, the household slaves, and all the rest of the display, all burnt up and come to nought. All is ashes, all cinders and dust, lamentations and mourning; no one any longer able to help him, or to bring back the departing soul. Then was made manifest the real power of gold, and of all the rest of his wealth. From all that crowd of attendants, he departed naked and alone, not being able out of all that abundance to carry anything away; but he went away destitute and deserted. No one of all his servants, no one of his supporters was at hand to rescue him from punishment, but led away from all these, he is alone taken to bear those insupportable penalties. Truly “all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower fadeth; but the word of the Lord abideth for ever,” (Isa. xl. 6, 7.) Death came and withered all those things, and seizing the man himself as a captive, led him away downcast, filled with shame, speechless, trembling, afraid; him who had, as in a dream, enjoyed all that luxury. And after this, the rich man became a suppliant of the poor man, and required a supply from the table of him who once was famishing, and who lay at his gate, licked by dogs. Affairs were now reversed. All men now learned which was the rich man and which the

poor, and that Lazarus was one of the most wealthy of men, and the rich man one of the most destitute. Just as in a play, certain men enter, wearing masks of kings and generals, and physicians and orators, and sophists and soldiers, being themselves in reality none of these; thus also, with respect to the present life, both poverty and wealth are only masks. As, therefore, when sitting in the theatre, you see one of the players on the stage, having on the mask of a king, you do not think him happy, nor think him really a king; neither would you wish to become like him; but since you know that he is some common man or other—-a rope-maker, perhaps, or a worker in brass, or some one else of that sort, you do not think him happy because of his mask and his dress, nor do you judge of his condition in life by these things, but you rather look down upon him because of his insignificance in other respects. Thus in truth also, here in this present life, it is as if we were sitting in a theatre, and looking at the players on the stage. Do not, when you see many abounding in wealth, think that they are in reality wealthy, but dressed up in the semblance of wealth. And as one man, representing on the stage a king or a general, often may prove to be a household servant, or one of those who sell figs or grapes in the market; thus the rich, man may often chance to be the poorest of all. For if you remove his mask and examine his conscience, and enter into his inner mind, you will find there great poverty as to virtue, and ascertain that he is the meanest of men. As also, in the theatre, as evening closes in, and the spectators depart, those who come forth divested of their theatrical ornaments, who seemed to all to be kings and generals, now are seen to be whatever they are in reality; even so with respect to this life, when death comes, and the theatre is deserted, when all, having put off their masks of wealth or of poverty, depart hence, being judged only by their works, they appear, some really rich,

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some poor; some in honour, some in dishonour. Thus it often happens, that one of those who are here the most wealthy, is there most poor, as it was also in the case of this rich man. For when evening, that is, death, came, and he went out from the theatre of the present life, and put off his mask, he was seen there to be poorest of all, even so poor as not to possess a drop of water, but obliged to beg for this, and not gain the object of his petition. What could be more abject than poverty like this? And hear how having lifted up his eyes, he said to Abraham, “Father, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue,” (Luke xvi. 24.) Do you see how great his tribulation is? Him whom he passed by when he was close at hand, he now calls to when far off; him upon whom he often, in going out and coming in, did not bestow a glance, he now, when far off, regards steadfastly.

But why does he now look at him? Very often, perhaps, the rich man had said, “What need have I of piety and goodness? All things flow to me as from a perennial fountain. I enjoy great honour, great prosperity. I suffer no unwished-for casualty. Why should I strive after goodness? This poor man, though he lives in piety and goodness, suffers a thousand ills.” Many in these days often say such things. In order, therefore, that these false notions might be completely rooted out, it is shown to the rich man, that for wickedness there is in store punishment, and for righteous toil, a crown and honour. And not only on this account did the rich man then see the poor man, but also that the rich man should endure the same that the poor man had endured, and in a higher degree. As therefore, in the case of the poor man, his being laid at the gate of the rich man, and thus seeing the prosperity of another, had made his affliction much heavier, thus also, in the case of the rich man, it

made his pain greater, that he, now lying in the place of punishment,7 also sees the bliss of Lazarus; so that, not only by the very nature of torture, but by the contrast with the other’s honour, he should bear more insufferable punishment. And as God, when He drove Adam forth from Paradise, caused him to dwell opposite to Paradise, that the constant sight, ever renewing his grief, might produce in him a sense of his falling away from good; thus also did He place this man within sight of Lazarus, that he might see of what he had deprived himself. “I sent to thee,” He might say, “this poor man Lazarus to thy gate, that he might be to thee a teacher of virtue, and an oportunity for the exercise of benevolence. Thou didst overlook the gain; thou wert not willing to use aright this means of salvation. From henceforth find it to be a cause of increased pain and punishment.”

We learn from this that all those whom we have de-spitefully treated or wronged will then meet us face to face. Still this man was not in any way wronged by the rich man: for the rich man did not seize any of his property; yet he bestowed not upon him any of his own. And since he did not bestow anything on him, he had the neglected poor man for his accuser. What mercy can he expect who has robbed other men’s goods, when he is surrounded by all those whom he has injured! No need is there of witnesses, none of accusers, none of evidences or proofs; but the very deeds themselves, whatsoever we have committed, will then be placed before our own eyes.

Behold, then, it is said, the man and his works. This also is robbery—-not to impart our good things to others. Very likely it may seem to you a strange saying; but wonder not at it, for I will, from the Divine Scriptures, bring testimony showing that not only robbery of other men’s goods, but also the not imparting our own good things

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to others,—-that this also is robbery, and covetous-ness, and fraud. What then is this testimony? God, rebuking the Jews, speaks thus through the prophet: “The earth has brought forth her fruit, and ye have not brought in the tithes; but the plunder of the poor is in |51 your houses,” (Mal. iii. 10.) Since, it is said, ye have not given the customary oblations, ye have robbed the poor. This is said in order to show to the rich that they possess things which belong to the poor, even if their property be gained by inheritance,—-in fact, from what source soever their substance be derived. And, again, in another place, it is said, “Do not deprive the poor of life,” (Ecclus. iv. 1.) Now, he who deprives, deprives some other man of property. It is said to be deprivation when we retain things taken from others. And in this way, therefore, we are taught that if we do not bestow alms, we shall be treated in the same way as those who have been extortioners. Our Lord’s things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,—-not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy. And just as if a receiver of taxes, having in charge the king’s property, should not distribute it to those for whom it is ordered, but should spend it for his own enjoyment, he would pay the penalty and come to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to be dispensed to the poor—-to those of his fellow-servants who are in want. If he then should spend upon himself more than he really needs, he will pay hereafter a heavy penalty. For the things he has are not his own, but are the things of his fellow-servants.

Religious Reflections

Bishop John of Amorion

The Struggle of the Individual

“Acquaint now thyself with God and be at peace; thereby good shall come to thee” (Job 22:21).

Some years ago these words caught my eye as I was riding one of the municipal buses in Los Angeles on my way to visit the famous Saint Sophia Greek Orthodox Cathedral. The poster that contained these words literally threw me into a state of deep meditation.

Not only were my eyes hypnotized by these words, but actually I felt my whole being, body and soul, consumed by the message of this verse from the book of Job. I was so overpowered by this verse that I became completely detached from what otherwise would have been a distraction.

“Acquaint now thyself with God and be at peace; thereby good shall come to thee.” Indeed, how much of a regard is to be granted to the person who actually is acquainted with God. And yet, can we actually say that we know God? How many of us can honestly say that we have established an acquaintance with our Lord? “That is a ridiculous question,” someone might say. “The fact that we are in God’s House of Worship is indicative of our having established an acquaintance with our Lord.” Well…I am not all that certain. That we may be found attending church services with some degree of regularity is not by

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necessity indicative that we know God. However, in the eyes of how many of us can one detect the glow of knowing and of having encountered God? In the lives of how many of us can there be found peace of mind and soul? Are we at peace with our fellow man? Are we at peace with ourselves? Are we at peace with God?

Or are we finding it most difficult to live and to communicate with our fellow man, with our own self, and even with our God? Is this not indicative of the personal struggle that each and every one of us is experiencing to a greater or lesser degree? Our not being able to get along with our fellow man, does not this cause us personal anguish? The fact that we are constantly on the brink of war, is this not indicative of the struggle with which our society is faced? Our failure or rather our inability to communicate with ourselves, much less with God, is this not an example of a personal struggle?

Indeed, life is a continuous struggle. This struggle of the individual begins the moment he takes the first breath of life. As the years pass, it becomes all the more apparent to us. This struggle of the individual expresses itself in three areas. There is the struggle of the individual with society, the struggle of the individual with self, and the struggle of the individual with God.

If we were to take a glance at America today, we would most surely conclude that the characteristic of contemporary American society is its adherence to conformity in all spheres and aspects of life. Indeed, the stigma of apathy as evidenced in New York incidents plagues our society. Our world today is caught in the snake-pit of conflict as to what measure or measures should be taken as is evidence by the controversial play, The Deputy, and by the question posed to us when Hitler

began to overrun France and to bomb English cities as to whether it was more in keeping with the Christian faith to let him do it in the name of peace, or to enter into the struggle in the name of justice. It is in this turmoil that the struggle of the individual with society is to be observed.

