Tuesday, 27 February 2024

St Raphael Bishop of Brooklyn

68 days before Pascha · Tone 5 · Red cross half-circle (vigil typikon symbol) · No Fast (Fast Free)

Saints commemorated

Our Holy Father Procopius of Decapolis

9th c.

He was from Decapolis near the Sea of Galilee, and entered monastic life as a youth. When the Emperor Leo the Isaurian began his persecution of the holy icons, Procopius, who had previously spent his life in hiddenness and silence, boldly stood forth to defend the true Orthodox veneration of the icons. For this he was cruelly tortured and imprisoned. When the cruel Leo died and the icons were restored to the churches, Procopius returned to his monastery, where he lived in peace to a great old age. The Prologue concludes, ‘In old age, he entered into God’s Kingdom, where he beheld with joy the living angels and saints whose images were on the honoured icons on earth.’

Saint Stephen of Constantinople

614

Saint Stephen was formerly a courtier of high rank in the imperial palace during the reign of the Emperor Mauricius (582-602 AD). Leaving behind the honours and comforts of his elevated worldly position, he renounced his service to the emperor in order to dedicate his life entirely to the service of God and his neighbour. He established a hospice at Armatia in Constantinople specifically to receive and care for the elderly, the infirm and those advanced in years who had no family to support them. Saint Stephen devoted himself with tireless compassion to providing shelter, nourishment, and spiritual comfort to all who sought refuge in his hospice. He became known throughout Constantinople for his extraordinary charity and his radiant Christian witness. The saint treated each guest with paternal affection, serving them personally and praying earnestly for their salvation and the remission of their sins. His life of renunciation and service exemplified the teaching of Christ that "what you did for the least of these brothers and sisters of mine, you did for me." Saint Stephen lived and laboured in Constantinople in the year 614 AD, becoming a beacon of Orthodox charity and a living icon of the Gospel's call to serve the poor and the vulnerable. His feast day commemorates his remarkable conversion from worldly privilege to humble service, a transformation that changed his temporal life and brought eternal salvation to many souls through his prayers and works of mercy.

Saints Asclepius and James, hermits of Syria

Saints Asclepius and James were two fifth-century ascetics of Syria who devoted themselves to the monastic struggle and became renowned for their sanctity and wisdom. The ecclesiastical historian Theodoret of Cyrrhus, who was their contemporary, has preserved an account of their virtuous lives. Saint Asclepius led a life of extraordinary temperance and ascetical practice in his native village, practising complete restraint in food, drink and bodily comfort. Despite his rigorous monastic discipline, he never isolated himself completely from contact with others but rather lived amongst the people, engaging in pastoral ministry and spiritual direction. He was never hindered by his constant association with many who sought his counsel and prayers. His example and teachings attracted many imitators who desired to pursue the monastic path, and numerous disciples gathered around him to receive instruction in the spiritual life. Saint James, one of Asclepius' most devoted followers, secluded himself in a small dwelling near the village of Nimuza, pursuing an even more austere form of monasticism. He committed himself to complete solitude, remaining within his hermitage until the very end of his earthly existence. He maintained contact with the outside world only through a small aperture cut at an angle in the wall of his cell, an opening so positioned that visitors could speak with him and request his intercessions without being able to see him. Through this narrow window, Saint James communicated with those who approached seeking spiritual counsel, healing prayers, or redemptive guidance. Both saints exemplified the Orthodox monastic tradition of ascetical practice combined with pastoral care, becoming channels through which God's grace flowed to their afflicted brethren.

