The canon to the saint, the composition of Theophanes, in Tone II
Ode I, Irmos: In the deep of old the infinite Power overwhelmed Pharaoh’s whole army. * But the Incarnate Word annihilated pernicious sin. * Exceedingly glorious is the Lord, * for gloriously hath He been glorified.
Holy Father, Spyridon, pray to God for us.
Having attained unto the land of the meek, being thyself meek, merciful and pure, O father, calm thou the present tempest of my heart, that, in divine tranquility, I may hymn thee.
Holy Father, Spyridon, pray to God for us.
Having cleared thy soul of the overgrowth of the passions through godly cultivation, O father Spyridon, thou didst become god-like and wast enriched by the most radiant splendor of the divine Spirit. Wherefore, thou dost illumine those who sincerely bless thee.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Taking thee from a flock as He had David, the Creator appointed thee as a most eminent shepherd of the rational sheep, shining forth in simplicity and meekness, and adorned with guilelessness, O venerable pastor.
Now and ever, and unto the ages of ages. Amen.
O most holy and pure Virgin, enlighten and hallow my thoughts and soul, I pray thee, dispelling the clouds of mine ignorance, and removing the darkness of sin, that I may bless thee as is meet.
Ode III, Irmos: Thou hast established me on the rock of faith, * and my mouth hath been emboldened against mine enemies. * For my spirit rejoiceth when I sing: * There is none as holy as our God * and none more righteous than Thee, O Lord.
Holy Father, Spyridon, pray to God for us.
Having illumined thy mind with dispassion and adorned thyself with divine humility, thou didst receive the gifts of the Spirit to cast out evil spirits and to loose the infirmities of those who faithfully honor thee, O most sacred one.
Holy Father, Spyridon, pray to God for us.
Having slain the serpent, the author of evil, and trampled down the inclination towards avarice, O holy hierarch, taking pity on him who was in need, thou didst transform a serpent into a golden ornament by thy sacred prayers, O venerable father.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou didst ascend the mountain of dispassion; thou didst enter the darkness of the vision of God, and didst receive the law of salvation on the tablets of thy heart, in that thou art a most sacred and faithful favorite of thy Master.
Now and ever, and unto the ages of ages. Amen.
Heal thou the wounds of my soul, O Bride of God, and illumine my mind which hath been darkened by neglect, that I may chant: There is none blameless save thee, O immaculate one, and none pure but thee, O Lady!
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Sessional Hymn, Tone VIII, Spec. Mel. “Of the Wisdom…”: Thou didst shine forth as a divinely appointed pastor, O Spyridon, raised from the tending of sheep by God, Who entrusted thee to preside over the Church of Christ. Thou didst drive away the wolves of false teaching by thy words, grazing thy flock on the pasture of piety. Wherefore, thou didst affirm the Faith by the wisdom of the Spirit in the midst of the God-bearing fathers, O blessed hierarch. Entreat Christ God, that He grant remission of sins unto those who celebrate thy holy memory with love.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Theotokion, in the same tone and melody: As the all-immaculate Bride of the Creator, * Mother of the Redeemer, who knewest not a man, * and as the receptacle of the Comforter O all-hymned one, * hasten thou to deliver me, * the vile abode of iniquity and noetic plaything of the demons, * from their evil machinations; * and make me the bright dwelling-place of the virtues, * O thou incorrupt light-bearing one. * Drive away the clouds of the passions and grant that, * by thy supplications, * I may receive a portion on high ** and share in the never-waning light.
Stavrotheotokion (replaces the Theotokion on Wednesdays and Fridays): The ewe-lamb, beholding her Lamb, Shepherd and Redeemer upon the Cross, weeping, exclaimed, and bitterly lamenting, cried out: The world doth. rejoice, receiving deliverance through Thee, but my womb doth burn, beholding Thy crucifixion, which Thou dost endure in the tender compassion of Thy mercy. O longsuffering Lord, Thou abyss and inexhaustible wellspring of mercy, have pity and grant remission of sins unto those who hymn Thy divine Passion with faith!
Ode IV, Irmos: From a Virgin didst Thou come forth, not as an ambassador, * nor as an Angel, * but the very Lord himself incarnate, * and didst save me, the whole man; * wherefore I cry unto Thee: * Glory to Thy power, O Lord!
Holy Father, Spyridon, pray to God for us.
Set afire by the burning coal of the honored Spirit, thou didst burn up all the readily kindled fuel of the passions, O all-blessed one, enlightening the world with the fiery rays of thy virtues.
Holy Father, Spyridon, pray to God for us.
Having slain the movements of thy flesh, O divinely inspired one, thou didst raise up the dead by thy life-imparting call. Wherefore, I beseech thee: Enliven my slain soul, O father!
Glory be to the Father, and to the Son, and to the Holy Spirit.
O father, the dead woman, obeying thee, spake, and by thy commands the raging of the river was restrained. For thou wast revealed as a worker of wonders endowed with divine grace, O blessed one.
Now and ever, and unto the ages of ages. Amen.
The prophets foretold the incomprehensible abyss of thy mystery, for thou alone, O pure one, didst give birth unto the Unknowable One, Who, in His unutterable tender compassion, became incarnate.
Ode V, Irmos: O Christ my Savior, the enlightenment of those lying in the darkness of sin. * I rise early to hymn Thee O King of Peace, * enlighten me with Thy radiance, * for I know no other God than Thee.
Holy Father, Spyridon, pray to God for us.
The river of the gifts which are within thee doth water every heart, O venerable one, and richly granteth health unto all, moving all to glorify God, Who hath glorified thee and honored thee with all manner of wonders.
Holy Father, Spyridon, pray to God for us.
The earthly emperor clearly recognized thee as a true servant of the heavenly King, full of divine gifts, O blessed one, when thou didst come to him, proclaiming the great Physician, Who is God.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Emulating the hospitable character of Abraham, thou didst open the doors of thy house unto all, and wast all things to all people, mindful of those who were in evil straits, O blessed Spyridon.
Now and ever, and unto the ages of ages. Amen.
For us hast thou given birth unto a newborn Babe, Who before the ages was begotten of the beginningless Father, O Maiden. Him do thou entreat as thy Son and God, that He spare those who, with a pure soul, proclaim thee to be the Theotokos.
Ode VI, Irmos: Whirled about in the abyss of sin, * I appeal to the unfathomable abyss of Thy compassion: * Raise me up from corruption, O God.
Holy Father, Spyridon, pray to God for us.
Gold was as mire to thee who shone forth in dispassion more brightly than gold, and wast enriched by thy most golden gifts of the Spirit, O venerable one.
Holy Father, Spyridon, pray to God for us.
Serving thy Master in purity, O venerable one, thou didst have a multitude of the angelic hosts serving thee with unseen voices, O most sacred one.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O most glorious and all-wise father, thy life hath made thee most glorious to the world. Wherefore, rejoicing, we that hymn thee celebrate thy divine memory.
Now and ever, and unto the ages of ages. Amen.
More spacious than the heavens was thy womb, which contained God Whom no place can contain, O all-holy virgin Bride of God, who knewest not a man.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Kontakion, Tone II, Spec. Mel. “Seeking the Highest…”: O most sacred one, wounded with love for Christ, * and giving wings to thy mind through the radiance of the Spirit, * thou didst find thy work fulfilled in the activity of divine vision. * O thou who art pleasing to God, thou divine oblation, ** beseech Him that divine illumination be granted unto all.
Ikos: Let us now praise Spyridon, the hierarch of the Lord, sanctified from his mother’s womb, who received the tablets of the grace of divine glory, as one most glorious in miracles from all of creation, as a fervent witness of the divine radiance, intercessor for the poor, and spiritual guide for the sinful; for he hath become a divine oblation for the throne of Christ, asking divine illumination for all.
Ode VII, Irmos: The godless order of the lawless tyrant * fanned the roaring flame; * but Christ bedewed the God-fearing children with the Spirit, * therefore He is blessed and supremely exalted.
Holy Father, Spyridon, pray to God for us.
Having acquired the guilelessness of Moses, the meekness of David and the blamelessness of Job of Uz, thou didst become a dwelling-place of the Spirit, chanting most sacredly: Blessed and supremely glorious art Thou!
Holy Father, Spyridon, pray to God for us.
The showers of heaven rained down upon thy head during the harvest and prefigured the future; for, as thou didst say, God glorified thy divine memory, sanctifying the faithful by thy mediation.
Glory be to the Father, and to the Son, and to the Holy Spirit.
In the council of the fathers God glorified thee, who guarded thy words in judgment, O blessed one. Thou didst bring them forth with faith, openly disclosing the follies of the most irrational Arius and destroying his opposition.
Now and ever, and unto the ages of ages. Amen.
Through the ineffable Word, O Virgin, thou didst put forth the Cluster of grapes as the Branch which alone was uncultivated and which poureth forth the wine gladdening all mankind, sanctifying mortals and dispelling all the drunkenness of the wicked.
Ode VIII, Irmos: In Babylon, the activity of the fire was once divided, * for, by the command of God it consumed the Chaldeans, * but bedewed the faithful, who chant: * Bless ye the Lord, all ye works of the Lord!
Holy Father, Spyridon, pray to God for us.
Thou didst extinguish the furnace of the passions with divine outpourings of the divine Spirit, O father, pouring forth a dew which taketh away the fever of the ailing who ever have recourse unto thee in faith, O blessed Spyridon, thou who art most noetically rich.
Holy Father, Spyridon, pray to God for us.
Guileless, upright, meek, merciful, not mindful of the wrongs done thee, loving and hospitable wast thou, O most sacred hierarch, adorned with the wisdom of Orthodoxy, O venerable one. Wherefore, we honor thee with faith.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Of old, the dead woman when questioned by thee O father, replied as though alive. Oh what a most marvelous wonder! Oh what a most glorious mystery! Oh, the grace which thou hast received, having adorned thyself with an angelic life, O right wondrous one!
Now and ever, and unto the ages of ages. Amen.
Heal thou the passions of my heart with thy mercy, O all-hymned one; calm thou my mind, enlighten my soul, and guide me to walk the paths of salvation, that I may ever hymn thee, O all-hymned one.
Ode IX, Irmos: The Son of the Beginningless Father, God and Lord, * hath appeared to us incarnate of a Virgin, * to enlighten those in darkness, * and to gather the dispersed; * therefore the all-hymned Theotokos do we magnify
Holy Father, Spyridon, pray to God for us.
Exalted among the God-bearing fathers, thou didst openly proclaim the Son of the beginningless Father to be of one essence and equally everlasting with the Father, and didst stop the mouths of the iniquitous, O all-blessed and holy hierarch.
Holy Father, Spyridon, pray to God for us.
O all-radiant sun, adornment of the fathers, glory of priests, converser with angels: By thy prayers grant the unwaning Light unto those who now joyously celebrate thy light-bearing memory.
Glory be to the Father, and to the Son, and to the Holy Spirit.
With a voice of rejoicing have the divine mansions, the heavenly city and the beauteous choir of those who hold festival received thy soul, which hath been hallowed and adorned with the virtues, O all-blessed one.
Now and ever, and unto the ages of ages. Amen.
The great mystery of thy birthgiving, which passeth understanding doth astound the angels, O divinely joyous one, delighting the assembly of the venerable and making glad the sacred fathers who hymn thee, the hope of our souls, in a godly manner.
Troparion, Tone IV: The truth of things revealed thee to thy flock as a rule of faith, * icon of meekness, and teacher of temperance; * wherefore, thou hast attained the heights through humility and riches through poverty; * O hierarch Spyridon our father, ** entreat Christ God, that our souls be saved.j
Another Troparion, Tone I: Thou wast shown forth as a champion of the First Council * and a wonderworker, O Spyridon, our God-bearing father. * Wherefore, thou didst speak to one dead in the grave, * and didst change a serpent into gold. * And, whilst chanting thy holy prayers, * thou didst have angels serving with thee, O most sacred one. * Glory to Him that hath given thee strength! * Glory to Him that hath crowned thee! ** Glory to Him that worketh healings for all through thee!
