Dear brothers and sisters, I hope that this week is going well for you, and that its simplicity is reminding you of the joy we can take in the simplest things, with fresh bread, some olives, nuts and fruit seeming like a wonderful feast, overflowing with the love and bounty of God.
I hope that parishioners are remembering that this is a season in which we eat according to need, and not according to appetite. As I keep saying, there’s nothing wrong with a rumbling tummy during Lent, and if it never rumbles you’re doing it wrong!
Many thanks to the few that have been able to attend the chanting of Great Compline and the Great Canon at the shrine of St Alban in the Oratory Church, and thanks to Father Sebastian for his limitless generosity.
I know that the very early time of 16:00 was impossible for all but a few parishioners, but we had to fit our Lenten service into the oroarium of the Oratorian Fathers who have prayers at 17:30 each day, before the church is locked for the night. This is yet another reminder of the limitations placed upon us as guests perpetually under someone else’s roof, and as you know, St John’s is used during the week.
It’s been heartening to hear that our Wessex parishioners have come together to pray the Great Canon in Bishopstrow, just outside Warminster ( where the ash staff that St Aldehelm drove into the ground, budded and grew into the ‘bishop’s tree’).
In private prayer, I would very much recommend parishioners continue to pray the portions of the canon whenever possible during the coming weeks of Lent, as part of the penitential praxis of the season, and to follow up the Biblical references that may evade memory or knowledge.
Those who pray the canon, know that it shows the skill of St Andrew of Crete not only as a hymnographer, but also as a Biblical exegete in the patristic tradition. His words can lead is into Biblical discoveries as we plug the gaps in our Old Testament knowledge.
Tomorrow night will see the chanting of the first portion of the Akahist Hymn, according to the custom established in Llanelli from its many years as a parish of the Greek archdiocese.
Compline and the akathist will be chanted at 19:00, in the chapel of St David and St Nicholas in Llanelli.
The Saturday of St Theodore will be marked by our pilgrimage Liturgy in Margam Abbey, (Port Talbot SA13 2TA), where we will bless kolyvo in honour of the Holy Great-Martyr at the end of the service.
We will have a bring-and-share lunch in the church hall, and look forward to exploring the part of the abbey still used as the parish church, as well as the ruins and the ancient carved stones collected from around the area, and testifying to its significance as an ancient Christian site.
If anyone can offer lifts to our young people, this will be appreciated. We currently have five people, who will otherwise travel by train.
At the end of Sunday’s Liturgy, we will serve the moleben for the conversion of those who have departed into error, which is more widely a celebration of the Triumph of the Orthodoxy and the restoration of the holy icons. This service is celebrated across our diocese, and in the cathedral our bishop will solemnly pronounce the anathemas, thereby declaring Orthodox Truth and liturgically declaring the condemnation of those who reject the Faith of the Orthodox Church and who were anathematised by the God-Bearing Fathers of the Holy Ecumenical Councils and Synods.
During the chanting of the ‘Te Deum’ – the Hymn of St Ambrose of Milan – we will venerate the Holy Icons, and you are asked to bring an icon to hold during this service, so that we form an ikonastasis of the faithful bearing the Holy Icons for the celebration of their own restoration.
Please join us if you are able, to celebrate the end of our first week in Lent.
The Holy Great Martyr Barbara lived and suffered during the reign of the emperor Maximian (305-311). Her father, the pagan Dioscorus, was a rich and illustrious man in the Syrian city of Heliopolis. After the death of his wife, he devoted himself to his only daughter.
Seeing Barbara’s extraordinary beauty, Dioscorus decided to hide her from the eyes of strangers. Therefore, he built a tower for Barbara, where only her pagan teachers were allowed to see her. From the tower there was a view of hills stretching into the distance. By day, she was able to gaze upon the wooded hills, the swiftly flowing rivers, and the meadows covered with a mottled blanket of flowers; by night the harmonious and majestic vault of the heavens twinkled and provided a spectacle of inexpressible beauty. Soon the virgin began to ask herself questions about the First Cause and Creator of so harmonious and splendid a world.
Gradually, she became convinced that the soulless idols were merely the work of human hands. Although her father and teachers offered them worship, she realized that the idols could not have made the surrounding world. The desire to know the true God so consumed her soul that Barbara decided to devote all her life to this goal, and to spend her life in virginity.
The fame of her beauty spread throughout the city, and many sought her hand in marriage. But despite the entreaties of her father, she refused all of them. Barbara warned her father that his persistence might end tragically and separate them forever. Dioscorus decided that the temperament of his daughter had been affected by her life of seclusion. He therefore permitted her to leave the tower and gave her full freedom in her choice of friends and acquaintances. Thus Barbara met young Christian maidens in the city, and they taught her about the Creator of the world, about the Trinity, and about the Divine Logos. Through the Providence of God, a priest arrived in Heliopolis from Alexandria disguised as a merchant. After instructing her in the mysteries of the Christian Faith, he baptized Barbara, then returned to his own country.
