Thursday, 18 January 2024

Thursday of the 33rd week after Pentecost

277 days after Pascha · Tone 7 · Black squigg (6-stich typikon symbol) · No Fast

Saints commemorated

★ Saint Athanasius the Great, Archbishop of Alexandria

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)

Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind’s salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.

In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.

Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.

In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ.

With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius’ teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Empress Theodora

Empress Theodora (500 – 28 June 548) was the wife of Byzantine Emperor Justinian I and one of the most influential and capable women in the history of the Eastern Roman Empire. Born into humble circumstances as the daughter of a circus performer, Theodora rose to prominence through her intelligence, political acumen, and beauty, eventually becoming one of the most powerful women in Byzantine history. During the famous Nika riots of 532, when political unrest threatened to topple the imperial government, Theodora demonstrated extraordinary courage and political insight. She urged Justinian to resist those counselling retreat, reportedly declaring that she would remain in the capital rather than flee to safety. Her resolute stance and influence over Justinian strengthened his resolve, and the crisis was successfully contained. Throughout her reign as Empress, Theodora exercised considerable political influence, advocating for the welfare of the poor, particularly women and girls. She was also deeply involved in ecclesiastical matters and displayed strong commitment to the defence of the Orthodox faith against heretical movements, particularly Monophysitism. She demonstrated remarkable intelligence in navigating complex theological and political controversies affecting the Empire and the Church. Theodora was a generous patron of monasteries and charitable works. She used her imperial position to advance causes she believed would serve the Church and protect the welfare of her subjects, especially the vulnerable. She bore a son, John, though he did not survive to adulthood, and maintained her authority and dignity throughout her life. Theodora reposed in the Lord on 28 June 548, leaving a legacy as a woman of exceptional virtue, intelligence, and commitment to the faith. The Orthodox Church commemorates her on 18 January as a saint whose example demonstrates that imperial power, properly wielded, can serve the cause of Christ and the welfare of His people.

Saint Cyril, Archbishop of Alexandria

Saint Cyril of Alexandria (376 – 27 June 444) was born around 376 AD into an aristocratic Alexandrian family. He was the nephew of Theophilus, Patriarch of Alexandria, who himself was a distinguished ecclesiastical figure and provided Cyril with expert instruction in his youth. Following Theophilus's repose on 15 October 412, Cyril was elevated to the patriarchate on 18 October 412, becoming the Pope of Alexandria at a time of great theological controversy and ecclesiastical challenge. Saint Cyril is most celebrated for his central role in presiding over the Third Ecumenical Council at Ephesus in 431. At this council, he led the Orthodox Church's defence of the Most Holy Theotokos (Mother of God) against the Nestorian heresy, which denied the reality of Mary's role as the Mother of God and attempted to divide Christ's nature into two separate persons. Through his doctrinal clarity and pastoral conviction, Cyril guided the council to condemn the Nestorian teachings and affirm the Orthodox understanding of the Incarnation and the Theotokos. Cyril's theological writings, particularly his commentaries on Scripture and his treatises defending Christological doctrine, are of immense significance in Orthodox theology. He is honoured as one of the great Patristic fathers and has received the title "Seal of all the Fathers" within the Orthodox Christian tradition, a designation reflecting the Orthodox Church's recognition of his comprehensive theological contribution to the articulation of Christian doctrine. Saint Cyril's feast day on 18 January commemorates the occasion of his restoration to his See in Alexandria following a brief exile caused by Nestorian opposition. His repose occurred on 27 June 444. His legacy continues to inspire Orthodox theologians and faithful alike.