Venerable Procopius, Confessor of Decapolis

Venerable Procopius was an eighth-century ascetic who devoted his life to the monastic struggle in the region of Decapolis, the mountainous territory situated to the east of Lake Galilee in the Levant. There, in solitude and prayer, he laboured tirelessly in ascetic practises, seeking union with God through fasting, vigil and intercession for the world. Saint Procopius became a stalwart defender of Orthodox Christian teaching during the devastating iconoclast period, when the imperial authorities sought to eradicate the veneration of sacred images. He courageously proclaimed the true doctrine of the Church, explaining to the faithful that Orthodox Christians do not offer worship to material icons but rather venerate them in reverence, and that this honour is directed towards the prototypes, the saints themselves who are represented in the images. By Emperor Leo the Isaurian (716-741) issued orders for his arrest as a consequence of his steadfast witness to iconic veneration. Saint Procopius endured severe torture and imprisonment under the iconoclast persecution, alongside his close co-struggler in monastic life, the venerable Saint Basil. Both confessors languished in prison for the faith until the death of Emperor Leo, when they were finally released. Saint Procopius devoted the remainder of his earthly existence to guiding his spiritual children and the countless faithful who sought his counsel, becoming a radiant beacon of Orthodox piety and a teacher of virtue. He reposed in advanced age around the year 750, having persevered to the end in his confession of the true faith.

Venerable Thalelaeus, hermit of Syria

Venerable Thalelaeus was born a native of Cilicia in Asia Minor and embraced the monastic life at the renowned Monastery of Saint Sava the Sanctified, where he was ordained to the holy priesthood. Later, feeling called to a stricter form of monastic practice, he journeyed to the region of Syria and came upon a desolate place near the city of Gabala that was particularly suited to his ascetical aspirations. He discovered a dilapidated pagan temple surrounded by ancient graves, standing in a place that had acquired a fearful reputation amongst the people. Demons were believed to inhabit the ruins, terrifying travellers and afflicting those who ventured near with apparitions and harm. Saint Thalelaeus recognised in this forsaken place an opportunity for spiritual combat and the glorification of Christ. He established himself there, committing himself to unceasing prayer day and night in complete solitude. The demonic powers that inhabited this pagan site assailed the saint repeatedly, attempting to terrify him with frightful sights and dreadful sounds. Yet through his unwavering faith in God and the protection of divine grace, Saint Thalelaeus ultimately gained victory over the power of darkness, and the demons troubled him no more. Because of his great faith and profound love for God, the Lord endowed this humble ascetic with the gift of working miracles and wonders. Through his fervent prayers, he healed the sick, brought comfort to the suffering, and worked signs and marvels that drew many to faith in Christ. Saint Thalelaeus fell asleep in the Lord in peace around the year 460 AD, having spent his entire monastic life as a defender against spiritual darkness and a channel of God's healing grace.