During this time, a luxurious bathhouse was being built at the house of Dioscorus. By his orders, the workers prepared to put two windows on the south side. But Barbara, taking advantage of her father’s absence, asked them to make a third window, thereby forming a Trinity of light. On one of the walls of the bath-house Barbara traced a cross with her finger. The cross was deeply etched into the marble, as if by an iron instrument. Later, her footprints were imprinted on the stone steps of the bathhouse. The water of the bathhouse had great healing power. St. Simeon Metaphrastes (November 9) compared the bathhouse to the stream of Jordan and the Pool of Siloam, because by God’s power, many miracles took place there.
When Dioscorus returned and expressed dissatisfaction about the change in his building plans, his daughter told him about how she had come to know the Triune God, about the saving power of the Son of God, and about the futility of worshipping idols. Dioscorus went into a rage, grabbed a sword and was on the point of striking her with it. The holy virgin fled from her father, and he rushed after her in pursuit. His way became blocked by a hill, which opened up and concealed the saint in a crevice. On the other side of the crevice was an entrance leading upwards. St Barbara managed then to conceal herself in a cave on the opposite slope of the hill.
After a long and fruitless search for his daughter, Dioscorus saw two shepherds on the hill. One of them showed him the cave where the saint had hidden. Dioscorus beat his daughter terribly, and then placed her under guard and tried to wear her down with hunger. Finally he handed her over to the prefect of the city, named Martianus. They beat St. Barbara fiercely: they struck her with rawhide, and rubbed her wounds with a hair cloth to increase her pain. By night, St. Barbara prayed fervently to her Heavenly Bridegroom, and the Savior Himself appeared and healed her wounds. Then they subjected the saint to new, and even more frightful torments.
In the crowd where the martyr was tortured was the virtuous Christian woman Juliana, an inhabitant of Heliopolis. Her heart was filled with sympathy for the voluntary martyrdom of the beautiful and illustrious maiden. Juliana also wanted to suffer for Christ. She began to denounce the torturers in a loud voice, and they seized her.
Both martyrs were tortured for a long time. Their bodies were raked and wounded with hooks, and then they were led naked through the city amidst derision and jeers. Through the prayers of St. Barbara, the Lord sent an angel who covered the nakedness of the holy martyrs with a splendid robe. Then the steadfast confessors of Christ, Ss. Barbara and Juliana, were beheaded. Dioscorus himself executed St. Barbara. The wrath of God was not slow to punish both torturers, Martianus and Dioscorus. They were killed after being struck by lightning.
In the sixth century the relics of the holy Great Martyr Barbara were transferred to Constantinople. Six hundred years later, they were transferred to Kiev (July 11) by Barbara, the daughter of the Byzantine Emperor Alexius Comnenos, who married the Russian prince Michael Izyaslavich. They rest even now at Kiev’s St Vladimir cathedral, where an Akathist to the saint is served each Tuesday.
Many pious Orthodox Christians are in the habit of chanting the troparion of St. Barbara each day, recalling the Savior’s promise to her that those who remembered her and her sufferings would be preserved from a sudden, unexpected death, and would not depart this life without benefit of the Holy Mysteries of Christ. St. Barbara is commemorated on December 4.
Saint John of Damascus was born about the year 680 at Damascus, Syria into a Christian family. His father, Sergius Mansur, was a treasurer at the court of the Caliph. John had also a foster brother, the orphaned child Cosmas (October 14), whom Sergius had taken into his own home. When the children were growing up, Sergius saw that they received a good education. At the Damascus slave market he ransomed the learned monk Cosmas of Calabria from captivity and entrusted to him the teaching of his children. The boys displayed uncommon ability and readily mastered their courses of the secular and spiritual sciences. After the death of his father, John occupied ministerial posts at court and became the city prefect.
In Constantinople at that time, the heresy of Iconoclasm had arisen and quickly spread, supported by the emperor Leo III the Isaurian (717-741). Rising up in defense of the Orthodox veneration of icons [Iconodoulia], Saint John wrote three treatises entitled, “Against Those who Revile the Holy Icons.” The wise and God-inspired writings of Saint John enraged the emperor. But since the author was not a Byzantine subject, the emperor was unable to lock him up in prison, or to execute him. The emperor then resorted to slander. A forged letter to the emperor was produced, supposedly from John, in which the Damascus official was supposed to have offered his help to Leo in conquering the Syrian capital.
This letter and another hypocritically flattering note were sent to the Saracen Caliph by Leo the Isaurian. The Caliph immediately ordered that Saint John be removed from his post, that his right hand be cut off, and that he be led through the city in chains.
That same evening, they returned the severed hand to Saint John. The saint pressed it to his wrist and prayed to the Most Holy Theotokos to heal him so that he could defend the Orthodox Faith and write once again in praise of the Most Pure Virgin and Her Son. After a time, he fell asleep before the icon of the Mother of God. He heard Her voice telling him that he had been healed, and commanding him to toil unceasingly with his restored hand. Upon awakening, he found that his hand had been attached to his arm once more. Only a small red mark around his wrist remained as a sign of the miracle.
Later, in thanksgiving for being healed, Saint John had a silver model of his hand attached to the icon, which became known as “Of the Three Hands.” Some unlearned painters have given the Mother of God three hands instead of depicting the silver model of Saint John’s hand. The Icon “Of the Three Hands” is commemorated on June 28 and July 12.