Our adherence to the doctrine of conformity has reduced us to the status of mass-men who follow the crowd and refrain from standing against an individual or two, let alone a crowd. The fiery spirit of individuality that was in the past the characteristic of the inner-directed man of America has been replaced by the mass-man. Therein we observe the struggle of the individual with society. This struggle of the individual is most effectively portrayed in Irving Stone’s The Agony and the Ecstasy wherein Michelangelo faced struggle upon struggle against the accepted customs and dictates of his given society and

violated one after another in his search for knowledge, perfection, and creativity. The vitality of Michelangelo’s personal struggle with society not only makes interesting reading, but serves as an illustration of the struggle of the individual with society, which demands

conformity in all things – even in matters of religion and human values.

As regards religion, our religiousness is actually an expression of religiosity. This so-called popularity of religion on the American scene is the result of our being enslaved to the doctrine of conformity, and really it is most shallow. This new religiousness is an insincere expression

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of piety and religious conviction. This enthusiasm for religion is humanistic as opposed to being divine. The present trend to religion is a respectable, comfortable, worldly-minded, easy-going affair that makes hardly any demands on our will, on our conscience, or on our checkbook.

Professor Herbert J. Muller in his book Religion and Freedom in the Modern World observes that “much of what passes for religious faith in America comes down to a belief that it is simply a good thing to believe – it makes you feel better, maybe makes your neighbor behave better; and it makes no difference what you believe, or how vaguely, so long as you are sincere.” Consequently, our religious outlook can be described as being a slack, complacent, expedient kind of faith, suited to a society that wants everything made easy, guaranteed, or your money back – along with the possibility of getting some green stamps. The authors of Religion and American Society heralded the common complaint of devout men that “organized religion is too respectable, too much at home in America, and so too much inclined to abdicate its responsibility as a judge of society.” Secularism is the core of contemporary civilization.

John C. Bennet defines secularism as “life…organized apart from God, as though God did not exist.” Harvard University’s President Nathan M. Pusey, underscoring the secular spirit of our times, once remarked that “Indifference to religion…is a luxury we can no longer afford.”

Thereby, modern twentieth century civilization has brought about a struggle between the individual and society. The source of this struggle is due in part to the fact that “on the one hand the individual has been emancipated from the organic ties of society; and on

the other hand, has given rise to greater cohesion and intensity than any which prevailed in the past societies” (Reinhold Niebuhr, Self and the Drama of History).

This is the struggle experienced in the soul of each individual who is conscious of his individual destiny and worth. Dostoevski underwent such a struggle for he prized above all his individuality.

In the field of human relations, the individual is baffled by the apathy demonstrated by the New Yorkers upon observing violence and suffering befall their fellow man. The individual experiences tormenting anguish and struggles in trying to comprehend how thirty-eight persons could witness the murder of Miss Katherine Genovese in Queens, New York and fail to call the police, let alone offer some assistance; how a crowd could ever be motivated to urge Jose Fiegueroa, who was attempting suicide to jump to his death; how people could sit indifferently on a subway train while one of the fellow passengers was being brutally beaten by a mob. The mass-man experiences no struggle by such acts of violence – or at least, he gives us the impression that this is the case. But the individual, the inner-directed person finds himself thrust into a struggle with society, a rather sick society at that. He finds his society repulsive and thus becomes rebellious. Our society, being plagued by confusion, moral sickness, permissiveness, and spiritual emptiness, appears to be lost in a spiritual maze. The individual, discovering himself thrust into this mass society, finds himself in constant struggle with a society that oftentimes ostracizes him socially because of his individuality.

To be continued ...

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Homiletic ReflectionsBy Father John Zeyack

Twentieth Sunday after PentecostGalatians 1:11-19; Luke 6:31-36

Conversion to God is marked by a change in our lives, a commitment to live a new life, commitment to live a God-fearing life, a commitment to live a holy life. Baptism is that sacrament of conversion and the gift of that new life is the gift of the Holy Spirit given in Chrismation. So all of us here are marked with the Cross, marked with the Sign of Jesus’ victory, and marked for living a new life in Christ.

St. Paul speaks to the church in Galatia about his conversion to Christ and the change that took place in him. He came from being a persecutor to being a preacher to the world of Jesus Christ! His life changed. Holiness means to be called out, to be marked, to be changed, to give your life to Christ and to live in Him. This is our covenant! This is our promise at baptism and that we renew every time we come into church and bow before the Holy Altar. We give our lives to Christ! We surrender our lives to His teaching and to His call to holiness.

In the Gospel reading we have St. Luke’s account of Jesus teaching and preaching about the kingdom of God. It is here and we are called to live in obedience and loyalty to our God.

Here is His Commandment to us: “Do to others as you

would have them do to you. Love your enemies and do good to them, and lend expecting nothing back: then your reward will be great and you will be children of the Most High, for He Himself is kind to the ungrateful and the wicked. Be merciful, just as your Father is merciful.”

In every covenant with His people God has established His Commandments on how to live. To keep the covenant was to keep the commandments.

In the Old Testament Moses gave the 10 commandments. A great step in living with faith and justice. In the New Testament Jesus gives us commandments to live a holy life, a consecrated life and a life of trust in God. Be like God your heavenly Father and Jesus Himself shows us this life of love.

The Jews were disobedient to God, and followed other

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Practicing Our FaithBy Marianne Sailus

Caring for the ‘Lazarus’ in Our Midst

In the Gospel of St. Luke (16:19-31), Jesus tells a parable about an unnamed “rich man” and a beggar who is named – Lazarus. Because this is a parable, this Lazarus is not to be confused with the brother of Martha and Mary whom Jesus raised from the dead. And yet, the parable ends with a foreshadowing of Christ’s own death on the Cross.

Jesus begins this parable in a very descriptive manner: “There was a rich man who used to dress in purple and fine linen and feast magnificently every day. And at his gate there used to lie a poor man called Lazarus, covered with sores, who longed to fill himself with what fell from the rich man’s table. Even dogs came and licked his sores” (Luke 16:19-21). Picture a grand mansion with a locked gate and a beggar outside the gate, diseased and perhaps dying from malnutrition and infection. Imagine dogs who crouch by this man as his only source of comfort. Then picture a wealthy man inside the mansion eating, drinking, and making merry, thinking only of himself. This could well be a scene in many countries today – not only in the time of Jesus.

Now picture this scenario. You are inside your apartment/home in XYZ city. It may be a modest dwelling, but you have a roof over your head. In your refrigerator and cupboards, there is food – maybe not the

gods. And the first thing that they did when they abandoned God, was to disobey the commandments. They followed everybody else. They followed the cultural trends. They allowed hate to grow and blossom and bring forth evil and depravity.

We are living in a time of great moral decay and permissiveness. We for all purposes have abandoned God. And the sure sign is that we don’t obey God’s commandments to us as our way to live and direct our lives. We make up our own rules. We do what is convenient, what is expedient, what is immoral without shame or even sorrow. We loose our moral compass. We loose our conscience.

St. John in his epistle says: “We belong to God…Beloved, if our hearts do not condemn us, we have confidence in God and receive from Him whatever we ask, because we keep his commandments and do what pleases him. And His commandment is this: we should believe (give our lives to and surrender our lives completely to Jesus Christ) and love one another just as He commanded us. Those who keep his commandments remain in Him, and He in them, and the way we know that he remains in us is from the Spirit that He gave us.”

There is an interesting movie playing called “Righteous Kill.” It’s about a policeman who looses his faith and then becomes his own law. He makes himself judge and jury. He takes the law into his own hands. He becomes the avenger and punisher. Loose faith and we loose our moral standing and our way to God. Keep faith and we gain life and hope and trust and confidence. Even if we fall and fail, we know that our God welcomes us back and calls us to holiness. “Be merciful as your Heavenly Father is merciful.”

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most sumptuous, but food that will provide nourishment. You have running water, so you can wash the produce before you use it. Your meal may just be a sandwich and a glass of water, but you have something to eat.

A few miles away, however, an elderly woman is sitting in her one-room apartment. Her water was turned off because she could not pay her bill. For “dinner” tonight, she is splitting a can of cat food with her cat – her only companion – because she spent her meager benefits check on her rent and her medication. Because it rained last night, she has the rainwater she collected in a plastic bucket. She will first make sure her cat has water, then drink a little for herself. But before she and her cat eat, she says, “Thank You God, for Your gifts and bless everyone. Amen.”

Does this scene sound two simplistic? I dare say that it is repeated thousands of times each day in localities throughout the world! And to those in truly destitute areas, this woman and her small apartment would be considered extravagant!

Yes, there are “Lazaruses” all around us. How do we respond to them? Are we like the rich man in this parable? Are we too indifferent to lend a hand to help them? Or, do we even know how to help them?

