"33 Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews?
34 Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me?
35 Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?
36 Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
37 Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. 38 Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him." - John 18
Thursday, January 29, 2009
Wednesday, January 28, 2009
Patriarch of Moscow and all Russia
I would also like to congratulate the Patriarch-Elect, + Kiril for his election to the Patriarchial throne of Moscow. God grant him many years!
While on the subject of Moscow. Many Ukrainian Catholics hold the Muscovite church in a very low opinion, and to be honest they pretty much deserve the criticisms they receive in their behavior following our freedom from the Soviet oppression. I, though, welcome the day when the Patriarch of Moscow and the Patriarch of Kyiv-Halych can embrace one another as brothers in Christ and in a mission to preach East-Roman Orthodox faith to all the Rus' people whom have been lost to the faith because of Communism. A true union of course, not one like which was imposed upon us by the Soviets. I believe +Kiril will be a vital step to bringing this about some time in the future (most likely not in my lifetime admittedly). Just my two cents.
While on the subject of Moscow. Many Ukrainian Catholics hold the Muscovite church in a very low opinion, and to be honest they pretty much deserve the criticisms they receive in their behavior following our freedom from the Soviet oppression. I, though, welcome the day when the Patriarch of Moscow and the Patriarch of Kyiv-Halych can embrace one another as brothers in Christ and in a mission to preach East-Roman Orthodox faith to all the Rus' people whom have been lost to the faith because of Communism. A true union of course, not one like which was imposed upon us by the Soviets. I believe +Kiril will be a vital step to bringing this about some time in the future (most likely not in my lifetime admittedly). Just my two cents.
Mar Ephrem and Mar Isaac
January 28
St. Ephraim of Syria
Reading:
Saint Ephraim was born in Nisibis of Mesopotamia some time about the year 306, and in his youth was the disciple of Saint James, Bishop of Nisibis, one of the 318 Fathers at the First Ecumenical Council. Ephraim lived in Nisibis, practicing a severe ascetical life and increasing in holiness, until 363, the year in which Julian the Apostate was slain in his war against the Persians, and his successor Jovian surrendered Nisibis to them. Ephraim then made his dwelling in Edessa, where he found many heresies to do battle with. He waged an especial war against Bardaisan; this gnostic had written many hymns propagating his errors, which by their sweet melodies became popular and enticed souls away from the truth. Saint Ephraim, having received from God a singular gift of eloquence, turned Bardaisan's own weapon against him, and wrote a multitude of hymns to be chanted by choirs of women, which set forth the true doctrines, refuted heretical error, and praised the contests of the Martyrs.
Of the multitude of sermons, commentaries, and hymns that Saint Ephraim wrote, many were translated into Greek in his own lifetime. Sozomen says that Ephraim "Surpassed the most approved writers of Greece," observing that the Greek writings, when translated into other tongues, lose most of their original beauty, but Ephraim's works "are no less admired when read in Greek than when read in Syriac" (Eccl. Hist., Book 111, 16). Saint Ephraim was ordained deacon, some say by Saint Basil the Great, whom Sozomen said "was a great admirer of Ephraim, and was astonished at his erudition." Saint Ephraim was the first to make the poetic expression of hymnody and song a vehicle of Orthodox theological teachings, constituting it an integral part of the Church's worship; he may rightly be called the first and greatest hymnographer of the Church, who set the pattern for these who followed him, especially Saint Romanos the Melodist. Because of this he is called the "Harp of the Holy Spirit." Jerome says that his writings were read in some churches after the reading of the Scriptures, and adds that once he read a Greek translation of one of Ephraim's works, "and recognized, even in translation, the incisive power of his lofty genius" (De vir. ill., ch. CXV).
Shortly before the end of his life, a famine broke out in Edessa, and Saint Ephraim left his cell to rebuke the rich for not sharing their goods with the poor. The rich answered that they knew no one to whom they could entrust their goods. Ephraim asked them, "What do you think of me?" When they confessed their reverence for him, he offered to distribute their alms, to which they agreed. He himself cared with his own hands for many of the sick from the famine, and so crowned his life with mercy and love for neighbor. Saint Ephraim reposed in peace, according to some in the year 373, according to others, 379.
Apolytikion in the Fourth Tone
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a light, shining upon the world. O Ephraim, our Holy Father, pray to Christ our God, to save our souls.
Kontakion in the Second Tone
At all times didst thou foresee the hour of reckoning, and pricked in thy heart, thou ever didst lament with tears; and, O righteous Ephraim, thou wast a mighty teacher in works and deeds. Hence, O Father for all the world, thou didst rouse the slothful unto change of heart.
Mar Isaac the Syrian
Apolytikion in the Plagal of the First Tone
He that thundered on Sinai with saving laws for man hath also given thy writings as guides in prayer unto monks, O revealer of unfathomable mysteries; for having gone up in the mount of the vision of the Lord, thou wast shown the many mansions. Wherefore, O God-bearing Isaac, entreat the Saviour for all praising thee.
Kontakion in the Plagal of the Fourth Tone
As an ascetic and God-bearer great in righteousness and an instructor of monastics do we honour thee, thou revealer of things sacred, and our protector. But, O Isaac, since thou hast great boldness with the Lord, intercede with Him for all of us who sing thy praise and who cry to thee: Rejoice, O Father most wise in God.
Readings courtesy of Holy Transfiguration Monastery
"A small but always persistent discipline is a great force; for a soft drop falling persistently, hollows out hard rock."- Mar Isaac of Syria
St. Ephraim of Syria
Reading:
Saint Ephraim was born in Nisibis of Mesopotamia some time about the year 306, and in his youth was the disciple of Saint James, Bishop of Nisibis, one of the 318 Fathers at the First Ecumenical Council. Ephraim lived in Nisibis, practicing a severe ascetical life and increasing in holiness, until 363, the year in which Julian the Apostate was slain in his war against the Persians, and his successor Jovian surrendered Nisibis to them. Ephraim then made his dwelling in Edessa, where he found many heresies to do battle with. He waged an especial war against Bardaisan; this gnostic had written many hymns propagating his errors, which by their sweet melodies became popular and enticed souls away from the truth. Saint Ephraim, having received from God a singular gift of eloquence, turned Bardaisan's own weapon against him, and wrote a multitude of hymns to be chanted by choirs of women, which set forth the true doctrines, refuted heretical error, and praised the contests of the Martyrs.
