
An updated schedule of Church services starting from the 6th Sunday after Pentecost (Martyr Hyacinth of Caesarea) available in English and Russian are at the links below:
Protection of the Holy Virgin – Russian Orthodox Church, Cabramatta
Святое Евангелие повествует нам о множестве чудес, которые сотворил во всей Своей земной жизни Господь наш Иисус Христос. Но то чудо, о котором мы слышали в сегодняшнем Евангелии, имеет особый характер, почему, между прочим, оно в году читается дважды: один раз – в Великом Посту и потом еще раз – в один из воскресных дней (уже не во время поста).
В этом чуде мы видим, как вера человека дает ему силу, мужество и решимость добиться своей цели, если даже встречаются несомненные препятствия.
Один человек заболел болезнью, которая в Евангелии именуется расслаблением (по нашему – паралич), и его друзья решили во что бы то ни стало принести его к Божественному Чудотворцу, о Котором слава гремела уже тогда по всей Палестине. Но когда друзья принесли его к дому, где учил Господь, то оказалось, что нет никакой возможности приблизиться к Нему, потому что Его окружала масса народа. У них была тяжелая ноша – они несли своего больного друга в переносной постели, или на носилках, – и увидели, что им никак к Нему не пройти.
И вот тогда они не остановились перед совершенно необычным средством: поднявшись на плоскую, сделанную из черепицы крышу, они ее разобрали; быть может, хозяева дома особого удовольствия не испытывали, видя это, но они сделали свое дело и таким чрезвычайным способом добились того, что переносную постель, на которой лежал расслабленный, опустили прямо к ногам Спасителя.
Но как назидательно дальнейшее повествование об этом чуде! Евангелист говорит, что Спаситель, видя веру их, говорит расслабленному: “Отпускаются тебе грехи твои.” Обратите внимание на слова “веру их;” не сказано “веру его,” т.е. самого расслабленного. Возможно, слова “веру их” относились и к нему, а м. б. и нет, потому что паралич мог его привести в полное расслабление и душевных и телесных сил. У него самого вера могла и поколебаться, м. б. у него и не было твердой веры, но
Господь видит “веру их,” тех, кто принес этого больного и свою веру уже доказал своей решимостью и настойчивостью.
Видя веру их, Господь обращается к больному, но не говорит ему сразу “встань,” а говорит ему: “Чадо, отпускаются тебе грехи твои.” Этим Господь сразу дает нам урок, что нужно смотреть, как говорят, в корень дела и прежде, чем врачевать тело человека, нужно уврачевать его душу. Болезнь, прямо или косвенно, всегда есть результат греха. Если бы люди не грешили, то и не болели бы. И вот Господь показывает нам, как врачуется этот корень, и сначала исцеляет душу от греха, от болезни греховной.
Но тут получилась неожиданная “реакция” на слова Спасителя. Когда Он говорил “отпускаются тебе грехи твои,” то среди окружавших Его в это время, были и Его враги, книжники и фарисеи, которые и из этого случая не замедлили извлечь для себя повод к осуждению и порицанию. Они стали думать, что Он богохульствует, отпуская грехи, т. к. кто же может отпускать грехи, кроме одного Бога, и не подозревая того, что они в данном случае правы, потому что Отпускавший грехи был именно Бог воплощенный.
Тогда Господь показал им, что Он видит их мысли и сказал: “Что вы думаете в сердцах своих?” Скажите, что легче, по вашему, сказать: “отпускаются тебе грехи,” или “встань, возьми постель твою и иди?” – По существу, сказать первое труднее. Ибо, действительно, отпускать грехи может только Бог или Его служитель, имеющий на это от Него власть и право. Сказать же “возьми постель твою и ходи” – значит действовать уже в порядке обычной нашей жизни. Но это – по существу.
А с внешней стороны – как и думали книжники и фарисеи, и многие из народа – конечно, труднее сказать второе. Потому что сказать “отпускаются тебе грехи,” легко, а отпущены они или нет – кто может проверить? Сказал – и сказал… А если сказать больному “возьми постель твою и иди,” а он не встанет и не пойдет, то получится нехорошо. Поэтому, с человеческой точки зрения, судящей по внешности, труднее сказать второе.
Вот Господь и говорит: “Чтобы вы знали, что Сын Человеческий имеет власть отпускать грехи – Тебе говорю” – обращается Он к расслабленному – “возьми постель твою и иди в дом твой” (Т.е. – чтобы вы знали, что у Меня есть та власть, о которой вы говорите и которая принадлежит только Богу, Я делаю на ваших глазах то, что с вашей точки зрения гораздо труднее – исцеляю расслабленного).