How lovely it was to celebrate our Liturgy today with the anticipated return of Valentina Nikolaevna, our oldest parishioner, and to have a Wessex contingent swelling our ranks.
After Friday’s festal Liturgy in Llanelli, and yesterday’s Cheltenham Liturgy to belatedly honour St Nicholas, it was a joy to again honour the great Wonderworker with a litia at the end of our Liturgy.
After the Mother of God and the Forerunner, no other saint has captivated the Christian world so much as St Nicholas, and he is held up as the image and supreme example of Christian living.
Through his life of mercy, pastoral love and selfless service to his flock, he truly entered their hearts and consciousness, with the deep veneration having been passed down through the generations as the inherited love and devotion of the Orthodox people to St Nicholas.
On the Sunday after each of his feasts, it has become our custom to serve a litia, and I hope this will continue!
Many years to Kolya, and thanks for his contribution to parish life. Thanks also to our choir for their labours and to all who helped with furniture, cleaning and refreshments today.
May we remind parishioners that all food should be finger food and should not require cutlery. Someone has to do the washing up when instructions are not followed, and volunteers seem rather less than those eating at the table! In a few weeks time, during the building work, there will be no kitchen and no opportunity to wash up, so let’s please follow instructions. If it can’t be picked up with fingers alone, it shouldn’t be on the table!
As Father Mark announced, with Vladyka’s blessing, I will be serving in Birmingham next weekend, so he will be serving alone in Cardiff. Those who confessed to commune this weekend are blessed to also commune next weekend, and our Cheltenham faithful who confessed on Saturday will also be blessed to commune in Birmingham. However, as instructed by Father Mark, those who will brake the fast to celebrate western Christmas with non-Orthodox loved ones should refrain from communing next Sunday.
Let’s not forget that 25 December (New Style) is a special day on the Church calendar, being the feast of St Spyridon the Wonderworker, who together with St Nicholas is one of our most beloved bishop saints.
We are very pleased that our gofundme page has now raised £10,000 and we are extremely grateful not only to the 179 donors, who have generously supported our vision of a dedicated temple for the parish, but also to our social media team, who have been promoting and sharing the appeal day by day. Diolch yn fawr!
Just to remind you that our Nativity Liturgy will be in the Oratory Church at 11:00 on Wednesday 7 January, followed by trapéza in the hall. As the church will not be available the previous evening, we are awaiting confirmation of whether we are able to celebrate the vigil in St Philip’s on the evening of Tuesday 6th January.
Over the western festive period, the Oratory Church will be closed after noon, so our normal weekly services will resume after Orthodox Christmas.
Unfortunately, as I have to celebrate a service on the evening of Friday 9 January, and currently have no practical means of getting to Warminster for the morning service, it will not be possible to celebrate the Liturgy in the chapel of St Lawrence on Saturday 10 January. If this situation changes, I will be very happy to celebrate a festal Liturgy in Wessex!
Asking your continued prayers for recovery and better health.
I should begin with congratulations to Joseph and Maxim on the anniversary of their baptism. The year has passed seemingly quickly since the Sunday in St John’s when they entered the Church: the only adult baptism we celebrated in Canton. May God bless them and rant them “Many, blessed years!”
It was a great joy to be back with parishioners for Sunday Liturgy, after three weeks of rest following fifteen days in hospital, and a previous two and a half weeks suffering from a post heart-attack infection.
It’s hard to believe that my last previous visit to Cardiff was on Sunday 2 November, to baptise baby Ezra, ignorant of what was happening health-wise.
How blessed the parish has been in the intervening weeks, visited and strengthened by the Kursk-Root Icon of the Mother of God, and so efficiently cared for and ministered to by Father Mark the Younger. Many thanks to all who have ensured that Sunday arrangements and worship have gone smoothly.
Through God’s mercy, my recovery is going well, though each day throws up limitations as well as possibilities and is a lesson in common sense, and humility. For a while, tiredness will be a companion on this journey, but I look forward to increased energy and stamina. I will hopefully get a “fit note” from the G.P. and ease back into parish work, but this will be gradual and Father Mark the Younger will effectively remain acting rector until the new year.
I’m glad to report that in the coming month, despite the internal building work in St Philip’s, the hope is that Sunday use of the building will not be affected if all goes to plan. However, as we were warned, there will be no vestry storage and no kitchen, so food on the affected Sundays MUST be finger food, as we will have no washing up capability. Should the need arise, the community hall, next door remains as a safety net.
In the coming week, I need to see various people in Cardiff before western Christmas, and I have arranged to make the most of my visit and hear confessions in Nazareth House on Wednesday. I will be pleased to hear confessions in the late afternoon / early evening, but please drop me a line to let me know you’re coming.
This coming Thursday will see St Nicholas celebrations in Llanelli, with Great Vespers for the altar-feast being chanted in Father Luke’s garden chapel at 19:00 and the Divine Liturgy on Friday morning at 10:00. It will be a joy to support Father, who has given me immense care and support since leaving Morriston Hospital. Cardiff visitors are always very welcome in Llanelli.
Saturday will see our St Nicholas celebrations continue for the sake of our Gloucestershire parishioners, with the Cheltenham Divine Liturgy celebrated in the United Reformed Church in Deep Street, Prestbury. The Hours and Liturgy will be celebrated at 10:00, and Liturgy will be followed by a bring-and-share lunch.
As announced, due to St Philip’s being unavailable on Wednesdays, I have arranged for us to use the Oratory for our Nativity celebration on the morning of the 7th January at 11:00, followed by trapeza in the hall. Unfortunately, the evening Mass for the Latin celebration of Epiphany, on Tuesday 6 January makes a vigil service impossible. We were fortunate that there was no evening Mass last year. I am trying to make a alternative arrangements for the evening service.
As Theophany (Богоявление) falls on a Monday and during the St Philip’s building work, with no kitchen water supply, we will bless water the previous day after our Sunday Liturgy of the eve, as is the tradition for the first blessing of the feast. Given logistics and length of services, as in previous years, I hope a group of us will keep the feast with the second blessing of Jordan in our cathedral the next day.
As requested at Liturgy, we ask your prayers for the new-born Edmund, grandson of Father Mark and matushka Katy-Elizabeth Tattum-Smith, and for his parents Aiden and Mary; for the sick and suffering Metropolitans Areseny of Svyatogorsk and Tychikos of Paphos; for Marina, as she travels to Ukraine; for the sick servants of God, Pavel and Irina; and for the newly-departed Michael, whose funeral is tomorrow.
May I remind ALL who commune, that they should remain still, and gather at the kliros for the thanksgiving prayers at the end of Liturgy, unless there is absolute necessity for them to fulfil an obedience, and we should remember that Liturgy has not finished until the final dismissal?
In the Name of the Father, and of the Son, and of the Holy Spirit.
This tenth day of the Nativity Fast is blessed by the double celebration of two Great-Martyrs – St Catherine of Alexandria and St Mercurius – who both lived during the first age of martyrs, resisting the paganism of the Roman Empire with the light and truth of Christ.
As an aristocrat and the daughter of the Roman consul of Egypt St Catherine was a product of the learning and culture of Hellenic antiquity. Educated to the highest standards of the classical world, she mentally outstripped even the greatest philosophers engaged to debate with her, when she disgraced her father’s house by not only rejecting the most learned, desirable and richest suitors – including the Emperor Maximian himself – but by publicly declaring her Faith in Christ, her only suitor and bridegroom.
Given over to the authorities by her own father, St Catherine learned the brutal truth of the Lord’s words in today’s Gospel for the martyrs, “You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death.”
Rejecting all of the temptations of marriage proposals and worldly comforts, defeating the “wisdom” of the pagan philosophers, her unshakeable, steadfast and immovable faith in Christ sealed her fate and the victory of Christ in the martyrdom following her placing her own head upon the executioners block.
St Mercurius, who lived a half century earlier, gained the reputation of being an outstanding, celebrated soldier, but this was not enough to protect him from the Roman laws against Christianity, after the emperors Decius and Valerian issued a law ordering all Roman citizens to worship the pagan gods and condemning Christians to death.
As yet unknown as a Christian, St Mercurius proved himself a great leader in the Roman war against the Barbarians, for which he was made a military commander by the Emperor, placing him in an ever more noticeable public position in Roman society.
Mercurius refused to participate in the mandated offering of sacrifices to the pagan gods, and was summoned before the emperor. But he was neither threatened nor daunted by this, and openly declared himself a Christian, throwing down his soldier’s belt and mantle at the emperor’s feet, repudiating his military honours and his place in Roman society.
For this rebellion, the Great-Martyr was stretched over fire and lacerated with knives. So great were the cuts and lashes to his body that the blood from his wounds extinguished the flames. Yet after each bout of tortures, when his tormentors threw him back into the prison close to death, the Lord granted Saint Mercurius complete healing.
These continued miracles showed the impious pagans not only God’s power, but also the power of the Great-Martyr’s faith in Christ.
Having been condemned to death, St Mercurius was granted a vision of the Lord, promising him a quick release from his sufferings, granted by his beheading at Cappadocian Caesarea, after which his body exuded myrrh which healed the sick.
How foolish and weak these great saints must have seemed to the Romans who mocked, tortured and martyred them… just the latest Christians consumed and seemingly destroyed by the death-machine of the pagan Roman Empire. Had the Romans kept statistics, they would have seen the sheer numbers of Christians martyrs as the evidence of the futility and uselessness of Christianity. Yet, the death of every martyr was another nail in the coffin of classical pagan civilisation, for every martyrdom was the victory of Christ over the earthly manifestation of the Kingdom of Satan.
In the same way the death of every new-martyr of the Soviet yoke brought the end of Communism and the collapse of the Iron Curtain closer. The blood of the martyrs was lethally poisonous to the Marxist system, just as that of the first martyrs was to paganism.
Every martyrdom and the passions and miracles that preceded the death of the saints not only manifested the power of Christ, but drew countless pagans into the net of His Gospel, confirming the words of the Gospel: “You will be brought before kings and rulers for My name’s sake. But it will turn out for you as an occasion for testimony.”
When St Catherine broke the torture-wheel, rather than being broken by it, the empress Augusta, the imperial courtier Porphyry and a vast number of soldiers confessed their faith in Christ, sealing their own martyric fate, and further hastening the crumbling demise of pagan Rome. The historian Lactantius declared that the blood of the martyrs is the seed of the Church, but the self-same blood was also deathly poison to paganism.
The Faith and courage of the martyrs awoke those imprisoned in the darkness of paganism, declaring what we have heard from St Paul’s letter to the Ephesians:
“Awake, you who sleep, Arise from the dead, And Christ will give you light.”
The courage, unshakeable faith and example of the martyrs must also call us to arise from our spiritual sleep and our worldly complacency.
Since the first age of martyrs, the Church has seen wave after wave of recrimination: from heretics, from Muslims, from Communists, from politicians.
In the 20th century and beyond, in the new age of martyrdom and renewed persecution for the faithful of the former Soviet block, the Balkans, the Christians of the Holy Land and Islamic regimes, believers quickly shared in the experience of the faithful of the Old Israel, described by St Paul in his letter to the Hebrews:
“There were others who were tortured, refusing to be released so that they might gain an even better resurrection. Some faced jeers and flogging, and even chains and imprisonment. They were put to death by stoning; they were sawed in two; they were killed by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated – the world was not worthy of them. They wandered in deserts and mountains, living in caves and in holes in the earth.”
The twentieth century saw believers shot, drowned, burned alive, frozen to death, starved, buried alive, tortured to death, thrown from cliffs. In Gulags, prisons, concentration camps, gaols, political headquarters, and even hospitals and childrens’ homes, the KGB, Securitate, Ustashe, Stasi, Islamists, Zionists, and various terrorists have continued the assault of hell against Christianity, but all in vain, as the gates of hell cannot possibly overcome the Church.