Of the multitude of sermons, commentaries, and hymns that Saint Ephraim wrote, many were translated into Greek in his own lifetime. Sozomen says that Ephraim "Surpassed the most approved writers of Greece," observing that the Greek writings, when translated into other tongues, lose most of their original beauty, but Ephraim's works "are no less admired when read in Greek than when read in Syriac" (Eccl. Hist., Book 111, 16). Saint Ephraim was ordained deacon, some say by Saint Basil the Great, whom Sozomen said "was a great admirer of Ephraim, and was astonished at his erudition." Saint Ephraim was the first to make the poetic expression of hymnody and song a vehicle of Orthodox theological teachings, constituting it an integral part of the Church's worship; he may rightly be called the first and greatest hymnographer of the Church, who set the pattern for these who followed him, especially Saint Romanos the Melodist. Because of this he is called the "Harp of the Holy Spirit." Jerome says that his writings were read in some churches after the reading of the Scriptures, and adds that once he read a Greek translation of one of Ephraim's works, "and recognized, even in translation, the incisive power of his lofty genius" (De vir. ill., ch. CXV).
Shortly before the end of his life, a famine broke out in Edessa, and Saint Ephraim left his cell to rebuke the rich for not sharing their goods with the poor. The rich answered that they knew no one to whom they could entrust their goods. Ephraim asked them, "What do you think of me?" When they confessed their reverence for him, he offered to distribute their alms, to which they agreed. He himself cared with his own hands for many of the sick from the famine, and so crowned his life with mercy and love for neighbor. Saint Ephraim reposed in peace, according to some in the year 373, according to others, 379.
Apolytikion in the Fourth Tone
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a light, shining upon the world. O Ephraim, our Holy Father, pray to Christ our God, to save our souls.
Kontakion in the Second Tone
At all times didst thou foresee the hour of reckoning, and pricked in thy heart, thou ever didst lament with tears; and, O righteous Ephraim, thou wast a mighty teacher in works and deeds. Hence, O Father for all the world, thou didst rouse the slothful unto change of heart.
Mar Isaac the Syrian
Apolytikion in the Plagal of the First Tone
He that thundered on Sinai with saving laws for man hath also given thy writings as guides in prayer unto monks, O revealer of unfathomable mysteries; for having gone up in the mount of the vision of the Lord, thou wast shown the many mansions. Wherefore, O God-bearing Isaac, entreat the Saviour for all praising thee.
Kontakion in the Plagal of the Fourth Tone
As an ascetic and God-bearer great in righteousness and an instructor of monastics do we honour thee, thou revealer of things sacred, and our protector. But, O Isaac, since thou hast great boldness with the Lord, intercede with Him for all of us who sing thy praise and who cry to thee: Rejoice, O Father most wise in God.
Readings courtesy of Holy Transfiguration Monastery
"A small but always persistent discipline is a great force; for a soft drop falling persistently, hollows out hard rock."- Mar Isaac of Syria
Saturday, January 24, 2009
Joyful news
http://www.newliturgicalmovement.org/2009/01/excommunications-of-sspx-bishops-lifted.html
The SSPX's excommunications have been lifted after 21 years of dispute between the Apostolic see and them. This is great to hear for me since I was once one of their supporters but also because it demonstrates the fraternal charity that should guide the actions of the Pope, even when he is acting as Latin Patriarch as was the case here. Hopefully Benedict XVI, +Fellay and the other three Bishops can work together to resolve the crisis in the Latin Church.
The SSPX's excommunications have been lifted after 21 years of dispute between the Apostolic see and them. This is great to hear for me since I was once one of their supporters but also because it demonstrates the fraternal charity that should guide the actions of the Pope, even when he is acting as Latin Patriarch as was the case here. Hopefully Benedict XVI, +Fellay and the other three Bishops can work together to resolve the crisis in the Latin Church.
Friday, January 23, 2009
Proclamation to the faithful of the UGCC on the year of God 2009, the Year of Christian Vocation, with special emphasis on the priestly vocation
Most Reverend and highly honored Clergy
Honored Monks and Nuns,
Dearly beloved in Christ Lay Sisters and Brothers:
God’s blessing and peace in the Lord!
Dearly beloved in Christ!
The main spiritual theme of the past year 2008, according to the decision of the Synod of Bishops of the Ukrainian Greek-Catholic Church of 2007, was Christian vocation. We hope sincerely that during the year which is running to an end we all – clergy or laity, older or younger – indeed were enriched by realizing that everybody who is born in the world in addition to the gift of life and holy faith obtains from the Creator a special task in life, which is a vocation. We hope also that every faithful person tried to recognize more intently his or her own vocation, to cherish and very conscientiously carry it out for the divine glory, for the good of one’s neighbor, and, most importantly, for understanding the meaning of one’s own life. We prayed sincerely for this, singing during the Divine Liturgy in the litany: «Again we pray for all people that they accept with interest the vocation given them by the Lord, that they thank God for it sincerely, and conscientiously and persistently carry it out and serve by it God and people gladly.»
The Synod of Bishops of the Ukrainian Greek-Catholic Church, which took place on September of this year, decreed to continue in the following year, 2009, the theme of Christian vocation with an accent on the priestly vocation, and instead of the above-mentioned petition, to sing in the litany: «Again we pray for our priests, deacons, seminarians, and for their holy vocation.»
In this letter to you, dearly beloved in Christ, I want to explain in more detail this main theme of 2009 A.D. For our pastors and seminarians will be published another, special appeal.
Foremost I want to turn your attention to the fact that in our prayers and reflections we have to continue the theme of Christian vocation in general, and, even more, to try yet deeper, with more detail, to understand it, and most of all to carry it out in our daily life. During 2008 you, probably, listened to sermons, read books, and participated actively in various events on this theme. Such events in particular were organized by eparchies and inter-eparchial commissions, each in the special area (families, youth, laity, and others). Each of us in the future should ask him- or herself how deservingly and pleasing to God they execute the vocation given to him or her and how sincerely they try to help children and youth recognize and carry out their vocations. In addition to this task, the Synod of Bishops calls all of us in 2009 to pay special attention to the priestly vocation. Why? Because for the development and growth of our Church good spiritual leaders are needed, and first of all pastors are accordingly prepared and appointed for this. The bishops invite all members of the Church to consider the sacred character and importance of the priestly vocation and what we, the greater Church community, can do so that our priests be exemplary pastors to God’s glory and for the general good of all the Church and their native nation. We want to offer you a few ideas in relation to this aspect of next year’s spiritual theme.