Но я еще раз хочу повторить то, что для нас с вами необходимо всегда помнить: врачевать больного человека нужно с основы.
Вот почему верующие люди, когда они серьезно заболевают и когда вокруг них идут разговоры о том, чтобы пригласить врача, а может быть созвать и консилиум, говорят: “Сначала призовите служителя Церкви, он укрепит меня таинствами церковными – исповедью, принятием св. Таин и соборованием (или елеосвящением – таинством, специально назначенным для врачевания). И когда душа моя будет освобождена от тяжести греховной, тогда лечите и мое тело.” Так и нужно всегда поступать.
А ведь нам, духовникам, сплошь и рядом приходилось встречаться с печальными случаями, когда человек болен тяжело и опасно, ему грозит смерть, а окружающие его и родные не приглашают к нему священника, говоря: “Мы боимся его испугать.”
Разве можно руководиться такими соображениями, когда человек, быть может, стоит вплотную перед концом своей жизни? Как же лишить его главного – того, что необходимо для отходящей души?! Нет! Не приглашают служителя Церкви! Говорят: “Боимся испугать.”
А между прочим, нужно иметь в виду и то, что человек, который сознает, что его болезнь может кончиться смертью, уже совсем по-другому смотрит на все – у него иное восприятие. Мне, грешному, приходилось причащать за долгие годы священства многие сотни, а м. б. и тысячи больных, и я не помню ни одного случая, чтобы больной испугался. Наоборот – больные всегда с радостью встречают служителя Церкви, несущего им благодатное укрепление и освящение.
Это и есть то первое и главное, что необходимо сделать для больного, а потом уже делать все остальное, т.е. врачевать его земными лекарствами. Но прежде всего надо уврачевать его бессмертную душу. Аминь.
1-2. And He entered into a boat, and passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed.— His own city means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Caperna-um. This paralytic is not the same as the one mentioned in John [5:2-9], for that one was beside the Sheep’s Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says [Mk. 2:3-12], who lowered him through the roof, a fact which Matthew omits.
And Jesus seeing their faith.— Either the faith of the men who brought the paralytic, for Jesus often worked a miracle on account of the faith of those who brought the one sick; or, of the paralytic himself. Said to the paralytic, Take courage, child; thy sins be forgiven thee.— Jesus calls him child, either as one of God’s creatures, or because he believed. To show that the man’s paralysis is a result of his sins, Jesus first forgives him his sins.
3-5. And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For which is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk?— By knowing their thoughts, Jesus shows that He is God. He rebukes them by saying, “You think that I am blaspheming by promising to forgive sins, which is a great thing, and that I resort to this because it is some-thing which can not be verified. But by healing the body, I shall guarantee that the soul has been healed as well. By doing the lesser deed, though it appears to be more difficult, I shall also confirm the remission of sins, which is indeed something great even though it appears easier to you since it is not visible to the eye.”
6-8. But that ye may know that the Son of Man hath power on earth to forgive sins—then saith He to the paralytic—Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God Who had given such power unto men. —Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus—Who is greater than all—was only a man.
The Reading from the Epistle of the Holy Apostle Paul to the Romans (12:6-14)
Brethren: Having then gifts differing according to the grace that is given to us: if prophecy, let us prophesy according to our portion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Have kindly affection one for another with brotherly love, in honour preferring one another; not slothful in business; fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing instant in prayer; distributing to the necessity of saints, given to hospitality. Bless those who persecute you; bless and curse not.
The Reading from the Holy Gospel according to Matthew (9:1-8)
At that time, Jesus entered into a boat, and passed over and came into His own city. And behold, they brought to Him a man sick with the palsy, lying on a bed. And Jesus, seeing their faith, said unto the one sick with the palsy, ‘Son, be of good cheer; thy sins be forgiven thee.’ And behold, certain of the scribes said within themselves, ‘This man blasphemeth.’ And Jesus, knowing their thoughts, said, ‘Why think ye evil in your hearts? For which is easier: to say, ‘Thy sins be forgiven thee,’ or to say, ‘Arise and walk’? But that ye may know that the Son of Man hath power on earth to forgive sins,’– (then said He to the one sick with palsy) ‘Arise, take up thy bed and go unto thine house.’ And he arose and departed to his house. But when the multitudes saw it, they marvelled and glorified God, who had given such power unto men.
Troparion of the Resurrection (Tone 5)
Let us, O faithful, praise and worship the Word Who is co-unoriginate with the Father and the Spirit, and Who was born of the Virgin for our salvation; for He was pleased to ascend the Cross in the flesh and to endure death, and to raise the dead by His glorious Resurrection.
