Thursday, 25 July 2024

Thursday of the 5th week after Pentecost

81 days after Pascha · Tone 3 · Red squigg (doxology typikon symbol) · No Fast

Saints commemorated

★ Dormition of the holy righteous Anna, mother of the most holy Theotokos

Saint Anna, whose name in Hebrew means "grace," was of the tribe of Levi and the daughter of the priest Matthan, descended through her mother from the royal line of Judah. Together with her righteous husband Joachim of Nazareth, she lived in piety, almsgiving and the keeping of the Law, but for many years they remained childless and bore the reproach of barrenness as a sorrow before God. After long prayer and fasting, an angel appeared separately to each of them and announced that they would have a daughter through whom all the nations of the earth would be blessed. In response to this promise, Anna conceived and bore the holy maiden Mary, the future Mother of God, whom they brought into the temple at the age of three to be raised before the Lord.

Joachim reposed first, in his eightieth year, while Saint Anna lived on a little longer in Jerusalem in the company of her holy daughter. According to the tradition of the Church, she fell asleep in peace at the age of seventy-nine, before the Annunciation, and was buried at Gethsemane. The feast of her conception of the Theotokos is kept on 9 December, the feast of her holy meeting with Joachim on 9 September; the present day, 25 July, is set aside for her holy dormition. The faithful invoke her especially as the protector of mothers, the helper of the barren, and the patron of grandparents.

Holy righteous Macrina the younger

379

Saint Macrina was the eldest of the ten children of Saint Basil the Elder and Saint Emmelia, and the elder sister of three of the great fathers of the Church, Saint Basil the Great, Saint Gregory of Nyssa and Saint Peter of Sebaste. Born around 327 in Caesarea of Cappadocia, she was named Macrina after her grandmother, the disciple of Saint Gregory the Wonderworker, but was given a hidden name by her mother in a vision: Thecla. From her childhood she was taught not the fables of the pagans but the Psalter and the wisdom of Solomon, and grew up in a household which one of her brothers later called "a school of philosophy." Betrothed in early youth, Saint Macrina lost her future husband to an untimely death and refused thereafter all thought of marriage, saying that the bond of betrothal had made her a widow before God. She turned the family estate at Annisa on the river Iris in Pontus into a community of consecrated virgins, and persuaded her widowed mother to live there with the freed maidservants as one sisterhood. By her counsel and example she shaped the path of her brother Basil away from worldly ambition into the monastic life, and she was a guide to all her family. She reposed in 379, a few months after the death of Saint Basil; her brother Saint Gregory of Nyssa hastened to her bedside and afterwards wrote her Life and the dialogue On the Soul and the Resurrection in her honour. Her principal feast is on 19 July; in some calendars she is also remembered on 25 July with her relatives.

Holy righteous Olympias the deaconess of Constantinople

Saint Olympias was born around 368 into one of the leading senatorial families of the Eastern empire, the granddaughter of the Praetorian Prefect Ablabius. Orphaned in childhood, she was brought up under the guidance of Saint Theodosia, the sister of Saint Amphilochius of Iconium, in the company of Saint Gregory the Theologian, who became her spiritual father. Married very young to a high-ranking official, she was widowed within twenty months and steadfastly refused every offer of remarriage, including that of a kinsman of the emperor Theodosius. The patriarch Saint Nectarius ordained her deaconess of the Great Church, and she founded a community of more than two hundred women near Hagia Sophia, governing it with the wisdom of an abbess and the humility of a servant. She gave her vast inheritance for the freeing of slaves, the relief of the poor, the support of churches and monasteries, and the help of bishops in need. When Saint John Chrysostom became archbishop, she became his closest spiritual daughter and helper. After his unjust deposition in 404 she shared his exile in spirit, refusing all compromise with his enemies, and was herself banished, fined and reduced to want. Worn out by sorrow and illness she reposed at Nicomedia in 408. The seventeen letters which Saint John wrote to her from his exile are among the great treasures of patristic spirituality.

The holy five virgins of Mysia

The holy five virgins are a company of consecrated maidens, Theodota, Thekti, Eutyche, Mary and Cassia, who suffered martyrdom in the western part of Asia Minor in the early centuries of persecution. Each of them, while still young, had renounced an earthly betrothal and dedicated her virginity to Christ. Living in voluntary austerity, they devoted themselves to prayer, the singing of psalms, the works of mercy and the care of those in prison. Reported as Christians, they were brought before the local governor and questioned together. Their unanimous and fearless confession enraged him; they were subjected to humiliations, beatings, and torture, and at length put to death, some by the sword and others in the flames. Their bodies were taken up by faithful Christians and buried in one place. The Church keeps their joint commemoration on 25 July, holding them up as a pattern of pure virginity preserved unto the shedding of blood.

Venerable Eupraxia of Tabenna

Saint Eupraxia was the daughter of a Christian senator, also named Antigonus, of the family of the emperor Theodosius the Great. Her father reposed in her early childhood, and her mother, also called Eupraxia, withdrew with the child to Egypt to escape the snares of the imperial court and to live a life of prayer. There the elder Eupraxia, after distributing her wealth to the poor, brought her daughter to the women's monastery near Tabenna founded by Saint Pachomius, where the maiden, then only seven years of age, asked to be received as a nun. The abbess, struck by the child's earnestness, granted her wish, and the young Eupraxia grew up in the discipline of the community. She kept the rule with great severity, fasting often for whole weeks, and outdid the older sisters in obedience and humility. The devil tempted her in many ways, but her elder taught her to overcome each onslaught by the cross and the prayer of Jesus. She was granted the gifts of healing and of casting out demons, and many were brought back to soundness of mind and body through her prayers. She reposed in peace at the age of about thirty, around the year 413.