When we talk about vocation and, in particular, when we call for prayers for priestly vocations, we think usually that our main and unique task is to ask the Lord God to call a sufficient number of candidates to the priestly order or, humanly speaking, to fill our seminaries. Entering the seminary is certainly a very important element, because the realization of the priestly vocation begins with this. However this does not reach the depth of the vocation to the priestly order. First of all, it is necessary to say that study in the seminary is preceded by other stages in this vocation. A good pastor often preaches about vocations and intently looks closely to the members of society, trying to recognize at least its embryo in concrete persons and, if such will notice, to take care to cherish it. A good parish is fruitful soil which bears the beautiful fruits of priestly vocations. One of our parishes in the USA can be an example, in the state of Pennsylvania, which in the 1920s and 1930s gave 37 lasting priestly and monastic vocations. The priests, monks and nuns who came from this community unanimously consider the merit of this in the pastor. A good Christian family, which is like a cradle or hothouse of new spiritual vocations, assists even more in the awakening and growing of a spiritual vocation. In a family of believing people the attitude to the priesthood is honor. Even if an unworthy priest is spoken about, this is said with pain but not with spite. And if there are boys in a family, this vocation is examined as the best possible one.
Not less than the work of father-pastors and the zealous prayer of the Church community, the example of heroes of the faith leads to an awakening of priestly vocations. In connection with this we remember the words of Pope John Paul II of holy memory during the Divine Liturgy in Lviv on June 27, 2001, A.D. Proclaiming 27 members of our Church blessed martyrs, the Holy Father appealed to the priests present at the Liturgy with the words: “If God blesses your land with many vocations and if the seminaries are full – and this is a source of hope for your Church – that is surely one of the fruits of their sacrifice. But it is a great responsibility for you.”
There should be no doubt that the Lord God, as a good Father and Master, calls a sufficient number of workers for the harvest (see Luke 10:2). If there are not enough deserving candidates, however, often we people are guilty, in particular through the decline of spiritual life in our families, through a lack of proper sermons and encouragement, and also through a lack of honor for the priestly status. There is no hope in gaining priestly vocations in families in which the greatest value is money or in which parents’ major care is family relations. It is necessary to remember here the negative influence which the modern mass media has, which quite often becomes the transmitter of anti-Christian ideas and visions. And already quite shattering is the bad life example of some priest, especially the local pastor.
These obstacles are very large, but they are not insuperable. Recently we have more than once heard criticism addressed at priests because of their unworthy conduct or superficial implementation of pastors’ duties. Let us ask ourselves: Did we pray for the correction of such priests, people who fell into a great spiritual crisis? How much did we help them get out of such a tragic state? In fact the priest is not a single island among the wide sea of humanity. He especially needs support from the people who are around him, because he is visible and his every step is well known. Here one should also not underestimate the attacks of the enemy of Church, who operates according to the well-known principle: “I will strike the shepherd, and the sheep of the flock will be dispersed.” (see Zech. 13:7; Mt. 26:31)
Among the means of support which the whole church community should use for its priests, the first place is occupied by prayer. The priest exists and operates with the help of the strength of prayer, not only his own, but also the prayer of the community which he serves. Therefore the Synod of Bishops calls all the members of the Church to pray for priests and deacons – not only for the intention that they be in sufficient quantity, but also first of all that those who enter this holy status in accord with the divine will live out their vocation and fulfill it in a holy way.
Believing people help their priest. For great requirements stand before him: as a person, a pastor, an administrator, a teacher, a citizen, and if he is married – a husband and father. A priest’s life is not covered with a path of roses, except for in those cases when he wants to be a lying prophet and satisfy the whims of the people, instead of leading them to the Heavenly Kingdom. If he tries indeed to be godly, his life is rather a thorny path. Against this background we will understand better who we want to be: the Pharisees who mocked Jesus Christ, or the one from Cyrene who helped Him carry the cross.
Dearly beloved in Christ! We begin 2009, the Year of Christian Vocation with a special accent on the priestly vocation. Let us think about ourselves, about our vocation. Let us reflect on the vocation to the priesthood, because all of us want to see our priests as God’s exemplary servants, the content of whose life is to lead the souls entrusted to them to the Heavenly Father. Together with Jesus Christ, the High Priest, let us pray for and support our priests and deacons.
May the Lord’s blessing be on you!
+ LUBOMYR
Issued in Kyiv, at the Patriarchal Cathedral of the Resurrection of Christ, December 31, 2008
Prayer of the Servant of God Metropolitan Andrey Sheptytsky
for good Ukrainian clergy,
for which we entrust all the faithful of our Church to pray
Lord, O Lord, look down from heaven and visit the vineyard which was planted by Your hand.
May Your all-powerful hand be always on this people which You have loved. Give it, Eternal God, in every generation, until the end of the world, holy bishops and priests, filled with Your Spirit — pastors and teachers of Your law, who would be able unchanging to keep the truth of Your holy incarnation and with love to teach and to lead this great people.
Grant to the Ukrainian clergy the grace to be never afraid of sacrifice, where the only matter is Your glory and the good of this people.
Set on fire in the hearts of Ukrainian priests the spirit of zealousness for the salvation of souls. Open before their eyes the wisdom of Your revelation and give them high feeling for the holiness of those things to which you called them. Bless their work and their intentions. Protect them from every misfortune. And unite them with Your blessings, so that in love they be one – as you, Father with Your Son and the Son with You. Amen.
Honored Monks and Nuns,
Dearly beloved in Christ Lay Sisters and Brothers:
God’s blessing and peace in the Lord!
Dearly beloved in Christ!
The main spiritual theme of the past year 2008, according to the decision of the Synod of Bishops of the Ukrainian Greek-Catholic Church of 2007, was Christian vocation. We hope sincerely that during the year which is running to an end we all – clergy or laity, older or younger – indeed were enriched by realizing that everybody who is born in the world in addition to the gift of life and holy faith obtains from the Creator a special task in life, which is a vocation. We hope also that every faithful person tried to recognize more intently his or her own vocation, to cherish and very conscientiously carry it out for the divine glory, for the good of one’s neighbor, and, most importantly, for understanding the meaning of one’s own life. We prayed sincerely for this, singing during the Divine Liturgy in the litany: «Again we pray for all people that they accept with interest the vocation given them by the Lord, that they thank God for it sincerely, and conscientiously and persistently carry it out and serve by it God and people gladly.»