Troparion of the Holy Martyr Hyacinth (Tone 4)
In his suffering O Lord, Thy martyr Hyacinth received an imperishable crown from Thee, our God; for, possessed of Thy might, he cast down the tormentors and crushed the feeble audacity of the demons. By his supplications save Thou our souls.
Kontakion of the Resurrection (Tone 5)
Thou didst rise from the tomb, O omnipotent Saviour, and Hades was terrified on beholding the wonder; and the dead arose, and creation at the sight thereof rejoiceth with Thee. And Adam also is joyful, and the world, O my Saviour, praiseth Thee forever.
Kontakion of the Holy Martyr Hyacinth (Tone 6)
Having acquired Thy Faith like a tree of life in the midst of his soul, Thy martyr, O Christ, became more honourable than the Garden of Eden, by his spirit boldly destroying the tree of the serpent’s deception; and he was crowned with Thy glory, O greatly Merciful One.
A young man and a courtier at the court of Emperor Trajan, Hyacinth was a secret Christian. Once, when Emperor Trajan and his entire court solemnly offered sacrifices to the idols, Hyacinth refrained from this abominable activity. For that he was accused and brought before the emperor to be judged. The emperor counselled him to deny Christ and offer sacrifices to the idols. But Hyacinth remained as firm as a diamond and said to the emperor: “I am a Christian and I honour Christ. I worship Him, and to Him alone do I offer myself as a living sacrifice.” Beaten, spat upon and flayed, this holy martyr was thrown into prison. By order of the emperor, he was given nothing to eat except sacrifices offered before the idols. Hyacinth refused to partake of them and after eight days died in prison. Then the prison guards saw two radiant angels in the prison: One angel covered the body of the martyred Hyacinth with his radiant vesture, and the other angel placed a glorious wreath on his head. The entire prison was illuminated and fragrant. The youthful Hyacinth honourably suffered and was crowned with eternal glory in the year 108 A.D.
Anatolius was at first a presbyter in the Church at Alexandria, but following the death of Patriarch Flavian, he was elevated to the patriarchal throne of Constantinople, in the year 449 A.D. During his time, the throne of Constantinople was recognized as equal to the throne of Rome, by the Ecumenical Council held in Chalcedon in 451 A.D. He struggled greatly for the purity of the Orthodox Faith and suffered much at the hands of the heretics, until he was slain by them in the year 458 A.D., during the reign of Pope Leo the Great. Anatolius governed the Church for nearly nine years, and took up his heavenly habitation among the holy hierarchs in the Kingdom of God.
The Reading from the Epistle of the Holy Apostle Paul to the Romans (5:1-10)
Brethren: Being justified by faith, we have peace with God through our Lord Jesus Christ, by Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost who is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely will one die for a righteous man, yet perhaps for a good man some would even dare to die. But God commendeth His love toward us in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.
Epistle of the Holy Apostle Paul to the Galatians (5:22-6:2)
Brethren, the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And those who are Christ’s have crucified the flesh with its affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vainglory, provoking one another and envying one another. Brethren, if a man be overtaken in a fault, ye who are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ.
The Reading from the Holy Gospel according to Matthew (6:22-33)
The Lord said: ‘The light of the body is the eye. If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these. Therefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith? Therefore take no thought, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘Wherewith shall we be clothed?’ (For after all these things do the Gentiles seek.) For your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you.’
Holy Gospel according to Matthew (11:27-30)
The Lord said to His disciples: ‘All things are delivered unto Me by My Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. Come unto Me all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.’
Troparion of the Resurrection (Tone 2)
When Thou didst descend unto death, O Life Immortal, then didst Thou slay Hades with the lightning of Thy Divinity. And when Thou didst also raise the dead out of the nethermost depths, all the Hosts of the heavens cried out: O Life-giver, Christ our God, glory be to Thee.
Troparion of Saints Onuphrius and Peter (Tone 4)
O God of our fathers, deal ever with us according to Thy gentleness, take not Thy mercy from us, but by their supplications direct our life in peace.
Kontakion of the Resurrection (Tone 2)
Thou didst rise from the tomb, O omnipotent Saviour, and Hades was terrified on beholding the wonder; and the dead arose, and creation at the sight thereof rejoiceth with Thee. And Adam also is joyful, and the world, O my Saviour, praiseth Thee forever.
Kontakion of St Onuphrius (Tone 3)
Illumined by the radiance of the all-holy Spirit, O divinely wise one, thou didst forsake all the tumults of life; and on reaching the desert, O venerable father, thou didst gladden God the Creator, Who is over all things. Wherefore, Christ, the great Bestower of gifts, doth glorify thee, O blessed one.