When he learned of the miracle, which demonstrated John’s innocence, the Caliph asked his forgiveness and wanted to restore him to his former office, but the saint refused. He gave away his riches to the poor, and went to Jerusalem with his stepbrother and fellow-student, Cosmas. There he entered the monastery of Saint Savva the Sanctified as a simple novice.
It was not easy for him to find a spiritual guide, because all the monks were daunted by his great learning and by his former rank. Only one very experienced Elder, who had the skill to foster the spirit of obedience and humility in a student, would consent to do this. The Elder forbade John to do anything at all according to his own will. He also instructed him to offer to God all his labors and supplications as a perfect sacrifice, and to shed tears which would wash away the sins of his former life.
Once, he sent the novice to Damascus to sell baskets made at the monastery, and commanded him to sell them at a certain inflated price, far above their actual value. He undertook the long journey under the searing sun, dressed in rags. No one in the city recognized the former official of Damascus, for his appearance had been changed by prolonged fasting and ascetic labors. However, Saint John was recognized by his former house steward, who bought all the baskets at the asking price, showing compassion on him for his apparent poverty.
One of the monks happened to die, and his brother begged Saint John to compose something consoling for the burial service. Saint John refused for a long time, but out of pity he yielded to the petition of the grief-stricken monk, and wrote his renowned funeral troparia (“What earthly delight,” “All human vanity,” and others). For this disobedience the Elder banished him from his cell. John fell at his feet and asked to be forgiven, but the Elder remained unyielding. All the monks began to plead for him to allow John to return, but he refused. Then one of the monks asked the Elder to impose a penance on John, and to forgive him if he fulfilled it. The Elder said, “If John wishes to be forgiven, let him wash out all the chamber pots in the lavra, and clean the monastery latrines with his bare hands.”
John rejoiced and eagerly ran to accomplish his shameful task. After a certain while, the Elder was commanded in a vision by the All-Pure and Most Holy Theotokos to allow Saint John to write again. When the Patriarch of Jerusalem heard of Saint John, he ordained him priest and made him a preacher at his cathedral. But Saint John soon returned to the Lavra of Saint Savva, where he spent the rest of his life writing spiritual books and church hymns. He left the monastery only to denounce the iconoclasts at the Constantinople Council of 754. They subjected him to imprisonment and torture, but he endured everything, and through the mercy of God he remained alive. He died in about the year 780, more than 100 years old.
Saint John of Damascus was a theologian and a zealous defender of Orthodoxy. His most important book is the Fount of Knowledge. The third section of this work, “On the Orthodox Faith,” is a summary of Orthodox doctrine and a refutation of heresy. Since he was known as a hymnographer, we pray to Saint John for help in the study of church singing.
Source: The Orthodox Church in America
Canon of the Great-Martyr, 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 Great-Martyr, Barbara, pray to God for us.
O most blessed and honoured Trinity Who givest gifts to Thy servants which are beyond understanding, breathe Thou a ray of splendour into my darkened mind, that I may praise the ever-memorable martyr Barbara.
Holy Great-Martyr, Barbara, pray to God for us.
O most blessed and honoured Trinity Who givest gifts to Thy servants which are beyond understanding, breathe Thou a ray of splendour into my darkened mind, that I may praise the ever-memorable martyr Barbara.
Holy Great-Martyr, Barbara, pray to God for us.
The glory of Thy martyrs hath truly passed every bound of praise, O Lover of mankind; yet, accepting the praise we offer thee with faith according to our measure, O Master, send down upon us rich rewards.
Holy Great-Martyr, Barbara, pray to God for us.
A most beauteous rose sprang forth from a thorny root and hath perfumed the Church of Christ: the glorious Barbara, who dyed her vesture in the blood of her suffering. Her do we hymn as is meet.
Canon of the Venerable One, in the same tone, 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.
Venerable father, John, pray to God for us.
To me who desirest to begin thy praises, grant me now thy honeyed voice, O venerable one, wherewith thou didst with hymns illumine the Orthodox Church which honoureth thy memory, O father John.
Venerable father, John, pray to God for us.
To me who desirest to begin thy praises, grant me now thy honeyed voice, O venerable one, wherewith thou didst with hymns illumine the Orthodox Church which honoureth thy memory, O father John.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Perceiving the nature of things most excellently, as a wise judge keen of intellect, thou didst prefer eternal things to those which do not last; for thou didst trade transitory things for those which are abiding, O John, where Christ hath now glorified thee.
Now and ever, and unto the ages of ages. Amen.
Thou hast been shown to surpass all creation, visible and invisible, O pure Ever-virgin; for thou gavest birth to the Creator, in that it was His good pleasure to become incarnate in thy womb. Him do thou entreat with boldness, that He save those who hymn thee.
Ode III, Irmos: The desert of the barren Church of the nations * blossomed like a lily * at Thy coming, O Lord, * therein hath my heart been established.
Holy Great-Martyr, Barbara, pray to God for us.
Wounded by the love of Thee, her Bridegroom, O Master, the passion-bearer Barbara rejected all the ungodliness of her father with unrestrained vehemence.
Holy Great-Martyr, Barbara, pray to God for us.