The Synod of Bishops of the Ukrainian Greek-Catholic Church, which took place on September of this year, decreed to continue in the following year, 2009, the theme of Christian vocation with an accent on the priestly vocation, and instead of the above-mentioned petition, to sing in the litany: «Again we pray for our priests, deacons, seminarians, and for their holy vocation.»
In this letter to you, dearly beloved in Christ, I want to explain in more detail this main theme of 2009 A.D. For our pastors and seminarians will be published another, special appeal.
Foremost I want to turn your attention to the fact that in our prayers and reflections we have to continue the theme of Christian vocation in general, and, even more, to try yet deeper, with more detail, to understand it, and most of all to carry it out in our daily life. During 2008 you, probably, listened to sermons, read books, and participated actively in various events on this theme. Such events in particular were organized by eparchies and inter-eparchial commissions, each in the special area (families, youth, laity, and others). Each of us in the future should ask him- or herself how deservingly and pleasing to God they execute the vocation given to him or her and how sincerely they try to help children and youth recognize and carry out their vocations. In addition to this task, the Synod of Bishops calls all of us in 2009 to pay special attention to the priestly vocation. Why? Because for the development and growth of our Church good spiritual leaders are needed, and first of all pastors are accordingly prepared and appointed for this. The bishops invite all members of the Church to consider the sacred character and importance of the priestly vocation and what we, the greater Church community, can do so that our priests be exemplary pastors to God’s glory and for the general good of all the Church and their native nation. We want to offer you a few ideas in relation to this aspect of next year’s spiritual theme.
When we talk about vocation and, in particular, when we call for prayers for priestly vocations, we think usually that our main and unique task is to ask the Lord God to call a sufficient number of candidates to the priestly order or, humanly speaking, to fill our seminaries. Entering the seminary is certainly a very important element, because the realization of the priestly vocation begins with this. However this does not reach the depth of the vocation to the priestly order. First of all, it is necessary to say that study in the seminary is preceded by other stages in this vocation. A good pastor often preaches about vocations and intently looks closely to the members of society, trying to recognize at least its embryo in concrete persons and, if such will notice, to take care to cherish it. A good parish is fruitful soil which bears the beautiful fruits of priestly vocations. One of our parishes in the USA can be an example, in the state of Pennsylvania, which in the 1920s and 1930s gave 37 lasting priestly and monastic vocations. The priests, monks and nuns who came from this community unanimously consider the merit of this in the pastor. A good Christian family, which is like a cradle or hothouse of new spiritual vocations, assists even more in the awakening and growing of a spiritual vocation. In a family of believing people the attitude to the priesthood is honor. Even if an unworthy priest is spoken about, this is said with pain but not with spite. And if there are boys in a family, this vocation is examined as the best possible one.
Not less than the work of father-pastors and the zealous prayer of the Church community, the example of heroes of the faith leads to an awakening of priestly vocations. In connection with this we remember the words of Pope John Paul II of holy memory during the Divine Liturgy in Lviv on June 27, 2001, A.D. Proclaiming 27 members of our Church blessed martyrs, the Holy Father appealed to the priests present at the Liturgy with the words: “If God blesses your land with many vocations and if the seminaries are full – and this is a source of hope for your Church – that is surely one of the fruits of their sacrifice. But it is a great responsibility for you.”
There should be no doubt that the Lord God, as a good Father and Master, calls a sufficient number of workers for the harvest (see Luke 10:2). If there are not enough deserving candidates, however, often we people are guilty, in particular through the decline of spiritual life in our families, through a lack of proper sermons and encouragement, and also through a lack of honor for the priestly status. There is no hope in gaining priestly vocations in families in which the greatest value is money or in which parents’ major care is family relations. It is necessary to remember here the negative influence which the modern mass media has, which quite often becomes the transmitter of anti-Christian ideas and visions. And already quite shattering is the bad life example of some priest, especially the local pastor.
These obstacles are very large, but they are not insuperable. Recently we have more than once heard criticism addressed at priests because of their unworthy conduct or superficial implementation of pastors’ duties. Let us ask ourselves: Did we pray for the correction of such priests, people who fell into a great spiritual crisis? How much did we help them get out of such a tragic state? In fact the priest is not a single island among the wide sea of humanity. He especially needs support from the people who are around him, because he is visible and his every step is well known. Here one should also not underestimate the attacks of the enemy of Church, who operates according to the well-known principle: “I will strike the shepherd, and the sheep of the flock will be dispersed.” (see Zech. 13:7; Mt. 26:31)
Among the means of support which the whole church community should use for its priests, the first place is occupied by prayer. The priest exists and operates with the help of the strength of prayer, not only his own, but also the prayer of the community which he serves. Therefore the Synod of Bishops calls all the members of the Church to pray for priests and deacons – not only for the intention that they be in sufficient quantity, but also first of all that those who enter this holy status in accord with the divine will live out their vocation and fulfill it in a holy way.
Believing people help their priest. For great requirements stand before him: as a person, a pastor, an administrator, a teacher, a citizen, and if he is married – a husband and father. A priest’s life is not covered with a path of roses, except for in those cases when he wants to be a lying prophet and satisfy the whims of the people, instead of leading them to the Heavenly Kingdom. If he tries indeed to be godly, his life is rather a thorny path. Against this background we will understand better who we want to be: the Pharisees who mocked Jesus Christ, or the one from Cyrene who helped Him carry the cross.
Dearly beloved in Christ! We begin 2009, the Year of Christian Vocation with a special accent on the priestly vocation. Let us think about ourselves, about our vocation. Let us reflect on the vocation to the priesthood, because all of us want to see our priests as God’s exemplary servants, the content of whose life is to lead the souls entrusted to them to the Heavenly Father. Together with Jesus Christ, the High Priest, let us pray for and support our priests and deacons.
May the Lord’s blessing be on you!
+ LUBOMYR
Issued in Kyiv, at the Patriarchal Cathedral of the Resurrection of Christ, December 31, 2008
Prayer of the Servant of God Metropolitan Andrey Sheptytsky
for good Ukrainian clergy,
for which we entrust all the faithful of our Church to pray
Lord, O Lord, look down from heaven and visit the vineyard which was planted by Your hand.
May Your all-powerful hand be always on this people which You have loved. Give it, Eternal God, in every generation, until the end of the world, holy bishops and priests, filled with Your Spirit — pastors and teachers of Your law, who would be able unchanging to keep the truth of Your holy incarnation and with love to teach and to lead this great people.