Kontakion of St Peter the Athonite (Tone 2)
Having withdrawn thyself from human companionship, out of divine desire and love for thy Lord, O Peter, thou didst dwell in caves of stone and deep ravines; and thou didst receive from Him a crown. Pray thou unceasingly, that we be saved.
This saintly hermit had been living in the desert for sixty full years when the monk Paphnutius visited him. His hair and beard reached to the ground and his body, due to a long period of nakedness, was covered with long hair. All his hair was white as snow and his entire appearance was brilliant, sublime and awesome. Seeing Paphnutius, Onuphrius called him by name and recounted to him his [Onuphrius’s] life in the wilderness. His guardian angel had appeared to him and brought him to this place in the wilderness. For a long time he had eaten only vegetables, which could rarely be found in the wilderness. After he had endured violent combat with the temptations of the demons, and his heart had been completely strengthened in the love of God, an angel of God brought him bread for nourishment. Besides that, by the good providence of God, there grew up next to his cell a palm tree that brought forth dates abundantly, and a spring of living water began to flow there. “However,” Onuphrius said: “I mostly nourish myself and quench my thirst with the sweet words of God.” To Paphnutius’s question as to how he received Holy Communion, the hermit answered that an angel of God brought him Holy Communion every Saturday. The next day the elder told Paphnutius that it was the day of his departure from this world; he knelt down, prayed to God and gave up his spirit unto God. At that moment Paphnutius saw a heavenly light illuminating the body of the reposed saint and heard the singing of angelic hosts. Having honorably buried the body of Onuphrius, Paphnutius returned to his monastery, that as a living witness he might narrate to others, for their benefit, the wondrous life of this man and the greatness of God’s providence toward those who have completely given themselves over to the service of God. Onuphrius died in the year 400 A.D.
Peter was a Greek by birth and a soldier by profession. Once, in battle against the Arabs, Peter was captured, bound in chains, and cast into prison. Peter remained imprisoned a long time in the town of Samara on the Euphrates River, and he constantly prayed that God would free him from prison and take him to a wilderness, where he would dedicate himself completely to a life of prayerful asceticism. St. Simeon the Receiver of God, together with St. Nicholas, appeared to him in prison and touched his iron chains with his staff; they melted like wax and Peter suddenly found himself in a field outside the town. He immediately set out for Rome, where he was tonsured a monk by the pope himself at the tomb of St. Peter. After this he again departed by boat for the east. The All-Holy Birth-giver of God, along with St. Nicholas, appeared to him in a dream, and the Birth-giver of God told St. Nicholas that she had designated Mt. Athos for Peter to live on in asceticism. Up to this time Peter had never heard of Mount Athos. Disembarking therefore on the Holy Mountain, Peter settled in a cave, where he remained for fifty-three years in difficult ascetic labors, in a struggle with hunger and thirst, with heat and cold, and especially with deomonic powers, until he had overcome all with the help of God. After he had endured the first temptations and had successfully passed the first difficult tests before God, an angel of God began to bring him bread every forty days.
On several occasions, the tempter–the devil–appeared to him under the guise of an angel of light, but Peter repelled him with the sign of the Cross and the name of the All-Holy Birth-giver of God. About a year before his death he was discovered by a hunter who was hunting deer around Athos, and from the mouth of the saint heard his life’s story. He died in the year 734 A.D. His relics were translated to Macedonia.
Евангельское чтение 3-й недели по Пятидесятнице говорит о Божием Провидении, о Промысле Божием над миром.
Веруем ли мы, каждый из нас христиан, в распростертую над миром и над каждым из нас десницу любви Божией? Деисты, да и многие христиане говорят: веруем в Творца вселенной, но участие Его в жизни мира отрицаем. Св. Иоанн Златоуст говорит, что так рассуждающие в ограде Церкви Христовой хуже и опаснее язычников. Мы же, к словам вселенского святителя, можем смело, безошибочно, добавить: отрицание Провидения Божия, т.е. отрицание попечения Божия о мире, делает человека противником своего разума.
Дорогие мои, мы знаем о том, что замысел Создателя о вселенной это замысел любви. Посему-то не может Бог Творец оставить мир Своим попечением.