Wounded by the love of Thee, her Bridegroom, O Master, the passion-bearer Barbara rejected all the ungodliness of her father with unrestrained vehemence.
Holy Great-Martyr, Barbara, pray to God for us.
Neither the sweet beauty and comeliness of flowers, nor riches, nor yet the sweetness of youth satisfied thee, O goodly virgin, glorious Barbara, who had become the bride of Christ.
Holy Great-Martyr, Barbara, pray to God for us.
Neither the hindrance of a feminine nature or youthful stature impeded the martyr’s perfect struggles, O Christ; for she was fortified by Thine invisible power.
Irmos: The desert of the barren Church of the nations * blossomed like a lily * at Thy coming, O Lord, * therein hath my heart been established.
Venerable father, John, pray to God for us.
Thou didst distribute thy wealth, thereby giving it back to God; wherefore, the kingdom in the heavens hath been prepared for thee, and thou hast now received abundant rewards, O John.
Venerable father, John, pray to God for us.
Thou didst distribute thy wealth, thereby giving it back to God; wherefore, the kingdom in the heavens hath been prepared for thee, and thou hast now received abundant rewards, O John.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Receiving a talant of wisdom, O John, thou didst adorn the Church of Christ, adorning it with thy deeds; and, departing this life, thou hast increased it exceedingly.
Now and ever, and unto the ages of ages. Amen.
The ranks of angels were astonished, O most pure one, and the hearts of mortals were filled with awe at thy birthgiving. Wherefore, we honour thee, the Theotokos, with faith.
Lord, have mercy. Lord, have mercy. Lord, have mercy.
Kontakion of the venerable one, Tone IV, Spec. Mel. “Having been lifted up upon the Cross…”: Let us hymn John, the honoured and divinely eloquent speaker and hymnographer, * the instructor and teacher of the Church, * the opponent of the enemy; * for taking up the Cross of the Lord as a sword, * he hath cut down all the falsehood of heresies, * and as a fervent intercessor before God ** he bestoweth forgiveness of transgressions upon all.
Ikos: Together let us cry out to the instructor, teacher and priest of the Church, as an initiate of ineffable mysteries: By thy supplications to God open our mouths and grant that we may speak the words of thy doctrines; for thou didst appear in the world as one who shares in the Trinity, shining forth in the world like another sun, illumining all with thy miracles and teachings, like Moses ever instructing in the law of the Lord. And thou wast a luminary in word and deed, praying unceasingly, that forgiveness of transgressions be given to all.
Sedalion, Tone III, Spec. Mel. “Awed by the beauty of thy virginity…”: In thy suffering thou didst amaze all, for thou didst endure the wounding, bonds, tortures and imprisonment inflicted upon thee by the tormentors, O most praised Barbara. Wherefore, Christ hath given thee a crown in heaven, and it is to Him that thou didst flee, desiring Him earnestly. He hath imparted grace to thee, O martyr, to pour forth healings upon all.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Sedalion of the venerable one, in Tone III: Thou hast been shown to us to be a melodious and sanctified trumpet, O most sacred one, sounding forth in hymnody the teachings of the Lord and Saviour to the ends of the earth; and by thy words thou hast illumined the earth, O venerable John, entreat Christ God, that He grant us great mercy.
Now and ever, and unto the ages of ages. Amen.
Stavrotheotokion in Tone III (replaces the Theotokion on Wednesdays and Fridays): The unblemished ewe-lamb of the Word, * the incorrupt Virgin Mother, * beholding Him Who sprang forth from her without pain * suspended upon the Cross, cried out, maternally lamenting: * “Woe is me, O my Child! * How is it that Thou dost suffer willingly, * desiring to redeem mankind ** from the indignity of the passions?”
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 Great-Martyr, Barbara, pray to God for us.
O Thou Who wast born of the Virgin, Thou hast given to virgin maidens the boldness to cast down the deceiver. Wherefore, the right victorious Barbara put his arrogance to shame.
Holy Great-Martyr, Barbara, pray to God for us.
O Thou Who wast born of the Virgin, Thou hast given to virgin maidens the boldness to cast down the deceiver. Wherefore, the right victorious Barbara put his arrogance to shame.
Holy Great-Martyr, Barbara, pray to God for us.
Our first mother, led astray of old by the machinations of the deceiver, wast driven from the food of paradise; but Barbara, putting him to shame, hath now made her abode in the bridal-chamber of heaven.
Holy Great-Martyr, Barbara, pray to God for us.
Thou didst destroy the power of death by Thy Cross; wherefore, the maiden Barbara, sparing not her body, most valiantly endured wounding with steadfast mind.
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!
Venerable father, John, pray to God for us.
Thou didst distribute thy wealth, thereby giving it back to God; wherefore, the kingdom in the heavens hath been prepared for thee, and thou hast now received abundant rewards, O John.
Venerable father, John, pray to God for us.
Submitting to the command of Christ, thou didst forsake the beauty, wealth, sweetness and splendour of the world; and taking up thy cross for His sake, O wise John, thou didst follow after Him.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Impoverishing thyself for Christ Who impoverished Himself for the sake of our salvation, thou wast glorified with Him as He promised, and dost now reign with Him Who reigneth for ever, O John.
