Friday of the 29th week after Pentecost
250 days after Pascha · Tone 3 · Liturgy · Fast
“Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox faith, was born in 331. His brother Basil was encouraged by their elder sister Macrina to prefer the service of God to a secular career (see July 19); Saint Gregory was moved in a similar way by his godly mother Emily, who, when Gregory was still a young man, implored him to attend a service in honour of the holy Forty Martyrs at her retreat at Annesi on the River Iris. Saint Gregory came at his mother’s bidding, but being wearied with the journey, and feeling little zeal, he fell asleep during the service. The Forty Martyrs then appeared to him in a dream, threatening him and reproaching him for his slothfulness. After this he repented and became very diligent in the service of God. He became bishop in 372, and because of his Orthodoxy he was exiled in 374 by Valens, who was on one mind with the Arians. After Valens’ death in 378 he was recalled to his throne by the Emperor Gratian. He attended the Local Council of Antioch, which sent him to visit the churches of Arabia and Palestine, which had been defiled and ravaged by Arianism. He attended the Second Ecumenical Council, which was assembled in Constantinople in 381. Having lived some sixty years and left behind many remarkable writings, he reposed about the year 395. The acts of the Seventh Ecumenical Council call him “Father of Fathers.” (Great Horologion)
1894
This modern-day Church Father was born in Chernavsk in central Russia. The son of a priest, he entered seminary at a young age, then completed the four-year course in theology at the Academy of Kiev. Though he distinguished himself as a student, his heart turned increasingly toward the monastic life, and he was tonsured a monk and ordained a priest upon completion of his studies. During his time at the Academy he often visited the Lavra of the Caves, and there became a spiritual child of Father Parthenius (March 25).
His desire for monastic life was not fulfilled immediately, for the Church felt need of his intellectual gifts. He served as a professor at the Theological Academy in St Petersburg, then worked for seven years in the Russian Mission to the Near East, mostly in Palestine. During this time he gained a perfect mastery of Greek and studied the works of the Church Fathers in the original languages. Returning to Russia, he was soon consecrated a bishop; but after seven years of episcopal service, he at last achieved his heart’s desire, resigning as bishop and retiring to a small monastery at Yvschen, where he spent the rest of his days.
After taking full part in the liturgical and communal life of the monastery for several years, he took up the life of a recluse in 1872. He lived in two small rooms, subsisting almost entirely on bread and tea, visited only by his confessor and the abbot of the monastery. He celebrated the Divine Liturgy every day in his cell. All of his time not taken up by inner prayer was devoted to translating the works of the Fathers into Russian and, increasingly, to writings of his own. Most importantly, he prepared a Russian-language edition of the Philokalia which had a deep impact upon Russian spiritual life.
Though he received no visitors, St Theophan entered into correspondence with many earnest Christians who sought his counsel, and so in time became the spiritual father of many believers throughout Russia. He reposed in peace in 1894.
In addition to the Philokalia, St Theophan produced (among other works): a Spiritual Psalter of selections from St Ephraim the Syrian; The Path to Salvation, an exposition of Orthodox Spirituality written in clear, plain language for those living in the world; collections of his letters to spiritual children; and Unseen Warfare, a treatise on prayer and the ascetical life. This last has an unusual history. In its original form it was written by Lorenzo Scupoli, an Italian Roman Catholic priest. St Nikodemos of the Holy Mountain, recognizing the book’s merit, produced a Greek edition in which he corrected various deviations from Orthodoxy in the original. St Theophan in turn revised the Greek edition extensively, removing some material and adding passages of his own; so that the Italian, Greek and Russian versions are in fact three substantially different books. Many of St Theophan’s works (including Unseen Warfare) are available in good English translations. They are almost unique in presenting the undiluted hesychastic spirituality of the Orthodox Church in plain, straightforward language accessible to most people.
Hebrews — Hebrews 7.18-25
18For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness
18For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
19(for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.
19For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
20And inasmuch as it is not without the taking of an oath
20And inasmuch as not without an oath he was made priest:
21(for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever);
21(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
22by so much also hath Jesus become the surety of a better covenant.
22By so much was Jesus made a surety of a better testament.
23And they indeed have been made priests many in number, because that by death they are hindered from continuing:
23And they truly were many priests, because they were not suffered to continue by reason of death:
24But this man, because he continueth ever, hath an unchangeable priesthood.
24but he, because he abideth for ever, hath his priesthood unchangeable.
25Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.
25Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Luke — Luke 21.37-22.8
37And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.
37And every day he was teaching in the temple; and every night he went out, and lodged in the mount that is called Olivet.
38And all the people came early in the morning to him in the temple, for to hear him.
38And all the people came early in the morning to him in the temple, to hear him.
1Now the feast of unleavened bread drew nigh, which is called the Passover.
1Now the feast of unleavened bread drew nigh, which is called the Passover.
2And the chief priests and scribes sought how they might kill him; for they feared the people.
2And the chief priests and the scribes sought how they might put him to death; for they feared the people.
3And Satan entered into Judas who was called Iscariot, being of the number of the twelve.
3Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
4And he went away, and communed with the chief priests and captains, how he might deliver him unto them.
4And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
5And they were glad, and covenanted to give him money.
5And they were glad, and covenanted to give him money.
6And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
6And he consented, and sought opportunity to deliver him unto them in the absence of the multitude.
7Then came the day of unleavened bread, when the passover must be killed.
7And the day of unleavened bread came, on which the passover must be sacrificed.
8And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
8And he sent Peter and John, saying, Go and make ready for us the passover, that we may eat.