В Священном Писании ясно и отчетливо утверждается неусыпная забота Создателя о человеке и о мире. “Ты даешь им – как животным, так и людям, – пищу в свое время,” (Пс. 144:15; 103:27; 35:7) – говорит Давид псалмопевец, а многострадальный Иов, этот именитый и богатый, пораженный одиночеством, нищетой и проказой, восклицает, лежа на гноище: “жизнь и милость даровал Ты мне, и попечение Твое хранило дух мой” (Иов 10:12).
Ветхий Завет повествует о том, что Бог бдит над праотцами (Быт. 26:6; 28:15), что таинственное и верховное действие Промысла Божия проявляется во всей истории, и это ярко иллюстрируется в истории Иосифа Прекрасного, где зло, совершенное его братьями, обращено на служение Божию замыслу о спасении. Когда братья прибыли к Иосифу в Египет за хлебом, Иосиф сказал им: “Не вы послали меня сюда (в Египет), но Бог… вот вы умышляли против меня зло, но Бог обратил зло в добро, чтобы… сохранить жизнь великому числу людей” (Быт. 45:8; 59:20).
Все ветхозаветные пророки, провозглашая всемогущество Бога, говорят о том, что Создатель провидит в вечности, всем располагает и дает власть, кому хочет (Иер. 25:7 и след.).
Премудрый Соломон говорит: “Много замыслов в сердце человека, но состоится только определенное Господом.” – “Человеку принадлежат предположения сердца, но от Господа ответ” (Притч. 16:1; 19:21). Уверенностью, что “человек предполагает, а Бог располагает” вдохновлены все священные книги Божественного Откровения. Без Бога напрасны усилия и бдительность людей, благодаря Ему – Доброму Пастырю – овцы Его и во тьме дольней идут уверенно к счастью (Пс. 125 и 22).
Цитируя свидетельства св. Писания, мы думаем о народе нашем: нынешние правители исключают мысль об участии Создателя в жизни мира, мы же, вооруженные оком веры, со всею силою нашего убеждения говорим: последнее слово принадлежит Богу! Господь наш Иисус Христос, подтверждая действие в мире Промысла Божия, открыл нам, людям, что Бог – Отец наш; что Божие Провидение, проводя человека и весь народ наш чрез испытания, требуя от нас постоянной Ему верности, зовет нас, зовет каждого человека к сотрудничеству с Собой. Это и приведет к падению зла, в мире воцаряющегося. Промысел Божий в мире проявляется, дорогие, в ходе всей истории. Он утверждает человека в надежде и требует, чтобы человек был соработником Богу в мире сем. Аминь.
The Reading from the Epistle of the Holy Apostle Paul to the Romans (5:1-10)
Brethren: Being justified by faith, we have peace with God through our Lord Jesus Christ, by Whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost who is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely will one die for a righteous man, yet perhaps for a good man some would even dare to die. But God commendeth His love toward us in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.
Epistle of the Holy Apostle Paul to the Galatians (5:22-6:2)
Brethren, the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And those who are Christ’s have crucified the flesh with its affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vainglory, provoking one another and envying one another. Brethren, if a man be overtaken in a fault, ye who are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ.
The Reading from the Holy Gospel according to Matthew (6:22-33)
The Lord said: ‘The light of the body is the eye. If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these. Therefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith? Therefore take no thought, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘Wherewith shall we be clothed?’ (For after all these things do the Gentiles seek.) For your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you.’
Holy Gospel according to Matthew (11:27-30)
The Lord said to His disciples: ‘All things are delivered unto Me by My Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. Come unto Me all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.’
Troparion of the Resurrection (Tone 2)
When Thou didst descend unto death, O Life Immortal, then didst Thou slay Hades with the lightning of Thy Divinity. And when Thou didst also raise the dead out of the nethermost depths, all the Hosts of the heavens cried out: O Life-giver, Christ our God, glory be to Thee.
Troparion of Saints Onuphrius and Peter (Tone 4)
O God of our fathers, deal ever with us according to Thy gentleness, take not Thy mercy from us, but by their supplications direct our life in peace.
Kontakion of the Resurrection (Tone 2)
Thou didst rise from the tomb, O omnipotent Saviour, and Hades was terrified on beholding the wonder; and the dead arose, and creation at the sight thereof rejoiceth with Thee. And Adam also is joyful, and the world, O my Saviour, praiseth Thee forever.
Kontakion of St Onuphrius (Tone 3)
Illumined by the radiance of the all-holy Spirit, O divinely wise one, thou didst forsake all the tumults of life; and on reaching the desert, O venerable father, thou didst gladden God the Creator, Who is over all things. Wherefore, Christ, the great Bestower of gifts, doth glorify thee, O blessed one.