Grant to the Ukrainian clergy the grace to be never afraid of sacrifice, where the only matter is Your glory and the good of this people.
Set on fire in the hearts of Ukrainian priests the spirit of zealousness for the salvation of souls. Open before their eyes the wisdom of Your revelation and give them high feeling for the holiness of those things to which you called them. Bless their work and their intentions. Protect them from every misfortune. And unite them with Your blessings, so that in love they be one – as you, Father with Your Son and the Son with You. Amen.
Former Copic Catholic Patriarch falls asleep in the Lord.
Vatican City/Cairo, 21 January 2009 (KAP/KI) - Egyptian Cardinal and former Coptic Catholic Patriarch (1986-2006) Stéphanos II Ghattas, C.M., died Tuesday January 20, 2009, in Cairo, four days after his 89th birthday. He governed his Church, which is in full communion with Rome, from June 9, 1986, to March 30, 2006. Pope John Paul II (1978-2005) created him a Cardinal in 2001. Following his death the College of Cardinal counts 189 members, of whom 116 are under eighty and have the right to vote in a papal conclave.
Andraos Ghattas was born on January 16, 1920, in Cheikh Zein-el-Dine near Tahta, currently in the Eparchy of Sohag in Egypt. He entered the junior seminary in Cairo in August 1929 and continued his studies at the Jesuit College of the Holy Family, graduating in June 1938. The same year he entered the College of Propaganda Fide in Rome, and in 1944 he earned licenciates in philosophy and theology.
He was ordained Priest on March 25, 1944, in Rome. Han ble presteviet den 25. mars 1944 i Roma. On his return to Egypt, he was appointed Professor of Philosophy and Dogmatic Theology at the Major Seminary of Tahta, then of Tanta. In 1952 he entered the Congregation of the Mission (Lazarists/Vincentians) and completed his noviciate in Paris. After six years of missionary work in Lebanon he was appointed bursar and then superior of the Lazarist community in Alexandria in Egypt.
On May 8, 1967, he was elected Bishop of Thebes-Luxor by the Coptic Catholic Synod. He was ordained Bishop on June 9, 1967, in the Lazarist Church in Alexandria by Cardinal Stéphanos I Sidarouss, C.M., Coptic Catholic Patriarch of Alexandria, and was enthroned in the Cathedral of Tahta on June 16. On February 24, 1984, he was appointed Apostolic Administrator of the Patriarchate during the illness of Patriarch Stéphanos I Sidarouss. Following the resignation of His Beatitude Stéphanos I Sidarouss, the Coptic Catholic Synod convened at the Patriarchal Residence at Koubbeh, and on June 9, 1986, Bishop Andraos Ghattas was unanimously elected the new Patriarch of Alexandria, taking the name of Stephanos II in honour of his predecessor and as a sign of continuity. He received ecclesiastical communion from Pope John Paul II on June 23, 1986. He traveled several times to Canada, Australia and the United States, where he founded the first Coptic Catholic parish.
On February 21, 2001, he was created a Cardinal Bishop by Pope John Paul II. He took part in the funeral of Pope John Paul II on April 8, 2005. On March 30, 2006, at the age of 86, he resigned. The Coptic Catholic Synod of Bishops elected as his successor the current Patriarch Antonios I Naguib.
Source: http://www.katolsk.no/nyheter/2009/01/21-0004.htm
May his memory be eternal!
Andraos Ghattas was born on January 16, 1920, in Cheikh Zein-el-Dine near Tahta, currently in the Eparchy of Sohag in Egypt. He entered the junior seminary in Cairo in August 1929 and continued his studies at the Jesuit College of the Holy Family, graduating in June 1938. The same year he entered the College of Propaganda Fide in Rome, and in 1944 he earned licenciates in philosophy and theology.
He was ordained Priest on March 25, 1944, in Rome. Han ble presteviet den 25. mars 1944 i Roma. On his return to Egypt, he was appointed Professor of Philosophy and Dogmatic Theology at the Major Seminary of Tahta, then of Tanta. In 1952 he entered the Congregation of the Mission (Lazarists/Vincentians) and completed his noviciate in Paris. After six years of missionary work in Lebanon he was appointed bursar and then superior of the Lazarist community in Alexandria in Egypt.
On May 8, 1967, he was elected Bishop of Thebes-Luxor by the Coptic Catholic Synod. He was ordained Bishop on June 9, 1967, in the Lazarist Church in Alexandria by Cardinal Stéphanos I Sidarouss, C.M., Coptic Catholic Patriarch of Alexandria, and was enthroned in the Cathedral of Tahta on June 16. On February 24, 1984, he was appointed Apostolic Administrator of the Patriarchate during the illness of Patriarch Stéphanos I Sidarouss. Following the resignation of His Beatitude Stéphanos I Sidarouss, the Coptic Catholic Synod convened at the Patriarchal Residence at Koubbeh, and on June 9, 1986, Bishop Andraos Ghattas was unanimously elected the new Patriarch of Alexandria, taking the name of Stephanos II in honour of his predecessor and as a sign of continuity. He received ecclesiastical communion from Pope John Paul II on June 23, 1986. He traveled several times to Canada, Australia and the United States, where he founded the first Coptic Catholic parish.
On February 21, 2001, he was created a Cardinal Bishop by Pope John Paul II. He took part in the funeral of Pope John Paul II on April 8, 2005. On March 30, 2006, at the age of 86, he resigned. The Coptic Catholic Synod of Bishops elected as his successor the current Patriarch Antonios I Naguib.
Source: http://www.katolsk.no/nyheter/2009/01/21-0004.htm
May his memory be eternal!
New Syriac Catholic Patriarch
(Kaldaya) - A few days ago the Synod of the Syriac Catholic Church, that last year failed to elect a new patriarch to replace Mar Ignace Pierre VIII Abdel-Ahad who in January had resigned, after its meeting in Rome came in a short time (3 days) at a decision. The new patriarch of the Syriac Catholic Church is, since yesterday January 20, the bishop of the Diocese of Our Lady of Deliverance for the United States and Canada, Mar Ephrem Joseph Younan who will take the name of Mar Ignatius Joseph III Younan. On Friday 23, the new patriarch will meet the Holy Father, and in mid-February there will be an official ceremony at the patriarchal headquarters in Lebanon.