On the back of the systematic persecution of Orthodoxy in Ukraine by the agents of western powers, we see the demonisation of Orthodoxy in the western world itself, with propaganda attacking coming from political elites in the USA, from the Czech government, and in the Baltic states.
We see the storm clouds gathering and know that persecution could be on the horizon for believers who thought this could never happen in western democracies, and never happen to them, calling us to now heed the Lord’s words, “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness…”
But, all those living the Christian life are continually called to wrestle against worldy powers in living according to the Law of God.
In doing so, we must be close to the matyrs, by reading their lives, praying to them, seeking their help, and keeping heir memory alive by sharing it, so that those their steadfast examples of courage, faithfulness and strength may encourage us and others in the Faith, helping us to remain strong and resilient in defending Christian truth and being willing to face the consequences of confessing Christ and he Gospel. Perhaps, in the future, our own experiences will be held up as a testimony.
This can only be possible with dedicated Christian living, founded on prayer, spiritual life and struggle. We must head the words of St Paul to the Ephesians and “Put on the whole armour of God, that you may be able to stand against the wiles of the devil.”
Not all of the martyrs were military saints, as indeed St Mercurius was, but they were all spiritual warriors, and we are all called to be so, not only those who suffer for Christ, but ALL believers in simply LIVING for Christ. We are ALL called to “take up the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand”
We are ALL ordered “gird your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace.”
We are ALL commanded “take the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And…the helmet of salvation, and the sword of the Spirit, which is the word of God.”
This is our call to spiritual arms in a dedicated, active Christian life, whether our future vocation will be to sufferer for Christ, or not, as we are called to be witnesses and to resist acquiescence to the world.
Because we believe; because we have hope; because we have faith and know that Christ has already gained the victory, even though it is daunting, we need not fear, but rather “be strong in the Lord and in the power of His might.”
His might was shown in the victory of the martyrs, and by submitting our lives to Him, we can allow His might to be shown in us, who not only love the martyrs, but seek to imitate them in their righteousness and holiness.
Holy Great-Martyrs Catherine and Mercurius, pray to God for us!
Ephesians 4:1-6: Brethren: I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with long-suffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.
In the Name of the Father, and of the Son, and of the Holy Spirit.
Dear brothers and sisters, as we enter this period of the Fast, in today’s first Apostol reading, Saint Paul, charges us to struggle for peace and unity, united in our Christian calling and in a singular hope in ONE Lord, ONE faith and ONE baptism.
Calling us to be humble and patient with one another, the Apostle calls us to endeavour to “keep the unity of the Spirit in the bond of peace”, and in that very word ENDEAVOUR, he acknowledges that this pursuit and maintenance of unity may sometimes be a challenge, but it remains a challenge that we must always pursue, for if we reject the need for that unity, let alone attack that unity, we REJECT one Lord, one faith and one baptism. We essentially cut ourselves off from the fellowship of the Church.
In his experience of human nature, St Paul was a realist, and in the infant Church he battled against disagreement and division, with his travels and letters not simply being to preach the Gospel and strengthen the local churches, but as part of the struggle to preserve, maintain and – when needed – restore unity in the local congregations, making it clear to the first Christians that in Christ, division was NOT a choice or option, given that we indeed, have one Lord, one faith and one baptism.
St Paul began his letter to the Church in Ephesus by calling himself “the prisoner of the Lord”, a motif he echos in other places, making clear that as a willing captive for Christ, he is not the master and he does not make the rules. Rather, as a prisoner for Christ, he willingly obeys the Lord’s commandments, and subjects himself to the orders he receives from the Saviour, and for Christians to live in harmony, peace and unity is one such order.
In this Apostol, he is writing to the Church in Ephesus, but he also addessed fractious Christians and local Churches in other parts of the ancient world.
He encouraged the Church in Corinth, “I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.” 1 Corinthians 1:10
It is striking that later in the same letter to the Corinthians, Paul is very blunt (something we know him for), calling them immature in strong terms: “I could not address you as spiritual but as worldly – mere infants in Christ” before a very direct correction: “You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?”
St Paul tells them to stop being babies and grow up, and start living according to their Christian calling, to stop being willful and worldly, and that fractiousness, jealousy and quarrelling is not worthy of a Christian.
He speaks in such strong terms, because unity and peace are essential qualities and characteristics of the Church, which is not simply an earthly institution, but also a divine one, called upon to be the theandric (i.e. Divine-Human) Body of Christ in the world, and this unity finds its origin in its founder in Whom was united both Divinity and humanity.
Starting from the Holy Mystery of Baptism, each of us called to unity – be one with Christ. Through that same baptism, each and every Christian believer is called to not only be united to Christ, but united to one another in Him: Christ not simply as our hope, but as our identity, because having been baptised in Christ, we have put on Christ. If we share this identity in Christ, we should be one.
In baptism and Faith, reflecting the Cherubic Hymn, each of us is called upon to have put aside worldliness, and to have put on Christ, so that the division, jealousy and quarrelling of which Paul speaks can have no place in the Church.
How can we be one in Him if we argue, judge, gossip, condemn, vie for power, influence?
When we argue, cause division and militate against the unity of the Church we reject the vocation to which the Apostle refers at the beginning of today’s Apostol: “I… beseech you that ye walk worthy of the vocation wherewith ye are called…” and we show that we are not prisoners for Christ, but prisoners of the world and its passions, ambitions, and agendas. We show that our baptism has no meaning. How can this be squared with hope in ONE Lord, ONE faith and ONE baptism?
The foundation of our essential unity must be peace: peace with God, peace with our own conscience and peace with one another, and the theme of peace and unity present themselves at the very beginning of the Divine Liturgy, the most important expression of the Christian life, and our relationship with God.
In every Liturgy, the deacon calls us to pray in peace, something which is totally impossible of we do not strive for the peace and unity of the Church, and without peace of mind and heart, and without peace with our brothers and sisters, we are not worthy to stand before the Altar of God, as the Saviour Himself made clear in Matthew’s Gospel, commanding us, “Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”
It is in unity with one another, with peace of both heart and mind that we must not only attend the Divine Liturgy, but even stand before the Lord in prayer, for only then can our prayers have meaning.
The creed is the liturgical sign of the unity of which Saint Paul speaks, and for which he laboured among those who were divided, but liturgical statements sung by a congregation led by its deacons will have absolutely no spiritual currency and meaning unless we have first heeded the deacons words before that first, “I believe…”
“Let us love one another, that with one mind we may confess…”
In the bond of love and unity, we are called to no longer be individuals, but to confess the Symbol of Faith as the Church, doing so not simply with one mind, but with one mouth, as we say not “We believe…,” but “I believe…”
Having prayed together, chanted the creed together and offered and shared the Holy Gifts together in our first parish Liturgy of the Advent Forty Days, we begin this journey to the Nativity as a community, and must do mindful that not simply peace and unity, but reconciliation is the very meaning of the Nativity of Christ. The appearance of God-Made-Man was to bring the greatest unity other than His own Incarnation in the union of His two-natures: the reconciliation of heaven and earth, and God and man, but also in our shared identity in Christ to bring this unity to redeemed humanity in the Communion of Saints.
If we cannot heed the Apostle Paul and struggle for spiritual unityduring our earthly lives, then what relevance can either the Nativity Fast, the celebration of the Nativity, or even the Christian Faith have for us? What can Christ mean to us if we fail to work for the peace and unity of the Church
St John records the prayer of the Saviour before His betrayal, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us…”
By trying to live in love and peace with one another, being compassionate and merciful to one another, forgiving one another, seeking to understand oneother, struggling with our differences, and endeavouring – as St Paul says – for unity, we will be saying “Amen” to this prayer of the Saviour, even if our labour for unity is sometimes difficult.
Let us abandon ourselves to be prisoners in Christ, that He may work in us and through us, and that in our weakness, He may be our strength, and our unity.
Unlike Great Lent, the Nativity Fast has no book of special texts, like the Lenten Triodion, and has no dedicated Sundays until we come to those at the end of the season and celebrate the Saviour’s ancestors according to the flesh.
Our Advent preparation is personal, rather than public, as during the Great Fast, with its Great Canon of Repentance, Passia and solemn Lenten services.
For several years in Cardiff, it has been our custom to follow the Carpatho-Russian tradition of celebrating an Advent Moleben each week, praying the various canons of the forefeast of Christmas – particularly using the canon from matins of the Eve of the Nativity – together with other Advent hymns.
Canon of the forefeast, the acrostic whereof is the [Greek] alphabet, the composition of Joseph, in Tone II
Ode I, Irmos: Overwhelming power once laid low the whole army of Pharaoh in the deep, and the incarnate Word hath destroyed pernicious sin. All-glorious is the Lord, for gloriously hath He been glorified.
Glory to Thee, our God. Glory to Thee.
Thou wast registered according to the edict of Cæsar, desiring to enroll man in the Book of Life, O King of all; and in strange manner Thou didst come unto Thine own, summoning to heaven him who had grievously been exiled from paradise.
Glory to Thee, our God. Glory to Thee.
Thou wast registered according to the edict of Cæsar, desiring to enroll man in the Book of Life, O King of all; and in strange manner Thou didst come unto Thine own, summoning to heaven him who had grievously been exiled from paradise.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Receive Christ, O Bethlehem, for He cometh, incarnate, to thee, opening Eden to me! Prepare thyself, O cave, for thou shalt behold the Infinite One all-gloriously contained within thee, having now abased Himself in the richness of His compassion.
Now and ever, and unto the ages of ages. Amen.
Christ cometh to be born, bestowing a strange regeneration upon the descendents of Adam, in that He is God. Be glad, O human nature, thou barren desert, for the Master hath come to make thee bear many children.
Ode III, Irmos: The desert, the barren Church of the nations, blossomed like a lily at Thine advent, O Lord; and therein hath my heart been established.
Glory to Thee, our God. Glory to Thee.
Delivering me from the bonds of evil, O Lord Who lovest mankind, Thou comest to be wrapped as a babe in swaddling-bands. I worship Thy divine condescension!
Glory to Thee, our God. Glory to Thee.
Delivering me from the bonds of evil, O Lord Who lovest mankind, Thou comest to be wrapped as a babe in swaddling-bands. I worship Thy divine condescension!
Glory be to the Father, and to the Son, and to the Holy Spirit.
The Virgin cometh forth to give birth to Thee Who, though Thou hast shone forth timelessly from the Father, hast come under time, releasing our souls from immemorial passions.
Now and ever, and unto the ages of ages. Amen.
Seeking me who have become lost through disobedience, Thou hast made the cave a dwelling-place, like unto heaven; and Thou preparest mansions for me there, O Compassionate and greatly Merciful One!
Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Sedalion, Tone VIII: Today the earth hath been shown forth as heaven for me, for therein the Creator is born and laid in a manger, in Bethlehem of Judah. Shepherds chant unceasingly with the angels: “Glory in the highest, and peace on earth!” For they beheld the star which journeyed with the magi, who hastened quickly to bring gifts of gold, myrrh and frankincense to the God of all, the eternal King and Creator of all things, Who in His loving-kindness is born in a cave.
Ode IV, Irmos: Thou didst come forth from the Virgin, neither a mediator nor an angel, but Thyself incarnate, O Lord, and hast saved me, the whole man; wherefore, I cry to thee: Glory to Thy power, O Lord!
Glory to Thee, our God. Glory to Thee.
Now creation hath cast off all aging, beholding Thee, the Creator taking on form and newness in becoming a babe, leading it back to its pristine beauty.
Glory to Thee, our God. Glory to Thee.
Marvelling at His all-glorious nativity, the magi who had been led by the divine star stood and beheld the Sun shining forth from the cloud of the Virgin, and they offered gifts unto Him.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Behold, the Virgin cometh as a heifer, bearing in her womb the fatted Calf Who taketh away the sins of the world, that creation may rejoice, holding festival.
Now and ever, and unto the ages of ages. Amen.
The predictions of the prophets which proclaimed the manifestation of Christ have now received their salvific fulfillment; for He hath come in the flesh to enlighten those who languish in darkness.