Kontakion of St Peter the Athonite (Tone 2)
Having withdrawn thyself from human companionship, out of divine desire and love for thy Lord, O Peter, thou didst dwell in caves of stone and deep ravines; and thou didst receive from Him a crown. Pray thou unceasingly, that we be saved.
This saintly hermit had been living in the desert for sixty full years when the monk Paphnutius visited him. His hair and beard reached to the ground and his body, due to a long period of nakedness, was covered with long hair. All his hair was white as snow and his entire appearance was brilliant, sublime and awesome. Seeing Paphnutius, Onuphrius called him by name and recounted to him his [Onuphrius’s] life in the wilderness. His guardian angel had appeared to him and brought him to this place in the wilderness. For a long time he had eaten only vegetables, which could rarely be found in the wilderness. After he had endured violent combat with the temptations of the demons, and his heart had been completely strengthened in the love of God, an angel of God brought him bread for nourishment. Besides that, by the good providence of God, there grew up next to his cell a palm tree that brought forth dates abundantly, and a spring of living water began to flow there. “However,” Onuphrius said: “I mostly nourish myself and quench my thirst with the sweet words of God.” To Paphnutius’s question as to how he received Holy Communion, the hermit answered that an angel of God brought him Holy Communion every Saturday. The next day the elder told Paphnutius that it was the day of his departure from this world; he knelt down, prayed to God and gave up his spirit unto God. At that moment Paphnutius saw a heavenly light illuminating the body of the reposed saint and heard the singing of angelic hosts. Having honorably buried the body of Onuphrius, Paphnutius returned to his monastery, that as a living witness he might narrate to others, for their benefit, the wondrous life of this man and the greatness of God’s providence toward those who have completely given themselves over to the service of God. Onuphrius died in the year 400 A.D.
Peter was a Greek by birth and a soldier by profession. Once, in battle against the Arabs, Peter was captured, bound in chains, and cast into prison. Peter remained imprisoned a long time in the town of Samara on the Euphrates River, and he constantly prayed that God would free him from prison and take him to a wilderness, where he would dedicate himself completely to a life of prayerful asceticism. St. Simeon the Receiver of God, together with St. Nicholas, appeared to him in prison and touched his iron chains with his staff; they melted like wax and Peter suddenly found himself in a field outside the town. He immediately set out for Rome, where he was tonsured a monk by the pope himself at the tomb of St. Peter. After this he again departed by boat for the east. The All-Holy Birth-giver of God, along with St. Nicholas, appeared to him in a dream, and the Birth-giver of God told St. Nicholas that she had designated Mt. Athos for Peter to live on in asceticism. Up to this time Peter had never heard of Mount Athos. Disembarking therefore on the Holy Mountain, Peter settled in a cave, where he remained for fifty-three years in difficult ascetic labors, in a struggle with hunger and thirst, with heat and cold, and especially with deomonic powers, until he had overcome all with the help of God. After he had endured the first temptations and had successfully passed the first difficult tests before God, an angel of God began to bring him bread every forty days.
On several occasions, the tempter–the devil–appeared to him under the guise of an angel of light, but Peter repelled him with the sign of the Cross and the name of the All-Holy Birth-giver of God. About a year before his death he was discovered by a hunter who was hunting deer around Athos, and from the mouth of the saint heard his life’s story. He died in the year 734 A.D. His relics were translated to Macedonia.
The Reading from the Epistle of the Holy Apostle Paul to the Hebrews (11:33-12:2a)
Brethren: All the saints through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword. Out of weakness they were made strong, waxed valiant in battle, and turned to flight the armies of the aliens. Women received their dead raised to life again, and others were tortured, not accepting deliverance, that they might obtain a better resurrection. And others endured the trial of cruel mockings and scourgings, yea moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented (of whom the world was not worthy). They wandered in deserts and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect. Therefore, seeing we also are compassed about by so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith.
The Reading from the Holy Gospel according to Matthew (10:32-33, 37-38, 19:27-30)
The Lord said to His disciples: ‘Whosoever therefore shall confess Me before men, him will I confess also before My Father Who is in Heaven. But whosoever shall deny Me before men, him will I also deny before My Father Who is in Heaven. […] He that loveth father or mother more than Me, is not worthy of Me. And he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not his cross and followeth after Me, is not worthy of Me.’ […] Then Peter answered and said unto Him, ‘Behold, we have forsaken all and followed Thee. What shall we have therefore?’ And Jesus said unto them, ‘Verily I say unto you, that ye that have followed Me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And everyone that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold and shall inherit everlasting life. But many that are first shall be last, and the last shall be first.’