St Raphael, bishop of Brooklyn

1915

He was born in Syria in 1860, in the waning years of the Ottoman Empire. In his childhood, his family took refuge in Lebanon after their parish priest, St Joseph of Damascus (July 10) was martyred; but they later returned to Damascus. In 1879 he was tonsured a monk and entered into the service of Patriarch Hierotheos of Antioch. The Balamand Seminary had been closed since 1840, but the young monk was offered a scholarship at the Constantinople Patriarchate’s seminary at Halki. Returning to Syria with a theological degree, St Raphael became assistant to Gerasimos, the new Patriarch of Antioch, traveling and preaching on his behalf. After further studies in Kiev, he transferred to the jurisdiction of the Patriarchate of Moscow and for a time was professer of Arabic studies at the Theological Academy in Kazan. (At that time the downtrodden Orthodox of the Middle East received considerable aid and theological training from the Tsar and from the Church in Russia). In 1895 he was sent to the United States to shepherd the Arab Orthodox Community in New York, which was without a church or a priest. He quickly consecrated a chapel and with great energy set about the work of shepherding his flock there; but he was concerned not only for them but for the Arab Christian immigrants scattered through North America, most of whom were without a pastor and in danger of falling into heterodoxy or abandoning religious life. He traveled widely throughout the continent, visiting, counseling and serving Arab Christians, preaching, celebrating marriages and baptisms, receiving confessions and celebrating the Divine Liturgy, usually in private houses. In 1898 he published the first Orthodox prayer book in Arabic to appear in the New World. In 1899, he made a seven-month journey through forty-three American cities, seeking out the “scattered sheep” of the Church in America. His services were attended not only by Arabs but by Russians and Greeks, all of whom at that time depended on the Russian mission to North America. During this entire period, he held the official rank of Archimandrite, though his work and duties exceeded those of most bishops. In 1901, Patriarch Meletios was elected to the see of Antioch, the first Arab to occupy the patriarchal throne for 168 years. Several proposals were made to elect Archimandrite Raphael to a see in Syria; but he refused all such offers, pointing out the Orthodox people’s great and little-met needs in North America. In 1904, the Moscow Patriarchate made him Bishop of Brooklyn, the first Orthodox bishop to be consecrated on American soil. He redoubled his already impressive pastoral work, ordaining priests to the many new parishes that he had founded, and assisting Saint Tikhon (then Bishop of North America) in the care of his huge diocese. In 1905 he laid the foundation of the Monastery of St Tikhon in Pennsylvania. The bishop saw the importance of integrating the faithful into the life of their new homeland, and was an early advocate of the use of English in American Church services. When Isabel Hapgood’s Service Book — the first useful English translation of the Church’s services — was published in 1906, he advocated its use in all his parishes. In 1912, St Raphael was found to be suffering from heart disease, but continued his exhausting pastoral work for two more years. In 1915 he was finally unable to continue, and reposed after two months’ illness. When his relics were transported in 1998 from Brooklyn to Antiochian Village in Ligonier, PA, they were found to be incorrupt, and in 2000 he became the most recently glorified Saint of North America. In North America St Raphael is commemorated on the anniversary of his repose: February 27 on the Civil/New Calendar, February 14 on the Julian Calendar. He is also commemorated with the Synaxis of Saints of North America on the Second Sunday after Pentecost. The Patriarchate of Antioch also commemorates him, but on Saturday before the Synaxis of the Archangels (November 8).

Our Venerable Father Titus of the Lavra of the Kiev Caves

1190

Titus and Evagrius, two monks in the famed Kiev Caves Lavra, were dear friends who, through the instigation of the demons, allowed a disagreement to descend into mutual enmity. Despite the efforts of their brother monks to reconcile them, their mutual hatred grew, to the extreme that when one of them censed the church, the other would turn and walk out. Titus fell gravely ill and, feeling that his end was near, at last repented and asked that Evagrius come and be reconciled with him. Evagrius was unwilling, but the other monks brought him by bodily force to his brother’s bedside. Titus fell at his feet and said ‘Forgive me for having offended and wounded you in my anger. Bless me!’ Evagrius, unmoved, shouted ‘I will never forgive him, neither in this world nor in the next!’ As soon as he had uttered these words he suddenly fell down dead. Titus, on the other hand, rose up, completely cured of his illness. He told his brethren that he had seen a spear come down from heaven and strike Evagrius, and that the spear had then touched and healed him; and that the swarms of demons who had been terrifying him as he lay dying, vanished at the moment he asked Evagrius to forgive him. Saint Titus spent the rest of his days in repentance and love, and fell asleep in peace around 1190.

Our Holy Father Leander, Bishop of Seville and Apostle of Spain

600

He was born to an aristocratic Roman family living in Spain: his father Severian was Duke of Cartagena. Saint Leander embraced monastic life as a young man in Seville, capital of the Visigoths, who had embraced Arianism and caused the Arian heresy to dominate throughout Spain. Leander became a leading figure in the struggle to restore his land to Orthodoxy, founding a school in Seville to promote the Orthodox faith. In 583 he travelled to Constantinople to seek the Emperor’s support for the Spanish Orthodox; while there he met St Gregory the Great (the future Pope of Rome), with whom he formed a lifelong friendship. On his return to Spain, Leander was made Bishop of Seville. One of the holy bishop’s converts was Hermengild, one of the sons of the Arian king Leovigild. When Hermengild rose up against his father in the name of Orthodoxy, Leovigild launched a violent persecution of the Orthodox throughout his kingdom. (Leovigild had his son imprisoned, then executed on Pascha Day of 586.) By God’s grace, at the very height of the persecution Leovigild fell mortally ill, repented, and embraced the true Faith; at his urging his son and successor Recared converted to Orthodoxy and convened the Third Council of Toledo in 589, at which he proclaimed that the Gothic and Suevic peoples were returning to the unity of the One Church. Saint Leander presided at the Council, and devoted the rest of his life to educating the (mostly) newly-Orthodox people of Spain in the Faith. It was he who established the early form of the Mozarabic Liturgy. He reposed in peace on March 13, 600. (He is venerated on this day because his name was incorrectly placed on February 27 in the Roman Martyrology.)