Now and ever, and unto the ages of ages. Amen.
All of us, the faithful, know thee to be the haven of salvation and an invincible rampart, O Lady Theotokos; for by thy supplications thou dost deliver our souls from tribulations.
Ode V, Irmos: O Christ God Thou art a mediator between God and man; * for by Thee, O Master, * have we been led from the night of ignorance, * to Thy Father, the Source of light.
Holy Great-Martyr, Barbara, pray to God for us.
Commanding that the bath-house be lighted by three windows, O Barbara, thou didst mystically describe baptism, which, through the light of the Trinity, is the radiant cleansing of thy soul.
Holy Great-Martyr, Barbara, pray to God for us.
Commanding that the bath-house be lighted by three windows, O Barbara, thou didst mystically describe baptism, which, through the light of the Trinity, is the radiant cleansing of thy soul.
Holy Great-Martyr, Barbara, pray to God for us.
Aflame with zeal for God, the all-praised maiden Barbara spat upon the vile faces of the false deities, putting to shame the prince of this world.
Holy Great-Martyr, Barbara, pray to God for us.
Opening for Barbara, who was fleeing the savagery of her cruel father, the mountain straightway received her, like the ever-memorable protomartyr Thecla of old, Christ having wrought a miracle.
Irmos: O Christ God Thou art a mediator between God and man; * for by Thee, O Master, * we have been led from the night of ignorance, * to Thy Father, the Source of light.
Venerable father, John, pray to God for us.
Made steadfast in the divine life by the fear of Christ, O father John, thou didst subject all thy carnal mind to thy spirit, cleansing thy senses.
Venerable father, John, pray to God for us.
Made steadfast in the divine life by the fear of Christ, O father John, thou didst subject all thy carnal mind to thy spirit, cleansing thy senses.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Having assiduously purified body, mind and soul of all defilement, O divinely wise one, thou didst receive the splendour of the threefold Sun, Who hath enriched thee with radiant gifts.
Now and ever, and unto the ages of ages. Amen.
Entreat thy Son and Lord, O pure Virgin; that He grant deliverance from the assaults of the adversary to all captives and peace to those who place their hope on thee.
Ode VI, Irmos: I am held fast in the depths of sin O Saviour, * and am overwhelmed by the sea of life, * but as Jonah was delivered from the sea-monster, * so also deliver me from the passions, * and save me.
Holy Great-Martyr, Barbara, pray to God for us.
As Thou didst promise to give divinely inspired wisdom to those who stand before the tyrants’ tribunals for Thy sake, the martyr Barbara was filled therewith.
Holy Great-Martyr, Barbara, pray to God for us.
As Thou didst promise to give divinely inspired wisdom to those who stand before the tyrants’ tribunals for Thy sake, the martyr Barbara was filled therewith.
Holy Great-Martyr, Barbara, pray to God for us.
With divinely wise words thou didst denounce the falsehood of the ungodly, O glorious Barbara, and in enduring the deeds of the torments thou didst astonish the wise.
Holy Great-Martyr, Barbara, pray to God for us.
The blameless spiritual athlete gave her body over to be pitilessly afflicted with wounds and to be scraped thoroughly with rags of horse-hair, for the sake of Christ.
Irmos: I am held fast in the depths of sin O Saviour, * and am overwhelmed by the sea of life, * but as Jonah was delivered from the sea-monster, * so also deliver me from the passions, * and save me.
Venerable father, John, pray to God for us.
Illumined by the grace of the Spirit, and clearly enriched by the knowledge of secular things, thou didst generously give thy wealth to the needy, O John.
Venerable father, John, pray to God for us.
Illumined by the grace of the Spirit, and clearly enriched by the knowledge of secular things, thou didst generously give thy wealth to the needy, O John.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Like the choirs of heaven didst thou adorn the Church in Orthodox manner, intoning divine harmonious hymns to the Trinity.
Now and ever, and unto the ages of ages. Amen.
Thou gavest birth without knowing a man, O Virgin, and remainest eternally virgin, revealing the true Godhead of thy Son and God in images.
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 of the Great-martyr, Tone IV, Spec. Mel. “Having been lifted up upon the Cross…”: Following God Who is piously hymned in Trinity, * thou didst dim the pagan temples O spiritual athlete; * and suffering amid thy contest, * O Barbara of manly mind, * thou wast not afraid of the threats of the tyrants, * ever chanting aloud: ** “I worship the Trinity, the One God!”
Ikos: Assembling, let us honour, as is meet, Barbara, who made herself the bride of Christ through martyrdom; for delivered from soul-corrupting danger, destruction and earthquake through her supplications, we lead our life in peace, and are granted Thy mercies, O Saviour, with all the saints who have pleased Thee from ages past, to walk in the light and to chant with them. And Thou hast astonished all those who confess with faith: We worship the Trinity, the One God!
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 Great-Martyr, Barbara, pray to God for us.
The tyrant who rageth in vain to destroy the earth and annihilate the sea lieth like a plaything beneath the feet of the maiden Barbara; for Christ, having trampled Him down, hath bound him like a vile bird.
Holy Great-Martyr, Barbara, pray to God for us.