Troparion of the Resurrection (Tone 8)
HFrom on high didst Thou descend, O Compassionate One, to burial of three days hast Thou submitted, that Thou mightest free us from our passions. O our Life and Resurrection, O Lord, glory be to Thee.
Troparion of All Saints (Tone 4)
Adorned in the blood of Thy martyrs throughout all the world, as in purple and fine linen, Thy Church, through them, doth cry unto Thee, O Christ God: Send down Thy compassions upon Thy people; grant peace to Thy flock and to our souls great mercy.
Kontakion of All Saints (Tone 8)
To Thee, O Lord, the Planter of creation, the world doth offer the God-bearing martyrs as the first-fruits of nature. By their intercessions, preserve Thy Church, Thy commonwealth, in profound peace, through the Theotokos, O Greatly-merciful One.
Our most godlike Fathers decreed that we should celebrate the present feast after the descent of the All-holy Spirit, as showing in a certain way that the coming of the All-holy Spirit acted through the Apostles like this: sanctifying and making wise human beings taken from our mortal clay and, for the completion of that fallen angelic order, restoring them and through Christ sending them to God, some by the witness of martyrdom and blood, others by their virtuous conduct and way of life; and things beyond nature are achieved. For the Spirit descends in the form of fire, whose natural momentum is upwards; while dust, whose natural momentum is downwards, ascends on high, that dust which forms our mortal clay, the flesh added to and made divine by God the Word, which a short time before, had been exalted and taken its seat at the right hand of the Father’s glory. But he now also draws all those who wish, according to the promise, just as God the Word had manifested the works of reconciliation and what was the end, most suitable to its purpose, of his coming to us through flesh and of his dispensation, namely that he brings those who were rejected before to union and friendship with God—human nature offering to God the ungrateful people from the nations like first fruits—those who were outstandingly well-pleasing to him. This is one reason that we celebrate the feast of All Saints.
A second reason is because, though many people have been well-pleasing to God, they were through outstanding virtue unknown to humanity by name, or for some human reason or other, but nevertheless have great glory in God’s sight. Or again, because there are many who have lived following Christ in India, Egypt, Arabia. Mesopotamia and Phrygia and in the lands beyond the Black Sea, even as far as the British Isles themselves; in short, in both East and West, but it was not easy to honour them all properly because of their vast numbers, in the way that ecclesiastical custom has been received. And therefore, so that we may attract the help of them all, wherever on earth they were well-pleasing to God, and generally for those who would later become Saints, the most godly Fathers ordained that we should celebrate the feast of All Saints, honouring the earlier and later ones, the unknown and the known — all those in whom the Holy Spirit has dwelt he has made holy.
A third reason is this. It was necessary for the Saints who are celebrated individually day by day to be gathered together on one day, in order to demonstrate that, as they struggled for the one Christ and all ran the race in the same stadium of virtue, so they were all fittingly crowned as servants of one God and sustained the Church, having filled the world on high. They stir us also to accomplish the same struggle in its different and many forms, to the degree of power that each of us has to press onwards with all eagerness.
For all these Saints from every age the revered and wise Emperor Leo erected and vast and very beautiful church. This is very near the church of the holy Apostles, within the city of Constantine. He built it originally, it is said, for his first wife Theophano, who was outstandingly well-pleasing to God, which was indeed a marvel in the midst of turmoil and in royal palaces. When he informed the Church of his idea, he did not succeed in making it agree with his wishes
The most wise Emperor, with the approval of the whole Church, dedicated to all the Saints everywhere in the world the building that had been erected, observing that ‘Since Theophano is a Saint, let her be numbered with the rest.
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Note that we are celebrating everything that the Holy Spirit, in giving good things, has made holy. I mean the highest and sanctifying Minds, that is to say the Nine Orders; the Ancestors and Patriarchs; the Prophets and sacred Apostles; the Martyrs and Hierarchs; the Priest Martyrs and Ascetic Martyrs; the Ascetics and the Just and all the choirs of holy women and all the other anonymous Saints, with them let there be all who will come afterwards. But before all, in all and with all, the Saint of Saints, the most holy and quite incomparably mightier than the angelic Orders, our Lady and Sovereign, Mary, Ever-Virgin.
At the prayers of your all-pure Mother, Christ God, and of all your Saints from every age, have mercy and save us, for you alone are good and love mankind. Amen.