H.E. Ephrem Joseph Younan
Bishop of Our Lady of Deliverance of Newark, Apostolic Visitator for the Catholic Syriacs in Central America and Venezuela.
H.E. Ephrem Joseph F. Younan born to Farjo & Khatoun (Khabot) Younan on November 15, 1944 in Hassakeh, Syria and baptized on December 8th at Assumption Parish. He is the middle child of nine children, having four brothers and four sisters.
Bishop Joseph Younan attended Assumption Parochial School and after graduation went on to study at Our Lady of Deliverance Seminary in Charfet, Lebanon. He continued to pursue his priestly formation and career at "Propaganda Fide" and earned a double Licentiate (Masters) in philosophy and theology from Urbaniana University in Rome.
Bishop Joseph was ordained to the priesthood on September 12, 1971. After ordination he was appointed as teacher in the Seminary in Charfet where he was director of the major Seminary for two years. He returned to his home Diocese of Hassakeh where he functioned as Diocesan Director of Cathechesis. He remained in this position as director for seven years. He was then appointed pastor of the Church of the Annunciation in Beirut in 1980, where he remained until 1986.
In March of 1986 he was assigned to the United States where he was to establish a mission in the New York/New Jersey Metropolitan area to gather Syriac Rite Catholics. Soon after his arrival, with the guidance and assistance of The Most Reverend Archbishop Theodore E. McCarrick (Archbishop of Newark) he established the first mission of Our Lady of Deliverance. In 1988, he was further appointed by the Sacred Congregation for Eastern Rite Churches as coordinator among his colleague missionary priests in the United States and Canada. And in 1991, he was officially appointed "Apostolic Delegate" by the same Congregation to represent the Congregation and the Syriac Rite to the Catholic hierarchy of North America.
In June of 1991, Father Younan was elevated to the rank of "Corbishop" by the Patriarch, Mar Ignatius Antoun II Hayek. The ceremony took place at Our Lady of Deliverance Mission in Newark, New Jersey.
Since this time, Corbishop Younan traveled from the East Coast to the West Coast (California) on a monthly basis to help establish another mission. Soon after his initial visits, the mission of The Sacred Heart was established in North Hollywood in 1991. Three years after, he reached out again to establish a further mission Church in San Diego called Our Mother of Perpetual Help.
On November 6, 1995, Pope John Paul II appointed him first Bishop (Eparch) of the newly established Diocese (Eparchy) Our Lady of Deliverance Syriac Catholic Diocese for Syriac Catholics in the United States and Canada. He was consecrated Bishop on January 7, 1996 at Saint Peter and Paul's Church in Kamishly, Syria by His Beatitude, the Patriarch Hayek.
Currently, Bishop Younan resides in Union City, New Jersey.
He fluently speaks Arabic, French, Aramaic, Italian, German and English.
http://byztex.blogspot.com/2009/01/syriac-catholic-church-has-new.html
Many years to His Beatitude!
H.E. Ephrem Joseph Younan
Bishop of Our Lady of Deliverance of Newark, Apostolic Visitator for the Catholic Syriacs in Central America and Venezuela.
H.E. Ephrem Joseph F. Younan born to Farjo & Khatoun (Khabot) Younan on November 15, 1944 in Hassakeh, Syria and baptized on December 8th at Assumption Parish. He is the middle child of nine children, having four brothers and four sisters.
Bishop Joseph Younan attended Assumption Parochial School and after graduation went on to study at Our Lady of Deliverance Seminary in Charfet, Lebanon. He continued to pursue his priestly formation and career at "Propaganda Fide" and earned a double Licentiate (Masters) in philosophy and theology from Urbaniana University in Rome.
Bishop Joseph was ordained to the priesthood on September 12, 1971. After ordination he was appointed as teacher in the Seminary in Charfet where he was director of the major Seminary for two years. He returned to his home Diocese of Hassakeh where he functioned as Diocesan Director of Cathechesis. He remained in this position as director for seven years. He was then appointed pastor of the Church of the Annunciation in Beirut in 1980, where he remained until 1986.
In March of 1986 he was assigned to the United States where he was to establish a mission in the New York/New Jersey Metropolitan area to gather Syriac Rite Catholics. Soon after his arrival, with the guidance and assistance of The Most Reverend Archbishop Theodore E. McCarrick (Archbishop of Newark) he established the first mission of Our Lady of Deliverance. In 1988, he was further appointed by the Sacred Congregation for Eastern Rite Churches as coordinator among his colleague missionary priests in the United States and Canada. And in 1991, he was officially appointed "Apostolic Delegate" by the same Congregation to represent the Congregation and the Syriac Rite to the Catholic hierarchy of North America.
In June of 1991, Father Younan was elevated to the rank of "Corbishop" by the Patriarch, Mar Ignatius Antoun II Hayek. The ceremony took place at Our Lady of Deliverance Mission in Newark, New Jersey.
Since this time, Corbishop Younan traveled from the East Coast to the West Coast (California) on a monthly basis to help establish another mission. Soon after his initial visits, the mission of The Sacred Heart was established in North Hollywood in 1991. Three years after, he reached out again to establish a further mission Church in San Diego called Our Mother of Perpetual Help.
On November 6, 1995, Pope John Paul II appointed him first Bishop (Eparch) of the newly established Diocese (Eparchy) Our Lady of Deliverance Syriac Catholic Diocese for Syriac Catholics in the United States and Canada. He was consecrated Bishop on January 7, 1996 at Saint Peter and Paul's Church in Kamishly, Syria by His Beatitude, the Patriarch Hayek.
Currently, Bishop Younan resides in Union City, New Jersey.
He fluently speaks Arabic, French, Aramaic, Italian, German and English.
http://byztex.blogspot.com/2009/01/syriac-catholic-church-has-new.html
Many years to His Beatitude!
Tuesday, January 20, 2009
Double post!
Sorry I didn't get around to this yesterday, but I wanted to commemorate St. Mark of Ephesus , whose feast was yesterday.
"
Kontakion in the Third Tone
Clad, O godly-minded one, with an invincible armor, thou didst dash to pieces the pride of the Western rebellion; thou wast brought forth as the champion of Orthodoxy, as the Comforter's own instrument and pure vessel. For this cause, to thee we cry out: Rejoice, O Mark, thou boast of the Orthodox flock.
"
"We seek and we pray for our return to that time when, being united, we spoke the same things and there was no schism between us." - St.Mark of Ephesus.