The tyrant who rageth in vain to destroy the earth and annihilate the sea lieth like a plaything beneath the feet of the maiden Barbara; for Christ, having trampled Him down, hath bound him like a vile bird.
Holy Great-Martyr, Barbara, pray to God for us.
When thy whole body was wracked with unbearable wounds and empurpled with the drops of thy blood, O all-praised glorious martyr Barbara, thou didst yet endure scorching of thy sides by candles.
Holy Great-Martyr, Barbara, pray to God for us.
O the inhuman and pitiless savagery and exceeding ungodliness of the torments! For with swords they cruelly severed the breasts of the martyr as though in a butcher’s shop, but her mind was set steadfastly on Christ, the Judge of the contest.
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.
Venerable father, John, pray to God for us.
Afire with zeal, thou didst strike down all the false knowledge of God-opposing heresies with thy splendid writings, O John, manifestly making clear what had been sown of old by the wise and written carefully.
Venerable father, John, pray to God for us.
Afire with zeal, thou didst strike down all the false knowledge of God-opposing heresies with thy splendid writings, O John, manifestly making clear what had been sown of old by the wise and written carefully.
Glory be to the Father, and to the Son, and to the Holy Spirit.
With the discourses and the dogmas compiled by thee, thou didst fervently denounce the blasphemous impiety of the abominable disciples of Manes, who strove to infect the Church of Christ, O John.
Now and ever, and unto the ages of ages. Amen.
O undefiled Virgin, Mother unwedded, we know thee to be more holy than the saints, in that thou alone hast given birth to the immutable God; for thou hast poured forth incorruption upon all the faithful by thy divine birth giving.
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 Great-Martyr, Barbara, pray to God for us.
Christ appeared to thee in prison, O Barbara, surrounded by unapproachable light, commanding thee to be of good cheer, healing thy wounds and granting thee joy; wherefore, thou hast lovingly taken wing to thy Bridegroom.
Holy Great-Martyr, Barbara, pray to God for us.
Christ appeared to thee in prison, O Barbara, surrounded by unapproachable light, commanding thee to be of good cheer, healing thy wounds and granting thee joy; wherefore, thou hast lovingly taken wing to thy Bridegroom.
Holy Great-Martyr, Barbara, pray to God for us.
Manifestly hath Thy prophecy been fulfilled, O Christ; for the father gave his own child over to death, the wretched parent having become the instigator of Thy martyr’s slaughter. Wherefore, he was destroyed by fire from heaven.
Holy Great-Martyr, Barbara, pray to God for us.
An angel of light arrayed thee like a bride in brilliant vesture, O Barbara, who wast stripped naked for Christ’s sake and wast subjected to suffering; for thou didst shed thy garments, receiving divine transformation.
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!
Venerable father, John, pray to God for us.
Thou didst openly denounce the division of Nestorius, the confusion of Severus and the monothelite foolishness, O thrice-blessed John, shining forth the radiance of Orthodoxy upon all the ends of the earth in the one true Faith.
Venerable father, John, pray to God for us.
Thou didst openly denounce the division of Nestorius, the confusion of Severus and the monothelite foolishness, O thrice-blessed John, shining forth the radiance of Orthodoxy upon all the ends of the earth in the one true Faith.
Glory be to the Father, and to the Son, and to the Holy Spirit.
The enemy abundantly sowed the tares of heresy in the Church of Christ, that the worship of Christ in His precious icons might be eliminated; but he did not find thee sleeping, O all-blessed John, who uprooted every seed of evil.
Now and ever, and unto the ages of ages. Amen.
Without seed didst thou conceive Him Who is inseparable from the Father and dwelt in thy womb as God and man, and thou hast given birth to Him ineffably, O most pure Theotokos. Wherefore, we confess thee to be the salvation of us all.
Ode IX, Irmos: The Son of the Unoriginate 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 Great-Martyr, Barbara, pray to God for us.
Meeting the glorious end of thy martyrdom under the sword, O Barbara, and deemed worthy of a crown of martyrdom with Juliana, thou didst hear the voice of God, which filled thee with power.
Holy Great-Martyr, Barbara, pray to God for us.
Meeting the glorious end of thy martyrdom under the sword, O Barbara, and deemed worthy of a crown of martyrdom with Juliana, thou didst hear the voice of God, which filled thee with power.
Holy Great-Martyr, Barbara, pray to God for us.
United now with Christ thy Bridegroom, shining with the glory of the divine light in the mansions of heaven, O Barbara, look down upon those who hymn thee, lightening our sufferings and leading us to the living God.
Holy Great-Martyr, Barbara, pray to God for us.
Christ, fulfilling thy request, O Barbara, granteth healings to those who with faith keep thine annual memorial. For truly thy right glorious miracles have surpassed the sands of the sea in number.
Irmos: The Son of the Unoriginate 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.
Venerable father, John, pray to God for us.
Thou hast taught all the children of the Church to hymn in an Orthodox fashion the adored Unity in Trinity, and to clearly theologize concerning the divine incarnation of the Word, O John, explaining those things which many find difficult to understand in the sacred Scriptures.
Venerable father, John, pray to God for us.