Сегодня мы с вами слышали за Божественной литургией повествование Святого евангелиста Иоанна Богослова о том, как Иисус Христос исцелил человека слепорожденного, т.е., который никогда ничего не видал. Характерно то, что когда закончилось это евангельское повествование, Господь сказал: “На суд Я пришел в этот мир, чтобы невидящие видели, а видящие оказались слепы.” На это озлобленные враги, книжники и фарисеи, вероятно, с иронией и насмешкой Ему сказали: “Неужели и мы слепы?” И получили ответ, Господь им сказал: “Если бы вы были слепы, то не имели бы греха,” потому что, когда человек не знает, не ведает, он не может ничего сознательно нарушить и большого греха не совершает. Если даже сделал не так и Сам Господь не вменяет это ему в грех, если он не знал, что он грешит. Господь и говорит: “Если бы вы были слепы, то не имели бы этого греха, но так как вы сами утверждаете, что вы видите, то поэтому грех ваш остается на вас.”
Помните, что это очень страшный приговор, потому что произнес его Тот, Кто Один только может оправдать или осудить, и Он сказал, что грех их остается на них. Господь Иисус Христос дал бывшему слепцу не только физическое, но и духовное зрение. В то же самое время Евангелие показывает, как своим упорством враги Христовы все больше и больше ослепляют себя, оставаясь в своем заблуждении.
Когда Господь исцелил слепого человека, его спросили, как это произошло? Он ответил, что он не может ответить на этот вопрос: он был слеп, когда к нему подошел Господь. Вероятно он слышал, как Спасителя называли, поэтому он и сказал в ответ: “Человек, нарицаемый Иисус, положил брение мне на очи. Я после этого умылся в Силоаме, по Его повелению, и прозрел.” Они спросили его: “Кто Он?” Он ответил: “Не знаю.” Его повели к фарисеям, они тоже его стали допрашивать. Он коротко им сказал: “Брение положил мне на очи, я умылся и вижу.” Между фарисеями и между врагами Христовыми тут поднялся спор — “распря,” как в Евангелии сказано: одни говорили, что Этот Человек не от Бога, потому что субботы не хранит, т.е., закон. Другие возражали: как может грешный человек делать такие дела? Бывший слепец слышит эти речи, эту распрю и истина для него становится все яснее и яснее. И вот эти слова одной группы фарисеев (как может грешный человек такие знамения творить), для него и послужили руководящей нитью для дальнейшего. Его спрашивали не раз, а когда стали подвергать перекрестным вопросам — все одно и то же спрашивают и спрашивают, то в конце концов он им сказал: “Я сказал вам уже и вы не слышали, что вы опять хотите слышать? Или вы хотите быть Его учениками?” Они, осатаневшие враги Спасителя, хотят быть Его учениками?! Он и не подозревал, конечно, какой удар он им нанес этими словами. И они уже с гневом и злобно отвечают: “Ты — ученик Его, а мы Моисеевы ученики: мы знаем, что Моисею говорил Бог, а откуда Этот мы не знаем.”
Церковь, рассказавши сегодня нам об этом чуде Спасителя, в то же самое время от лица каждого из нас поет: “Душевными очами ослеплен, к Тебе, Христе, прихожу, яко же слепой от рождения.” Не так давно мы настойчиво Богу молились: “Даруй ми зрети моя прегрешения.” Если мы просим, чтобы нам зреть, видеть наши прегрешения, значит, мы их не видим, как должно. Это, как раз потому, что мы “душевными очами” ослеплены. Поэтому эта молитва церковная для каждого из нас вполне осмысленна и понятна. Да и святые отцы всегда говорят, что человек своих грехов как должно не видит.
Как давно мы уже приводили пример из жития одного подвижника, который молил Господа о том, чтобы Господь ему открыл, насколько человеческая природа повреждена грехом. И когда Господь в каком-то таинственном видении ему открыл, насколько человек испорчен грехом, то тот от ужаса почувствовал, что он может с ума сойти, помешаться, и стал просить, чтобы Господь скрыл от него это видение и больше не показывал. Вот, так испорчен человек грехом. Преподобный Макарий Египетский говорил, что бывает человек хороший, но глубже всего корни в его душе ядовитые. От этой порчи пришел нас исцелить наш Господь Иисус Христос, потому что никакая другая сила в мире от этой страшной порчи греховной не может избавить. Это как раз то, что совершенно не видят в наши дни теперешние реформаторы жизни, из которых каждый предлагает свое. Они все забывают, да и не знают, что человек есть грешное существо. Поэтому, как говорил Блаженный Августин, разница между людьми только в том, что один больше зол, а другой меньше. Нужно всегда сознавать, насколько мы грешны и испорчены грехом и просить, чтобы Господь просветил наши очи сердечные так, как Он просветил и физическое и духовное зрение у этого бывшего слепца, о котором мы слышали. Аминь.