St. Mark was the only Orthodox Bishop who did not sign the decrees of Florence and most likely because he realized that it was not a true reunion, but a false one. Nothing was resolved and when he refused to sign the Pope himself cried out that nothing had been resolved (not exact quote). Today we Byzantine Catholics pave the path for eventual reunion between the two sides and perhaps St. Mark would not be the most pleased at our own situation during his life, but our union is different then that of Florence.
Also, I would like to remember the trial of King Charles I of England and Scotland. A king whom was betrayed by his own people. May his memory be eternal!
"
Kontakion in the Third Tone
Clad, O godly-minded one, with an invincible armor, thou didst dash to pieces the pride of the Western rebellion; thou wast brought forth as the champion of Orthodoxy, as the Comforter's own instrument and pure vessel. For this cause, to thee we cry out: Rejoice, O Mark, thou boast of the Orthodox flock.
"
"We seek and we pray for our return to that time when, being united, we spoke the same things and there was no schism between us." - St.Mark of Ephesus.
St. Mark was the only Orthodox Bishop who did not sign the decrees of Florence and most likely because he realized that it was not a true reunion, but a false one. Nothing was resolved and when he refused to sign the Pope himself cried out that nothing had been resolved (not exact quote). Today we Byzantine Catholics pave the path for eventual reunion between the two sides and perhaps St. Mark would not be the most pleased at our own situation during his life, but our union is different then that of Florence.
Also, I would like to remember the trial of King Charles I of England and Scotland. A king whom was betrayed by his own people. May his memory be eternal!
Monday, January 19, 2009
Ordination
This is a video of the priestly ordination of Father Jason of St. Volodomyr and Olha parish in Garner,NC. He comes to Charlotte, NC to offer Divine Liturgy in Ukrainian once a month.
Thursday, January 8, 2009
Cyprianic vs. Augustinian?
Please do not take this as a scholarly piece in the least bit. Just a little of my own personal reflections. Many times there is considered a vast difference between the Sacramental theology of the Byzantine east vs. the theology of the Latin west. This, from my own observations, is root in a perceived difference in the teachings of St. Augustine and St. Cyprian. Supposedly at least. Its interesting because St. Cyprian and St. Augustine were both north Africans, and consequently both Latin culturally. They both even wrote in Latin as far as I know. So why the difference? To give a break down in the Augustinian(and later thomist view) a Sacrament needs several things
1. proper form
2. Proper matter
3. Intention to do what the Church does
Say for instance, the Eucharist. In the west, a priest who has valid orders can consecrete the Eucharist irrelevant of his faith in it or in the Church. Because intention is assumed if he is performing with proper matter and form.
In the Byzantine Orthodox east, there is no distinction between illicit and invalid. They need
1. Proper matter
2. Proper form
3. the Faith of the Church
So when a priest does proper form and matter in the Orthodox church, if he is not Orthodox then its irrelevant as he no longer posses the ability to celebrate the Mysteries at all! This is why some Orthodox rebaptize Catholics.
So if we look at these, perhaps there is a compromise that keeps both traditions intact fully. The intention to do as the Church does, and the faith of the Church really should be considered one in the same thing. I beleive, in my opinion, that the west has erred in some regard to this. Such as in the case of vagrant bishops who receive their orders from Old Catholics. Can such people so far from the Church structure really be intending to do as the Church intends? This automatic assumption on the part of the west of intention is ill founded. Likewise though, with the Orthodox. In the case of say , Catholic Sacraments. While there are serious disagreements between latins and the Orthodox on the role of the papacy, does that constitute a complete abandonment of the necessities of Orthodox faith for the celebration of the Mysteries? Just some thoughts I had.
(Excuse me my Orthodox readers if I have any, for talking of the mysteries in this very legalistic manner. I only am hoping to enlighten those unfamiliar with them. )
1. proper form
2. Proper matter
3. Intention to do what the Church does
Say for instance, the Eucharist. In the west, a priest who has valid orders can consecrete the Eucharist irrelevant of his faith in it or in the Church. Because intention is assumed if he is performing with proper matter and form.
In the Byzantine Orthodox east, there is no distinction between illicit and invalid. They need
1. Proper matter
2. Proper form
3. the Faith of the Church
So when a priest does proper form and matter in the Orthodox church, if he is not Orthodox then its irrelevant as he no longer posses the ability to celebrate the Mysteries at all! This is why some Orthodox rebaptize Catholics.
So if we look at these, perhaps there is a compromise that keeps both traditions intact fully. The intention to do as the Church does, and the faith of the Church really should be considered one in the same thing. I beleive, in my opinion, that the west has erred in some regard to this. Such as in the case of vagrant bishops who receive their orders from Old Catholics. Can such people so far from the Church structure really be intending to do as the Church intends? This automatic assumption on the part of the west of intention is ill founded. Likewise though, with the Orthodox. In the case of say , Catholic Sacraments. While there are serious disagreements between latins and the Orthodox on the role of the papacy, does that constitute a complete abandonment of the necessities of Orthodox faith for the celebration of the Mysteries? Just some thoughts I had.
(Excuse me my Orthodox readers if I have any, for talking of the mysteries in this very legalistic manner. I only am hoping to enlighten those unfamiliar with them. )
Friday, January 2, 2009
St. Seraphim of Sarov
January 2
Reading:
Saint Seraphim was born in the town of Kursk in 1759. From tender childhood he was under the protection of the most holy Mother of God, who, when he was nine years old, appeared to him in a vision, and through her icon of Kursk, healed him from a grave sickness from which he had not been expected to recover. At the age of nineteen he entered the monastery of Sarov, where he amazed all with his obedience, his lofty asceticism, and his great humility. In 1780 the Saint was stricken with a sickness which he manfully endured for three years, until our Lady the Theotokos healed him, appearing to him with the Apostles Peter and John. He was tonsured a monk in 1786, being named for the holy Hieromartyr Seraphim, Bishop of Phanarion (Dec. 4), and was ordained deacon a year later. In his unquenchable love for God, he continually added labours to labours, increasing in virtue and prayer with titan strides. Once, during the Divine Liturgy of Holy and Great Thursday, he was counted worthy of a vision of the Lord Jesus Christ, Who appeared encompassed by the heavenly hosts. After this dread vision, he gave himself over to greater labours.