Daily readings

Vespers

— St Raphael

OT — Composite 2 - Proverbs 10, 3, 8

The memory of a just man is praised, and the Lord’s blessing is upon his head. Blessed is one who has found wisdom; a mortal who knows understanding. To import her is better than treasures of gold and silver. She is more valuable than precious stones; nothing of value equals her worth. Justice proceeds from her mouth; she bears law and mercy on her tongue. Therefore, my children, listen to me, for I speak weighty things. And blessed is the one who keeps my ways. For my goings out are the goings out of life, and favour is prepared from the Lord. Therefore I exhort you, and utter my voice to the children of humankind. Because I, Wisdom, have prepared counsel, knowledge and understanding. I have called on them. Counsel and sureness are mine; prudence is mine, strength is mine. I love those who are my friends, while those who seek me will find grace. You innocent, then, understand cunning; you untaught, take it to heart. Listen to me, for I will speak weighty things, and I will open right things from my lips. Because my throat will meditate truth; lying lips are abominable before me. All the words of my mouth are with justice, there is nothing crooked in them nor twisted. They are all straight for those who understand, and right for those who find knowledge. For I teach you what is true, that your hope may be in the Lord and that you may be filled with spirit.

Vespers

— St Raphael

Proverbs — Proverbs 10.31-11.12

³¹The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. ³¹The mouth of the righteous bringeth forth wisdom; But the perverse tongue shall be cut off. ³²The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. ³²The lips of the righteous know what is acceptable; But the mouth of the wicked speaketh perverseness.

¹A false balance is abomination to the LORD: but a just weight is his delight. ¹A false balance is an abomination to Jehovah; But a just weight is his delight. ²When pride cometh, then cometh shame: but with the lowly is wisdom. ²When pride cometh, then cometh shame; But with the lowly is wisdom. ³The integrity of the upright shall guide them; But the perverseness of the treacherous shall destroy them. ³The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. ⁴Riches profit not in the day of wrath; But righteousness delivereth from death. ⁴Riches profit not in the day of wrath: but righteousness delivereth from death.

⁵The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. ⁵The righteousness of the perfect shall direct his way; But the wicked shall fall by his own wickedness. ⁶The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. ⁶The righteousness of the upright shall deliver them; But the treacherous shall be taken in their own iniquity. ⁷When a wicked man dieth, his expectation shall perish; And the hope of iniquity perisheth. ⁷When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. ⁸The righteous is delivered out of trouble; And the wicked cometh in his stead. ⁸The righteous is delivered out of trouble, and the wicked cometh in his stead. ⁹With his mouth the godless man destroyeth his neighbor; But through knowledge shall the righteous be delivered. ⁹An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. ¹⁰When it goeth well with the righteous, the city rejoiceth; And when the wicked perish, there is shouting.

¹⁰When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. ¹¹By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. ¹¹By the blessing of the upright the city is exalted; But it is overthrown by the mouth of the wicked. ¹²He that despiseth his neighbor is void of wisdom; But a man of understanding holdeth his peace.

¹²He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.

Vespers

— St Raphael

Wisdom of Solomon — Wisdom of Solomon 4.7-15

⁷But though the righteous be prevented with death, yet shall he be in rest.

⁸For honourable age is not that which standeth in length of time, nor that is measured by number of years.

⁹But wisdom is the gray hair unto men, and an unspotted life is old age.

¹⁰He pleased God, and was beloved of him: so that living among sinners he was translated.