On September 4th, Mother Teresa of Calcutta was canonized a saint in the Catholic Church. She was the opposite of the rich man in this parable. In her book, A Call to Mercy, she writes about taking care of the poor in our midst. She describes a starving Hindu woman to whom Mother gave food. In return, the Hindu woman gave some of what she had to another starving family. St. Teresa writes, “Love, to be true, has to hurt and this woman who was hungry – she knew that her neighbor was also hungry, and that family happened to be a Mohammedan family. So it was so touching, so real. This is where we are most unjust to our poor – we don’t know them. We don’t know them – how great they are, how lovable they are, how hungry they are for that understanding love.”

Thus, the first thing that all of us can do is to love the poor, and not judge them. It is so easy to say, “God helps those who help themselves.” I assure you, this saying is not found anywhere in God’s Word! The saying actually originated in ancient Greece and may have been proverbial. But these are not words that Jesus would have uttered. Rather, His words, found in Matthew 25:35 are as follows, “For I was hungry and you gave me food, I was thirsty and you gave me drink. . .”

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We also love the poor by praying for them and by contributing, whenever possible, to causes that take care of the hunger and thirst of our brothers and sisters. If you have a nearby food pantry that distributes food or food kitchen that serves meals, how much would it cost to add a few extra cans to the grocery cart so that someone else might eat? Even the U.S. Postal Service holds a drive annually where people can place non-perishable items outside of their doors that will be distributed to the poor. Or, if possible, volunteer at a food kitchen and serve food to the hungry. I had the honor of doing this once in Baltimore, MD, and it was a day that I will never forget! The joy on the faces of the recipients is indescribable!

But let us not forget the rest of this parable. Both men die and go their “separate ways,” so to speak. The poor man goes to “the bosom of Abraham,” while the rich man is delegated to “torment in Hades” (Luke 16:23a). Though he begged for a drop of water to quench his thirst, it was too late for him. He had sealed his own fate by the way he treated Lazarus. The rich man begged that Abraham send Lazarus to his own brothers’ homes so that they might wake up and be spared his fate. But Abraham replied, “They have Moses and the prophets, let them listen to them” (Luke 16:29). We, on the other hand, have the Son of God Who came to earth, assumed our flesh, and gave us an example to follow. Do we listen to Him?

Let us seek out the poor in our midst, and lovingly care for them – however God is calling us to do so. May we, like St. Teresa of Calcutta, make our charity for the poor not a one-time deed, but a true way of life. For in caring for the poor, we are caring for Christ Himself in what St. Teresa calls, “the distressing disguise of the poor.”

Sacramental LivingBy Michael Haldas

The Sanctity of Work

My daughter once told me that she never wants to grow up and wants to stay a kid forever. I think this is because she loves to play so much. As with all normal kids, she see things that interrupt her play and good time as work to be avoided unless coerced or forced. Unfortunately, shirking the work we must do in any situation to function as a family and in society in general is something we can’t avoid without causing ourselves more aggravation than the work itself.

Understanding Work from a Spiritual PerspectiveThe truth is that work dominates a good portion of our lives. As Christians we need to understand work from a spiritual perspective. When I use the term work I am certainly talking about a job and career, but I also mean it in the general sense as in any task we undertake whether it is child rearing, school work, chores, or our personal projects.

I already wrote about the dangers of making work and careers an idol of sorts and seeking to be happy and content strictly through finding a career in which you are “self-actualized” (see Falling into the Hands of the Living God and Worship and Happiness). The basic points I made in those chapters is that true happiness comes from living in the moment and focusing on others in the context of an ongoing relationship we have with God in which we love Him and others. Trying to find true happiness strictly

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through self-satisfaction by any means, work included, outside of this context is difficult because we are built for a relationship with God though many of us don’t cultivate it. His love is as such that when we act in accordance with His principles, even if we don’t acknowledge or believe in Him, we have some measure of happiness and peace of mind and soul, but it is so much greater if we are in conscious and active relationship with Him. For example, I know people who never go to Church and don’t believe in God but they are honest and people of integrity, do work they enjoy to the best of their ability, love their families and are charitable. They know happiness because they are acting within God’s principles, albeit unknowingly, but would know even more contentment and peace were they living sacramentally.

This doesn’t mean we cannot or should not find satisfaction in our work. Work is an important part of our lives and God serves as our model in this regard. Work is both important and sacred because it is the very first thing God is doing in the Bible. Genesis chapter one is all about work. God sanctified work and demonstrated its importance through His own action of doing it.

God also gives each of us gifts we are supposed to use for ourselves and others. Jesus makes this clear in the Parable of the Talents (see Matthew 25:14-30). In this parable talents means money but if we use the strict English translation of the word it does apply to how we should use all of our gifts, not just money. St. Paul states in Roman 12:6:

“Having then gifts differing according to the grace that is given to us.”

He also states something similar in 1 Corinthians 12:4-7:

“There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same

Lord. And there are diversities of activities, but it is the same God who works all in all. But the mani-festation of the Spirit is given to each one for the profit of all.”

God’s first action is also creating. The famous author J.R.R. Tolkien said that through our work and what we create we are acting as a reflection of God and actually doing God’s will because we are “sub-creators” using the talents, abilities, aptitudes and desires He

gave us. It doesn’t matter if it is art, writing, painting, engineering and scientific feats, gardening around your house, or even chores. When we apply our minds and talents to any task to the best of our ability, in service of others, and with integrity, we are reflecting God.

I often joke that the book of the Bible that arguably involves the most suffering is spelled J-O-B (though it is pronounced “jobe”.) Jobs can feel that way if we don’t focus on them properly. In the Star Wars movies Luke Skywalker hated his life on his farm with his aunt and uncle and dreamed of adventures. The Jedi Master Yoda scolds him for this saying to Obi-Won Kenobi about Luke (with Luke standing there as he spoke) “Never his mind

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on where he was, what he was doing.” Luke eventually did realize his dreams in a sense (though he found adventure and heroism wasn’t quite what he thought) but it was because of events that led him to accept his calling. He would have been better served and wiser if he had accepted his task at hand with the right mental framework.

Understanding Work and Callings in Today’s WorldTo fully understand the role of work in our lives we need to revisit what happened in Genesis with Adam and Eve. When they brought sin into the world it polluted everything, including work. God told Adam that as the result of sin:

“Cursed is the ground for your sake; in toil you shall eat of it all the days of your life. Both thorns and thistles it shall bring forth for you, and you shall eat the herb of the field. In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return” (Genesis 3:17-19).

God is not punishing them, but merely explaining the condition they put themselves in. Further reading reveals His continued

love as He clothes them and helps them outside of paradise. However, work in this polluted state we live in is now also toil. Just as Adam will get some good results from his toil (in his day it was food to survive) we too can get good and joyful results from our work. God loves us enough that we can still find joy and satisfaction in our work. However, we need to keep work in perspective. All of what we do is not permanent in our fallen state. This is a practical reality. Many people have let their work dominate their lives at the cost of their families and other relationships. As I write this I think of the great painter Pablo Picasso who was brilliant but a close examination of his life shows a trail he caused of hurt and pain to wives, mistresses and children due to neglect on his part due to his work. Is the world richer because of his work? Perhaps. But was it worth the hurt he caused others? In my opinion, no.

Some people feel they are “called” to a certain type of work. I believe I am called to be a writer and in that sense a teacher as well. I have the strong desire to do it. All of my personality and aptitude testing I have taken reveals I have talent and desire for it. Most importantly, I love it and that is a sure sign to me. But I need to make a few points about “callings” because I think much of the self-help literature and the current perspective today about callings is wrong.

Os Guinness, author of The Call points out what should be obvious. If you are called to something, there must be a caller. As Christians we believe that caller is God. Guinness explains that we have a primary call and a secondary call. Our primary call is to follow Christ and strive to be like Him. Our secondary call is essentially to the work Christ calls us to do, whatever that may be at the different stages of our lives.

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TROČANYGréckokatolícky chrámsv. evanjelistu Lukášaz roku 1739, NKP

Further, work is not just a job. It is the many roles we play in life – employee or employer, spouse, parent, and friend. The difference between this Christian perspective and the current secular perspective is that the latter elevates the secondary call to the primary call. That does not mean all Christians get it right and others get it wrong. Many people of faith also adhere to the latter unless they finally see its flaw and come to their senses, so to speak. Our primary call to God is to acquire more and more of Christ’s divine nature over the course of our lives in whatever manner of work (our secondary callings and the specifics), He calls us to do. This simply means that every day, we should do the task before us to the best of our ability with a heart and mindset that in doing so we are glorifying God with the talents He gave us. In this manner, we sanctify our work and grow in God’s grace.

Churches of the East: A Photo Essay

Compiled by Jack Figel

Saint Luke Greek Catholic ChurchTročany, Slovakia

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konštrukciu, posadenú na zrube pod-vežia. Chrám je trojdielny, trojpriesto-rový, dvojvežový s troma krížmi. Je osadený na nízkom základe. Vchod je zo západnej strany do predsiene. V zadnej časti lode je chór, prístupný drevenými schodmi z južnej strany lode. Pred vežou sa nachádza prístre-šok, ktorý je v dolnej časti otvorený. Apsida je pravouhlá. Chrám je vyba-vený malými oknami v lodi a vo svä-tyni.

Spodná časť pod vežou je z hori-zontálne poskladaných dosák. Ob-vody všetkých troch priestorov sú pokryté šindľami. Šindle sú kladené vertikálne v horizontálnych pásoch. Hlavná veža sa smerom hore zužu-je. Na vrchu je posadená kónusová strecha. Originálny vzhľad stavby umocňuje aj jej kruhový pôdorys. Osobitosťou je svätyňa, ktorá tým, že je pokrytá sedlovou strechou, ako-by k chrámu pôvodne ani nepatrila.

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Vtelením s anjelmi. Z ostatných po-stáv možno identifikovať: 1. Árona(pravdepodobne), 4. Mojžiša (pravde-podobne), 6. Nahuma (pravdepodob-ne), 10. Ezechiela (pravdepodobne), 12. Aggeusa (pravdepodobne).

Nad štvrtým radom sú severne a južne od ikony Ukrižovania umiest-nené ikony Bohorodičky Hodigitrie. Vrch tvorí rozmerná tabuľová ikona Ukrižovania s viacerými postavami,

Celkový pohľad na neúplný ikonostas

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Common Troparia for Days of the WeekCommon for Monday - Holy Angels

Troparion - Tone 4:Leaders of the heavenly armies, although we are unworthy, we always beseech you to fortify us by your prayers and to shelter us beneath the wings of your sublime glory. Watch over us who bow to you and cry out fervently: Deliver us from danger. For you are the commanders of the powers on high.

Kontakion - Tone 2:Leaders of God’s armies and ministers of divine glory, commanders of angels and guides of mortals, plead on our behalf for what we need and for great mercy; since you are the leaders of the heavenly hosts.

Common for Tuesday - the Holy Forerunner JohnTroparion - Tone 2:

The memory of the righteous is celebrated with praise, but for you, O Forerunner, the Lord’s testi-mony is enough. You were shown to be more hon-orable than the prophets since you were deemed worthy to baptize in the waters the Lord you had proclaimed. Therefore, you fought for the truth and with joy proclaimed the good news to those in Hades, that God has appeared in the flesh to take away the sins of the world and to grant us great mercy.

Kontakion - Tone 3:Today she who once was barren gives birth to Christ’s forerunner. He himself is the fulfillment of all prophecy; for in the Jordan, he imposed his hand upon the Word of God whom the prophets had foretold and was shown to be his prophet, her-ald, and forerunner.

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Common for Wednesday- Holy CrossTroparion - Tone 1:

Save your people, O Lord, and bless your inheri-tance. Grant victory to your Church over evil and protect your people by your cross.

Kontakion - Tone 4:Christ our God, who were willingly raised upon the cross, grant your mercies to the new people who bear your name. By your power grant joy to the Church. Give her victory over evil with your invin-cible trophy, the weapon of peace, as an ally.

Common for Thursday - the Apostles and St. NicholasTroparion of the Apostles - Tone 3:

O holy apostles, intercede with the merciful God that he may grant our souls forgiveness of sins.

Troparion of Nicholas - Tone 4:Your life has shown you to your flock as a rule of faith, an image of gentleness, and a teacher of moderation. You acquired greatness through hu-mility and wealth through poverty. O Father and Archbishop Nicholas, intercede with Christ our God to save our souls.

Kontakion of the Apostles - Tone 2:Lord, you have received your steadfast and in-spired preachers, the foremost of your apostles, into the enjoyment of your good gifts and repose. You preferred their sufferings and death above any sacrifice. For you alone know the secrets of the heart.

Kontakion of Nicholas - Tone 3:You were renowned as a priest in Myra, O holy Nicholas; for you fulfilled the Gospel of Christ, O venerable Father. You risked your life for your people and saved the innocent from death. Thereby you have been initiated into the mysteries of God’s grace.

Common for Friday -- Holy CrossTroparion - Tone 1:

Save your people, O Lord, and bless your inheri-tance. Grant victory to your Church over evil and protect your people by your cross.

Kontakion - Tone 4:Christ our God, who were willingly raised upon the cross, grant your mercies to the new people who bear your name. By your power grant joy to the Church. Give her victory over evil with your invin-cible trophy, the weapon of peace, as an ally.

Common for Saturday -- the Saints and the DepartedTroparion of the Saints - Tone 2:

Apostles, martyrs, and prophets, bishops, vener-able and righteous saints, you have finished the course and have kept the faith. Since you can ap-proach the Savior with confidence, we ask you to beseech his goodness on our behalf, for the salva-tion of our souls.

Troparion for the Departed - Tone 2:O Lord, in your goodness, remember your servants and forgive whatever sins they committed in their life; for no one is sinless but you alone. You have the power to grant rest to the departed.

Kontakion for the Departed - Tone 8:With the saints, O Christ, give rest to your ser-vants, where there is no pain, sorrow, nor mourn-ing, but life everlasting.

Kontakion of the Saints - Tone 8:To you, O Lord, Gardener of all creation, the world offers the God-bearing martyrs as the first fruits of nature. Through their prayers and through the Theotokos preserve your Church, your dwelling-place, in perfect peace, O most merciful One.

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Menalogion: Calendar of Saints and Daily Prayers

According to the Typicon of Archpriest David Petras

SATURDAY, OCTOBER 1THE PROTECTION OF OUR MOST BLESSED LADY, THE MOTHER OF GOD AND EVER-VIRGIN MARY. The Holy Apostle Ananias. Our Venerable Father Romanos the Hymnographer.

Feast of the Protection of the Mother of GodTroparion - Tone 4:

Protected by your appearance, O Mother of God; today, we devout people solemnly celebrate. Gazing upon your most pure icon, we fervently say: Pro-tect us with your holy veil, and deliver us from all evil, imploring your Son, Christ our God, to save our souls.

Kontakion - Tone 3:Today the Virgin is present in the Church, and with the choirs of saints invisibly prays to God for us. The angels worship with the hierarchs, the apostles rejoice with the prophets; because the Theotokos prays for us to the eternal God.

Readings: Epistle, Hebrews 9:1-7; Gospel, Luke 10:38-42; 11:27-28.

The Synaxarion (Lives of the Saints)THE PROTECTION OF THE MOTHER OF GOD AND EVER-VIRGIN MARY. On October 1, 911, during the reign of emperor Leo the Wise, there was an all-night vigil in the Blachernae church of the Theotokos in Constantinople. Standing near the rear of the church was St. Andrew the Fool for Christ, and his disciple Epiphanius. At four o’clock in the morning, the Theotokos appeared above the people with a veil spread over her outstretched hands,

as if to protect them. She was surrounded by angels and saints. Seeing this, Andrew asked his disicple, “Do you see the Queen and Lady of all is praying for the whole world?”

The holy apostle Ananias, who baptized St. Paul in Damascus, as is related in the Acts of the Apostles (Acts 9:10-19).

Our venerable father Romanus the Melodist, deacon, who merited the name “the Melodist” from his sublime art in composing ecclesiastical hymns in honor of the Lord and the saints. (496)

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SUNDAY, OCTOBER 2TWENTIETH SUNDAY AFTER PENTECOST. The Holy Bishop-Martyr Cyprian. The Holy Martyr Justina. The Holy Andrew, Fool for Christ.

Resurrection Tone 3Troparion:

Let the heavens rejoice, let the earth be glad; for the Lord has shown the might of his arm. By his death the Lord has trampled Death; he has become the first-born of the dead; he has delivered us from the depths of Hades and has granted great mercy to the world.

Kontakion:Today, you arose from the grave, O merciful Lord; you led us out of the gates of Death. Today, Adam exults and Eve rejoices. With them, the prophets and patriarchs ever praise the might of your divine power.

Common for a Bishop-MartyrTroparion - Tone 4:

You shared in the apostles’ way of life and suc-ceeded to their throne, divinely inspired bishop. You found access to contemplation in the active life. Therefore, you rightly taught the word of truth and struggled for the faith to the shedding of your blood. O priest-martyr Cyprian, pray to Christ our God to save our souls.

Kontakion - Tone 4:You lived piously as a bishop, and followed the path to martyrdom. Filled with divine wisdom, you put out the fire of sacrifice to idols. You were a defender of your flock. Therefore, to honor you we mystically sing: Our father Cyprian, by your prayers, deliver us always from tribulation.

Readings: Epistle, Galatians 1:11-19; Gospel, Luke 6:31-36.

The Synaxarion (Lives of the Saints)The holy bishop martyr Cyprian. He was originally a pagan magician, in league with evil spirits. He was converted by the words and example of St. Justina and became a bishop of the church. He was beheaded with Justina in Nicomedia. (258)

The holy martyr Justina, who was brought to faith in Christ and then brought that same faith to her whole family. She was martyred with bishop Cyprian in Nicomedia. (258)

MONDAY, OCTOBER 3The Holy Bishop and Martyr Denis the Areopagite.