In 1794, Saint Seraphim took up the solitary life in a cell in the forest. This period of extreme asceticism lasted some fifteen years, until 1810. It was at this time that he took upon himself one of the greatest feats of his life. Assailed with despondency and a storm of contrary thoughts raised by the enemy of our salvation, the Saint passed a thousand nights on a rock, continuing in prayer until God gave him complete victory over the enemy. On another occasion, he was assaulted by robbers, who broke his chest and his head with their blows, leaving him almost dead. Here again, he began to recover after an appearance of the most holy Theotokos, who came to him with the Apostles Peter and John, and pointing to Saint Seraphim, uttered those awesome words, "This is one of my kind."
In 1810, at the age of fifty; weakened with his more than human struggles, Saint Seraphim returned to the monastery for the third part of his ascetical labours, in which he lived as a recluse until 1825. For the first five years of his reclusion, he spoke to no one at all, and little is known of this period. After five years, he began receiving visitors little by little, giving counsel and consolation to ailing souls. In 1825, the most holy Theotokos appeared to the Saint and revealed to him that it was pleasing to God that he fully end his seclusion; from this time the number of people who came to see him grew daily. It was also at the command of the holy Virgin that he undertook the spiritual direction of the Diveyevo Convent. He healed bodily ailments, foretold things to come, brought hardened sinners to repentance, and saw clearly the secrets of the heart of those who came to him. Through his utter humility and childlike simplicity, his unrivalled ascetical travails, and his angel-like love for God, he ascended to the holiness and greatness of the ancient God-bearing Fathers and became like Anthony for Egypt, the physician for the whole Russian land. In all, the most holy Theotokos appeared to him twelve times in his life. The last was on Annunciation, 1831, to announce to him that he would soon, enter into his rest. She appeared to him accompanied by twelve virgins-martyrs and monastic saints-with Saint John the Baptist and Saint John the Theologian. With a body ailing and broken from innumerable hardships, and an unspotted soul shining with the light of Heaven, the Saint lived less than two years after this, falling asleep in peace on January 2, 1833, chanting Paschal hymns. On the night of his repose, the righteous Philaret of the Glinsk Hermitage beheld his soul ascending to Heaven in light. Because of the universal testimony to the singular holiness of his life, and the seas of miracles that he performed both in life and after death, his veneration quickly spread beyond the boundaries of the Russian Empire to every corner of the earth. See also July 19.
Kontakion in the Second Tone
Having left the beauty of the world and what is corrupt therein, O Saint, thou didst settle in the Monastery of Sarov. And having lived there an angelic life, thou wast for many the way unto salvation. Wherefore, Christ hath glorified thee, O Father Seraphim, and hath enriched thee with the gift of healing and miracles. And so we cry to thee: Rejoice, O Seraphim, our holy Father.
Reading:
Saint Seraphim was born in the town of Kursk in 1759. From tender childhood he was under the protection of the most holy Mother of God, who, when he was nine years old, appeared to him in a vision, and through her icon of Kursk, healed him from a grave sickness from which he had not been expected to recover. At the age of nineteen he entered the monastery of Sarov, where he amazed all with his obedience, his lofty asceticism, and his great humility. In 1780 the Saint was stricken with a sickness which he manfully endured for three years, until our Lady the Theotokos healed him, appearing to him with the Apostles Peter and John. He was tonsured a monk in 1786, being named for the holy Hieromartyr Seraphim, Bishop of Phanarion (Dec. 4), and was ordained deacon a year later. In his unquenchable love for God, he continually added labours to labours, increasing in virtue and prayer with titan strides. Once, during the Divine Liturgy of Holy and Great Thursday, he was counted worthy of a vision of the Lord Jesus Christ, Who appeared encompassed by the heavenly hosts. After this dread vision, he gave himself over to greater labours.
In 1794, Saint Seraphim took up the solitary life in a cell in the forest. This period of extreme asceticism lasted some fifteen years, until 1810. It was at this time that he took upon himself one of the greatest feats of his life. Assailed with despondency and a storm of contrary thoughts raised by the enemy of our salvation, the Saint passed a thousand nights on a rock, continuing in prayer until God gave him complete victory over the enemy. On another occasion, he was assaulted by robbers, who broke his chest and his head with their blows, leaving him almost dead. Here again, he began to recover after an appearance of the most holy Theotokos, who came to him with the Apostles Peter and John, and pointing to Saint Seraphim, uttered those awesome words, "This is one of my kind."
In 1810, at the age of fifty; weakened with his more than human struggles, Saint Seraphim returned to the monastery for the third part of his ascetical labours, in which he lived as a recluse until 1825. For the first five years of his reclusion, he spoke to no one at all, and little is known of this period. After five years, he began receiving visitors little by little, giving counsel and consolation to ailing souls. In 1825, the most holy Theotokos appeared to the Saint and revealed to him that it was pleasing to God that he fully end his seclusion; from this time the number of people who came to see him grew daily. It was also at the command of the holy Virgin that he undertook the spiritual direction of the Diveyevo Convent. He healed bodily ailments, foretold things to come, brought hardened sinners to repentance, and saw clearly the secrets of the heart of those who came to him. Through his utter humility and childlike simplicity, his unrivalled ascetical travails, and his angel-like love for God, he ascended to the holiness and greatness of the ancient God-bearing Fathers and became like Anthony for Egypt, the physician for the whole Russian land. In all, the most holy Theotokos appeared to him twelve times in his life. The last was on Annunciation, 1831, to announce to him that he would soon, enter into his rest. She appeared to him accompanied by twelve virgins-martyrs and monastic saints-with Saint John the Baptist and Saint John the Theologian. With a body ailing and broken from innumerable hardships, and an unspotted soul shining with the light of Heaven, the Saint lived less than two years after this, falling asleep in peace on January 2, 1833, chanting Paschal hymns. On the night of his repose, the righteous Philaret of the Glinsk Hermitage beheld his soul ascending to Heaven in light. Because of the universal testimony to the singular holiness of his life, and the seas of miracles that he performed both in life and after death, his veneration quickly spread beyond the boundaries of the Russian Empire to every corner of the earth. See also July 19.
Kontakion in the Second Tone
Having left the beauty of the world and what is corrupt therein, O Saint, thou didst settle in the Monastery of Sarov. And having lived there an angelic life, thou wast for many the way unto salvation. Wherefore, Christ hath glorified thee, O Father Seraphim, and hath enriched thee with the gift of healing and miracles. And so we cry to thee: Rejoice, O Seraphim, our holy Father.
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