Monday, 19 August 2024

Monday of the 9th week after Pentecost

106 days after Pascha · Tone 7 · Liturgy · No Fast

Saints commemorated

Holy Hieromartyr Pitirim, Bishop of Great Perm

1607

Saint Pitirim was bishop of the diocese of Great Perm and Ustiug in Russia in the fifteenth century. Before his elevation to the episcopate he was archimandrite of the Chudov monastery in Moscow, where he was renowned for his learning, piety and zeal for the Orthodox faith. He was consecrated bishop and sent as the successor of Saint Gerasimus to continue the apostolic labours among the peoples of the far north of the Russian land. The activity of Saint Pitirim in his diocese was first and foremost missionary. He travelled through the wild and remote territories of the Komi-Permyak peoples, preaching the Gospel of Christ to the pagan tribes who dwelt along the rivers Vishera, Kama, Chusova and their tributaries. By the grace of God working through his patient labour, the idols of the heathen were uprooted and in their place Christian churches were built and parishes were organised. He gave special care to the formation of clergy from among the newly baptised and provided them with translations of liturgical texts in their own tongue. Saint Pitirim was a true shepherd, defending his flock from outside oppression as well as from spiritual error. The Vogul prince Asyka, an obstinate enemy of the Christian faith and of the Russian land, raided the borders of the diocese with his warriors. On 19 August 1456, while the saint was performing the rite of the Blessing of Waters at the confluence of the rivers Vaga and Vychegda, Asyka and his band fell upon him and murdered him for the sake of Christ. Saint Pitirim was buried in the Cathedral of the Annunciation at Ust-Vym next to his holy predecessor Gerasimus. In the year 1607 a common commemoration of the three holy hierarchs of Perm, Gerasimus, Pitirim and Jonah, was established for 29 January, while the day of Saint Pitirim's martyric repose is kept on 19 August.

Holy Martyr Andrew the General and the 2,593 soldiers with him in Cilicia

“He was an officer, a tribune, in the Roman army in the time of the Emperor Maximian. A Syrian by birth, he served in his native land. When the Persians attacked the imperial Roman army, this Andrew was entrusted with the command in the battle against the enemy — whence his title: commander, strateletes. A secret Christian, although as yet unbaptised, Andrew commended himself to the living God, and, taking only the cream of the army, went to war. Before the battle, he told his soldiers that, if they all called upon the aid of the one, true God, Christ the Lord, their enemies would become as dust scattered before them. All the soldiers, fired with enthusiasm by Andrew and his faith, invoked Christ’s aid and attacked. The Persian army was utterly routed. When the victorious Andrew returned to Antioch, some jealous men denounced him as a Christian and the imperial governor summoned him for trial. Andrew openly proclaimed his steadfast faith in Christ. After harsh torture, the governor threw Andrew into prison and wrote to the Emperor in Rome. Knowing Andrew’s popularity among the people and in the army, the Emperor ordered the governor to set Andrew free, but to seek another occasion and another excuse (not his faith) to kill him. By God’s revelation, Andrew came to know of this imperial command, and, taking his faithful soldiers (2,593 in all) with him, went off to Tarsus in Cilicia, where they were all baptised by the bishop, Peter. Persecuted here also by imperial might, Andrew and his companions withdrew deep into the Armenian mountain of Tavros. There in a ravine, while they were at prayer, the Roman army came upon them and beheaded them all. Not one of them would recant, all being determined on death by martyrdom for Christ. On the spot where a stream of the martyrs’ blood flowed down, a spring of healing water sprang forth, healing from every disease. The bishop, Peter, came secretly with his people and buried the martyrs’ bodies in that same place. They all suffered with honour at the end of the third century and were crowned with wreaths of eternal glory, entering into the Kingdom of Christ our God.” (Prologue)