Thou hast taught all the children of the Church to hymn in an Orthodox fashion the adored Unity in Trinity, and to clearly theologize concerning the divine incarnation of the Word, O John, explaining those things which many find difficult to understand in the sacred Scriptures.
Glory be to the Father, and to the Son, and to the Holy Spirit.
Having hymned the ranks of the saints, the pure Theotokos, the forerunner of Christ, the apostles, the prophets, fasters and wise teachers, the righteous and the martyrs, O John, thou dost now abide in their mansions.
Now and ever, and unto the ages of ages. Amen.
In a manner beyond understanding, O Virgin Theotokos, thou didst become the bridal-chamber of the incarnation of the Word, arrayed and embroidered with the glory of the virtues. Wherefore, we proclaim thee to be the Theotokos, O allimmaculate one.
Troparion of the great-martyr, Tone VIII: Let us honour the holy Barbara; for the most honored one * broke the snares of the enemy and was delivered from them like a bird, ** with the help and aid of the Cross.
Troparion of the venerable one, Tone VIII: Teacher of Orthodoxy, instructor of piety and chastity, * luminary of the Church, God-inspired nourishment of monastics, * O supremely wise John, thou spiritual flute illumining all, ** entreat Christ God that our souls be saved.
Talking last night of caravans and pilgrimage with Father Mark of Mettingham, I couldn’t avoid musing on the profound experience of our glorious midsummer pilgrimage to Pennant Melangell: peace and tranquility, the length of the midsummer sunset, the clear night-sky, the sound of bees in the morning, summer flowers… and above all, walking down the dark lane, opening the ancient church door and approaching St Melangell’s shrine clutching a single taper, and praying next to her relics.
That day and night were such a contrast to the past day and present night – wet and cold, weeks from midwinter – yet a little connection was made as I browsed in Oxfam bookshop before buying groceries.
Among the poetry books was a very obvious title – “The Lady and the Hare”, new and selected poems from Pauline Stainer – and within its pages the poem of that very title.
It had originally been our intention and hope that today would have seen a pilgrimage Liturgy in Llancarfan, but crossed-wires mean that was put on hold, and instead we made a rather less formal pilgrimage to Llanilltud Fawr (Llantwit Major), nearby, in the beautiful Vale of Glamorgan.
Father Luke – our very own historian-archeologist – spoke to our little band of pilgrims about St Illtud, the legacy of Romano-British Christianity, and the shear importance of Llanilltud Fawr as a great and celebrated seat of learning and education in Insular Britain, in its day.
Though Father Luke and some of our South Wales parishioners visited around six years ago, I hadn’t been for something like a dozen years, and I had forgotten the scale of the church that developed over the centuries on the original Celtic site.
Seeing the church from different angles and also beginning to understand the landscape and very close proximity to the coast and the sea-roads of the saints between different parts of insular Britain, Ireland and Brittany, helped to make sense of this site, and how it was so ideal as a place central to the propagation of the Faith and Christian learning in early Christian Britain.
We were interested in the material legacy of the many the layers of history, piety, Christian culture and life that succeeded the Orthodox centuries of Llanilltud Fawr, knowing that those commemorated by tombs and memorials have been part of the life of this remarkable place, whether during the Catholic or Protestant centuries.
Also, we were very happy to see such a loved, cherished and well tended place of Christian identity and heritage, with the Celtic memorial stones preserved in the restored Raglan Chapel at the west end, remnants of medieval wall painting, wonderful devotional-liturgical stonework features from the Middle-Ages – including a arched stone surround representing the Tree of Jesse, sprouting from the recumbent forefather of Christ – later wall paintings and furnishings from Tudor and Stuart times, and mercifully no obvious Victorian ‘improvement’ disfiguring the remarkable and large building.
After having time to explore the church and its surroundings, we chanted a moleben at the foot of the medieval cross in the churchyard, and then had a wonderful social time over lunch in one of the hostelries in the medieval heart of the village.
Many thanks to those who were able to be part of a rather ad hoc pilgrimage, and praise to god for the fellowship, friendship and warmth that always characterises these occasions.
Diolch yn fawr iawn pawb!
Troparion of St Illtyd tone 6: O wise Illtud, thou wast noble by birth and noble in mind * and didst train many saints in the way of holiness. * Pray to Christ our God to raise up saints in our days * to His glory and for our salvation.
Our pilgrimage to Walsingham has flown by, and the days and evenings have certainly been full and busy, with as much as possible crammed in.
We were so happy to introduce four of our pilgrims to Walsingham for the first time, with much for them to discover, and I am glad that all wish to return for our next Walsingham parish pilgrimage.
Monday’s arrival saw Mother Melangell rather surprised by the unexpected number around the tea-table at the skete, though she remained unfazed and received everyone graciously.
After supper, despite the joyful volume of singing rising from the shrine church, we nevertheless prayed compline in the chapel of the Life-Giving Spring.
Tuesday was centred on our celebration of the Divine Liturgy in the little upstairs chapel, followed by social time over refreshments in the Norton Room. We were very happy to have the company of Father Mark-Tuttum Smith, matushka Katy-Elizabeth, George and Mary in the afternoon, and for our pilgrims to join us and Mother Melangell in silent prayer in the chapel of St Seraphim in the old railway station.