Commemoration of the holy 165 Fathers of the Fifth Ecumenical Council

553

This council was held in Constantinople during the reign of Justinian the Great. The council condemned the various forms of monophysitism, the heretical writings of Theodore of Mopsuestia and Theodoret, and the writings of Origen (particularly on universal salvation).

St Olympias the Deaconess

408

She was born to a noble family in Constantinople: her father Anysius Secundus was a senator. She was betrothed to a nobleman who died before they could be wed; resisting all advice to take another husband, Olympias devoted herself entirely to God, giving her large inheritance to the Church and to the poor. She served as a deaconess, first under the Patriarch Nektarios, then under St John Chrysostom. When St John was sent into exile, he advised her to remain in Constantinople, and to continue to serve the Church whatever patriarch took his place. But as soon as the holy hierarch went into exile, a fire destroyed a large part of the City, and St John’s enemies accused the holy Olympias of setting the fire. She in turn was exiled to Nikomedia, where she reposed in 408. She left instructions that her body be placed in a coffin and thrown into the sea, to be buried wherever it was cast up. The coffin came to shore at Vrochthoi and was buried there at a church dedicated to the Apostle Thomas. Her relics have continued to be a source of great miracles of healing. During his exile, St John Chrysostom wrote a number of letters to St Olympias, seventeen of which have been preserved through the centuries. In one he writes: ‘Now I am deeply joyful, not only because you have been delivered from sickness, but even more because you are bearing adversities with such fortitude, calling them trifles — a characteristic of a soul filled with power and abounding in the rich fruits of courage. You are not only enduring misfortune with fortitude, but are making light of it in a seemingly effortless way, rejoicing and triumphing over it — this is a proof of the greatest wisdom.’

Daily readings

Epistle

weekly cycle

Romans — Romans 15.17-29

¹⁷I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. ¹⁷I have therefore my glorying in Christ Jesus in things pertaining to God. ¹⁸For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, ¹⁸For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, ¹⁹Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. ¹⁹in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ; ²⁰Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: ²⁰yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation; ²¹but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand. ²¹But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

²²Wherefore also I was hindered these many times from coming to you: ²²For which cause also I have been much hindered from coming to you. ²³But now having no more place in these parts, and having a great desire these many years to come unto you; ²³but now, having no more any place in these regions, and having these many years a longing to come unto you, ²⁴Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. ²⁴whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)— ²⁵But now I go unto Jerusalem to minister unto the saints. ²⁵but now, I say, I go unto Jerusalem, ministering unto the saints. ²⁶For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. ²⁶For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. ²⁷Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things. ²⁷It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. ²⁸When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. ²⁸When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. ²⁹And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ. ²⁹And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

Epistle

— St Anna

Galatians — Galatians 4.22-31

²²For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. ²²For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. ²³Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. ²³But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. ²⁴Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. ²⁴Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. ²⁵Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children. ²⁵For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. ²⁶But Jerusalem which is above is free, which is the mother of us all. ²⁶But the Jerusalem that is above is free, which is our mother. ²⁷For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. ²⁷For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband. ²⁸Now we, brethren, as Isaac was, are the children of promise.

²⁸Now we, brethren, as Isaac was, are children of promise. ²⁹But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now. ²⁹But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. ³⁰Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. ³⁰Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. ³¹Wherefore, brethren, we are not children of a handmaid, but of the freewoman. ³¹So then, brethren, we are not children of the bondwoman, but of the free.

Gospel

weekly cycle

Matthew — Matthew 12.46-13.3

⁴⁶While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

⁴⁶While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him. ⁴⁷Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. ⁴⁷And one said unto him, Behold, thy mother and thy brethren stand without, seeking to speak to thee. ⁴⁸But he answered and said unto him that told him, Who is my mother? and who are my brethren? ⁴⁸But he answered and said unto him that told him, Who is my mother? and who are my brethren? ⁴⁹And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! ⁴⁹And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren! ⁵⁰For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. ⁵⁰For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.

¹The same day went Jesus out of the house, and sat by the sea side.

¹On that day went Jesus out of the house, and sat by the sea side. ²And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. ²And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. ³And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; ³And he spake to them many things in parables, saying, Behold, the sower went forth to sow;

Gospel

— St Anna

Luke — Luke 8.16-21

¹⁶No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.

¹⁶And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they that enter in may see the light. ¹⁷For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. ¹⁷For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. ¹⁸Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. ¹⁸Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath.

¹⁹Then came to him his mother and his brethren, and could not come at him for the press.

¹⁹And there came to him his mother and brethren, and they could not come at him for the crowd. ²⁰And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. ²⁰And it was told him, Thy mother and thy brethren stand without, desiring to see thee. ²¹And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. ²¹But he answered and said unto them, My mother and my brethren are these that hear the word of God, and do it.