Common for Monday (see pages 51-53)Common for a Bishop-Martyr

Troparion - Tone 4:You shared in the apostles’ way of life and suc-ceeded to their throne, divinely inspired bishop. You found access to contemplation in the active life. Therefore, you rightly taught the word of truth and struggled for the faith to the shedding of your blood. O priest-martyr Denis, pray to Christ our God to save our souls.

Kontakion - Tone 4:You lived piously as a bishop, and followed the path to martyrdom. Filled with divine wisdom, you put out the fire of sacrifice to idols. You were a defender of your flock. Therefore, to honor you we mystically sing: Our father Denis, by your prayers, deliver us always from tribulation.

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Readings: Epistle, Philippians 4:10-23; Gospel, Luke 6:24-30.

The Synaxarion (Lives of the Saints)The holy bishop and martyr Denis the Areopagite, who was joined to Christ by the preaching of blessed Paul the Apostle on the Areopagus and was made first bishop of the Athenians.

TUESDAY, OCTOBER 4NINETEENTH SUNDAY AFTER PENTECOST. The Holy Martyr Hierotheus, Bishop of Athens. Our Venerable Father Francis of Assisi.

Common for Tuesday (See pages 51-53)Common for a Bishop-Martyr

Troparion - Tone 4:You shared in the apostles’ way of life and suc-ceeded to their throne, divinely inspired bishop. You found access to contemplation in the active life. Therefore, you rightly taught the word of truth and struggled for the faith to the shedding of your blood. O priest-martyr Hierotheus, pray to Christ our God to save our souls.

Kontakion - Tone 4:You lived piously as a bishop, and followed the path to martyrdom. Filled with divine wisdom, you put out the fire of sacrifice to idols. You were a defender of your flock. Therefore, to honor you we mystically sing: Our father Hierotheus, by your prayers, deliver us always from tribulation.

Readings: Epistle, Colossians 1:1-2 & 7-11; Gospel, Luke 6:37-45.

WEDNESDAY, OCTOBER 5The Holy Martyr Charitina.

Common for Wednesday (See pages 51-53)Common for a Woman-Martyr

Troparion - Tone 4:Your lamb Charitina, O Jesus, cries out in a loud voice: I love you, my Bridegroom; I seek you with painful longing; I am cruci-fied with you; in your baptism, I am buried with you; I suffer for you that I may reign with you; and I die for you that I may live with you. Receive me as a spot-less sacrifice immolated with love for you. By her prayers, O merci-ful One, save our souls.

Kontakion - Tone 2:All the faithful find spiritual healing in your all-holy temple. O renowned virgin-martyr Charitina, with a loud voice we sing to you: Pray without ceasing to Christ our God for all of us.

Readings: Epistle, Colossians 1:18-23; Gospel, Luke 6:46-7:1.

The Synaxarion (Lives of the Saints)

The holy martyr Charitina, who as a young girl faced the emperor Diocletian’s governor boldly and testified, “It is true that I am a Christian, and a lie that I delude others. I lead those in error to the way of truth, bringing them to my Christ.” She endured awful tortures for the sake of her Lord, and died for the glory of his name. (304)

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THURSDAY, OCTOBER 6The Holy and Glorious Apostle Thomas.

Common for an ApostleTroparion - Tone 3:

O holy Apostle Thomas, intercede with the merci-ful God that he may grant our souls forgiveness of sins.

Kontakion - Tone 4:O Apostle Thomas, the Church has gained you for all time as a brilliant star, enlightening it with the multitude of your miracles. Therefore, we cry out to Christ: O most merciful Lord, save those who in faith honor the memory of your apostle.

Readings: Epistle, 1 Corinthians 4:9-16; Gospel, John 20:19-31.

The Synaxarion (Lives of the Saints)The holy and glorious apostle Thomas, who did not believe the other disciples when they announced that Jesus had risen. When Jesus himself showed his pierced side, he exclaimed, “My Lord and my God.” After this demonstration of faith, it is related that he evangelized India.

FRIDAY, OCTOBER 7The Holy Martyrs Sergius and Bacchus.

Common for Friday (see pages 51-53)Common for Unmercenary Healers

Troparion - Tone 8:Holy unmercenary healers and wonder-workers, treat us in our weakness; freely you received, so freely give to us.

Kontakion - Tone 2:O glorious physicians and wonder-workers who have received the grace of healing, you grant health to the afflicted. By your care, defeat our shameless enemies and give miraculous healing to the world.

Readings: Epistle, Colossians 2:1-7; Gospel, Luke 7:31-35.

The Synaxarion (Lives of the Saints)The holy martyrs Sergius and Bacchus at Rosapha in the province of Augusta Euphratesia in Syria, martyrs. They were nobles at the court of the emperor Maximian, who valued them for their courage, wisdom, and zeal. They refused to offer sacrifice to the pagan gods, and the emperor turned against them, dressing them in women’s clothing and paraded them through the city of Rome. They were then sent to Asia to be tortured. Bacchus died first, and came back from the dead to urge Sergius to fidelity. He was then martyred. (303)

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SATURDAY, OCTOBER 8Our Venerable Mother Pelagia.

Common for Saturday (see pages 51-53)Common for a Venerable Woman

Troparion - Tone 8:In you, O mother, the divine image was strictly pre-served; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul which is immortal. Therefore, O venerable Pelagia, your soul rejoices with the angels.

Kontakion - Tone 2:In your love for the Lord you disdained the desire for rest, O venerable woman. You enlightened your soul by fasting and with power you conquered

beasts; but by your prayers destroy the pride of our enemies.Readings: Epistle, 2 Corinthians 3:12-18; Gospel, Luke 5:27-32.

The Synaxarion (Lives of the Saints)Our venerable mother Pelagia at Antioch in Syria, whom St. John Chrysostom extolled with great praises. (457)

SUNDAY, OCTOBER 9TWENTY-FIRST SUNDAY AFTER PENTECOST. The Holy Apostle James Alpheus. Our Venerable Father Andron-icus and His Wife Athanasia. Our Righteous Forefather Abraham and his Nephew Lot. The Holy Martyr Denis, Bishop of Paris.

Resurrection Tone 4Troparion:

The joyful message of the resurrection was heard by the women disciples from the angel; and be-ing freed from the ancestral curse, they boasted to the apostles: Death is despoiled; Christ our God is risen, giving great mercy to the world.

Kontakion:O my Savior and Redeemer, as God, you raised from the grave all those who were in chains and de-stroyed the gates of Hades; and, as Lord, you arose on the third day.

Common for an ApostleTroparion - Tone 3:

O holy Apostle James, intercede with the merci-ful God that he may grant our souls forgiveness of sins.

Kontakion - Tone 4:O Apostle James, the Church has gained you for all time as a brilliant star, enlightening it with the multitude of your miracles. Therefore, we cry out to Christ: O most merciful Lord, save those who in faith honor the memory of your apostle.

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Readings: Epistle, Galatians 2:16-20; Gospel, Luke 7:11-16.

The Synaxarion (Lives of the Saints)The holy apostle James Alpheus was one of the Twelve, a witness of the true words and miracles of our Lord and Savior Jesus Christ, a witness of his passion, resurrection, and ascension. After the descent of the Holy Spirit at Pentecost, it fell to James to preach the Gospel in Eleutheropolis and the surrounding area. He suffered in Egypt in the town of Ostracina, being crucified by the pagans.

MONDAY, OCTOBER 10The Holy Martyrs Eulampius and Eulampia.

Common for Monday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the suffer-ings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlight-ened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, Colossians 2:13-20; Gospel, Luke 7:36-50

The Synaxarion (Lives of the Saints)The holy martyrs Eulampius and Eulampia at Nicomedia in Bithynia, martyrs in the persecution of Diocletian the emperor. They were brother and sister who refused to worship idols and gave their lives for the faith. (302)

TUESDAY, OCTOBER 11The Holy Apostle Phillip, one of the Seven Deacons. Our Venerable Father Theophane, the Artist and Hym-nographer, Bishop of Nicea. Our Holy Father John XXIII, Pope of Rome.

Common for Monday (see pages 51-53)Common for an Apostle

Troparion - Tone 3:O holy Apostle Philip intercede with the merciful God that he may grant our souls forgiveness of sins.

Kontakion - Tone 4:O Apostle Philip, the Church has gained you for all time as a brilliant star, enlightening it with the multitude of your miracles. Therefore, we cry out to Christ: O most merciful Lord, save those who in faith honor the memory of your apostle.

Common for a ConfessorTroparion - Tone 8:

Guide to Orthodoxy, teacher of piety and holiness, luminary for the world, inspired adornment of bishops, O wise Theophane, harp of the Spirit, you enlightened all by your teachings; intercede with Christ our God to save our souls.

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Kontakion - Tone 2:Divinely wise Theophane, you practiced self-control and stilled the desires of the flesh, O holy father. You flourished in faith and flowered like the tree of life in Paradise.

Readings: Epistle, Colossians 2:20-3:3 Gospel, Luke 8:1-3.