Ode V, Irmos: Thou art a Mediator between God and man, O Christ God; for by Thee, O Master, are we led up out of the night of ignorance to Thy Father, the Source of light.
Glory to Thee, our God. Glory to Thee.
Let the people who once sat in darkness behold the never-waning Light which hath shone forth, Whom the star announced of old to the Persian kings who worshipped fire.
Glory to Thee, our God. Glory to Thee.
Let the people who once sat in darkness behold the never-waning Light which hath shone forth, Whom the star announced of old to the Persian kings who worshipped fire.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The great King maketh haste to enter the little cave, that the All-blessed One might magnify me who have been diminished, and with boundless wealth might enrich me who have become poor.
Now and ever, and unto the ages of ages. Amen.
Now is Christ born of Jacob, as Balaam said, and He hath dominion over the nations, and His kingdom, which abideth immutably, is exalted by grace.
Ode VI, Irmos:
Whirled about in the abyss of sin, I call upon the unfathomable abyss of Thy loving-kindness: Lead me up from corruption, O God!
Glory to Thee, our God. Glory to Thee.
Christ cometh to His own in strange manner. Let us estrange ourselves from sin and receive Him Who maketh His abode in the souls of the meek.
Glory to Thee, our God. Glory to Thee.
Christ cometh to His own in strange manner. Let us estrange ourselves from sin and receive Him Who maketh His abode in the souls of the meek.
Glory be to the Father, and to the Son, and to the Holy Spirit.
In nowise shalt thou be the least among cities, O Bethlehem; for in thee is born the King and Lord, that He might shepherd His rich people.
Now and ever, and unto the ages of ages. Amen.
How doth a lowly cave receive Thee Whom the whole world cannot contain, O Ineffable One? How art Thou seen as an infant, O Unoriginate One Who sharest the mind of the Father?
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Kontakion, Tone III: Spec. Mel.: “Today the Virgin…”: Today the Virgin cometh to give birth ineffably to the preëternal Word in the cave. Dance, O world! And having heard this, with the angels and shepherds glorify the preëternal God, Who is to appear as a little babe.
Ikos: The sacred sayings of the prophets have received their fulfillment, for, lo! the Virgin giveth birth to the All-perfect One in the city of Bethlehem, within a cave! All creation hath been refashioned! Rejoice and dance! The Master of all hath come to dwell with His servants, delivering from the dominion of the alien us who were cast down by corruption, and He is seen as an infant, wrapped in swaddling-clothes, in the manger, the preëternal God, the little babe.
Ode VII, Irmos: The command of the iniquitous tyrant, opposed to God, raised up a lofty flame; but Christ, Who is blessed and all-glorious, spread a spiritual dew upon the pious youths.
Glory to Thee, our God. Glory to Thee.
Let the clouds drop down water from on high! He Who doth honorably appoint the clouds for His ascent is borne by a cloud that is the Virgin, and cometh to shine never-waning light upon those who before were benighted and afflicted.
Glory to Thee, our God. Glory to Thee.
Let the clouds drop down water from on high! He Who doth honorably appoint the clouds for His ascent is borne by a cloud that is the Virgin, and cometh to shine never-waning light upon those who before were benighted and afflicted.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O army of divine angels, prepare thyself well to hymn the ineffable condescension of the Lord! Come, ye magi! Make haste, ye shepherds! Christ hath come as He should, the Expectation and Deliverance of the nations.
Now and ever, and unto the ages of ages. Amen.
“What is this strange wonder most great? How can I bear Thee Who upbearest all things by Thy word? Ineffable is Thy nativity, O mine unoriginate Son!”, the most pure one said, holding Christ in her arms with awe.
Ode VIII, Irmos: Once, in Babylon, the fiery furnace divided its activity at the command of God, consuming the Chaldæans, but bedewing the faithful, who chant: Bless the Lord, all ye works of the Lord!
Glory to Thee, our God. Glory to Thee.
Beholding the height of the truly ineffable mystery which covered the heavens with wisdom, the immaculate one marvelled and said: “O my Son, how can I bear Thee Who sitteth upon the flaming throne of heaven?”
Glory to Thee, our God. Glory to Thee.
Beholding the height of the truly ineffable mystery which covered the heavens with wisdom, the immaculate one marvelled and said: “O my Son, how can I bear Thee Who sitteth upon the flaming throne of heaven?”
Glory be to the Father, and to the Son, and to the Holy Spirit.
“Thou bearest the likeness of the Father, O my Son. How hast Thou assumed the likeness of a servant, abasing Thyself? How can I lay Thee in a manger of dumb beasts, Who deliverest all from irrationality? I hymn Thy loving-kindness!”
Now and ever, and unto the ages of ages. Amen.
Rejoice, all the earth! Lo! Christ draweth nigh to Bethlehem to be born! Be glad, O sea! Leap up, ye assembly of prophets, beholding today the fulfillment of your words, and rejoice, all ye righteous!
Ode IX, Irmos: God the Lord, the Son of the unoriginate Father, hath revealed Himself to us incarnate of the Virgin, to enlighten those in darkness and to gather the dispersed. Wherefore, we magnify the all-hymned Theotokos.
Glory to Thee, our God. Glory to Thee.
Let all the kingdoms of the earth chant, rejoicing, and let the nations of the gentiles be glad. The mountains, valleys and hills, the rivers and the sea, and all creation, magnify the Lord Who now is born.
Glory to Thee, our God. Glory to Thee.
Let all the kingdoms of the earth chant, rejoicing, and let the nations of the gentiles be glad. The mountains, valleys and hills, the rivers and the sea, and all creation, magnify the Lord Who now is born.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou wast seen insofar as the prophets were able to behold Thee; and, becoming a man in latter times, Thou hast revealed Thyself to all men in Bethlehem, the city of Judah, the star showing Thee forth to the astrologers, O Ineffable One.
Now and ever, and unto the ages of ages. Amen.
“O my Child most sweet, how can I feed Thee who nourishest all things? How can I hold Thee Who holdest all things in Thy hand? How can I wrap in swaddling-bands Thou Who dost enshroud the whole word in gloom?” cried the most pure Mistress, whom we magnify unceasingly.
Magnification: We extol Thee, O Christ, the Giver of Life for by fulfilling the sign foretold of Emmanuel, Thou didst reveal Thyself as Saviour, by prophets foretold.
Let the rivers clap their hands and the hills ring out their joy at the presence of the Lord, for He cometh, He cometh to rule the earth. Magnification
He hath remembered His truth and His love for the house of Israel. Magnification
All the ends of the earth have seen the salvation of our God. Magnification
The Lord remembers His covenant forever, His promise for a thousand generations. Magnification
He lowered the heavens and came down, He came enthroned upon the Cherubim. Magnification
The Lord of Hosts is with us; the God of Jacob is our stronghold.
Glory be to the Father, and to the Son, and to the Holy Spirit: Magnification
Now and ever and and unto the ages of ages. Amen. Magnification
Chanters: Alleluia, alleluia, alleluia. Glory be to thee, O God. (Thrice)An Advent Prayer: O God and Father, the Almighty One, Thou didst create the human race in Thine image and likeness, and when we fell through disobedience, Thou didst promise to send a Saviour. When the fullness of time had come, Thy favour rested upon Thine Only-Begotten Son, and He was born of the Virgin Mary. Thus, that which Isaiah the prophet foretold was fulfilled: “Behold, the Virgin shall conceive and bear a son, and shall call his name Emmanuel, which meaneth ‘God with us.’ “ His birth filled all creation with light; He gave us the baptism of repentance, and didst restore our ancient dignity. Now, most compassionate Lord, Thou bringest us to these honoured days of the Nativity Fast, that we may do battle with the desires of the flesh and draw strength from the hope of the resurrection. Receive us, then, as penitents and forgive our iniquities, whether comitted knowingly and unknowingly, through malice and through weakness. And may our prayers, our fasting, and our works of mercy rise up before Thee as incense, as a sweet spiritual fragrance, that in company with the magi and the shepherds, we too, with pure hearts, may be found worthy to bow down before the Nativity of Jesus Christ, Thy beloved Son. To Whom, together with Thee and Thine All-Holy Spirit, belongeth glory, honour, and worship, now and ever and unto the ages of ages. Amen.
Dear brothers and sisters, greetings for the feast of the Holy Great-Martyr Menas of Egypt, a beloved wonderworker across the Orthodox world, known for his speedy intercession and help for those who come to him with faith!
St Nikolaj Velimirović summarises the life and passion of the Great-Martyr for us:
“Menas was an Egyptian by birth and a soldier by profession. As a true Christian, he was not able to witness the abominable sacrificial offerings to the idols and left the army, the town, the people and everything else, and went to a deserted mountain, for it was easier for him to live among the wild beasts than with pagans. One day Menas clairvoyantly discerned a pagan celebration in the town of Cotyaeus. He descended into the town and openly declared his faith in Christ the Living God. He denounced idolatry and paganism as falsehood and darkness. Pyrrhus, eparch of that town, asked Menas who he was and where he was from. The saint replied: “My fatherland is Egypt, my name is Menas. I was an officer, but witnessing the worship of idols, I renounced your honours. I now come before you all to proclaim my Christ as the true God, that He may proclaim me as His servant in the Heavenly Kingdom.” Hearing this, Pyrrhus subjected St. Menas to severe tortures. They flogged him, scraped him with iron claws, burned him with torches, and tortured him by various other means, and finally beheaded him with the sword. They threw his body into a fire so that Christians would not be able to retrieve it, but Christians recovered several parts of his body from the fire nevertheless. They reverently buried those remains, which were later transferred to Alexandria and buried there, where a church was built over them. St. Menas suffered in about the year 304 and went to the Kingdom of Christ. He was and remains a great miracle-worker, both on earth and in heaven. Whoever glorifies St. Menas and invokes his help with faith, receives his help. The saint has often appeared as a warrior on horseback, arriving to help the faithful or punish the unfaithful.”
The details of his life are scant, but the details of his countless miracles may fill volumes of books, ever growing in length through the continued outpouring of grace, with the miracle of St Menas’s before the Battle of El-Alamein in 1942 changing the direction of the Second World War in North Africa, and ending the threat of the Axis powers in North Africa.
In the words of the Synaxarion:
““In June 1942, during the North-Africa campaign that was decisive for the outcome of the Second World War, the German forces under the command of General Rommel were on their way to Alexandria, and happened to make a halt near a place which the Arabs call El-Alamein after Saint Menas. An ancient, ruined church there was dedicated to the Saint; and there some people say he is buried. Here the weaker Allied forces including some Greeks confronted the numerically and militarily superior German army, and the result of the coming battle seemed certain. During the first night of engagement, Saint Menas appeared in the midst of the German camp at the head of a caravan of camels, exactly as he was shown on the walls of the ruined church in one of the frescoes depicting his miracles. This astounding and terrifying apparition so undermined German morale that it contributed to the brilliant victory of the Allies. The Church of Saint Menas was restored in thanksgiving and a small monastery was established there.”
For those of us who have turned to St Menas over the years, and received his help (often very quickly) and blessings, he has become a trusted helper in adversity and need, and when we come to his feast, we should endeavour to bring him the spiritual offerings of the Church’s hymns and prayers, written in his honour. Holy Great-Martyr, Menas, pray to God for us!
Ode 1, Irmos: The people of Israel, having fled across the watery deep of the Red Sea with dryshod feet, beholding the mounted captains of the enemy drowned therein, sang with gladness: Let us chant unto our God, for He hath been glorified!
Holy Great-Martyr, Menas, pray to God for us.
O ye sacred people, now passing gloriously not over the Red Abyss but the sea of the struggles of Menas the sufferer, with glorious Moses and Miriam, the wise woman and prophetess, let us sing unto our God, for He hath been glorified!
Holy Great-Martyr, Menas, pray to God for us.
O Menas, champion of piety, thou wast well pleased to stand as a warrior of Christ before the fierce destroyer and the wicked tormenter who breathed the anger of threats and the heat of wrath. And thou wast His beacon, crying aloud: Let us sing unto our God, for He hath been glorified.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou, O Christ, didst foretell: When I be lifted up, I will draw those born of earth; and Thou didst do this indeed, summoning from the ends of the world the ranks of martyrs and the people that cry out in joy: Let us sing unto our God, for He hath been glorified!
Now and ever, and unto the ages of ages. Amen.
The rod of Aaron which budded prefigured thee, O Virgin, the root which sprung forth from Jesse, which shone forth to the world God incarnate, the imperishable bloom. Him do thou ever entreat on behalf of us that have recourse to thee, O Theotokos.
Ode 3, Irmos: Let us not boast of wisdom, power or riches, but in Thee, the hypostatic Wisdom of the Father, O Christ, for none is holy save Thee, O Lover of mankind.
Holy Great-Martyr, Menas, pray to God for us.
The tormenter, stung by thy most wise words, wounded thee without mercy with rawhide thongs, thinking thereby to bow thee down, O invincible martyr.
Holy Great-Martyr, Menas, pray to God for us.
Directing the eyes of thy mind to the Lord, thou didst endure unbearable oppression with a most courageous spirit, O right glorious one.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Fearing not the exceeding painful torment, but breathing with divine zeal, thou didst depart for the struggles, crying: unlooked for and uninvited, I have come!
Now and ever, and unto the ages of ages. Amen.
He that was incarnate of Thee and Who accepted voluntary death hath led up from the gates of hell me who have been slain by the evil tasting of the tree.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Kontakion, Tone 4: O Passion-bearer Menas, * Christ our God, the imperishable Crown of martyrs, * took thee from a transient army, * and showed thee forth * as a partaker of the incorruptible and heavenly.
Ikos: The memory of the martyrs is a cause of great gladness for us, for it showeth forth courage amid suffering and victory over the enemy in the radiant and joyful confession of grace. Come ye, therefore, all ye that love this festival, and let us be glad therein, keeping the memory of the passion-bearer Menas as the best and abiding time of our gladness, and receiving the gift of being loosed from our passions, for Christ God is the Bestower thereof, the imperishable Crown of martyrs.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Sedalion, Tone 8: Egypt, which before had been held fast by the cruel darkness of ignorance, shone thee forth, O divinely wise martyr Menas, as a beacon to all the world, who by the rays of thy divine struggles dost mightily disperse the night of ungodliness. Wherefore, radiantly celebrating thy radiant and honoured day, we earnestly cry out to thee: O adornment of sufferers, entreat Christ God, that He grant remission of sins to them that with love honour thy holy memory.
Ode 4, Irmos: Seated in glory on the throne of the Godhead, Jesus most divine is come on a light cloud and with His incorrupt hand hath saved them that sing: Glory to Thy power, O Christ!
Holy Great-Martyr, Menas, pray to God for us.
By the shedding of thy blood they extinguished the ember of polytheism, and the legion of demons was drowned, and the Church of Christ, which praises thee, was watered thereby, O most blessed passion-bearer Menas.
Holy Great-Martyr, Menas, pray to God for us.
O martyr, by being lifted up on the tree thou dost portray the passion on the Cross of Him that slew the cruel serpent; thou dost endure lacerations which win for thee that delight which is in the Heavens, O most valorous one.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou didst undergo a trial of pain past nature, O sufferer, and divine love, strengthening thy nature, caused thee to receive forgetfulness, urging thee to reach out for wounds, rejoicing.
Now and ever, and unto the ages of ages. Amen.
Ineffably didst thou give birth unto God incarnate, Who fashioned for Himself a home of thy blood, and in godly manner is known in two essences and wills, O thou that knewest not wedlock.
Ode 5, Irmos: The impious perceive not Thy glory, O Christ; but we, waking at dawn out of the night, hymn Thee, O Lover of mankind, Radiance of the glory of the Father’s Divinity, O Only-begotten One.
Holy Great-Martyr, Menas, pray to God for us.
Luminous with the bright rays of thy witness, having overshadowed dark godlessness, O most wise one, thou hast enlightened the faithful of the fullness who hymn thee, O all-laudable one.
Holy Great-Martyr, Menas, pray to God for us.
Every contrivance of the foe hath vanquished away through thy mighty endurance, for neither hunger, nor wounds, nor immolation, nor subjection to iron hooks clouded thy resolve.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Surrounded by faith as the sun is by its rays, thou didst make thine abode in the desert and didst enlighten all the cities, preaching Christ, the Son of God, Who came in the flesh, O glorious one.
Now and ever, and unto the ages of ages. Amen.
The Deliverer, born of thee in manner surpassing nature, maketh me new who am subject to corruption, freeing me from the ancient curse, O pure Mother of God. Him do thou entreat, that He save me.
Ode 6, Irmos: I have come to the depths of the sea, and the tempest of my many sins hath engulfed me, but, as Thou art God, lead up my life out of the depths, O most Merciful One!
Holy Great-Martyr, Menas, pray to God for us.
Burned by fire, thy wounds rubbed raw with haircloth, yet thou didst remain without pain, for divine grace, being present, strengthened thee, O Menas.
Holy Great-Martyr, Menas, pray to God for us.
Thou dost stand condemned before the tribunal of the tyrants, denouncing the falsehood, O ever memorable one, and giving thyself to the faithful as a pillar of piety.
Glory be to the Father, and to the Son, and to the Holy Spirit.
With the sweat of thy struggles thou didst dry up the falsehood of idolatry, and didst fashion of thyself a temple of the honoured Trinity, O right wondrous passion-bearer Menas.
Now and ever, and unto the ages of ages. Amen.
Heal thou the incurable passions of my soul with the balm of thy goodness, O all-immaculate one, who didst give birth to Christ, the good Saviour, for them that are in the world.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now and ever, and unto the ages of ages. Amen.
Kontakion 1:Chosen wonderworker and quick helper in sorrows, O holy great martyr Menas: we, the unworthy, bring thee songs of praise from our hearts; but do thou, as one who hast boldness before the Lord, save from all troubles those who cry out to thee: Rejoice, O long-suffering martyr, Menas.
Ikos 1:An angel in the flesh thou didst appear on earth, O glorious Menas, for thou didst receive the word of Christ with a pure soul, and didst flee into the desert from the wickedness of the idols, where thou didst serve God like an incorporeal being: and we, remembering thy wondrous life, sing to thee with joy:
Rejoice, bright star of the Church of Christ;
Rejoice, blessed ray of the sun of Truth.
Rejoice, holy lamp, who enlightenest the faithful with thy life;
Rejoice, thou who teachest us to fulfil the commandments of God.
Rejoice, O image of Christian piety for the faithful;
Rejoice, thou who guidest those who have gone astray to the light of Christ.
Rejoice, thou who bringest the wrong-minded to reason;
Rejoice, correction of money-loving hearts.
Rejoice, thou who delightest our souls with spiritual peace;
Rejoice, thou who always comfortest us in our sorrows.
Rejoice, quick deliverance from troubles;
Rejoice, thou who drivest away our evil thoughts.
Rejoice, O long-suffering martyr, Menas.
Kontakion 2:Seeing the dominance of pagan polytheism in thy city, all-glorious Menas, thou didst languish in thy righteous soul; but in the midst of the darkness of sin, like a light, shining with a virtuous life, thou didst sing unceasingly to the Lord: Alleluia.
Ikos 2:Having an enlightened mind, having fulfilled the commandments of God, O passion-bearer of Christ, thou didst spend thy blameless life among lawless people, serving the Lord day and night with love, and we, glorifying God who strengthened thee, call to thee from the heart thus:
Rejoice, thou who teachest the faithful Christian hope;
Rejoice, thou who destroyest the wiles of the enemy through thine intercession.
Rejoice, thou who dissolvest our sorrows with the sweetness of thy prayers;
Rejoice, for in thy wondrous life thou didst give the despondent courage to drink.
Rejoice, faithful guardian of the Lord’s commandments;
Rejoice, steadfast zealot of piety and the Orthodox faith.
Rejoice, thou who coverest with love those who honour thee;
Rejoice, thou who always helpest us in temptations.
Rejoice, glorious creator of spiritual peace;
Rejoice, honourable vessel, filled with grace.
Rejoice, thou who waterest the faithful with the currents of thy miracles;
Rejoice, thou who anointest the wounds of our souls with the oil of thy prayers.
Rejoice, O long-suffering martyr, Menas.
Kontakion 3:Guided by the power of God, thou didst forsake worldly glory and military honour for Christ’s sake and chose to serve the Lord in the deserts and mountains, like an angel unceasingly calling to God: Alleluia.
Ikos 3:Having thy heart inflamed with zeal for the glory of God, thou didst stand boldly before the impious prince, O long-suffering one of Christ, denouncing the madness of the idols; but he, inflamed with rage and unable to bear the words of grace coming from thy lips, betrayed thee to many torments, but we, remembering the feat of thy confession, with love call to thee thus:
Rejoice, thou who wast wounded by thorns at the hands of the lawless;
Rejoice, thou who wast scorched by fire for the sake of confession.
Rejoice, thou who didst endure the cutting of thy members;
Rejoice, for thy body was pierced by sharp needles.
Rejoice, thou who wast cruelly struck on the head with a hammer;
Rejoice, thou who didst receive many wounds for Christ’s sake.
Rejoice, for thy feast of struggles satisfiest the faithful with courage;
Rejoice, thou who teachest us patience in temptations.
Rejoice, for by thy sufferings thou didst convert many to Christ;
Rejoice, thou who didst conquer thy tormentors with the firmness of thy faith.
Rejoice, for in thy labours thou hast revealed an image of spiritual strength;
Rejoice, thou who hast put to shame the vanity of idolatrous wickedness.
Rejoice, O long-suffering martyr, Menas.
Kontakion 4:The storms of persecution against the Church of Christ passed through the days of Constantine the Great, and Christians erected a church in Alexandria in honour of thy glorious name, most honourable Menas, where they placed thine honourable relics, which we now venerate and sing to God, wondrous in the saints: Alleluia.
Ikos 4:Hearing of the feat of thy confession, O glorious martyr, we sing to thee with warm love and glorifying thy wondrous patience, with tenderness we bring thee songs such as these:
Rejoice, thou who enrichest our poverty with faith;
Rejoice, thou who showest thy merciful intercession to the faithful.
Rejoice, thou who revealest to us the treasure of the spiritual world;
Rejoice, thou who coverest the cities and villages in which thy name is revered.
Rejoice, protector of Christian homes from fiery destruction;
Rejoice, comforter of those who suffer unjustly.
Rejoice, good guide of travellers;
Rejoice, carefree passage for those sailing upon the sea.
Rejoice, thou who deliverest the faithful from sudden death;
Rejoice, gracious intercessor for the grieving.
Rejoice, thou who always helpest us in our sorrows;
Rejoice, for by thy prayers thou turnest our sorrows into joy.
Rejoice, O long-suffering martyr, Menas.
Kontakion 5:Thou hast passed through thy life as a God-bearing star, O all-praised Menas, day and night serving the Lord with ardent love; therefore, at the end, by the feat of martyrdom, thou hast sealed thy faith and received from God a crown of incorruptible glory, and in heaven with the faces of the saints thou singest to Him: Alleluia.
Ikos 5:Seeing our sorrows and illnesses, blessed Menas, thou intercedest for us before the Throne of the Lord and with thy constant prayers thou protectest those who honour thy name from many troubles and misfortunes. Therefore, even now, protect those who come to thine intercession, so that we always may cry to thee thus:
Rejoice, unashamed intercessor of the faithful;
Rejoice, excellent helper of the suffering.
Rejoice, merciful intercessor for us before God;
Rejoice, steadfast zealot of the Law of God.
Rejoice, fragrant incense of prayer unto God;
Rejoice, chosen vessel of the Holy Trinity.
Rejoice, thou who through thy prayers reconcilest those in enmity;
Rejoice, thou who protectest the faithful with peace and love.
Rejoice, for by thy righteous life thou teachest pious living;
Rejoice, constant helper of good deeds.
Rejoice, good teacher of repentance;
Rejoice, tireless intercessor for us.
Rejoice, O long-suffering martyr, Menas.
Kontakion 6:A preacher of the truth of God, a certain Jew, appeared to be blessed by thee, O glorious Menas; for he, having seen a miracle by which a Christian, who unlawfully wanted to hide his treasures, was exposed, having renounced his wickedness and having received the faith of Christ, sang to God: Alleluia.
Ikos 6:The light of the Christian faith shone in the heart of that Jew, when thou miraculously returned, O victorious Menas, his treasures, unlawfully hidden by the Christians, his friends: for by thine intercession evil was turned into good; and the Jew received Christian baptism and forgiveness of sin. And we, constantly remembering this wondrous thing, say to thee from the heart:
Rejoice, thou who transformest evil into good through thy prayers;
Rejoice, thou who turn evildoers to repentance.
Rejoice, enlightener of those blinded by passions;
Rejoice, steadfast zealot of God’s truth.
Rejoice, thou who correctest evil paths through thine intercession;
Rejoice, thou who guide our feet to the haven of the law of the Lord.
Rejoice, O noble adornment of the Church of Christ;
Rejoice, constant help of God’s servants.
Rejoice, tireless intercessor for us;
Rejoice, God-given protector in sorrows.
Rejoice, inexhaustible source of miracles;
Rejoice, gracious comforter of those who honour thy memory.
Rejoice, O long-suffering martyr, Menas.
Kontakion 7:Wishing to reveal to the world the inexhaustible sources of Thy mercy, O Christ our God, Thou hast granted us advocates and intercessors before Thee, Thy bold holy martyrs, who have testified to the firmness of their faith, even to the point of suffering blood; in whom, glorifying Thee, the only good God, we tenderly cry out to thee: Alleluia.
Ikos 7:Filling thy heart with the evangelical grace of the New Testament, O Great Martyr Menas, thou wast burnt with the fire of love for the Divine Lord, and united with the ranks of the holy martyrs, with whom, standing before the Throne of the Almighty, do thou pray for those who honour thy memory with faith, who bless thou with songs such as these:
Rejoice, glorious martyr of the Lord;
Rejoice, victorious warrior of Christ.
Rejoice, merciful intercessor of Christians;
Rejoice, our constant intercessor.
Rejoice, merciful healer of our ailments;
Rejoice, holy deliverer from various misfortunes.
Rejoice, powerful helper in the struggle with passions and enemy attacks;
Rejoice, for by thy prayers thou preservest us from sinful falls.
Rejoice, O All-Rich Treasury of God’s Gifts;
Rejoice, O cup filled with spiritual consolation.
Rejoice, thou who dispelest our sorrows with thy prayers;
Rejoice, thou who kindlest our hearts with love for God.
Rejoice, O long-suffering martyr, Menas.
Kontakion 8:Thou hast appeared as a wanderer on earth, O glorious Menas, always seeking the Lord with a pure heart; therefore, having received the crown of martyrdom, thou hast gloriously ended thy life; and now, being established in the Kingdom of Heaven with the angels, thou cry out to God: Alleluia.
Ikos 8:Having submitted thyself entirely to God, O victorious Menas, thou hast passed harmlessly through the sea of earthly temptations and wast established in the haven of Divine peace in the Abode of the Heavenly Father. Therefore, remember us, who honour thy memory, at the Throne of God, who praise thee with songs such as these:
Rejoice, thou who hast revealed an image of immaculate service to God;
Rejoice, thou who hast strengthened many for the feat of confession.
Rejoice, for thou now teachest us patience through thy life;
Rejoice, thou who instructest each one to bear his cross without complaint.
Rejoice, perfect teacher of spiritual poverty;
Rejoice, thou who enlightenest our hearts with the light of humility;
Rejoice, excellent champion of Orthodox Christians;
Rejoice, protection of faithful people from misfortunes and evils.
Rejoice, constant help to those who suffer;
Rejoice, merciful healing of the sick.
Rejoice, most honourable sufferer of Christ;
Rejoice, intercessor, given to us by the Lord.
Rejoice, O long-suffering martyr, Menas.
Kontakion 9:Thou hast cast away all worldly sweetness from thy soul, O Martyr Most Rich, and therefore, having left behind thy military honour, thou hast appeared as a warrior of the Heavenly King, shining forth with firmness of faith and righteous courage. Now in Heaven, standing before Christ, thou criest out with the angels: Alleluia.
Ikos 9:The wordy orators cannot recognise the power of Christ, with which thou hast clothed thyself like a weapon, O glorious Menas, and have conquered the lawless tormentors in thy patience. But we, with humble hearts and contrite souls, praising thy feat, with tenderness we call out to thee such songs:
Rejoice, consolation of those who suffer unjustly;
Rejoice, all-effective admonition to those who have offended.
Rejoice, good land, which hast brought forth the fruit of virtues;
Rejoice, for with thine honest sufferings thou hast illuminated the Syrian land.
Rejoice, for thou hast shown many glorious miracles after thy death;
Rejoice, holy lily, which didst flourish in the midst of idolatrous impiety.
Rejoice, for thou wast tested like gold in the furnace of sorrows;
Rejoice, thou who didst shine with the light of the truth of the Gospel.
Rejoice, thou who warmest those who flow to thee with the warm rays of thy prayers;
Rejoice, thou who protectest those who honour thee from unexpected evils.
Rejoice, praise of the Holy Mountains of Athos;
Rejoice, constant protection of Orthodox people.
Rejoice, O long-suffering martyr, Menas.
Kontakion 10:Thou didst miraculously grant salvation to a merchant who was coming to venerate thy local relics; for he suffered death from a lawless money-lover, and, resurrected by thou, sang to God: Alleluia.
Ikos 10:Thou didst appear as a warm protector and defender to that merchant, O Holy Menas; for having raised him who was killed for gold, thou didst expose the unjust murderer; and we, remembering this miracle, tenderly sing to thee:
Rejoice, glorious miracle worker;
Rejoice, O gracious intercessor.
Rejoice, terrible rebuke of evildoers;
Rejoice, constant protection of those who honour thee.
Rejoice, thou who didst resurrect the murdered merchant;
Rejoice, thou who didst convert a lover of money and a murderer to repentance.
Rejoice, thou who hast made good sacrifices;
Rejoice, thou who givest warmth from thine heart to thine intercessor.
Rejoice, quick listener to those who humbly pray before thine icon;
Rejoice, O faithful guardian from the wiles of the evil one and evil people.
Rejoice, thou who destroy life’s misfortunes with thy prayers;
Rejoice, thou who dissolvest our sorrows with spiritual peace.
Rejoice, O long-suffering martyr, Menas.
Kontakion 11:We bring thee a song of praise, O praiseworthy martyr, opening the lips of our humble heart with love: we glorify thy wondrous life and glorify thy martyr’s death, calling out to God who strengthenst thee: Alleluia.
Ikos 11:With the light of the glorious miracle of the appearance, thou hast enlightened the heart of Eutropius, darkened by the love of money, O Saint, for he thought to leave for himself the silver plate with thy name prepared as a gift to thee, and he saw his beloved servant and that plate sinking in the depths of the sea; but nevertheless, by thine intercession, the servant was again saved, singing songs of gratitude to thee; and we, praising this miracle, tenderly cry out to thee thus:
Rejoice, thou who turned the heart of Eutropius to repentance;
Rejoice, thou who didst save that slave in the depths of the sea.
Rejoice, for by the manifestation of thy miracle thou didst transform sorrow into joy;
Rejoice, thou who didst save thy faithful servant from drowning.
Rejoice, constant helper of the upright in heart;
Rejoice, O intercessor before God for those who honour thy name.
Rejoice, thou who protectest us from evil misfortunes;
Rejoice, thou who showest thy help to Orthodox people.
Rejoice, thou who teachest truthful and honest living;
Rejoice, thou who helpest in the fulfillment of good undertakings.
Rejoice, thou who protectest us from the temptations of sin;
Rejoice, thou who fulfillest our requests for good and salvation.
Rejoice, O long-suffering martyr, Menas.
Kontakion 12:A certain woman named Sophia recognised the grace of thy merciful intercession, O glorious Menas, for she, coming to thy church to worship, was saved by thee from the dishonour of the lawless soldier and cried out to God in gratitude: Alleluia.
Ikos 12:Singing of thy many miracles, all-praiseworthy great martyr, we remember the lame and the mute who prayed fervently in thy church; for thou didst appear to them and didst miraculously heal them; and we, remembering this miracle, fervently pray to thee: and strengthen our feet, weakened by many iniquities, and open the lips of our hearts worthily to sing to thee with songs such as these:
Rejoice, thou who didst strengthen the paralytic’s legs;
Rejoice, thou who didst loosen the bonds of the mute tongue.
Rejoice, merciful healer who hast appeared to many;
Rejoice, thou who didst bring many unbelievers to faith with glorious miracles;
Rejoice, joy and praise for the lovers of God;
Rejoice, refuge and consolation of strangers.
Rejoice, gracious feeder of the poor;
Rejoice, unashamed intercessor for widows and orphans.
Rejoice, deliverance of the faithful from misfortunes and evils;
Rejoice, O firm protection of those who honour thee.
Rejoice, good comforter in times of trouble;
Rejoice, holy helper in life’s sorrows.
Rejoice, O long-suffering martyr, Menas.
Kontakion 13:O holy and glorious Great-Martyr of Christ, Menas, accept now this small song brought to thee with zeal, and cover with thy prayers those who come running to thy holy icon and who lovingly honour thy honourable memory, so that by thine intercession we may always be protected from evil in peace and piety for the rest of our life, praising God, who is wondrous in His saints, singing the Angelic song: Alleluia. [This kontakion is said three times.]
Ikos 1:An angel in the flesh thou didst appear on earth, O glorious Menas, for thou didst receive the word of Christ with a pure soul, and fled into the desert from the wickedness of the idols, where thou didst serve God like an incorporeal being: and we, remembering thy wondrous life, sing to thee with joy:
Rejoice, bright star of the Church of Christ;
Rejoice, blessed ray of the sun of Truth.
Rejoice, holy lamp, who enlightenest the faithful with thy life;
Rejoice, thou who teachest us to fulfil the commandments of God.
Rejoice, O image of Christian piety for the faithful;
Rejoice, thou who guidest those who have gone astray to the light of Christ.
Rejoice, thou who bringest the wrong-minded to reason;
Rejoice, correction of money-loving hearts.
Rejoice, thou who delightest our souls with spiritual peace;
Rejoice, thou who always comfortest us in our sorrows.
Rejoice, quick deliverance from troubles;
Rejoice, thou who drivest away our evil thoughts.
Rejoice, O long-suffering martyr, Menas.
Kontakion 1:Chosen wonderworker and quick helper in sorrows, O holy great martyr Menas: we, the unworthy, bring thee songs of praise from our hearts; but do thou, as one who hast boldness before the Lord, save from all troubles those who cry out to thee: Rejoice, O long-suffering martyr, Menas.
Ode 7, Irmos: Blessed art Thou, O all-hymned Lord, God of our fathers, Who saved the children of Abraham in the fire, they that sought the truth righteously, and Who slew the Chaldeans.
Holy Great-Martyr, Menas, pray to God for us.
With wounds didst thou strip off sin’s garment of skin, and thou didst robe thyself in vesture which groweth not old and which grace, appearing, wore, O blessed one.
Holy Great-Martyr, Menas, pray to God for us.
By the burning zeal of thine honourable and mighty struggles hath wicked and thorny godlessness been utterly consumed, O martyr, and the leaping flame of ignorance is extinguished by the streams of thy blood, O most blessed one.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Possessed of abundant gifts, thou dost pour forth miracles upon them that celebrate thine honoured festival, O right wondrous Menas; and thou dost aid them that sing: O God of our fathers, blessed art Thou!
Now and ever, and unto the ages of ages. Amen.
Blessed is the Fruit of thy blessed womb, Whom the hosts of Heaven and the assemblies of those born of earth do bless, He that hath delivered us from the ancient curse, O blessed one.
Ode 8, Irmos: O Almighty Deliverer of all, descending upon the pious youths amid the flame, Thou didst bedew them and teach them to sing: All ye works, bless and hymn the Lord!
Holy Great-Martyr, Menas, pray to God for us.
O Menas, thou wast revealed as a crown-bearer; having set at nought the enemies of the Cross of thy Lord, thou didst put them to shame and didst cry out, O most blessed one: All ye works of the Lord, praise and supremely exalt Him unto the ages!
Holy Great-Martyr, Menas, pray to God for us.
God hath wrought wonders in thy memory, pouring forth healings, both spiritual and bodily, through thy relics upon us that cry out: All ye works of the Lord, praise and supremely exalt Him unto the ages!
Holy Great-Martyr, Menas, pray to God for us.
Thou didst offer God thy service; and having bowed thy head to the ground, thou wast beheaded by the sword, O martyr, crying aloud: All ye works of the Lord, praise and supremely exalt Him unto the ages!
Glory be to the Father, and to the Son, and to the Holy Spirit.
Today is the Holy Church adorned with your blood, as with purple and fine linen, O Menas, Victor and Vincent, who cry out: All ye works of the Lord, praise and supremely exalt Him unto the ages!
Now and ever, and unto the ages of ages. Amen.
Virgin remaineth the womb of her that bore the Saviour Who without seed was conceived of the Holy Spirit, God uncircumscribable wrapped in flesh, the Word co-unoriginate with the Father. Him do all works praise and supremely exalt as Lord unto the ages!
Ode 9, Irmos: Christ Who uniteth disparate natures, the cornerstone uncut by hands, hath been cut from thee, the unquarried mountain, O Virgin. Wherefore, in gladness we magnify thee, O Theotokos.
Holy Great-Martyr, Menas, pray to God for us.
Thou didst love no less than thou wast beloved, O passion-bearer, laying down thy beloved life for Christ Who loved thee and Who glorified thy witness with Himself, O ever memorable one.
Holy Great-Martyr, Menas, pray to God for us.
As a lampstand aflame with the light of three suns did the three inseparable martyrs appear: Menas, Victor, and Vincent, illuminating the faithful and dispersing the gloom of the demons.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Accept, as that which is thy due, our praise of thee which proceedeth from a readiness which, I know, surpasseth, our words; and from thy treasuries bestow upon us gifts without number.
Now and ever, and unto the ages of ages. Amen.
Of old rightly did all the prophets praise thee, the Mother of the King and Master; and now, the apostles and martyrs magnify thee, glorifying thee with us.
Troparion, Tone 8:With great valour of soul, didst thou strive in martyrdom, and having fought the good fight, O divine Great Martyr Menas, from Heaven hast thou received the gift of miracles; for God hath shown thee to the world as a worker of great signs, and He made thee our protector and a swift help in afflictions and ever-vigilant defence from harm.
Prayer to the Great-Martyr Menas:O passion-bearer, holy martyr Menas! Looking at thine icon and remembering the healings thou givest to all who come to thee with faith and reverence, we fall down before thou and, bending the knees of our hearts, with all our souls we pray to thee, be our intercessor before our Lord and Saviour Jesus Christ for our infirmities, accompany and comfort us in times of our sorrows, granting us the memory of our sins, help in misfortunes and troubles of this world, and in all the troubles that befall us in this vale of tears. Amen.
In the Name of the Father, and of the Son, and of the Holy Spirit.
Dear brothers and sisters, forgive the briefness of these words sent to spare our tired Father Mark having to write a homily after his travels and demanding week.
Our Gospel reading today begins with the question that is the very reason for the Saviour preaching His parable of the Good Samaritan: “Master, what shall I do to inherit eternal life?”
Sadly this was not a sincere question, but a prideful and crafty attempt of a young pharisee to entrap the Saviour, and elicit an answer at odds with Jewish teaching.
The Lord, of course, saw through this scheming and had the seemingly clever young man answer his own question by declaring the answer, based on Jewish teaching in the Torah: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind…”
But that is not the whole answer. There is one more phrase, which does not come from the Torah – “…and thy neighbour as thyself.” This was the Saviour’s own addition to the Old Testament Commandment, showing us that the pharisee had already heard the Lord’s preaching, and was here quoting the Saviour Himself, but this is possibly simple a ruse, so that he can then add, “But who is my neighbour?”
The Jewish answer to the pharisee’s essential question highlights the vast gulf between the consciousness of the Israelites as a people set apart, superior, above and distinct from all other nations, and the new radical challenge of the New Covenant of the Gospel, superceeding the Law: the Old Covenant seeing neighbourly duty and obligation only towards those elect by race, circumcision and Torah… and the New Covenant seeing no distinction between Jew and Gentile, with the opening of the Kingdom of Heaven to all believers.
Christ is clear in this parable that our neighbour may be a person that we have met and encountered for the first time today; is not simply the known and familiar person with whom we feel comfortable and safe; those whom we like and are happy to be with; those who share our views, faith or socio-political outlook; those who speak our language and belong to our ethno-cultural world.
The parable’s initial challenge is that of recognising our neighbour, but we can easily miss the significance of the end of the parable, particularly after the departure of the Samaritan, when the inn becomes the place of healing and recovery, in which care, and acts of mercy and compassion continue at the command of the Samaritan, even though his journey has taken him away. We often fail to recognise this essential detail, and only concentrate on the acts of mercy performed at the road-side.
We should turn to the interprestation of the parable by the Church Fathers to bring us to this point.
The Church Fathers are very clear that the robbed and beaten man in the parable represents Adam, the first-father – and by extension each and every human being – on that dangerous downward descent from the spiritual heights of Jerusalem to the depths of Jericho, representing rebellion, sin and the passions.
The road which is the place of ambush and attack in the parable is humanity’s perilous downhill journey and spiritual descent that has been rebeliously trodden since the Fall.
The beating and violence inflicted on the unsuspecting victim on this road is understood as that of the demons, attacking and assaulting humanity as it turns its back on spiritual living and obedience to God.
Yet, despite the fact that the victim of the attack in the parable is travelling in a clearly wrong direction of spiritual rebellion and exile, he is not condemned or judged by the Samaritan, the image of Christ the Saviour and Healer, Who like the Samaritans of the Holy Land was an outsider and figure of contempt to the Jewish establishment.
His washing of the victim’s wounds with oil and wine is symbolic of the economy and work of salvation, pointing towards the chrism of the baptismal rite and the oil of unction, and the wine indicative of the Divine Liturgy and the Eucharist.
The representatives of the Old Covenant, the priest and Levite, who had passed on the other side of the road before the arrival of the Samaritan, were not only cold and negligent in their lack of mercy and compassion for the man lying wounded and beaten in his own blood, but were actually symbols of the impotence and powerlessness of the Old Covenant to help or heal fallen humanity.
The Temple, its sacrifices, rites and clergy could do nothing to redeem or heal fallen Adam and his descendents. Their prayers, liturgies and sacrifices were temporary and limited. They could bring no lasting reconciliation between God and man, and heaven and earth. They could bring no lasting forgiveness of sins.
They had no oil and wine as tokens of the healing, redemptive and restorative power of the God-Man we see in the Samaritan. This healing could only come from Him, as the Way, the Truth and the Life.
The Samaritan’s symbolic acts of mercy and compassion in the roadside cleaning of wounds with that self-same oil and wine, and their bandaging, is only the beginning and initiation of the healing process for the man left lifeless as though he were dead
We must contemplate what the Samaritan, representing the Saviour, does next:
“And [he] set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.”
As this is a parable, filled with symbolic sigificance, what is the significance of the inn, which is essentially the place of healing, convalescence and restoration for broken, wounded humanity, represented by the bloodied, robbed and beaten man?
The Church Fathers are clear that this is an image of the Church, to which the Saviour entrusts those Whom He has sought out and saved. The Church is the spiritual hospital in which Saviour’s salvific-work continues, and this essentially places responsibility and the work of Christ on each of us, to ensure that the Church, as the household of God, really is a place of spiritual care and healing.
So, when the pharisee asks, “Who is my neighbour?” And the Lord answers with the parable, we are not simply called to recognition of whom our neighbour is by the selfless action of the Samaritan at the roadside, but also by contemplating the inn as the spiritual hospital of the Church, in which each and everyone of us is called to be like the inn-keeper, caring for the wounded, the broken, and the needy, with the Saviour promising us our reward when He comes again.
This places great responsibility on each of us, based on recognition of our neighbour and our willingness and duty to be like the inn-kepper in our care towards those entrusted to us by the Lord, and requiring us to act with love, mercy and compassion: welcoming them and caring for them, in the His Name, not forgetting that the heavenly inheritance spoken of by the pharisee in this parable DEMANDS that we love not only God, but our neighbour.
This is our collective and individual challenge as the Inn of the Church, and when Christ entrusts us with people who are damaged, spiritually or emotionally broken, anxious, fearful and perhaps finding no meaning in earthly life, it is not only our calling, but our God-given duty to be like the inn-keeper to dutifully and solicitously care for them, to bring them to the health and wholeness which Christ brings through salvation and the Grace of the Holy Mysteries.
This was the great labour of St John of Kronstadt, that great inn-keeper treating the bloody, beaten and crippled charges that Christ sent to him in pre-revolutionary St Petersburg – generously caring for the most tragic elements of society: the poorest of the poor, the homeless, orphans and widows, the maimed and disabled, alcoholics, drug addicts, prostitutes and criminals trying to turn around broken and shattered lives.
Like the pharisees, there were those in pre-revolutionary society that looked on with disgust and horror, that St John should take care of these disreputable and sinful outcastes representing the dregs of society. Was not St John bringing the wrong sort of people to the Church, dirtying it by their presence, and driving others away by bringing “the wrong sort of people” to the Church? (Sadly familiar complaints that we have heard with our own ears!)
Yet, the Gospel makes clear that to talk and speculate about whom our neighbour is without accepting the absolute imperative that we MUST love them is to totally miss the point of why the Lord even told this parable.
To love our neighbour is the absolute condition for the heavenly inheritance, and we must love by making the Church a place that is welcoming, loving, merciful and compassionate, in which people feel welcome, secure, safe and wanted.
To refuse to do so, to judge, to exclude, to condemn, to be cold and unwelcoming, to resent the newcomer, to not want “the wrong sort of people” who are different to us, is to actually reject the inheritance of the heavenly kingdom and rebeliously reject the Saviour’s words.
We are not the Old Israel, superior, set apart, and above all nations. We are the New Israel making no differentiation according to race and language, baptising all men and women in the Name of the Father and the Son and the Holy Spirit, preaching and declaring the Kingdom of Heaven to all believers, and welcoming all who hear the words of Christ, “Come unto me, all ye that labour and are heavy laden, and I will give you rest”, not only offering – in His Name – a place of rest, but also a place of spiritual healing and restoration, caring for them as those whom the Great Samaritan has brought to us, saying, “Take care of him”.
As the Church and household of Faith, and Christ’s spiritual hospital, let us do so with gladness, compassion and mercy, loving and recognising our neighbour, in obedience to the Saviour of our souls, Who will reward us when He comes again.
Visit of the Kursk-Root Icon to Warminster – 17 November
In the Name of the Father, and of the Son and of the Holy Spirit.
Dear brothers and sisters, greetings on this wonderful occasion on which the ancient Kursk-Root Icon rests beneath the roof of our much-loved spiritual home of the Chapel of St Lawrence, which – in its original fabric, of which the tower remains – is more or less contemporary with our cherished wonderworking Hodegetria of the Russian Church Abroad.
It’s always inspiring to hear today’s section of the Epistle from St Paul to the Hebrews, and to contemplate the furnishings of the Temple, which the Church has historically recognised as very specific prophetic images of the Most Holy Mother of God.
The forshadowings and prophetic signs of the Mother of God, and her role as a mediatrix of our salvation was not only proclaimed in the words of the prophets, but also in the sacred imagery of the Old Covenant, especially in the ordering of the Tabernacle and the Temple: in the seven-branched candlestick, the Table of Shewbread; the golden Altar of Incense, and the gold-covered Ark of the Covenant containing the golden-pot of manna, Aaron’s rod that budded, and the tablets of the Law given by God to Moses on Mount Sinai, and topped with the Mercy Seat, overshadowed by the carved and gilded cherubim,
Through types, signs and symbols, these prefiguring, prophetic images of the Old Covenenant, reveal the place of the Mother of God in the Lord’s unfolding Economy of Salvation, and the allegorical and typological reading of Divine Scripture also reveals the vast gulf between our Church’s ancient approach to Biblical interpretation and understanding, and the anti-traditional hermeneutic, by which reformation-thinking and reform theology robbed believers of the rich, multi-layered understanding of God’s Word, already established in the Judaism of late antiquity .
In all of these images listed in the Epistle to the Hebrews, we see a relationship between the sacred items and that which they contained or held, for they were all functional, designed with a purpose, to hold or reserve sacred things, and to perform a God-given sacred purpose. The items mentioned, carved or cast and covered with the purest gold, were not simply ornaments, but were each revealed by God as part of the worship central to the covenenant-relationship between Him and the Old Israel.
Beyond the first veil, the great seven-branched menorah was fashioned with oil-cups in the form of almond blossoms, which were filled with the olive oil that fed the wicks whose flames filled the Holy Place with Light – a prophetic image of the Mother of God as the lampstand that bore Christ the Light of the World.
The Table of Shewbread bore the sacrificial Bread of the Presence, the sign of God’s dwelling in the midst of His people, the bread-offering filled by God’s with “infectious holiness” and grace – just as the Mother of God, as the Mystical-Table, bore Christ, the Bread of Life, Who Himself proclaimed, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” (John 6:51)
Though its exact position is debated, the golden Altar of Incense stood in the Holy Place for the morning and evening incense-offerings, whose smoke filled not only the Holy Place, but also perfumed the area around the Tabernacle and the Temple. The incense rising from the altar was a sign of unity and reconciliation between man and God, and the union of the physical and spiritual worlds.
The Mother of God has long been seen as a noetic altar, which by its sacrificial nature encapsulates her self-offering for our salvation, sacrificing her whole life in order to bear the Saviour Who is both our Great High Priest and Sacrifice for the Life and Salvation of the World. We pray, each evening, “Let my prayer arise in Thy sight, as incense; and let the lifting up of my hands be an evening sacrifice.” …and turn to the Mother of God as our intercessor, as she ever offers prayers for her children, lifting up her hands in intercession to the Saviour as a living sacrifice of prayer.
Beyond the second veil, the Ark, was the most holy furnishing of both Tabernacle and Temple, and the earthly throne of God’s abiding Presence in the midst of His people. He spoke from between the cherubim which overshadowed the Mercy-Seat, and this was the place of Divine-Human encounter, when the High-Priest entered the Holy of Holies once a year on the Day of Atonement.
The Mother of God became both the new Ark of the Covenant and Ark of the New Covenant, in which the Almighty Creator dwelt, hidden within the Holy of Holies of her womb, as we see in the Kursk-Root Icon, and then nurtured and raised by her, whose lap became an earthly throne of the King of all, the Mercy Seat of the world. The Mother of God became not simply a place of Divine-Human encounter, but a place of the Divine-Human union in the Incarnation of the God-Man within the chosen sanctuary of her womb, nursing the Saviour at her breast, and nurturing Him in His childhood and youth.
The contents of the Ark of the Covenenant – the jar of manna, the tablets of the law and the budded staff of Moses – were all prophetic-images of Christ, the Heavenly Bread, the Giver of the Law, and the bud from the root of Jesse, but we should recall that at the time in which the holy apostle Paul wrote to the Hebrews, the original temple furnishings had all been lost in the Babylonian exile, and the Holy of Holies contained absolutely nothing, and was nothing more than a dark, empty cube. There was no Ark of the Covenant, no earthly Divine Throne, no Mercy Seat, and no manna, no stone tablets of the Law of Moses, no staff of Aaron.
According to God’s Economy, this bare absence was necessary, so that the Holy of Holies could be restored and reconsecrated through the Entrance of the infant Theotokos, as He prepared for the coming of the Messiah and the passage of His blessing and election from the Old Israel to the New Israel.
The first Ark, and the vanished sacred relics were superceded as the infant Mother of God was led into the Temple, walked through the Holy Place, and was taken beyond the Second Veil into the Holy of Holies, which received the true Ark of God’s Presence, the Ark of the New Covenant, who would be more honourable the cherubim, and truly more glorious than the seraphim, the Living Temple and Mystical Paradise.
The world needed no gilded acacia chest reliquary, no Mercy Seat, no relics of the first Passover journey from Egyptian captivity to the freedom of the promised land, for the world received the Theotokos, in whom God would dwell in the flesh, and come as the new Paschal Lamb, to lead us from death to life and from earth to heaven.
The types and shadows of the Old Testament passed away; the Temple with its liturgies, sacrifices, priesthood rites and rituals was abolished, having served its purpose.
It would soon be destroyed, having no further role in the spiritual life of the world: an anomaly tied to those from whom the vineyard would be taken, and given to the new Israel of God, the Old Israel having forsaken its birthright and the inheritance of the forefathers, patriarchs and prophets, with the promise of Christ’s Kingdom now offered to all believers regardless of language, race and nation. As the New Israel of God, Christ’s Church, would unite all who approach in Faith.
The Kursk-Root Icon, is an icon of this new reality and fulfillment, an icon of the inclusivity of God’s salvific plan: an icon of both oldness and newness, looking back, but also forward,with the surrounding prophets turning to Mother of God with the scrolls of their prophecy, looking forward to the Incarnation, and a new era in the relationship between God and man, and to the passing from the Old Covenant to the new.
We will soon begin the Advent Fast, looking forward to the Nativity, contemplating the prophecies of the Old Testament and looking forward to their fulfillment in the Incarnation of the Saviour, and week-by-week we will pray the Advent Moleben before the Icon of the Sign, contemplating Emmanuel within the womb of the Mother of God, the great Sign forespoken of by Isaiah:
Therefore the Lord Himself will give you a sign:
Behold, the virgin shall conceive and bear a Son,
And shall call His name Immanuel.
(Isaiah 7:14)
…and it is as that great Sign that we behold her in her ancient Kursk-Root Icon, surrounded by the prophets, who guided the people of the Old Covenant through the long Advent of the Old Testament centuries. We contemplate this wonderworking icon as the representation of the cosmic changing point summed up in those wondrous words of St John’s Gospel… “And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.” John 1:14.
When we celebrate the birth of Christ, and the union of God and Man in the Incarnate Saviour, we will celebrate the fulfillment of the Old Covenant, the abolition of the Temple and its rites, and the beginning of God’s new relationship with humanity, as one Who has enterered Creation: God Who is not only truly with us, but through the selfless offering and obedience of the Mother of God in the Incarnation has truly become one of us
The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them a light has shined.
For unto us a Child is born; to us a Son is given.
And the government shall be upon His shoulder, and of His peace there will be no end.
And His name shall be called the Messenger of Great Counsel, Wonderful, Counselor, Mighty God, the Everlasting Father, the Prince of Peace, the Father of the World to Come.
God is with us! Understand this, O nations, and submit yourselves! For God is with us!
(from the Song of the Holy Prophet Isaiah)
Through the Mother of God, the New Ark, whose sacred Icon stands before us, the Great Sign raised up in the spiritual darkness of the old Israel to usher in a new age; through her selfless giving and living-sacrifice; though her boundless love and conformity to God’s sovereign will; and through the Nativity whose celebration we will soon anticipate… we can truly exclaim with great joy, that thanks to her, “God is with us!”
In the Name of the Father, and of the Son, and of the Holy Spirit.
Dear brothers and sisters, greetings for the autumn feast of the Kazan Icon of the Most Holy Mother of God, when we commemorate the deliverance of Moscow from the Polish occupation of 1612, during which our Holy Patriarch, St Germogen, met a martyric death by starvation, but not before he had given instruction to the faithful to fast and pray, and for the Wonderworking Icon to be brought from Kazan to Moscow by the army, headed by Prince Dimitriy Pozharsky.
Muscovy had been laid to waste by the Poles, who mocked the Orthodox Christian Faith, burning towns and villages and despoiling and desecrating churches and monasteries, just as the Tatars had done centuries before.
The Time of Troubles saw confusion, anarchy and fear in every aspect of national life, which was undermined and eroded, even spiritually.
This is why the most needful thing for the people to acquire in order to overcome occupation, enslavement and such great sorrows was the repentance to which the Hieromartyr, Patriarch Germogen, called them.
It would be in spiritual renewal and newness of life, re-centred on living in the power of the Holy Trinity, according to the Gospel and the Law of God, in spiritual union with the Most Holy Mother of God, and the saints, that liberation and freedom would be found.
In our own Time of Troubles, fraught with political, educational, ideological, financial and technological tyranny and attacks on our spiritual life, on the Holy Church and the people of God, our hope, answer and liberation lies in behaving exactly as in 1612: in prayer, fasting, assiduous and active spiritual labour and spiritual life.
The true Christian life is one of resistance and swimming against the tide, refusing to bow down and give in to the spiritual tyranny of sin.
This God-centred life will bring down God’s blessing and Divine Grace, and in this obedience to the Will of God, the Mother of God (as the perfect and primary example of spiritual obedience) will come to our aid, as our Champion Leader and Invincible Protectress, to whom has been given power by her Son, according to the will and counsel of the Holy Trinity.
Let us not despair in the sea of the fallen world’s madness, but have great hope, joy and resolution to resist sin, temptation and godlessness, as children of the Resurrection, walking in the Light of Christ!
Let us repent, with faith and compunctionate hearts, heeding the words of St. Dimitriy of Rostov about the events of this feast:
“The Mother of God delivered from misfortune and woe not only the righteous, but also sinners, but which sinners? Those who turn themselves to the Heavenly Father like the Prodigal Son, make lamentation beating their bosom, like the Publican, they weep at the feet of Christ, like the Sinful Woman washing His feet with her tears, and they offer forth confession of Him, like the Thief upon the Cross. It is such sinners whom the All-Pure Mother of God heeds and hastens to aid, delivering them from great misfortunes and woe.”
Let us turn to the Father with resolution, determination and the heartfelt desire to correct all that is wrong and dysfunctional in our lives, knowing that not only is the Heavenly Father joyfully awaiting us, but that the Mother of God will be with us and go before us, step by step, protecting and interceding for us on that wonderful, salvific journey of spiritual-return!
Let us be comforted by her maternal protection, but not as some sort of vague, warm, rosey-tinted, sentimental idea… but understanding that her protection is powerful, mighty and invincible, and let us ensure that we turn to her, as children worthy of her protection and help, emulating her humility and obedience, living as the Lord wishes us to live, and knowing that the He will exult the humble and meek, and will give them spiritual victory over their adversaries.
The canon to the saint, the composition of Theophanes, in Tone II
Dear brothers and sisters,
Many years to Kolya, and thanks for his contribution to parish life. Thanks also to our choir for their labours and to all who helped with furniture, cleaning and refreshments today.
In the Name of the Father, and of the Son, and of the Holy Spirit.
Ephesians 4:1-6: Brethren: I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with long-suffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.
Unlike Great Lent, the Nativity Fast has no book of special texts, like the Lenten Triodion, and has no dedicated Sundays until we come to those at the end of the season and celebrate the Saviour’s ancestors according to the flesh. 
Ode IV, Irmos: Thou didst come forth from the Virgin, neither a mediator nor an angel, but Thyself incarnate, O Lord, and hast saved me, the whole man; wherefore, I cry to thee: Glory to Thy power, O Lord!
In the Name of the Father, and of the Son and of the Holy Spirit.
In the Name of the Father, and of the Son, and of the Holy Spirit.