¹¹Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.

¹²For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind.

¹³He, being made perfect in a short time, fulfilled a long time:

¹⁴For his soul pleased the Lord: therefore hasted he to take him away from among the wicked.

¹⁵This the people saw, and understood it not, neither laid they up this in their minds, That his grace and mercy is with his saints, and that he hath respect unto his chosen.

Matins Gospel

— St Raphael

John — John 10.1-9

¹Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

¹Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. ²But he that entereth in by the door is the shepherd of the sheep. ²But he that entereth in by the door is the shepherd of the sheep. ³To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. ³To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. ⁴And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. ⁴When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. ⁵And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. ⁵And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. ⁶This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. ⁶This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

⁷Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep. ⁷Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. ⁸All that ever came before me are thieves and robbers: but the sheep did not hear them. ⁸All that came before me are thieves and robbers: but the sheep did not hear them. ⁹I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. ⁹I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.

Epistle

weekly cycle

2 Peter — 2 Peter 2.9-22

⁹the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment; ⁹The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: ¹⁰but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: ¹⁰But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. ¹¹whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord. ¹¹Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. ¹²But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, ¹²But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; ¹³And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; ¹³suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you; ¹⁴Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: ¹⁴having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; ¹⁵forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; ¹⁵Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; ¹⁶but he was rebuked for his own transgression: a dumb ass spake with man’s voice and stayed the madness of the prophet. ¹⁶But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. ¹⁷These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. ¹⁷These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved. ¹⁸For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. ¹⁸For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; ¹⁹While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. ¹⁹promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. ²⁰For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. ²⁰For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. ²¹For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. ²¹For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. ²²But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. ²²It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.

Epistle

— St Raphael

Hebrews — Hebrews 13.17-21

¹⁷Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this were unprofitable for you. ¹⁷Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

¹⁸Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things.

¹⁸Pray for us: for we trust we have a good conscience, in all things willing to live honestly. ¹⁹And I exhort you the more exceedingly to do this, that I may be restored to you the sooner. ¹⁹But I beseech you the rather to do this, that I may be restored to you the sooner. ²⁰Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

²⁰Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, ²¹make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen. ²¹Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

Gospel

weekly cycle

Mark — Mark 13.14-23

¹⁴But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains:

¹⁴But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judæa flee unto the mountains: ¹⁵And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: ¹⁵and let him that is on the housetop not go down, nor enter in, to take anything out of his house: ¹⁶And let him that is in the field not turn back again for to take up his garment. ¹⁶and let him that is in the field not return back to take his cloak. ¹⁷But woe to them that are with child, and to them that give suck in those days! ¹⁷But woe unto them that are with child and to them that give suck in those days! ¹⁸And pray ye that it be not in the winter. ¹⁸And pray ye that your flight be not in the winter. ¹⁹For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be. ¹⁹For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. ²⁰And except the Lord had shortened the days, no flesh would have been saved; but for the elect’s sake, whom he chose, he shortened the days. ²⁰And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. ²¹And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: ²¹And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there; believe it not: ²²For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. ²²for there shall arise false Christs and false prophets, and shall show signs and wonders, that they may lead astray, if possible, the elect. ²³But take ye heed: behold, I have foretold you all things. ²³But take ye heed: behold, I have told you all things beforehand.

Gospel

— St Raphael

John — John 10.9-16

⁹I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. ⁹I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. ¹⁰The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. ¹⁰The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. ¹¹I am the good shepherd: the good shepherd giveth his life for the sheep. ¹¹I am the good shepherd: the good shepherd layeth down his life for the sheep. ¹²But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. ¹²He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: ¹³The hireling fleeth, because he is an hireling, and careth not for the sheep. ¹³he fleeth because he is a hireling, and careth not for the sheep. ¹⁴I am the good shepherd, and know my sheep, and am known of mine. ¹⁴I am the good shepherd; and I know mine own, and mine own know me, ¹⁵even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep. ¹⁵As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. ¹⁶And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. ¹⁶And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.