WEDNESDAY, OCTOBER 12The Holy Martyrs Probus, Tarachus and Andronicus. Our Venerable Father Cosmas, Bishop of Maium, the Hymnographer. Our Holy Father Martin, Bishop of Tours.

Common for Wednesday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Common for a ConfessorTroparion - Tone 8:

Guide to Orthodoxy, teacher of piety and holi-ness, luminary for the world, inspired adornment of bishops, O wise Martin, harp of the Spirit, you enlightened all by your teachings; intercede with Christ our God to save our souls.

Kontakion - Tone 2:Divinely wise Martin, you practiced self-control and stilled the desires of the flesh, O holy father. You flourished in faith and flowered like the tree of life in Paradise.

Readings: Epistle, Colossians 3:17-4:1; Gospel, Luke 8:22-25.

THUSDAY, OCTOBER 13The Holy Martyrs Carpus, Papilus and Agathonica.

Common for Thursday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlight-ened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, Colossians 4:2-9; Gospel, Luke 9:7-11.

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FRIDAY, OCTOBER 14The Holy Martyrs Nazarius, Gervase, Protasius and Celsus. Our Venerable Mother Paraskevia of Trnovo.

Common for Friday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, ac-cept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all cre-ation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Common for a Venerable WomanTroparion - Tone 8:

In you, O mother, the divine image was strictly preserved; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul which is immortal. Therefore, O venerable Paraskevia, your soul rejoices with the angels.

Kontakion - Tone 2:In your love for the Lord you disdained the desire for rest, O venerable woman. You enlightened your soul by fasting and with power you conquered beasts; but by your prayers destroy the pride of our enemies.

Readings: Epistle, Colossians 4:10-18; Gospel, Luke 9:12-18.

The Synaxarion (Lives of the Saints)

Our venerable mother Paraskevia of Trnovo. Of Serbian birth, her parents were devout Christians. She left her home and went first to Constantinople and then to Jerusalem, and then to the wilderness beyond the Jordan, where she lived to old age in asceticism. At the end of her life, she returned to her birthplace of Epibata and gave her spirit to God there, sometime in the eleventh century. (1201)

SATURDAY, OCTOBER 15Our Venerable Father Euthymius the Younger. The Venerable Martyr Lucian, Priest of the Great Church of Antioch.

Common for Saturday (see pages 51-53)

Common for a VenerableTroparion - Tone 8:In you, O father, the divine image was strictly preserved; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul, which is immortal. Therefore, O venerable Euthymuis, your soul rejoices with the angels.

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Kontakion - Tone 2:You armed yourself in a godly way with purity of soul, and you wielded unceasing prayer as a mighty spear, piercing the armies of demons. Our father Euthymius, pray without ceasing for all of us.

Common for a Venerable-Martyr Troparion - Tone 8:

In you, O father, the divine image was strictly pre-served; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul, which is immortal. Therefore, O venerable Lucian, your soul rejoices with the angels.

Kontakion - Tone 2:As a venerable and proven ascetic, as an honorable and renowned martyr, a model of the desert life, O ever exalted Lucian, we sing worthy hymns of praise to you; for you have trampled serpents.

Readings: Epistle, 2 Corinthians 5:1-10; Gospel, Luke 6:1-10.

The Synaxarion (Lives of the Saints)

Our venerable father Euthymius the Younger. Born in Ancyra in 824 of Christian parents, he served in the army, married, and had one daughter. He lived for a long time in the monasteries of Olympus and then on the Holy Mountain. He entered into his rest on Mount Athos, and his wonder-working relics are preserved in the city of Salonica. (9th century)

The holy venerable martyr Lucian, priest of the Great Church of Antioch. He is responsible for the correction of the Hebrew text of the Holy Scriptures. In the persecution of the emperor Maximian, he was thrown into prison and died a martyr’s death. (312)

SUNDAY, OCTOBER 16TWENTY-SECOND SUNDAY AFTER PENTECOST. MEM-ORY OF THE FATHERS AT THE SEVENTH ECUMENI-CAL COUNCIL. The Holy Martyr Longinus the Centu-rion.

Resurrection Tone 5Troparion:

O faithful, let us praise and adore the Word eter-nal with the Father and the Spirit, and born of the Virgin for our salvation. For he chose to ascend the cross in the flesh and to suffer death, and to raise the dead by his glorious resurrection.

Kontakion:O Savior, you descended into Hades. You crushed its gates as the Almighty. You raised the dead and destroyed the sting of Death as the Creator. You delivered Adam from the curse, O Lover of us all. Therefore, all cry out to you: O Lord, save us!

For the Holy FathersTroparion - Tone 8:

O Christ our God, you are above all praise. You have established our fathers as beacons on the earth, lead-ing us all to the true faith through them. O most mer-ciful Lord, glory to you!Kontakion - Tone 6:The Son shone forth from the Father indescribably. In two natures he was born of a woman. Recognizing this, we do not reject the rep-resentation of his human

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form; rather, we depict it with reverence and honor it with faith. Therefore the Church holds fast to the true faith and kisses the image of the incarnation of Christ.

Readings: Epistle, Galatians 6:11-18; Gospel: Luke 8:5-15.

MONDAY, OCTOBER 17The Holy Prophet Hosea (Osee). The Holy Venerable Martyr Andrew of Crete.

Common for Monday (see pages 51-53)Commons for a Prophet

Troparion - Tone 2:As we celebrate the memory of your prophet Hosea, O Lord, we implore you to save our souls through his prayers.

Kontakion - Tone 4:Your pure heart was enlightened by the Spirit and became a vessel of radiant prophecy. Because you saw as present the events yet to come we honor you, O blessed and glorious Prophet Hosea.

Common for a Venerable MartyrTroparion - Tone 8:

In you, O father, the divine image was strictly pre-served; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul, which is immortal. Therefore, O venerable Andrew, your soul rejoices with the angels.

Kontakion - Tone 2:As a venerable and proven ascetic, as an honor-able and renowned martyr, a model of the desert life, O ever exalted Andrew, we sing worthy hymns

of praise to you; for you have trampled serpents.Readings: Epistle, 1 Thessalonians 1:1-5; Luke 9:18-22.

The Synaxarion (Lives of the Saints)The holy prophet Hosea, who not only by his words but also by his manner of life showed the unfaithful people of Israel that the Lord was an ever-faithful Spouse, moved by limitless mercy.

TUESDAY, OCTOBER 18Apostle and Evangelist Luke.

Common for an ApostleTroparion - Tone 3:

O holy Apostle Luke, intercede with the merciful God that he may grant our souls forgiveness of sins.Kontakion - Tone 4:O Apostle Luke, the Church has gained you for all time as a bril-liant star, enlightening it with the multitude of your miracles. There-fore, we cry out to Christ: O most merciful Lord, save those who in faith honor the memo-ry of your apostle.Readings: Epistle, Colossians 4:5-9 & 14 & 18; Gospel, Luke 10:16-21.

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The Synaxarion (Lives of the Saints)The holy apostle and evangelist Luke who, as it is told, was born of a pagan family in Antioch and was a doctor by profession. He was converted to the faith and became a most-beloved companion of blessed Paul the Apostle. A scribe with the gentleness of Christ, he diligently arranged all the things which Jesus did and taught in the book of his Gospel. Likewise, in his Acts of the Apostles, he told the beginnings of the life of the Church up to the time of the first visit of Paul to Rome.

WEDNESDAY, OCTOBER 19The Holy Prophet Joel. The Holy Martyr Varus. Our Venerable Father John of Rila.

Common for Wednesday (See pages 51-53)Common for a Prophet

Troparion - Tone 2:As we celebrate the memory of your prophet Joel, O Lord, we implore you to save our souls through his prayers.

Kontakion - Tone 4:Your pure heart was enlightened by the Spirit and became a vessel of radiant prophecy. Because you saw as present the events yet to come we honor you, O blessed and glorious Prophet Joel.

Common for a MartyrTroparion - Tone 4:

Your martyr Varus, O Lord our God, in his strug-gle, received an incorruptible crown from you. With your strength, he brought down the tyrants and broke the cowardly valor of demons. Through his prayers, O Christ our God, save our souls.

Kontakion - Tone 2:O victorious martyr Varus, you arose as a bright

star not misleading the world but announcing Christ the Sun by your rays. You have extinguished all error. Give us light as you pray without ceasing for all of us.

Readings: Epistle, 1 Thessalonians 2:1-8; Gospel, Luke 9:44-50.

The Synaxarion (Lives of the Saints)The holy prophet Joel announced the great day of the Lord and the mysterious pouring out of the Spirit on all flesh, which the divine majesty in Christ deemed fit to fulfill marvelously on the day of Pentecost.

The holy martyr Varus in Egypt was a soldier, who, under Maximianus the emperor, visited and refreshed six holy hermits held in a prison. When a seventh died in the wilderness, Varus wished to take his place and suffered most cruel torments with them. (307)

Our venerable father John of Rila was born in Skrino, at the time of the emperor Boris, to poor but worthy parents. After their death, he became a monk and lived in a high mountain cave for a while, and then lived in a hollow tree on the mountain of Rila in Bulgaria. Eventually he came to be known among men as one who worked wonders. Many who were seeking the spiritual life came to settle near John, and a church and monastery were built there. John died at the age of seventy, and his relics are preserved at the monastery at Rila. (946)

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THURSDAY, OCTOBER 20The Holy Great Martyr Artemius.

Common for Thursday (see pages 51-53)Common for a Martyr

Troparion - Tone 4:Your martyr Artemius, O Lord our God, in his struggle, received an incorruptible crown from you. With your strength, he brought down the tyrants and broke the cowardly valor of demons. Through his prayers, O Christ our God, save our souls.

Kontakion - Tone 2:O victorious martyr Artemius, you arose as a bright star not misleading the world but announcing Christ the Sun by your rays. You have extinguished all error. Give us light as you pray without ceasing for all of us.

Readings: Epistle, 1 Thessalonians 2:9-14; Gospel, Luke 9:49-56.

The Synaxarion (Lives of the Saints)

The holy great martyr Artemius. Egyptian by birth, he was the commander-in-chief of the army of emperor St. Constantine the Great. When the cross of the Lord appeared in the sky to the emperor, Artemius also saw it and came to faith. He was eventually appointed governor in Egypt. During the reign of emperor Julian the Apostate, he was stripped of his rank and thrown into prison. The emperor had him cruelly killed. (392)

FRIDAY, OCTOBER 21Our Venerable Father Hilary the Great.

Common for Friday (see pages 51-53)Common for a Venerable

Troparion - Tone 8:In you, O father, the divine image was strictly preserved; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul, which is immortal. Therefore, O venerable Hilary, your soul rejoices with the angels.Kontakion - Tone 2:You armed yourself in a godly way with purity of

soul, and you wielded unceasing prayer as a mighty spear, piercing the armies of demons. Our father Hilary, pray without ceasing for all of us.

Readings: Epistle, 1 Thessalonians 2:14-19; Gospel, Luke 10:1-15.

The Synaxarion (Lives of the Saints)Our venerable father Hilary the Great on the island of Cyprus, hegumen. He followed in the footsteps of St. Anthony, first near Gaza leading a solitary life. Then in this province of Cyprus, he was an outstanding founder and example of eremetical life. (372)

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SATURDAY, OCTOBER 22The Holy Bishop Abercius, Equal to the Apostles, Wonder-Worker. The Holy Seven Children of Ephesus.

Common for Saturday (see pages 51-53)Common for a Bishop

Troparion - Tone 4:Your life has shown you to your flock as a rule of faith, an image of gentleness, and a teacher of moderation. You acquired greatness through humility and wealth through poverty. O father and bishop Abercius, intercede with Christ our God to save our souls.

Kontakion - Tone 2:Divine thunder, spiritual trumpet, sower of faith, and destroyer of heresies, servant of the Trinity, O great bishop Abercius, you stand forever with the angels. Pray without ceasing for all of us.

Common for Many MartyrsTroparion - Tone 1:

O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, 2 Corinthians 8:1-5; Gospel, Luke 7:1-10.

The Synaxarion (Lives of the Saints)The holy bishop Abercius, equal to the apostles and wonderworker, was bishop at Hieropolis in Phrygia, a

disciple of Christ the good Shepherd, of whom it is said that he made a journey through different areas and nourished the faith with a mystical food. He preached throughout Syria and Mesopotamia, and went to the Lord in great old age at the end of the second century.

The holy seven children of Ephesus. During the persecution of the emperor Decius, seven young soldiers refused to sacrifice to idols. Tradition says that their names were: Maximilian, Iamblichus, Martinian, John, Dionysius, Exacustodianus, and Antoninus. They concealed themselves in a cave outside of Ephesus, and the emperor had them sealed into the cave to kill them. In the reign of the Christian emperor Theodosius the Younger (408-450), there arose a dispute about the veracity of the Christian teaching on the resurrection of the dead. The youths awoke, testified to the true teaching, and one week later died. (250 and 454) (Also remembered on August 4.)

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SUNDAY, OCTOBER 23TWENTY-THIRD SUNDAY AFTER PENTECOST. The Holy Apostle James, the Brother of God.

Resurrection Tone 6Troparion:

Angelic powers appeared at your tomb, and the guards became like dead men. Mary stood at the tomb seeking your most pure body. You despoiled Hades without a challenge. You, the Giver of Life, met the Virgin. O Lord, risen from the dead, glory to you!

Kontakion:Christ our God, the Life-giver, with his life-giving hand raised the dead from the valley of death, granting resurrection to all of us. He is the Savior of All, the Resurrection, the Life, and the God of All.

Common for an Apostle Troparion - Tone 3:

O holy Apostle James, intercede with the merciful God that he may grant our souls forgiveness of sins.

Kontakion - Tone 4:O Apostle James, the Church has gained you for all time as a brilliant star, enlightening it with the multitude of your miracles. Therefore, we cry out to Christ: O most merciful Lord, save those who in faith honor the memory of your apostle.

Readings: Epistle, Ephesians 2:4-10 Gospel, Luke 16:19-31.

The Synaxarion (Lives of the Saints)

The holy apostle James, the brother of God, called the Just One, was the first to rule the Church in Jerusalem. Paul testifies that he was among the witnesses of the Resurrection (cf I Cor. 15:7). When a controversy about circumcision arose, he dissented from the opinion of Peter, that the old yoke not be imposed on the gentiles. Not long afterwards, he crowned his apostolate with martyrdom.

MONDAY, OCTOBER 24The Holy Martyr Arethas and His Companions.

Common for Monday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, 1 Thessalonians 2:20-3:8; Gospel, Luke 10:22-24.

The Synaxarion (Lives of the Saints)

The holy martyr Arethas and his companions. He was governor of the city of Nagran in Arabia. He and 340 of his companions, at the time of Justinian the emperor, gave their lives for Christ under Dhu Nuwas or Dun’an, king of the Himayarites. (523)

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TUESDAY, OCTOBER 25The Holy Martyrs and Notaries Marcian and Martyrius. The Holy and Just Tabitha the Merciful.

Common for Tuesday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, 1 Thessalonians 3:9-13; Gospel, Luke 11:1-10.

The Synaxarion (Lives of the Saints)

The holy martyrs and notaries Marcian and Martyrius. Martyrius was a subdeacon, and Marcianus was a cantor, in Constantinople. They were killed by the Arians under Constantius the emperor. (355)

The holy and just Tabitha the Merciful was a disciple of the apostles and lived in Joppa (now Jaffa). She was “full of good works and almsgiving” (Acts 9:36). She suddenly weakened and died at the time that St. Peter was in the city of Lydda. The grieving disciples sent to him and asked him to come and comfort the people. On his arrival, he told everyone to leave the room where the corpse was. He knelt in prayer, and called to the body, “Tabitha, arise!” She opened her eyes and arose, and many came to faith because of it.

WEDNESDAY, OCTOBER 26The Holy and Glorious Great-Martyr Demetrius. Com-memoration of the Great and Fearful Earthquake (Con-stantinople, 740).

Common for a MartyrTroparion - Tone 4:Your martyr De-metrius, O Lord our God, in his struggle, received an incorruptible crown from you. With your strength, he brought down the tyrants and broke the cowardly valor of demons. Through his prayers, O Christ our God, save our souls.Kontakion - Tone 2:O victorious mar-tyr Demetrius, you arose as a

bright star not misleading the world but announc-ing Christ the Sun by your rays. You have extin-guished all error. Give us light as you pray without ceasing for all of us.

Readings: Epistle, 2 Timothy 2:1-10; Gospel, John 15:17-16:2.

The Synaxarion (Lives of the Saints)The holy and great martyr Demetrius was born in Salonica of devout parents; he was a much-longed-for only child.

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Because of this he received an excellent education. Like his father, Demetrius became a soldier in the Roman army. The emperor Maximian appointed him to persecute the Christians in Salonica, but Demetrius confessed his faith and preached Christ. He was cruelly martyred for his witness to the Lord. Since earliest times, he has been regarded as a wonderworker and powerful intercessor. (305)

This date is also the commemoration of the great and fearful earthquake in Constantinople, 740. In the time of the emperor Leo the Armenian, there was a terrifying and long-lasting earthquake in Constantinople. The people felt that it was punishment for their sins, and entreated the most holy Mother of God and St. Demetrius to intercede for them.

THURSDAY, OCTOBER 27The Holy Martyr Nestor. The Holy Martyr Capitolina and her servant Erotheides.

Common for Thursday (see pages 51-53)Common for a Martyr

Troparion - Tone 4:Your martyr Nestor, O Lord our God, in his strug-gle, received an incorruptible crown from you. With your strength, he brought down the tyrants and broke the cowardly valor of demons. Through his prayers, O Christ our God, save our souls.

Kontakion - Tone 2:O victorious martyr Nestor, you arose as a bright star not misleading the world but announcing Christ the Sun by your rays. You have extin-guished all error. Give us light as you pray without ceasing for all of us.

Readings: Epistle, 1 Thessalonians 5:1-8; Gospel, Luke 11:14-23.

The Synaxarion (Lives of the Saints)The holy martyr Nestor learned of Christianity from St. Demetrius the Great Martyr. Nestor was moved to defend Christians being tortured in the arena of Salonica, and defeated the brute gladiator who was killing the innocents. The emperor Maximian ordered Nestor to be beheaded. (306)

FRIDAY, OCTOBER 28The Holy Martyrs Terence and Neonila. Our Holy Fa-ther Stephen the Sabbaite, Hymnographer. The Holy Martyr Paraskevia of Iconium.

Common for Friday (see pages 51-53)Common for Many Martyrs

Troparion - Tone 1:O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

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Common for a ConfessorTroparion - Tone 8:

Guide to Orthodoxy, teacher of piety and holi-ness, luminary for the world, inspired adornment of bishops, O wise Stephen, harp of the Spirit, you enlightened all by your teachings; intercede with Christ our God to save our souls.

Kontakion - Tone 2:Divinely wise Stephen, you practiced self-control and stilled the desires of the flesh, O holy father. You flourished in faith and flowered like the tree of life in Paradise.

Readings: Epistle, 2 Corinthians 6:1-10; Gospel, Luke 7:36-50.

The Synaxarion (Lives of the Saints)

The holy martyrs Terence and Neonila, husband and wife from Syria, were martyred with their seven children for their witness to Christ.

Our holy father Stephen the Sabbaite, hymnographer, was the author of many beautiful Canons and lived in the community of St.

Sabbas the Sanctified, near Jerusalem. He later became a bishop, and died peacefully. (807)

The holy martyr Paraskevia of Iconium lived in the time of the persecution of Diocletian. Despite the danger, she continued her good works for the poor and needy in the name of Christ. She was arrested and taken before the governor. He had her flogged and then beheaded. (4th century)

SATURDAY, OCTOBER 29The Holy Venerable Martyr Anastasia. Our Venerable Father Abraham the Hermit. The Passing of our Ven-erable Father Abraham of Rostov, Archimandrite and Wonder-worker.

Common for Saturday (see pages 51-53)Common for a Woman-Martyr

Troparion - Tone 4:Your lamb Anastasia, O Jesus, cries out in a loud voice: I love you, my Bridegroom; I seek you with painful longing; I am crucified with you; in your baptism, I am buried with you; I suffer for you that I may reign with you; and I die for you that I may live with you. Receive me as a spotless sacrifice im-molated with love for you. By her prayers, O merci-ful One, save our souls.

Kontakion - Tone 2:All the faithful find spiritual healing in your all-holy temple. O renowned virgin-martyr Anastasia, with a loud voice we sing to you: Pray without ceasing to Christ our God for all of us.

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Common for a VenerableTroparion - Tone 8:

In you, O father, the divine image was strictly pre-served; taking up your cross, you followed Christ. You taught us by example how to spurn the flesh, for it passes away, and how to care for the soul, which is im-mortal. Therefore, O venerable Abraham, your soul rejoices with the angels.

Kontakion - Tone 2:You armed yourself in a godly way with purity of soul, and you wielded unceasing prayer as a mighty spear, piercing the armies of demons. Our father Abraham, pray without ceasing for all of us.

Readings: Epistle, 2 Corinthians 11:1-6; Gospel, Luke 8:16-21.

The Synaxarion (Lives of the Saints)

The holy venerable martyr Anastasia. Born in Rome to wealthy and upperclass parents, she was left an orphan at age three. She was taken to a women’s monastery to live, under the guidance of the Hegumena Sophia. When she was seventeen, the pagan governor summoned her to defend herself, which she did with great eloquence. She was stripped, tortured, and finally mutilated by the guards. This was during the persecution of the emperor Decius (249-251).

Our venerable father Abraham the hermit. Under pressure from his parents, Abraham married, but then fled into the desert to live as a hermit. For fifty years

he did so, faithfully keeping to the ascetic life which had called him. He died at the age of seventy at Edessa in Osrhoene in Mesopotamia. St. Ephraem the deacon recorded the deeds of this remarkable man. (360)

The passing of our venerable father Abraham of Rostov, archimandrite and wonderworker, in the world Avercius, in his youth left his parents’ home and entered upon the path of Christian asceticism. Having assumed the monastic form, Abraham settled at Rostov on the shore of Lake Nero. Particularly great was his influence with the children whom he taught the ability to read and write, instructing them in the law of God, and tonsured monastics from among them.

SUNDAY, OCTOBER 30TWENTY-FOURTH SUNDAY AFTER PENTECOST. The Holy Martyr Zenobius and His Sister Zenobia.

Ressurection Tone 7Troparion:

You have destroyed Death by your cross; you opened paradise to the thief. The sorrow of the myrrh-bearers you turned to joy. You commanded your apostles to proclaim: Christ our God, you have risen granting great mercy to the world.

Kontakion:No longer can the might of Death rule over us; Christ descended, destroying and crushing its power. Hades remains enchained. The prophets rejoice together. The Savior has appeared, saying to those in darkness: Come forth, faithful, to the Resurrection.

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Common for Many MartyrsTroparion - Tone 1:

O Lord who love us all, accept the sufferings which your saints endured for you. As we pray, heal all our pains.

Kontakion - Tone 2:You appeared as bright lamps, O godly martyrs. You enlightened all creation with the brilliance of your miracles. As you free us from sickness and drive away forever the depths of darkness, pray without ceasing to Christ our God for all of us.

Readings: Epistle, Ephesians 2:14-22; Luke 8:26-39.

The Synaxarion (Lives of the Saints)The holy martyr Zenobius and his sister Zenobia at Sidon in Phoenicia, priest, who, in the severity of the persecution of Diocletian the emperor, urged others to martyrdom and himself was crowned with martyrdom. His sister voluntarily joined him in his martyrdom. (285)

MONDAY, OCTOBER 31The Holy Apostles Stachys, Amplius and their Com-panions. The Holy Martyr Epimachus.

Common for Monday (see pages 51-53)Common for Many Apostles

Troparion - Tone 3:O holy apostles, intercede with the merciful God that he may grant our souls forgiveness of sins.

Kontakion - Tone 4:Wise apostles of the Lord, you became branches of the vine of Christ, bearing clus-ters of virtues and pouring out the wine of salvation for us. Partaking of it, we are filled with joy. As we cele-brate your glorious memory, pray that we be granted great mercy and forgiveness of sins.

Readings: Epistle: 2 Thessalonians 1:1-10; Gospel, Luke 11:29-33.

The Synaxarion (Lives of the Saints)The holy apostles Stachys, Amplius and their companions. These were members of the Seventy. Stachys was a helper of St. Andrew the First-Called, who made him bishop of Byzantium. Amplius and Urban were also fellow-workers with St. Andrew, and were made bishops of Lydda and Macedonia, respectively. Narcissus was made Bishop of Athens by the Apostle Philip, and Apelles was made Bishop of Heraklion in Trachis. Arisbobulus, brother of Apostle Barnabas, preached the Christian faith in Britain; he is also commemorated on March 16.

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ContributorsSaint John Chrysostom

He lived from c. 349-407 and was Archbishop of Constantinople. He was an important Early Church Father and known for his preaching, public speaking, the Divine Liturgy text, and his ascetic sensibilities.

Bishop John of AmorionBishop Emeritus of the Greek Orthodox Diocese of Atlanta, Georgia (before it was elevated to a met-ropolitan see)

Father John ZeyackRetired Priest of the Byzantine Catholic Epar-chy of Passaic, residing in New Jersey.

Marianne C. SailusA board certified chaplain who works in rehab and general hospitals; a member of St. Josaphat Ukrainian Catholic Church in Bethlehem, PA.

Mr. Michael HaldasAuthor, parish leader and religious instructor at St. George Greek Orthodox Church, Bethes-da, MD.

Mr. Jack FigelPublisher of Eastern Christian Publications, Chairman of the Orientale Lumen Confer-ences, and Executive Producer of OLTV, in Fairfax, VA.

SourcesScripture of the Month - Parable of the Rich Man and Lazarus Website of www.wikipedia.com.Pastoral Reflections

Excerpts from Discourse II on Luke 16:16-31 from the website www.tertullian.org.

Religious ReflectionsEssays from a six-book series Glory to God found at www.ecpubs.com.

Homiletic ReflectionsHomilies from the four-volume series entitled Good News from the East found at www.ec-pubs.com.

Praticing Our FaithReflections by the author written for Theosis.

Sacramental LivingSections from the book of the same title found at www.ecpubs.com. Also available in CD and DVD.

Churches of the East: A Photo EssayPhotos from books on wooden churches pub-lished by the Archeparchy of Presov.

Menalogion Calendar of SaintsBased on the Typicon of Archpriest David Petras for the Byzantine Catholic Ruthenian Church. Prayer texts are from the Faithful’s Prayer Book, used with permission. The Synaxarion is excerpts from the Monthly Me-naion of the MCI of Pittsburgh.

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