Venerable Maximus the Confessor

Venerable Maximus the Confessor (580 – 13 August 662) was one of the most brilliant theologians and spiritual figures of the Eastern Orthodox Church, revered for his profound mystical theology and steadfast defence of Orthodox Christology. Born around 580 into a noble family in Constantinople, Maximus received an excellent classical education and began his career in imperial administration, serving as a secretary to the Byzantine Emperor Heraclius. However, Maximus soon abandoned his worldly position to pursue monastic life, withdrawing to the monastery of Chrysopolis in Asia Minor. There he devoted himself to prayer, theological study, and the contemplative life. His spiritual gifts and theological brilliance quickly became evident, and he emerged as a leading defender of Orthodox doctrine during the turbulent period of the Monothelite controversy, which threatened to compromise the Church's understanding of Christ's two wills. Maximus composed numerous theological works, particularly his Ambigua and other mystical writings exploring the nature of Christ, the deification (theosis) of humanity, and the apophatic knowledge of God. His theology bridges mystical and speculative dimensions, offering a profound vision of Christian spirituality centred on union with God through Christ. He articulated the doctrine that Christ possessed two distinct wills—divine and human—operating in perfect harmony, a position ultimately vindicated at the Sixth Ecumenical Council in 680. For his unwavering defence of Orthodox Christology against imperial pressure to accept Monothelitism, Maximus endured torture, imprisonment, and mutilation. He was exiled from Constantinople and suffered greatly, yet never compromised his confession of the true faith. He reposed on 13 August 662, having given his entire life—body and soul—to the defence of Christ's full humanity and divinity and to the pursuit of deification through grace. The Orthodox Church reveres Maximus as a pillar of Orthodoxy, and his feast day is celebrated on 18 January, honouring his theological brilliance and his steadfast martyrdom in defence of the faith.

Daily readings

Epistle

weekly cycle

Titus — Titus 1.5-2.1

⁵For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge;

⁵For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: ⁶if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. ⁶If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. ⁷For the bishop must be blameless, as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; ⁷For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; ⁸but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled; ⁸But a lover of hospitality, a lover of good men, sober, just, holy, temperate; ⁹Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. ⁹holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers. ¹⁰For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

¹⁰For there are many unruly men, vain talkers and deceivers, specially they of the circumcision, ¹¹whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake. ¹¹Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. ¹²One of themselves, a prophet of their own, said, Cretans are always liars, evil beasts, idle gluttons. ¹²One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

¹³This testimony is true. For which cause reprove them sharply, that they may be sound in the faith, ¹³This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; ¹⁴Not giving heed to Jewish fables, and commandments of men, that turn from the truth. ¹⁴not giving heed to Jewish fables, and commandments of men who turn away from the truth. ¹⁵Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. ¹⁵To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled. ¹⁶They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate. ¹⁶They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

¹But speak thou the things which become sound doctrine:

¹But speak thou the things which befit the sound doctrine:

Gospel

weekly cycle

Luke — Luke 20.9-18

⁹Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.

⁹And he began to speak unto the people this parable: A man planted a vineyard, and let it out to husbandmen, and went into another country for a long time. ¹⁰And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. ¹⁰And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. ¹¹And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. ¹¹And he sent yet another servant: and him also they beat, and handled him shamefully, and sent him away empty. ¹²And again he sent a third: and they wounded him also, and cast him out. ¹²And he sent yet a third: and him also they wounded, and cast him forth. ¹³And the lord of the vineyard said, What shall I do? I will send my beloved son; it may be they will reverence him. ¹³Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. ¹⁴But when the husbandmen saw him, they reasoned one with another, saying, This is the heir; let us kill him, that the inheritance may be ours. ¹⁴But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. ¹⁵And they cast him forth out of the vineyard, and killed him. What therefore will the lord of the vineyard do unto them? ¹⁵So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? ¹⁶He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. ¹⁶He will come and destroy these husbandmen, and will give the vineyard unto others. And when they heard it, they said, God forbid. ¹⁷And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? ¹⁷But he looked upon them, and said, What then is this that is written, The stone which the builders rejected, The same was made the head of the corner? ¹⁸Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

¹⁸Every one that falleth on that stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust.