As we celebrate the feast of the Holy Martyr, let us read the words of St Ambrose, who wrote of Laurence as an ideal example of the diaconal ministry, and pray the canon to the saint. We look forward to also honouring St Laurence with tomorrow’s pilgrimage to Bradford-on-Avon.
“And let us not pass by St. Laurence, who, seeing Sixtus his bishop led to martyrdom, began to weep, not at his sufferings but at the fact that he himself was to remain behind. With these words he began to address him: “Where, father, are you going without your son? Where, holy priest, are you hastening without your deacon? Never were you wont to offer sacrifice without an attendant. What are you displeased at in me, my father? Have you found me unworthy? Prove, then, whether you have chosen a fitting servant. To him to whom you have entrusted the consecration of the Saviour’s blood, to whom you have granted fellowship in partaking of the Sacraments, to him do you refuse a part in your death? Beware lest your good judgment be endangered, while your fortitude receives its praise. The rejection of a pupil is the loss of the teacher; or how is it that noble and illustrious men gain the victory in the contests of their scholars rather than in their own? Abraham offered his son, Peter sent Stephen on before him! Father, show forth your courage in your son. Offer me whom you have trained, that you, confident in your choice of me, may reach the crown in worthy company.”
Then Sixtus said: “I leave you not nor forsake you. Greater struggles yet await you. We as old men have to undergo an easier fight; a more glorious triumph over the tyrant awaits you, a young man. Soon shall you come. Cease weeping; after three days you shall follow me. This interval must come between the priest and his levite. It was not for you to conquer under the eye of your master, as though you needed a helper. Why do you seek to share in my death? I leave to you its full inheritance. Why do you need my presence? Let the weak disciples go before their master, let the brave follow him, that they may conquer without him. For they no longer need his guidance. So Elijah left Elisha. To you I entrust the full succession to my own courage.”
Such was their contention, and surely a worthy one, wherein priest and attendant strove as to who should be the first to suffer for the name of Christ. When that tragic piece is played, it is said there is great applause in the theatre as Pylades says he is Orestes, while Orestes declares that he is really himself. The former acted as he did, that he might die for Orestes, and Orestes, that he might not allow Pylades to be slain instead of himself. But it was not right that they should live, for each of them was guilty of parricide, the one because he had committed the crime, the other because he had helped in its commission. But here there was nothing to call holy Laurence to act thus but his love and devotion. However, after three days he was placed upon the gridiron by the tyrant whom he mocked, and was burnt. He said: “The flesh is roasted, turn it and eat.” So by the courage of his mind he overcame the power of fire.
Such gold the holy martyr Laurence preserved for the Lord. For when the treasures of the Church were demanded from him, he promised that he would show them. On the following day he brought the poor together. When asked where the treasures were which he had promised, he pointed to the poor, saying: “These are the treasures of the Church.” And truly they were treasures, in whom Christ lives, in whom there is faith in Him. So, too, the Apostle says: “We have this treasure in earthen vessels” (2 Cor. 4:7). What greater treasures has Christ than those in whom He says He Himself lives? For thus it is written: “I was hungry and you gave Me to eat, I was thirsty and you gave Me to drink, I was a stranger and you took Me in” (Matt. 25:35). And again: “What you did to one of these, you did it unto Me” (Matt. 25:40). What better treasures has Jesus than those in which He loves to be seen?
These treasures Laurence pointed out, and prevailed, for the persecutors could not take them away. Jehoiachim, who preserved his gold during the siege and spent it not in providing food, saw his gold carried off, and himself led into captivity. Laurence, who preferred to spend the gold of the Church on the poor, rather than to keep it in hand for the persecutor, received the sacred crown of martyrdom for the unique and deep-sighted vigor of his meaning. Or was it perhaps said to holy Laurence: “Thou should not spend the treasures of the Church, or sell the sacred vessels”? ”
How sad it is that this second day of the feast of the Transfiguration is overshadowed by the Verkhovna Rada passing a resolution aiming to ban the Ukrainian Orthodox Church. Only yesterday, I wrote that the way of the Cross is the way that leads us upwards to the Mountain of the Transfiguration and to the Saviour, Who calls us into His glory in the radiance of His Kingdom. Though its personal Golgotha, the struggle that faces the Church in Ukraine, will ultimately lead the Church into Christ’s radiant glory, but the times ahead may be hard and painful, and our prayers are needed. Our thoughts are particularly with our temporary parishioners from Ukraine, who are children of the Ukrainian Orthodox Church.
Despite this sorrowful event, we rejoice in the feast of the Saviour’s Transfiguration, celebrated with the Divine Liturgy and a lunch in the Oratory Church, yesterday. A dozen of us gathered to celebrate the feast, with some of enjoying lunch in the church hall after the service.
Our sincere thanks go to Father Sebastian, who came to church to greet the faithful before Liturgy, having heard the joyful news that the Hawaiian Myrrh-Weeping icon of the Mother of God will be coming to Cardiff on 12 November, on which evening a moleben will be offered before the icon, in honour of the Mother of God. St John’s will be in use that evening, so by providence, and perhaps the will of the Mother of God, her icon will – once more – be venerated alongside the relics of the Holy Protomartyr, Alban, as happened in St Alban’s Abbey, on the day when Father Mark was made a reader. Please mark this much anticipated visit on your calendar. The icon will be brought by His Grace, Bishop Irenei, and we greatly look forward to welcoming him and the icon of the Most Holy Theotokos.
Father Mark and I felt greatly blessed to travel to Cheltenham, where we celebrated the feast of the Holy Youths of Ephesus, with Father Mark the Younger celebrating the Divine Liturgy, whilst I looked after confessions, helped in the oltar and sang on the kliros with our sisters, reduced in number, due to summer holidays. It was a lovely celebration, and it was lovely to have lunch together, and to then bless mama Galina’s flat and to relax and have tea before our journey back to Wales. Though the Cheltenham visits make for a long day, and can be very tiring, we felt greatly blessed, invigorated and enthusiastic, returning home with a newly found energy and great appreciation for the love and devotion among the members of our little Gloucestershire community. Glory to God!
In Cardiff, on Sunday, Father Mark and I continued the pattern which will now be repeated, alternating the main celebrant, with the concelebrant offering the homily. It was good to see parishioners who have been away for a while and to welcome our new youngsters, and to see such warm conversation as people introduced themselves and made the acquaintance of our new faces. Thanks to all, who made it another lovely Liturgy, and looked after everyone with such warmth and kindness.
We must congratulate Kolya on his exam results, and forthcoming study in Bristol, and your prayers are asked for our students who are still travelling during the summer vacation, as well as for Sveta as she heads off for some summer teaching.
This week will see confessions on Thursday, on which day vespers for the feast of St Laurence will be chanted in the Oratory Church. Please get in touch if you wish to arrange confession.
We will celebrate the feast of St Laurence a day late in Bradford-on-Avon on Saturday (24th August), honouring the hieromartyr in the beautiful Anglo-Saxon Church dedicated to him, with the Hours and Divine Liturgy beginning at 09:00. We hope that the weather will allow us to celebrate a picnic lunch, before serving a moleben to St Laurence in the afternoon. I am told that some of our cathedral youth will be making the journey, and hopefully helping with the singing.
Looking forward to next week, the Divine Liturgy for the Dormition of the Mother of God will be celebrated in the Oratory Church on Wednesday 28th August, on which day there will be two Fathers Mark to serve, making confessions and proskomedia rather easier. A bring-and-share lunch will follow the Liturgy.
Being the afterfeast of the Transfiguration, we will repeat the blessing of fruit after this Sunday’s Liturgy, so please feel free to bring fruit to mark the second feast of the Saviour – the “Apple Saviour” – “Яблочный Спас”.
I hope that the Dormtion fast, in preparation for the Summer Pasha – the Dormition of the Mother of God – is proving spiritually fruitful for you.
On the fourth of this month, we commemorate the Holy Seven Youths of Ephesus, Maximilian, Exacustodianus, Iamblicus, Martinian, Dionysius, Antoninus and Constantine.
Verses: The sevenfold choir of Martyrs I honor, / Who showed the world the rising of the dead. / On the fourth the seven who rose from the dead together died.
These Saints flourished during the reign of Emperor Decius, who in the year 252 distributed all their belongings to the poor, and they entered a cave in which they hid. After supplicating God to be released from the bond of the body, so as not to be handed over to Emperor Decius, they delivered their souls to God. When Emperor Decius returned to Ephesus, he had requested of them to come and sacrifice to the idols, but he learned that they died in the cave, so he ordered that the door of the cave be obstructed. From that time three hundred and seventy-two years passed, until the thirty-eighth year of the reign of Theodosius the Younger, in the year 446.
At that time there began to spread a heresy, which said there was no resurrection of the dead. When Emperor Theodosius saw the Church of God troubled, and many Bishops had fallen into error due to this heresy, he wondered what to do. Wherefore he dressed in a garment made of goat’s hair, spread himself on the ground and mourned, supplicating God to reveal to him the solution to this heresy. The Lord did not overlook his tears, but hearkened to him in the following manner. The landholder of that mountain, where the cave of the Holy Seven Youths was located, at that time wanted to build a stable for his sheep. As he was rolling stones from the cave in order to build his stable, the door of the cave opened, and by God’s command the seven Youths who had died in the cave were resurrected, and they conversed between each other, as if they had reposed the previous day, without changing at all, so that not even their clothing was ruined at all from the natural moisture and humidity of the cave. Having therefore risen, they remembered that Emperor Decius sought for them in order to torture them, about which they spoke among themselves. Maximilian said to the rest: “If perhaps, brethren, we are captured by Decius, let us stand with courage, and not betray our noble faith. You brother Iamblicus, go to purchase some bread, and purchase even more, since last night you purchased little bread, which is why we went to sleep hungry. Learn also what Decius is deliberating about us.”
Iamblicus therefore went to the city of Ephesus, where he saw the sign of the honorable Cross on the door and he was amazed. Seeing the same in other places, and observing the buildings and houses to have been changed, and the people were different, he thought he was having a vision, or had come into a state of ecstasy. However, as he went to the bread-sellers, he purchased breads, and having given the coins, he set out to return back to the cave. Yet he saw how the bread-sellers were showing the coins to each other, so they turned towards him and said that he had found a treasure, for the money he gave clearly testified that he had found a treasure, for it had engraved on it the image of the emperor Decius from long ago. When Iamblicus heard this, he became terrified, and because of his fear was unable to speak, thinking that he had been recognized by them, and would in turn be handed over to Emperor Decius. He therefore begged them, saying: “I beg you, my lords, you have my coins, take also your breads, and allow me to withdraw.” The bread-sellers said to him: “Show us the treasure you found, and make us also partners of the find, otherwise we will hand you over to be killed.”
Seeing the Saint standing there in his thoughts, they put a chain around his neck, and dragged him to the open market. Taking him to the proconsul of Ephesus, they presented him for examination. When the proconsul saw this, he said: “Tell us, O young man, how you found this treasure, and how much is there, and where.” Iamblicus responded that he never found a treasure, but the money he had he received from his parents. “What then has come together,” he said, “and has followed me, I do not know.”
The proconsul again asked him: “From what city are you from?” The Saint responded: “I am from this one, if this is Ephesus.” “And who are your parents?” asked the proconsul; “let them come to us, and when they reveal the truth, then we will believe you.” Iamblicus replied: “So and so is my father, so and so is my grandfather, and so and so are my relatives.” The proconsul responded: “The names you said are strange and unsubstantial, and not of the present custom. Thus with these we cannot believe you.” Iamblicus said: “If you do not believe me who speaks the truth, then I do not know what else to say.” The proconsul replied: “Irreverent one, your money testifies by its inscription that it was produced more than three hundred years ago, during the reign of Decius the emperor, and you as a young man are attempting to deceive us?” Then Iamblicus fell at the feet of those who were there, and begged them, saying: “I beg you my lords, tell me, where is the emperor Decius, who was in this city?” They told him that currently it is not Decius, for he deliberated many years prior. And Iamblicus said: “This is why my lords you are in astonishment; but do now follow me to a cave, and from these signs you will come to believe my words. For I am sure, that we fled because of Decius, and yesterday when I came to buy breads, I saw that Decius had entered the city.”
These things were spoken by the Saint. The Bishop of Ephesus, whose name was Marinos, heard these things, so he said to the proconsul: “I think a wonderful thing will follow from this proposal, therefore let us follow him.” Hence the Bishop and the proconsul and many people followed him, and when they arrived at the cave, Iamblicus first entered it, followed by the Bishop, who when he turned to the right side of the door of the cave, saw a chest sealed with two seals, which was put there by the [secret] Christians Rufinus and Theodore, who were sent there with others by Decius, in order to obstruct the door of the cave. It was they who wrote the synaxaria of the Saints, and wrote their names on plaques of lead. Reading these words, all were astonished. Entering the deeper part of the cave, they found the Saints, and fell at their feet. Sitting down, they questioned them. The Saints narrated, first, their own purpose, then their brave deeds before the emperor Decius. Wherefore all were astonished and glorified the God of wonders. Then the proconsul with the Bishop wrote an account to the emperor Theodosius, and reported to him all of the above. The emperor received the letter, and was filled with joy over the news, and with much speed went to Ephesus. Entering the cave, he fell to the ground and washed the feet of the Saints with his tears. And he rejoiced and was glad in his soul, for the Lord did not overlook his request, but showed him with his own eyes the resurrection of the dead. While the emperor was conversing with the Saints, together with Bishops and other authorities, the Saints began to get a little tired, and before everyone, they delivered their souls into the hands of God.
Then the emperor gave precious garments of gold and silver, and ordered that seven chests be made of the same, to have the relics of the Saints placed in. But that night, the Saints appeared to the emperor and said: “Leave us, O Emperor, in this cave, in which we arose.” After many Bishops and authorities gathered, the emperor had the relics of the Saints placed in the ground of the cave, as they revealed to him in the vision. And making a joyous feast, he gave hospitality to the poor of Ephesus, and brought joy to all the people, lovingly honoring them in very expensive and royal ways. He redeemed also from he prisons the imprisoned Bishops, for they proclaimed the resurrection of the dead. This was followed by a common feast, glorifying and blessing our Lord Jesus Christ.
Thanks to Father Mark “the Younger” for Sunday’s Homily.
In the name of the Father and of the Son and of the Holy Spirit.
In today’s Gospel we are told of encounters Christ has with those in need, and through this reading we are taught again about the power of true faith.
Firstly – Christ continuing his journey, after healing the woman with an issue of blood and raising Jairus’s daughter from the dead encounters blind men on the road.
The blind men had followed Jesus and were crying out, “Have mercy on us, Son of David!”
Here we can see that their faith was already active and alive. We naturally understand this to be the case because they have heard or witnessed the previous miracles that Christ had performed. So, whilst they could not see physically, they possessed something greater, a spiritual sight – and it was this that would ultimately bring about the healing they fervently petitioned for.
However, unlike some of the other miracles we are told that Christ did not immediately heal the men and continued the short remainder of his journey to the house he was visiting …. with the spiritually emboldened blind men following Him, continuing their petitions to be healed.
They recognised Jesus as the Son of David – the promised and prophesised Messiah. What is important for us to understand is how they persisted in their plea.
This persistence in prayer is something we must learn and adopt in our spiritual lives. Often we pray but we do not receive what we ask for immediately, and we are tempted to give up. We need to be mindful that the Lord may delay his answer not out of spite or egotistic control – but out of love – to allow us to reveal the sincerity and depth of our faith, not only to Him but also to ourselves. He desires that we approach Him not just with our lips, but with a heart full of faith of trust and persistence.
When Jesus finally turns to the blind men, He asks them, “Do you believe that I am able to do this?” And they responded, “Yes, Lord.”
Their answer was simple, but it carried the fullness of their faith in Him as the Messiah. Jesus then touched their eyes, saying, “According to your faith be it unto you” and immediately their eyes were opened.
These blind men submitted themselves to God with their unwavering faith, and it was according to their faith that they received their sight.
The Gospel then continues with a Second healing: the healing of a man possessed by a demon that had made him mute.
We know little of this man, but the power of evil is clearly evident in his long and continual suffering – but once the demon was cast out, with light replacing the darkness the man spoke, and we are told the crowd “marvelled”. Everyone that is except the Pharisees.
It was in this healing that the Pharisees accused Jesus of casting out demons by the prince of demons. That only evil commands evil. They could not see the truth that He (Christ) is the Messiah – our God and Saviour. They could not see the truth or the light because their hearts were blinded by pride, by envy, by spite and by jealousy
“Divine grace is resisted by those who are puffed up with pride, but is eagerly received by those who know their weakness and seek God’s help”. (St. Cyril of Alexandria)
The blind men and the man possessed, in their humility and torment received healing, while the Pharisees in their arrogance, rejected the very source of life – the God they purported to worship so grandly and publicly.
It’s a significant reminder to us of the importance of humility and the dangers of pride. We may be different colours, may have different opinions, different lives but are all made in Christs Image and should all profess the same faith and submit ourselves fully to His love and mercy.
Therefore in order to receive the fullness of both physical/spiritual healing and Grace that Christ offers freely, we must come before Him in humility with an open and contrite heart, acknowledging our need for His mercy.
Finally… after the miracles of healing
It’s easy to overlook to huge but simple statement in the final phrase in what appears to be what we call a “filler or throw away statement”
We hear that Christ “went about all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction”.
It is in this last phrase that we are again reminded that the mission of Christ is not just about healing (be it physical blindness or casting out demons and breathtaking miracles), but it is to bring the light of truth to all humanity, to heal the sickness of sin, and to restore us to the fullness of life in Him which was taken from us by the falling of Adam.
We see a convergence with John’s Gospel where he writes about Christ. “I am the way, the truth and the life; no man cometh unto the Father but through Me.” (John 14:6)
Christ Himself is the Truth: truth in action! Christ healing the sick; Christ casting out demons; and Christ teaching humanity the way of salvation.
Therefore, let us, follow the example of the blind men in today’s Gospel. Let us approach Christ with firm unwavering faith, dogged persistence and absolute humility, trusting that He is the truth and that He can heal us, not just physically but spiritually.
Then as we receive His Grace, let us give glory to God, recognising that all good things come from Him and through Him.
Dear brothers and sisters, having encouraged parishioners to take up a devotion to the Mother of God during the approaching Dormition Fast, recommending chanting a supplicatory canon each day/evening, I have been asked about the supplicatory canons to the Mother of God.
Whilst Greek tradition preserves the tradition of alternately chanting the greater and lesser supplicatory canons to the Mother of God during the days of preparation for the Dormition, Russian tradition lacks the use of greater canon and only the lesser canon is to be found in Slavic prayerbooks.
However, the octeochos contains a different canon for EVERY evening, so that allowing for our eight week cycle of services, there are fifty six supplicatory canons, as previously posted on our blog.
You can, of course, simply use the Supplicatory Canon in your prayerbook in your evening prayers, but if anyone would like to use the canons proper to each evening in English during the Fast, the links follow below.
This week is Tone 6 in the octoechos cycle, so we go from Tone 6, through Tone 7, and part way through Tone 8.
As our liturgical days start in the evening, and the canons are for evening use, we start on Tuesday evening – which, liturgically, is already Wednesday!
We have yet to post the Dormition canons by the great hymnographers, Saints Cosmas of Maiuma and John of Damascus, and will do so. Ideally, these can then be prayed on the Eve of the Dormition.
Today saw the celebration of the Nativity of St Nicholas in Cardiff after the feast of the Smolensk icon in Warminster yesterday.
In my homily in Warminster, I reflected upon the life of the Smolensk icon, being carried in battle against the Mongol Hordes and against the invading French Army of 1812, stressing that, as Vladyka recently pointed out to us, the ceaseless Christian war is actually one that exists in each of our lives – not against worldly powers and regimes, but against sin and temptation.
As an Hodegetria Icon in which the Mother of God is ‘she who shows the way’, pointing to Christ as the very centre of her and our lives, it is through her example and guidance, following that iconographic hand in Her Smolensk icon, to concentrate upon Christ as the focal point and meaning of lives obedient to the Law of God, determined by the Gospel, and fighting against sin and temptation, that we will gain the real victory.
A great example of this is to be seen in St Nicholas, whose very name means Victor, or Winner – as explained to our youngsters at the end of Liturgy. The Mother of God and the Holy Wonderworker Nicholas show us that there is no victory unless we fight and labour for Christ.
If there is no battle, we will be spiritually crushed and lose the crown prepared for us by the Saviour, Who was victorious over hades, death and Satan through in His Life-Giving Passion and Glorious Resurrection. Victory was gained through the Cross, reminding us that without struggle and fighting for the Kingdom of Heaven, there will be no victory. The Cross is our weapon and token of victory, but only if it is lived and embraced!
Thank you to all who laboured for our weekend celebrations, especially for such generous hospitality and support whilst travelling away from home. It was lovely to have new people to join us for Liturgy, and wonderful that parish hospitality embraced them as they stopped to have lunch and chat, and to have our young people engage and make them welcome.
It was a blessing to have Father Mark the Younger preach the homily at Liturgy, an we are grateful for such a well expressed encapsulation of the Sunday Gospel, highlighting that like the blind men, we need to follow Christ, keeping up with him and being persistent in our prayers when He may not respond to them in our time, rather than His time. Thank you, Father!
This Wednesday, the feast of the All-Merciful Saviour and the Procession of the Cross marks the beginning of the Dormition Fast, and Vespers will be chanted in the Oratory Church on Tuesday, the eve of the feast at 15:00. This is the first feast of the Saviour in August, known to us as the ‘Honey Saviour’ – ‘medovy spas’.
To once more quote St Nikolai Velimirovich:
“This feast was instituted by a mutual agreement of the Greeks and Russians at the time of the Greek Emperor Manuel and the Russian Prince Andrew in commemoration of the simultaneous victories of the Russians over the Bulgarians and the Greeks over the Saracens [in 1164]. In both of these battles, crosses were carried by the armies from which heavenly rays shone. It was therefore instituted that, on August 1, the Cross be carried first to the middle of the Church of the Divine Wisdom [Hagia Sophia] and after that, along the streets for the people to venerate as a commemoration of the miraculous help of the Cross in previous battles. This was not an ordinary cross but the true Honourable Cross which was kept in the church of the imperial court. On July 31, the Honourable Cross was carried from the imperial court to the Church of the Holy Wisdom of God and from there it was carried along the streets for the consecration of the earth and the air. Finally, on August 14, it was again returned to the church of the imperial palace.”
As most parishioners will be at work on the feast, we will bless honey after next Sunday’s Liturgy, so please bring your honey, honey-cakes, mead, poppy seeds and poppy-seed cakes and any other festal fare to be blessed, so that we can rally “taste and see how good the Lord is.”
Rather than vespers, Thursday will see the chanting of a moleben to St Vasily the Blessed of Moscow, in our usual Thursday afternoon 3 o’clock gathering in the Oratory Church. Please message me if you’d like confession on Thursday.
Saturday is our monthly Cheltenham visit, with the Hours and Liturgy in Prestbury United Reformed Church at 10:30. We look forward to Father Mark’s first priestly celebration on Cheltenham, and will perform the honey blessing at the end of the service.
Monday 19th August (6th Old Style) is the feast of the Transfiguration, and will be marked by the celebration of the Divine Liturgy and blessing of new fruits in the Oratory Church at 10:30. I know that Masha very much wants to remain in Cardiff on Sunday night to be with us for the Transfiguration in Liturgy, so if anyone is able to offer a night’s hospitality, please get in touch with her.
As previously announced, Saturday 24th August will be see our Wessex pilgrimage to the Saxon church of St Laurence in Bradford-on-Avon, with the Hours at 09:00, followed by the Divine Liturgy at 9:30. Weather permitting we will have a picnic lunch in the churchyard after the service.
Please think about what you can take on during the short fast ahead of us, in order to dedicate the thirteen days – fourteen with the feast of Dormition – to the Mother of God. If possible, read a supplication canon in her honour every day. Use these days to spiritually prepare for our Summer Pascha, when we will celebrate the falling asleep, resurrection and assumption of the Most Holy Theotokos into heaven.
Greetings for the feast of the Pochaev and St Petersburg Joy of All Who Sorrow icons the Most Holy Mother of God!
Yesterday saw the celebration of feast of the Holy Equal-to-the-Apostles, Mary Magadalene, with a prayerful and joyful Liturgy celebrated by Father Mark “the Younger”, who is settling into priestly liturgical life quite naturally and without any fuss. This allowed me to hear quite a large volume of confessions and to then make commemorations in the early part of the Liturgy. This flexibility is very welcome. However, we must be clear that on alternate Sundays when I will act as primary celebrant confessions must end during the sixth hour, allowing me time to vest. This means that confession time on those Sundays will be around an hour, from 10:15.
It made a great difference for clergy to arrive yesterday and find that our starosta and parishioners had already made a good start on setting up the church, and we are grateful to all who were there to assist and who came early, to be of help. We need to remember that we are each an integral part of the parish, and are needed for its community life and to make things work effectively. I was surprised and relieved by the speed and smoothness of the packing away after, and glad to se that Father Mark was able to sit at table and be with parishioners whilst I saw those who needed to talk individually during the afternoon.
During Liturgy, it was a great joy to welcome baby Sophia as she made her fist communion, after her baptism the previous Sunday afternoon, to have quite a few new faces, and to then for Joseph to enter the catechumenate through the rite of making a catechumen.
Thanks to all who laboured for the celebration, and a nod to the young people whom it was good to see in the kitchen helping our sisters after the service.
I would like to remind everyone that during the summer months the doors of St John’s remain open, and there is often a quiet flow of people coming in and out of the church, some of whom come and chat, others remaining for a short time, some probably entering and leaving without us even noticing. With this in mind, can I please ask parishioners to be careful and responsible and NOT to leave handbags, purses/wallets or any valuables in the body of the church whilst they are in trapeza, and have little or no view of the body of the church. Let’s please be responsible and avoid risk.
As some of you know, the Llanelli parish presented an icon of St Seraphim to his newly-enlightened namesake as a baptism present. If anyone would like to contribute to the cost of the icon, could they please contact me so that I can let Father Luke know.
As mentioned in our previous newsletter and announced at Liturgy, we have some extra dates for diaries, this month.
Saturday 10th August: Warminster Hours and Liturgy at 10:30
Wednesday 14th August (1st according to the Church Calendar) Dormition Fast begins
Saturday 17th August: Cheltenham Divine Liturgy in Prestbury United Reformed Church at 10:30 – honey blessing at the end of Liturgy.
Sunday 18th August: Cardiff Hours and Divine Liturgy at 11:00 – honey blessing at the end of Liturgy.
Monday 6/19th August: Transfiguration Hours and Divine Liturgy in the Oratory Church, in Swinton Street at 10:30, with the blessing of fruit at the end of the service.
Saturday 24th August: Wessex pilgrimage to the Saxon church of St Laurence in Bradford-on-Avon. Hours at 9:00, followed by the Divine Liturgy at 9:30. Picnic lunch after the service.
Sunday 25th August: Afterfeast of the Transfiguration – Cardiff Hours and Divine Liturgy at 11:00 – fruit blessing at the end of Liturgy.
Wednesday 15/28thAugust: Hours and Divine Liturgy for the Dormition in the Oratory Church at 10:30.
This week, vespers will be chanted before the relics of St Alban in the Oratory Church on Thursday at 15:00, followed by confession, and if anyone needs an evening confession I will meet them at Nazareth House, but need to know asap, so that I can make arrangements with the Sisters.
As you will have possible seen on WhatsApp, the Book Club will be restarting, reading the Popular Patristics Series volume “On Christian Doctrine and Practice” by St Basil the Great:
Please contact Menna for any book club details/info. Menna will also be the happy recipient of any unwanted Orthodox books for parish lending, especially given the number of enquirers and new people. It’s good to see so many books in circulation at the moment, and we would like to build on this.
The Holy Prophet Elijah (Elias) is one of the greatest of the prophets and the first dedicated to virginity in the Old Testament. He was born in Tishba of Gilead into the Levite tribe 900 years before the Incarnation of the Word of God.
Saint Epiphanius of Cyprus gives the following account about the birth of the Prophet Elijah: “When Elijah was born, his father Sobach saw in a vision angels of God around him. They swaddled him with fire and fed him with flames.”
The name Elijah (the Lord’s strength) given to the infant defined his whole life. From the years of his youth he dedicated himself to the One God, settled in the wilderness and spent his whole life in strict fasting, meditation and prayer. Called to prophetic service, which put him in conflict with the Israelite king Ahab, the prophet became a fiery zealot of true faith and piety.
During this time the Israelite nation had fallen away from the faith of their Fathers, they abandoned the One God and worshipped pagan idols, the worship of which was introduced by the impious king Jereboam. Jezebel, the wife of king Ahab, was devoted to idol worship. She persuaded her husband to build a temple to the pagan god Baal, which led many Israelites away from the worship of the true God. Beholding the ruin of his nation, the Prophet Elijah began to denounce King Ahab for impiety, and exhorted him to repent and turn to the God of Israel. The king would not listen to him. The Prophet Elijah then declared to him, that as punishment there would be neither rain nor dew upon the ground, and the drought would cease only by his prayer. Indeed, the word of Elijah was a torch (Eccles. 48: 1). The heavens were closed for three and a half years, and there was drought and famine throughout all the land.
During this time of tribulation, the Lord sent him to a cave beyond the Jordan. There he was miraculously fed by ravens. When the stream Horath dried up, the Lord sent the Prophet Elijah to Sarephta to a poor widow, a Sidonian Gentile who suffered together with her children, awaiting death by starvation. At the request of the prophet, she prepared him a bread with the last measure of flour and the remainder of the oil. Through the prayer of the Prophet Elijah, flour and oil were not depleted in the home of the widow for the duration of the famine. By the power of his prayer the prophet also performed another miracle: he raised the dead son of the widow.
After the end of three years of drought the Merciful Lord sent the prophet to appear before King Ahab, and promised to send rain upon the earth. The Prophet Elijah told the king to order all of Israel to gather upon Mount Carmel, and also the priests of Baal. When the nation had gathered, the Prophet Elijah proposed that two sacrificial altars be built: one for the priests of Baal, and the other for the Prophet Elijah who served the True God.
The Prophet Elijah told them to call on their gods to consume the sacrificial animals with fire, and he would call on his. Whichever was first to send fire on the sacrifice would be acknowledged as the true God. The prophets of Baal called out to their idol from morning till evening, but the heavens were silent. Towards evening the holy Prophet Elijah built his sacrificial altar from twelve stones, the number of the tribes of Israel. He placed the sacrifice upon the wood, gave orders to dig a ditch around the altar and commanded that the sacrifice and the wood be soaked with water. When the ditch had filled with water, the prophet turned to God in prayer. Through the prayer of the prophet fire came down from heaven and consumed the sacrifice, the wood, and even the water. The people fell down to the ground, crying out: “Truly, the Lord is God!” Then the Prophet Elijah had all the pagan-priests of Baal put to death, and he began to pray for rain. Through his prayer the heavens opened and an abundant rain fell, soaking the parched earth.
King Ahab acknowledged his error and repented of his sins, but his wife Jezebel threatened to kill the prophet of God. The Prophet Elijah fled into the Kingdom of Judea and, grieving over his failure to eradicate idol worship, he asked God to let him die. An angel of the Lord came before him, strengthened him with food and commanded him to go upon a long journey. The Prophet Elijah traveled for forty days and nights and, having arrived at Mount Horeb, he settled in a cave.
The Lord told him that the next day Elijah would stand in His presence.There was a strong wind that crushed the rocks of the mountain, then an earthquake, and a fire, but the Lord was not in them. The Lord was in “a gentle breeze” (3 Kings 19: 12). He revealed to the prophet, that He would preserve seven thousand faithful servants who had not worshipped Baal.
Later, the Lord commanded Elijah to anoint Elisha into prophetic service. Because of his fiery zeal for the Glory of God the Prophet Elijah was taken up alive into Heaven in a fiery chariot. The Prophet Elisha received Elijah’s mantle, and a double portion of his prophetic spirit.
According to the Tradition of Holy Church, the Prophet Elijah will be the Forerunner of the Dread Second Coming of Christ. He will proclaim the truth of Christ, urge all to repentance, and will be slain by the Antichrist. This will be a sign of the end of the world.
The life of the holy Prophet Elijah is recorded in the Old Testament books (3 Kings; 4 Kings; Sirach/Ecclesiasticus 48: 1-15; 1 Maccabees 2: 58). At the time of the Transfiguration, the Prophet Elijah conversed with the Savior upon Mount Tabor (Mt. 17: 3; Mark 9: 4; Luke. 9: 30).
Orthodox Christians of all times, and in all places, have venerated the Prophet Elijah for centuries. The first church in Russia, built at Kiev under Prince Igor, was named for the Prophet Elijah. After her Baptism Saint Olga (July 11) built a temple of the holy Prophet Elijah in her native region, at the village of Vibuta.
In iconography the Prophet Elijah is depicted ascending to Heaven in a fiery chariot, surrounded with flames, and harnessed to four winged horses. We pray to him for deliverance from drought, and to ask for seasonable weather.
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Canon I, in Tone II
Ode I, Irmos: Let us chant a hymn of victory to the Lord, Who of old guided His people in the sea, and therein engulfed Pharaoh and all his army.
Holy and Glorious Prophet Elias, pray to God for us.
Desiring to behold the fiery power of the miracles of Elias, his fiery and honoured tongue and strength of spirit, we have assembled as is meet.
Holy and Glorious Prophet Elias, pray to God for us.
O God-bearer, our lips and the muteness and lack of skill of our tongue do thou rectify by the activity of the Spirit which is within thee, and illumine us, that we may hymn thy wonders.
Holy and Glorious Prophet Elias, pray to God for us.
Thou dost grant that which transcendeth nature unto those who have submitted to Thine honoured precepts, O Word, and Thou dost make the portals of the rain subject to them through the Spirit, confirming their word.
Most Holy Theotokos, save us.
To the Lord Who was born of the Virgin and Who hath renewed the world, and Who for her sake hath bestowed upon us life divine, we chant a hymn of victory, for He hath been glorified.
Canon II, the acrostic whereof is: “I sing praise to the great Elias,” the composition of Hieromonk Pachomius, in Tone VIII
Irmos: Having traversed the water as though it were dry land, and escaped the evil of Egypt, the Israelite cried aloud: Let us chant unto our Deliverer and God!
Holy and Glorious Prophet Elias, pray to God for us.
Thou hast been shown to be a harp struck by the plectrum of God, O most wondrous prophet, hymning the omniscient God Who rewardeth all according to their deeds.
Holy and Glorious Prophet Elias, pray to God for us.
O wondrous prophet, unable to endure falsehood, thou didst denounce the unrighteous king for his iniquity. Wherefore, thou didst impose God’s sentence of condemnation, full of wrath, upon him.
Glory be to the Father, and to the Son, and to the Holy Spirit.
O divine Elias, prophet and forerunner of grace, having denounced Ahab, the iniquitous king, as a transgressor of the Law, thou didst destroy the shameful prophets as ungodly.
Now and ever, and unto the ages of ages. Amen.
O ye faithful, let us make haste to praise the Mother of Christ in hymns as is meet, for she gave birth unto the Saviour of all, Who is the Master of life and death.
Ode III, Irmos: Establishing me upon the rock of faith, Thou hast enlarged my mouth against mine enemies, for my spirit doth exult when I chant: There is none holy as our God, and none righteous save Thee, O Lord!
Holy and Glorious Prophet Elias, pray to God for us.
He Who alone sustaineth every living thing by His good will, through a raven provided thee with a banquet as a chosen guest, O Prophet. To Him do we all cry out: Thou art our God, and there is none holy save Thee, O Lord!
Holy and Glorious Prophet Elias, pray to God for us.
Grace be to the Benefactor and Guardian Who, in His ineffable providence, nourished the widow and the prophet. To Him do we all cry out: Thou art our God, and none is holy save Thee, O Lord!
Holy and Glorious Prophet Elias, pray to God for us.
O thou who didst forbid the rain-laden clouds to pour forth, when the widow of Zarephath was deprived of food, thou didst cause the remnant of her food to increase continually; and didst cry out: None is holy save Thee, O Lord!
Most Holy Theotokos, save us.
Thou alone, surpassing everyone from ages past, hast been vouchsafed great things transcending nature, for thou didst receive the infinite God of all creation within thy womb and didst give Him flesh. Wherefore, we all honour thee as the Theotokos.
Canon II, Irmos: O Lord, Fashioner of the vault of heaven and Creator of the Church: establish me in Thy love, O Summit of desire, confirmation of the faithful, Who alone lovest mankind.
Holy and Glorious Prophet Elias, pray to God for us.
With mercy didst thou chastise all, and takest pity on all that with faith have recourse to thee in thy temple. And in asking help of thee they have in no wise erred.
Holy and Glorious Prophet Elias, pray to God for us.
Thou didst rebuke Ahab, the ungodly king, O divine prophet, and thou didst judge him with the judgment of God as a violator of the law.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The shameless Queen Jezebel sought to slay thee, O prophet most divine, for thou didst pronounce the sentence of death upon her unholy priests, as was meet.
Now and ever, and unto the ages of ages. Amen.
O Mistress, we hymn thee as a place of the priesthood of glory and the altar which held Christ, the Bread of life, O pure one.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Sessional hymn, Tone VIII, Spec. Mel. “Of the Wisdom…”: O ye faithful, with hymns let us all praise Elias the Tishbite, the wellspring of miracles and adornment of prophets; for, being immortal while yet in the flesh, as a mortal he assureth us of the resurrection of the dead. Wherefore, having boldness before God, he granteth healing to those who ask with faith, and earnestly beseecheth Christ to bestow remission of offenses upon those who with love celebrate his holy memory. (Twice)
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: Having fallen into subtle temptations through the activity of mine enemies, visible and invisible, I am caught fast in the tempest of my countless offenses. And I flee to the haven of thy goodness, as to my fervent help and protection, O pure one. Wherefore, O most pure lady, earnestly entreat Him Who was incarnate of thee without seed, in behalf of all thy servants that unceasingly pray to thee, O all-pure Theotokos, who dost ever beseech Him to grant remission of offenses to those who hymn thy glory as is meet.
Ode IV, Irmos: I have heard report of Thy dispensation, O Lord, and have glorified Thee Who alone lovest mankind.
Holy and Glorious Prophet Elias, pray to God for us.
Thou art shown to be one that cutteth off evil at its root and a planter of virtue, O wise prophet. Wherefore, we bless thee.
Holy and Glorious Prophet Elias, pray to God for us.
With reproaches the widow who fed thee upbraided thee for the death of her son, moving thee to raise him from the dead.
Holy and Glorious Prophet Elias, pray to God for us.
Thou didst clearly signify the glory of the Trinity with thy threefold breathing, and didst hand back alive the child to his mother.
Holy and Glorious Prophet Elias, pray to God for us.
O how thou didst burn, aflame with divine fire and zeal, O prophet, denouncing the king who wrought iniquities!
Most Holy Theotokos, save us.
O pure one, who without seed didst conceive God, we entreat thee ever to pray for thy servants.
Canon II, Irmos: I heard report of Thee, O Lord, and was afraid; for by the ineffable Counsel of the Godhead, Thou, Who art God eternal, didst issue forth, incarnate, from the Virgin. Glory to Thy condescension, O Christ! Glory to Thy power!
Holy and Glorious Prophet Elias, pray to God for us.
The Lord crowned thee a prophet, O most wise one, granting thee the grace to foretell things of the future as though they were of the present. Wherefore, beholding now the fulfillments of thy words, we bless thee ever with praises as a true prophet.
Holy and Glorious Prophet Elias, pray to God for us.
As the soul of Thy prophet was most greatly adorned with humble-mindedness, O Christ God, aflame with zeal which surpasseth fire he destroyed the shameful priests.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Reflecting the Light with thy countenance, like a mirror, thou dost stand before the face of Christ, O most wondrous prophet, whence do thou mercifully visit us, that with praises we may all bless thee as a prophet.
Now and ever, and unto the ages of ages. Amen.
Having acquired thee as our hope and confirmation, an impregnable rampart of salvation, O all-hymned one, we are delivered from all evil.
Ode V, Irmos: O Lord, Bestower of light and Creator of the ages: guide us in the light of Thy commandments, for we know none other God than Thee.
Holy and Glorious Prophet Elias, pray to God for us.
The law of thy fathers hath showed thee forth as a true man of prayer, O Elias, a wonderworker who transformed the nature of the elements and utterly consumed the righteous sacrifice with water.
Holy and Glorious Prophet Elias, pray to God for us.
As thou art a true minister of God, thou didst utterly put to shame the prophets of abominable shame, O venerable and most blessed Elias, clearly marking the power of the Trinity.
Holy and Glorious Prophet Elias, pray to God for us.
Rendering priestly service through the word of grace, O Elias, consumed with zeal as with fire thou didst slay the shameful priests with thy blameless hands.
Most Holy Theotokos, save us.
To thee that gavest birth unto Christ, the Creator of all, we cry out: Rejoice, O pure one! Rejoice, thou who hast shone forth the Light upon us! Rejoice, thou who didst contain the infinite God!
Canon II, Irmos: Wherefore hast Thou turned Thy face from me, O Light never-waning? And why hath a strange darkness covered me, wretch that I am? But turn me, and guide my steps to the light of Thy commandments, I pray.
Holy and Glorious Prophet Elias, pray to God for us.
O prophet Elias, whom the unwaning splendor of divine grace hath revealed, having diligently acquired a mind most divine, thou dost move the pious to hymnody.
Holy and Glorious Prophet Elias, pray to God for us.
Who doth not marvel at thy divine zeal, O wondrous prophet? And who doth not hymn Christ Who hath given thee such great might?
Glory be to the Father, and to the Son, and to the Holy Spirit.
With prophecy wast thou adorned by God, O Elias, most wondrous prophet; wherefore, having wholly united thyself to God, denouncing falsehood, thou didst lead the Israelites to the knowledge of God.
Now and ever, and unto the ages of ages. Amen.
O Theotokos, who gavest birth to the never-setting Sun, enlighten me who am utterly benighted by the passions, and fill me with light divine.
Ode VI, Irmos: The uttermost abyss of offenses hath surrounded me, O Lord, but lead up my life from corruption, as Thou didst the Prophet Jonah, O Lord.
Holy and Glorious Prophet Elias, pray to God for us.
A pillar of piety and the pure life, an instiller of purity, and an emulator of the angels wast thou, O wondrous God-bearer Elias.
Holy and Glorious Prophet Elias, pray to God for us.
The wrath of the prophet-slaying woman, having frightened thee who had received the power to bind and loose the downpouring of the rains, O wondrous Elias, caused thee to flee.
Holy and Glorious Prophet Elias, pray to God for us.
Having stooped to the ground, thou didst raise on high the supremely exalted eye of thy mind, by thine eminent entreaty causing the rains to be loosed; and with showers thou didst water the furrows of the earth.
Most Holy Theotokos, save us.
The bush on Sinai, which touched the Fire without being consumed, prefigured thee, the Ever-Virgin Mother, O all-hymned Theotokos Mary.
Canon II, Irmos: Cleanse me, O Saviour, for many are my transgressions; and lead me up from the abyss of evils, I pray, for to Thee have I cried, and Thou hast hearkened to me, O God of my salvation.
Holy and Glorious Prophet Elias, pray to God for us.
A hymn of supplication do thou offer unto God, O most honoured prophet, on behalf of all that have recourse to thy divine temple, that we may honour thee as a great helper.
Holy and Glorious Prophet Elias, pray to God for us.
The mind of man doth not suffice to praise thy life as is meet, O prophet; for, beholding the transfiguration of Christ, thou wast exalted far above the noetic ranks.
Glory be to the Father, and to the Son, and to the Holy Spirit.
He that is Lord and Creator of all hath appeared to us in accordance with thy prophecy, O blessed Elias, calling all men to the knowledge of Him, for He loveth mankind.
Now and ever, and unto the ages of ages. Amen.
O Mary, pure vessel of virginity, cleanse thou my mind of the gloom of the passions, and fill my heart with righteousness, O all-immaculate one.
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: O prophet, foreseer of the mighty works of our God, Elias of great renown, who by thy voice didst restrain the cloud of rain: on our behalf entreat Him Who alone loveth mankind.
Ikos: Beholding the great iniquity of men and the great love of God for mankind, the prophet Elias was troubled and grew wroth; and he addressed pitiless words to the Merciful One, crying out: “Be Thou angered against those who deny Thee, O righteous Judge!” But he did not move the compassion of the Good One to torment those who deny Him, for He Who alone loveth mankind doth ever await the repentance of all.
Ode VII, Irmos: The fiery bush on the mount and the dew-bearing furnace of Chaldæa manifestly prefigured thee, O Bride of God; for in thy material womb thou didst receive the divine and immaterial Fire without being consumed. Wherefore, to Him Who was born of thee do we chant: Blessed art Thou, O God of our fathers!
Holy and Glorious Prophet Elias, pray to God for us.
Most gloriously vested with divine and formidable power, thou didst undertake a long journey, having eaten of food which sufficed thee for forty days, O wondrous Elias. Wherefore, thou didst say on Horeb: Blessed is the God of our fathers!
Holy and Glorious Prophet Elias, pray to God for us.
The mild and gentle breeze revealed the Lord to thee, O Elias, who wast zealous for God Almighty: not the wind of the tempest, nor the earthquake, nor yet the fearsome fire. Wherefore, to meek Jesus didst thou chant: Blessed art Thou, O God of our fathers!
Holy and Glorious Prophet Elias, pray to God for us.
Like the great Moses, thou wast vouchsafed the vision of God and prophecy, O wondrous Elias, anointing prophets and kings with the Spirit. And having borne witness to the glory of Christ on Tabor, thou didst chant: Blessed art Thou, O God of our fathers!
Most Holy Theotokos, save us.
In times past thou didst, supernaturally and without seed, give birth in the flesh to the unoriginate and preëternal Lord, the Son, Power and Wisdom of the Father, O all-pure one, unto the restoration of mortals. Wherefore, we cry out to Him Who was born of thee: Blessed is the God of our fathers!
Canon II, Irmos: Once, in Babylon, the youths who had come forth from Judæa trod down the flame of the furnace with their faith in the Trinity, chanting: O God of our fathers, blessed art Thou!
Holy and Glorious Prophet Elias, pray to God for us.
The people of Israel who came against thee with a captain of fifty thou didst utterly consume with fire from heaven as unworthy, O divine Elias.
Holy and Glorious Prophet Elias, pray to God for us.
Thou wast a most divine prophet who wast rightly illumined with the vision of God, O most honoured Elias; and thou didst straightway put an end to the sacrifices offered to Baal.
Holy and Glorious Prophet Elias, pray to God for us.
Inasmuch as the all-holy Spirit gave thee the gift to prophesy, O most honoured prophet Elias, thou didst foretell the coming of the Son of God and didst sin not, O all-blessed one. To Him do we chant: Blessed is the God of our fathers!
Glory be to the Father, and to the Son, and to the Holy Spirit.
Truly, as was meet, the poison of death was poured forth through the judgment of God and the hand of the prophet upon the shameful priests who ate unrighteously at the table of Jezebel.
Now and ever, and unto the ages of ages. Amen.
O Mother of God, save me who am held fast by the abyss of offenses, and rescue me from all the malice of the foe, that, saved by thee, I may magnify thine aid.
Ode VIII, Irmos: The bodies of the pious youths, clad in the same purity as their souls, quivered with awe, and the irresistible fire, though fed with boundless fuel, recoiled; but as the ever-living flame faded away, an everlasting hymn was chanted: O all ye works of the Lord, hymn ye the Lord and exalt Him supremely for all ages!
Holy and Glorious Prophet Elias, pray to God for us.
Well did Ahab find the just destruction of his house, through the prophet’s condemnation, to be the dread retribution for his vile commission of murder. And with fiery mind the Tishbite chanted a hymn unto the Bestower of life: All ye works of the Lord, hymn and supremely exalt Him for all ages!
Holy and Glorious Prophet Elias, pray to God for us.
Fire rained down from heaven for thee, O Elias, twice consuming captains of fifty, in that thou art God’s chosen minister; for to Him Who controlleth everlasting life thou didst in godly manner declaim the hymn: All ye works of the Lord, hymn and supremely exalt Him for all ages!
Holy and Glorious Prophet Elias, pray to God for us.
On Tabor Christ showed thee to be an initiate of the mystery of His divine incarnation, in that thou wast an instiller of purity and a most divine scion of virginity, showing the unapproachable light of the Godhead in His Body to thee who criest out: All ye works of the Lord, hymn and supremely exalt Him for all ages!
Most Holy Theotokos, save us.
Most rich was the womb of the Mother of God; for, having received the Word in the coarseness of the flesh and wrought therefrom a form earthly according to hypostasis, it was shown to be the city of God wherein the Most High was well-pleased to dwell. To Him do we chant: All ye works of the Lord, hymn and supremely exalt Him for all ages!
Canon II, Irmos: The King of heaven, Whom the hosts of angels hymn, praise and exalt ye supremely for all ages!
Holy and Glorious Prophet Elias, pray to God for us.
He that, as God, knoweth all things, entrusteth to thee, O Elias, in that thou art faithful, the knowledge of things to come and of things that shall come to pass; and He showeth thee things which are afar off as though they were near.
Holy and Glorious Prophet Elias, pray to God for us.
Having strengthened thy mind with pious boldness, O blessed prophet, thou dost foretell those things that are far off as though they were near, O most honoured prophet.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Having cleansed thy mind of all defilement, O divine prophet, thou didst therefore become completely holy, guiding all to the Light of God.
Now and ever, and unto the ages of ages. Amen.
The Word, to Whom thou didst ineffably give birth, do thou entreat on behalf of those who faithfully honour thee, O pure Theotokos.
Ode IX, Irmos: Thee do we magnify, O blessed and most pure Theotokos, who through thy virginal womb ineffably didst make God incarnate, the Luminary Who shone forth before the sun and hath come to us in the flesh.
Holy and Glorious Prophet Elias, pray to God for us.
Having lived on earth the course which man cannot change, and crossed the Jordan’s stream by means of his mantle, the Tishbite, that air-borne charioteer, made a strange and heaven-traversing journey in the Spirit.
Holy and Glorious Prophet Elias, pray to God for us.
The Tishbite, aflame with the zeal of piety, was taken up on a fiery chariot; and he let drop his mantle; and Eliseus, clad therein, received divine grace which he could not conceal.
Holy and Glorious Prophet Elias, pray to God for us.
The Tishbite and Moses the God-seer beheld in revelation on Tabor what eye hath not seen, nor ear heard, and what hath not entered into the hearts of earth-born men: the Lord Almighty, incarnate.
Most Holy Theotokos, save us.
O Theotokos, we magnify thee, who didst remove the severe condemnation which was of old the correction of our first mother, and who art ever the reconciliation of our race to God, a bridge to the Creator.
Canon II, Irmos: Saved by thee, O pure Virgin, we confess thee to be in truth the Theotokos, magnifying thee with the incorporeal choirs.
Holy and Glorious Prophet Elias, pray to God for us.
Thou hast been deified by the immaterial splendor of the life-creating Trinity, O prophet Elias; wherefore, we all set thee forth as an intercessor to God for the world, O blessed one.
Holy and Glorious Prophet Elias, pray to God for us.
Thou wast known as an angel on earth, O divine prophet, and in heaven as a man of God; for the Lord Himself said: “Because thou art a stern man, O Elias, thou canst not endure iniquitous Israel. Come thou up to Me, that I may come down!”
Glory be to the Father, and to the Son, and to the Holy Spirit.
Thou didst live on earth as one of the bodiless ones, O divine prophet, and now, upborne to heaven, thou joinest chorus with the angelic choirs. From on high watch over us that hymn thee, O blessed one.
Now and ever, and unto the ages of ages. Amen.
Thou dost hold in thine arms God Who upholdeth all things, and thou dost feed the Nourisher Who became like unto us, O pure one. Him do thou beseech, that He grant to thy people deliverance from all oppressors.
Troparion, Tone IV: The angel in the flesh, the foundation of the prophets, the second forerunner of the Coming of Christ, the glorious Elijah sent grace down from on High upon Elisha, to dispel infirmities and to cleanse lepers. Wherefore, he poureth forth healings upon those who honour him.
How good it is to sit down and catch a breath after a couple of very busy weeks surrounding the ordination of our new priest and my duties in Walsingham. It seems things have caught up on me, so I shall have a quiet first half of the week and not be in Cardiff until Thursday. Slightly alarming blood-pressure and photosensitive headaches seem to be the theme of this new week, but will hopefully relent as the week progresses.
It was good to have time to pray for our parish, the faithful, their loved ones and intentions in Walsingham, and to lift everyone before the Lord and His All-Holy Mother, and it was a blessing to celebrate the Divine Services in the shrine, with the unexpected presence of Father Cosmas from Rugby, an old friend of St Seraphim’s in Birmingham. Sadly, the schism instigated by the Phanar in Ukraine precluded celebrating together, but we were happy that he and his matushka could pray with us and share the feast of the Chilandar Three-Handed Icon of the Mother of God. After more than a quarter of a century since last being at Liturgy with him, the Mother of God did what so often happens in Walsingham, in bringing people together after so many years.
Yesterday, the feast if the Holy Equal-to-the-Apostles the Holy Great-Prince Vladimir, brought further confirmation of how naturally Father Mark the Younger has taken to priestly duties, and it is a joy to have him beside me. It is strange to only have one deacon after the rather symmetrical luxury of a deacon on either hand, but the advantage of having a priest to perform proskomedia whilst I hear confessions makes a vast difference to Sunday mornings.
Sunday mornings would be easier still, if we had more assistance to set up the church, so may I please prompt our young people, in particular, to be in church early to assist and make it possible for everything to be in place as soon as possible.
Hierodeacon Avraamy is keen to develop reading skills in the parish, and has already started working with Tracy, who assisted with services in Walsingham, during he blitzkrieg visit, last week, and I hope that others will follow.
As we look forward to August I would like to flag some dates for diaries.
Saturday 10th August will see the monthly Liturgy in Warminster for Cardiff parishioners living in Wessex.
Dormition Fast begins on 14th August (1st according to the Church Calendar) and lasts until the feast of the Dormition on Wednesday 15/28th
Saturday 17th August will see the celebration of the Divine Liturgy in Cheltenham.
The following day, being the Sunday after the feast of the All-Merciful Saviour, we will perform the traditional honey blessing at the end of Liturgy.
On Monday 6/19th August, the feast of the Transfiguration will be celebrated in the Oratory Church, in Swinton St, with the Hours and Liturgy commencing at 10:30, with the fruit blessing at the end of Liturgy. There will also be a blessing of fruit on the following Saturday and Sunday, when the Divine Liturgy will be celebrated in Bradford-on-Avon and Cardiff.
There will be a Wessex pilgrimage to the Saxon church of St Laurence in Bradford-on-Avon, near Bath on Saturday 24th August, with the Divine Liturgy being celebrated in honour of the patron of the temple – St Laurence of Rome, whose feast falls the previous day. This is a unique and wonderful place, and some South Wales parishioners have already expressed interest in attending. The Hours will be celebrated at 9:00, followed by the Divine Liturgy at 9:30, ending with a cross procession and followed by a picnic if the weather is favourable.
The Divine Liturgy for the feast of the Dormition will be celebrated in the Oratory Church on Wednesday 15/28thAugust, with the Hours commencing at 10:30.
We are delighted to announce that Germaine-Mary’s husband José will be baptised in the London Cathedral on Thursday 29th August, and that they will be crowned in the Orthodox marriage ceremony the following day. Please keep them in your prayers!
This week, I will chant the akathist before the icon of the Walsingham Mother of God at 15:00 in the Oratory Church on Thursday, and will be available for confessions after the service. As I have to potentially wait for up to four hours for a delivery in St John’s, Canton, on Friday, I will also be able to hear confessions from 11:00. Please get in touch.
My presence in town on Saturday will very much depend on progress reducing blood pressure, so please watch WhatsApp for any announcements. Hopefully, once the hot, humid weather subsides, things will be a little easier – particular on presently crowded trains, which are airless and rather hot for cassock clad clerics.
Thanks to all who labour for our parish, and serve the Lord with gladness, and thanks for so many kindnesses to the clergy… from books, icons and food to vitamins and supplements.
Ode I, Irmos: Come, O ye people, * let us sing a song to Christ our God, * Who divided the sea, * and made a way for the nation * which He had brought up out of the bondage of Egypt; * for He hath been glorified.
Most Holy Theotokos, save us.
Thou art the well-spring of Life, О pure Virgin Mother, having given birth to the Source, Lord and Life of all, bedewing those who glorify thee with faith.
Most Holy Theotokos, save us.
We who confess thee to be the Theotokos, О most pure one, have thee as an intercessor and a firm foundation which enricheth us, and we are saved from the threefold billows of life, О all-immaculate Virgin.
Glory be to the Father, and to the Son, and to the Holy Spirit.
As thou hast given birth to the Wellspring of life, О Maiden, heal me who am wounded by the passions, and rescue me from the eternal fire, О thou who alone art full of the grace of God.
Now & ever, and unto the ages of ages. Amen.
As the refuge of the faithful and the mighty help of those who have recourse unto thee, О Ever-Virgin, save us from all want, and the harm of the adversary.
Ode III, Irmos: O Lord, who didst slay sin upon the tree, * firmly establish us in Thee, * and in the hearts of us who hymn Thee * plant the fear of Thee.
Most Holy Theotokos, save us.
О Virgin, we truly call thee the golden censer, the jar of the Manna, the divine mountain, the all-comely palace.
Most Holy Theotokos, save us.
As thou art the temple and sacred dwelling-place of the Word, О Theotokos, be thou ever the cleansing of my transgressions, О most holy Virgin.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Neither the tongue of mortal man nor the mind of the incorporeal beings can describe thy birthgiving; for in a manner transcending nature and understanding, О Theotokos, thou hast given birth to the Creator.
Now & ever, and unto the ages of ages. Amen.
О Virgin Birthgiver of God, be thou the confirmation, refuge and protection of those who have recourse to thee with faith and confess thee to be the Mother of God.
Ode IV, Irmos: I have heard report O Lord, * of Thy glorious dispensation, * and I have glorified, Thine unapproachable power, * O Lover of mankind.
Most Holy Theotokos, save us.
We Christians acquired thee have as our great help, О Theotokos. Rescue us from cruel misfortunes.
Most Holy Theotokos, save us.
О Lady who knewest not wedlock, having conceived God in thy womb, deliver us all from perils and grief.
Glory be to the Father, and to the Son, and to the Holy Spirit.
We, the faithful, have acquired thee as an invincible rampart and a mighty hope amid dangers, О pure one.
Now & ever, and unto the ages of ages. Amen.
Having acquired thy supplication as a firm foundation, О Lady, we are delivered from divers sorrows.
Ode V, Irmos: O Lord, Bestower of light and Creator of the ages: * guide us in the light of Thy commandments, * for we know none other God than Thee.
Most Holy Theotokos, save us.
О Birthgiver of God, we, the faithful, know the Son Who was incarnate and born from thee without seed to be truly God and man by nature. Wherefore, we glorify thee.
Most Holy Theotokos, save us.
Ever fleeing with faith beneath thy protection and help. О most pure Theotokos, we, the faithful, are delivered by thee from every grievous invasion.
Glory be to the Father, and to the Son, and to the Holy Spirit.
О most pure Virgin, deliver us from perils, the tempest of evil thoughts, from all wrath and every sin, from famine and plague, and from everlasting torment.
Now & ever, and unto the ages of ages. Amen.
As thou art our helper and salvation, the hope of Christians, О Lady, save those who ever hymn thee with love and faith, О all-hymned Virgin.
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. Most Holy Theotokos, save us.
He Who made all things by His will, having willingly made His abode within the womb of her who knew not wedlock, hath enriched with incorruption those afflicted by corruption, in that He is full of tender compassion.
Most Holy Theotokos, save us.
Thou art more exalted and holy than the hosts on high, О all-immaculate one, having supra-naturally contained the infinite Word within thy womb.
Glory be to the Father, and to the Son, and to the Holy Spirit.
О Lady, to the paths of repentance guide me who am lost on the path of life and have often wandered into sins as into trackless wastes.
Now & ever, and unto the ages of ages. Amen.
Disdain not the entreaties of thy servants who place their hope in thee, О pure one, for thou art the refuge and cleansing of our souls, О Lady.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Glory be to the Father, and to the Son, and to the Holy Spirit; now & ever, and unto the ages of ages. Amen.
Sessional hymn, Tone II:Thou didst conceive the Word without seed, and hast given birth to the one Christ; for thou didst bear a new Child, thy Creator. Wherefore, we magnify thee, О Theotokos.
Ode VII, Irmos: When the golden image was worshipped on the plain of Dura, * Thy three children spurned the impious command, * and, cast into the midst of the flame, * they were bedewed, and sang: * O God of our fathers, Blessed art Thou!
Most Holy Theotokos, save us.
By the power of the Most Holy Spirit thou hast given flesh to the noetic Son Who is of the same nature as the Father, О Lady full of the grace of God. Wherefore, unceasingly entreat Him, that He have pity on those who chant: Blessed art thou who hast given birth to God in the flesh!
Most Holy Theotokos, save us.
О pure Virgin who knewest not wedlock, О holy and blessed one, thou setting aright of the fallen and deliverance of sinners: Save me, О save me, prodigal though I am, for I cry out to thy Son: Blessed art thou who hast given birth to God in the flesh!
Glory be to the Father, and to the Son, and to the Holy Spirit.
As thou art a sure haven, an awesome intercessor, an impregnable bulwark for those who languish in want and are tempest-tossed in grief, О Theotokos, by thy supplications to thy Son save thy servants from the many and varied temptations.
Now & ever, and unto the ages of ages. Amen.
О Birthgiver of God, who art the sole hope and help of the faithful, hasten thou to help thy servants who are overwhelmed by sorrows, who are thus at a loss amid their pain, and flee to thee with love of soul.
Ode VIII, Irmos: God Who descended into the fiery furnace * with the Hebrew children, * and transformed the flame into dew, * do ye works hymn, * and supremely exalt as Lord throughout all ages.
Most Holy Theotokos, save us.
As thou hast given birth to the Wellspring of life, the Water of life, О Virgin Theotokos, bedew my soul, which is being laid waste by the flame of sin, that I may glorify thee throughout all ages.
Most Holy Theotokos, save us.
Having given birth to Christ our God, the Author of life, О pure and blessed Virgin Lady, thou alone hast raised up those slain and cast down into the dust of death and corruption.
Glory be to the Father, and to the Son, and to the Holy Spirit.
О pure Lady, deliver me from everlasting fire and condemnation, and rescue me from corrupt men who seek to trip my heels, that I may ever bless thee whom all creation calls blessed in a divine manner.
Now & ever, and unto the ages of ages. Amen.
Through thee, О pure Virgin, did the Supremely divine One become visible in the likeness of the flesh. Him do thou unceasingly beseech, that He have mercy upon us who live in evil and tremble in the expectation of ever- lasting torment.
Ode IX, Irmos: God the Word, God of God, * Who by ineffable wisdom came to create Adam anew * after his grievous fall to corruption through eating * and Who took flesh beyond all telling from the Holy Virgin for our sake, * Him we faithful with one accord magnify in song.
Most Holy Theotokos, save us.
Grant unto me God’s love for mankind, О Maiden who alone hast ineffably given birth to God the Lover of mankind, Who borrowed flesh from thee, and deliver me from the coming flame and all torment, for I glorify thee with love.
Most Holy Theotokos, save us.
Having acquired thee as a mighty helper, our hope and bulwark, our foundation and steadfast protection, an invincible confirmation, a harbour unbeset by storms and a refuge of strength, О all-hymned one, we are all saved.
Glory be to the Father, and to the Son, and to the Holy Spirit.
О all-hymned Virgin, Mother of the Light, drive away the clouds from my soul, and grant that I may gaze in purity upon the saving beauty which shone forth ineffably from thy most holy womb to enlighten the nations.
Now & ever, and unto the ages of ages. Amen.
О Virgin Maiden Who hast given birth to the divine Light, illumine my heart, which hath been darkened by many passions and the assaults of alien thoughts, ever granting me teardrops which cleanse away the defilement of sin.
“And let us not pass by St. Laurence, who, seeing Sixtus his bishop led to martyrdom, began to weep, not at his sufferings but at the fact that he himself was to remain behind. With these words he began to address him: “Where, father, are you going without your son? Where, holy priest, are you hastening without your deacon? Never were you wont to offer sacrifice without an attendant. What are you displeased at in me, my father? Have you found me unworthy? Prove, then, whether you have chosen a fitting servant. To him to whom you have entrusted the consecration of the Saviour’s blood, to whom you have granted fellowship in partaking of the Sacraments, to him do you refuse a part in your death? Beware lest your good judgment be endangered, while your fortitude receives its praise. The rejection of a pupil is the loss of the teacher; or how is it that noble and illustrious men gain the victory in the contests of their scholars rather than in their own? Abraham offered his son, Peter sent Stephen on before him! Father, show forth your courage in your son. Offer me whom you have trained, that you, confident in your choice of me, may reach the crown in worthy company.”
Dear brothers and sisters,
These Saints flourished during the reign of Emperor Decius, who in the year 252 distributed all their belongings to the poor, and they entered a cave in which they hid. After supplicating God to be released from the bond of the body, so as not to be handed over to Emperor Decius, they delivered their souls to God. When Emperor Decius returned to Ephesus, he had requested of them to come and sacrifice to the idols, but he learned that they died in the cave, so he ordered that the door of the cave be obstructed. From that time three hundred and seventy-two years passed, until the thirty-eighth year of the reign of Theodosius the Younger, in the year 446.
Dear brothers and sisters, having encouraged parishioners to take up a devotion to the Mother of God during the approaching Dormition Fast, recommending chanting a supplicatory canon each day/evening, I have been asked about the supplicatory canons to the Mother of God.
Sunday 11 August N.S.
During this time the Israelite nation had fallen away from the faith of their Fathers, they abandoned the One God and worshipped pagan idols, the worship of which was introduced by the impious king Jereboam. Jezebel, the wife of king Ahab, was devoted to idol worship. She persuaded her husband to build a temple to the pagan god Baal, which led many Israelites away from the worship of the true God. Beholding the ruin of his nation, the Prophet Elijah began to denounce King Ahab for impiety, and exhorted him to repent and turn to the God of Israel. The king would not listen to him. The Prophet Elijah then declared to him, that as punishment there would be neither rain nor dew upon the ground, and the drought would cease only by his prayer. Indeed, the word of Elijah was a torch (Eccles. 48: 1). The heavens were closed for three and a half years, and there was drought and famine throughout all the land.
Dear brothers and sisters,
Ode I, Irmos: Come, O ye people, * let us sing a song to Christ our God, * Who divided the sea, * and made a way for the nation * which He had brought up out of the bondage of Egypt; * for He hath been glorified.