Holy Martyrs Timothy, Agapius and Thecla of Palestine

304

The Holy Martyrs Timothy, Agapius and Thecla suffered for Christ in the year 304 in Caesarea of Palestine, during the great persecution of Diocletian and Maximian. Their sufferings are recounted by their contemporary, the historian Eusebius of Caesarea, in his "Ecclesiastical History" and his treatise "On the Martyrs of Palestine". The Martyr Timothy was a native of Caesarea Palaestina. He had studied the Holy Scriptures from his youth and, having received from God a special gift of eloquence, became a teacher of the Christian faith, instructing many in the saving doctrine of Christ. When the persecution broke out, Timothy was arrested and brought before the governor Urbanus. The governor employed every means of cruelty in an effort to force the saint to deny Christ: he was tortured with iron hooks, his sides were torn, and finally he was condemned to be slowly burned to death over a low fire. With his eyes raised to heaven and his lips moving in prayer, Saint Timothy yielded up his soul to God in the flames. In that same city and in the same year there were also condemned the Martyrs Agapius and Thecla. After enduring various tortures and refusing to deny Christ, they were thrown to the wild beasts in the arena to be devoured. Saint Thecla received her crown by the teeth of the beasts. Saint Agapius, however, was reserved for further sufferings. The historian Eusebius records that Agapius bore his torments with such serenity that the spectators were astonished; eventually weights were tied to his feet and he was cast into the sea, where he received the crown of martyrdom. By their courageous endurance these three saints glorified Christ in the city of Caesarea and were numbered with the great cloud of martyrs of Palestine. The Orthodox Church commemorates them together on 19 August.

Saint Theophanes the New, of Naoussa

Saint Theophanes the New was a native of the city of Ioannina in Epirus, born in the latter part of the sixteenth century to pious Orthodox parents. From a young age he was drawn to the monastic life and made his way to Mount Athos, where he received the monastic habit at the Monastery of Docheiariou. By his diligence in obedience, prayer and asceticism he advanced quickly in the spiritual life and, on account of his lofty virtue and discernment, he was eventually chosen to be the abbot of the monastery. While he was igumen, news reached the holy mountain that his nephew, who had remained behind in Ioannina, had been seized by the Turks and forcibly converted to Islam. With the help of God, Saint Theophanes succeeded in delivering the youth from his captors, brought him back to Mount Athos, baptised him anew with holy oil and Christian instruction, and gave refuge to him in the monastery, blessing him to enter the angelic life of monasticism. Some of the brethren and the local Turkish authorities were stirred up against the saint for receiving a former Muslim, and rather than be the cause of trouble for the brotherhood, Saint Theophanes humbly withdrew with his nephew from Docheiariou. He left the Holy Mountain altogether and made his way to Beroea (modern Veria) in Macedonia, where he founded the Skete of Saint John the Forerunner and built a church dedicated to the Most Holy Theotokos. Later he withdrew yet further to a place near the town of Naoussa in Macedonia, where he founded another monastery and built a church in honour of the Holy Archangels. There he laboured in prayer and ascetic struggle until the end of his life, gathering disciples and bestowing the gifts of healing and wonderworking upon those who came to him in faith. He reposed peacefully in the Lord in the early seventeenth century, and his memory is kept on 19 August.

Also commemorated: Martyr Andrew Stratelates and Companions

Daily readings

Epistle

weekly cycle

1 Corinthians — 1 Corinthians 11.31-12.6

³¹For if we would judge ourselves, we should not be judged. ³¹But if we discerned ourselves, we should not be judged. ³²But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. ³²But when we are judged, we are chastened of the Lord, that we may not be condemned with the world. ³³Wherefore, my brethren, when ye come together to eat, tarry one for another. ³³Wherefore, my brethren, when ye come together to eat, wait one for another. ³⁴And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. ³⁴If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.

¹Now concerning spiritual gifts, brethren, I would not have you ignorant.

¹Now concerning spiritual gifts, brethren, I would not have you ignorant. ²Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. ²Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. ³Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit. ³Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. ⁴Now there are diversities of gifts, but the same Spirit.

⁴Now there are diversities of gifts, but the same Spirit. ⁵And there are differences of administrations, but the same Lord. ⁵And there are diversities of ministrations, and the same Lord. ⁶And there are diversities of operations, but it is the same God which worketh all in all. ⁶And there are diversities of workings, but the same God, who worketh all things in all.

Gospel

weekly cycle

Matthew — Matthew 18.1-11

¹At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

¹In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? ²And Jesus called a little child unto him, and set him in the midst of them, ²And he called to him a little child, and set him in the midst of them, ³And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. ³and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. ⁴Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. ⁴Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. ⁵And whoso shall receive one such little child in my name receiveth me. ⁵And whoso shall receive one such little child in my name receiveth me: ⁶but whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. ⁶But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

⁷Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!

⁷Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! ⁸Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. ⁸And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire. ⁹And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. ⁹And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire. ¹⁰Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. ¹⁰See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. ¹¹For the Son of man is come to save that which was lost. ¹¹