Then, whilst I heard confessions, our Cardiff pilgrims had dinner and a few people joined Mother Melangell for a late vespers in her skete. Those of us who retired to the sitting room in St Anne’s were entertained by Aldhelm playing the melodion he brought with him on the pilgrimage-coach.
On Wednesday, several of our sisters joined Mother for matins at 5:30 in her skete, and after breakfast and time for prayer and reading, a few of us walked to the medieval Slipper Chapel at the Roman Catholic shrine, praying silently on our walk along the route of the old railway line, the embankments thick with summer flowers, with bees and butterflies busily collecting nectar from the swathes of Scabious and Wild Marjoram.
After the ongoing struggle to pray against the background noise of the organ and singing in the Anglican shrine, the peace and silence of the Slipper Chapel at Houghton St. Giles was a great blessing, and we valued the time we had for silent prayer, as well as the warm welcome in the tea-room, where we enjoyed spiritual conversation, before heading across the ford to the lovely medieval parish church across the meadows, with it screen decorated with images of the saints, sadly defaced, but surviving the iconoclasm of the reformation and the desecration of Walsingham’s Holy House, religious houses and churches.
The afternoon saw a lovely trip to the seaside at Wells, with wonderful views of the countryside from the top of the double-decker bus that conveniently stopped at the church gates at Houghton St. Giles.
Our pilgrims met at the quay and enjoyed lunch from the fish and chip shop, before most of us travelled back to Walsingham on the charming narrow-gauge steam railway.
On our return, after supper, I was very happy that a number our pilgrims took advantage of the Orthodox Chapel, going upstairs to pray, whilst I heard confessions.
Today started with an early panikhida for the newly-departed servant of God, the Archpriest Raphael, after his unexpected repose on Wednesday.
Having taken over the role of ‘caretaker’ of the chapel of the Life-Giving Spring from Archpriest Philip Steer, Father Raphael was a great support for the little band of local Orthodox who remain faithful to our patriarchate.
The local faithful will greatly miss his ministry, support and pastoral care. May his memory be eternal!
After breakfast, a last visit to the Holy House and goodbyes, it was already time to travel west to our more familiar surroundings, endeavouring to hold onto and preserve the blessings of the Mother of God and ‘England’s Nazareth’.
The next few weeks will see a handful of parishioners head to Walsingham on pilgrimage, and then, before we know it, August will be upon us.
Apart from the trip to Walsingham, there is no parish pilgrimage this month.
Having not visited any accessible holy wells, thus far, our intention to make a pilgrimage and historic church visit, starting at St Anthony’s Well near Cinderford, in the Forest of Dean, on Saturday 5 August, and then make our way to the painted medieval church at Kempley.
St Anthony’s Well was once a celebrated, widely-known and respected healing spring, though the reformation and its iconoclasm has robbed us of its history and origins, and left people’s focus being a a practical and medical one, rather than a spiritual one… but I suppose, that’s largely the nature of holy wells, particularly before health care provision. We will hold a moleben with the akathist to St Anthony at the well, though we don’t expect anyone to submerge themselves in its notoriously cold waters. I’ll see how long I can endure them with my lower legs and feet.
St Anthony’s may well be the good place for a picnic lunch before we head north(ish) to the remarkable church of St Mary at Kempley.
Although it is a post-schism church, it is well worth visiting given that it is adorned with the most complete set of Romanesque frescos in northern Europe and the most complete Norman timber roof known in Britain.
The nearby Herefordshire market town of Ledbury, with its half-timbered medieval buildings, would be a lovely place for afternoon tea and some exploration before returning to Wales for those wishing to do so!
We will agree times once we know who is coming, but would aim to be meeting at the well around 11:00.
Anyone interested and perhaps seeking a lift is asked to email Tracy: t_sbrain@icloud.com
Arriving in Pennant Melangell at dusk on Friday, it was a joy to be greeted by the shrine church in its ancient llan, with yew trees possibly older than the Christian presence in the valley – knowing that at any hour during the night, I could walk down the lane from the pilgrim shepherd’s hut, push open the great door and pray in the chancel of the church, beside the imposing arcaded-shrine containing St Melangell’s relics.
After supper in the beudy bach *, I did so, heading down the lane in the long, late midsummer twilight, to pray beside the shrine, casting light on the high gabled-canopy with a single candle. The owls in the wooded valley sides were the only audible sound apart from the chanting of night prayers. Even as I returned along the lane, the sky was still not dark, though the last light over the mountains was to fade within minutes – the owls continuing, with the breeze gently stirring the grass in the neighbouring meadow, and the sound of the river beyond the boundary of trees.
There are few places where we can experience such peace, free from the encroaching noise and disruption of the world: a place where the chink of a teacup on a saucer, or the bang of a closing window seems not only loud, but intrusive; places that make us tread softly and carefully, not wishing to assault the gentle quietness which envelopes us with the mundane noises of the world; places in which to turn the pages of a book slowly, pray softly, and wash the supper things noiselessly.
In this enclosure of peace, it was wonderful to wake to the gentle buzzing of bees, frantically tumbling from yellow poppy to yellow poppy, and oddly amplified in the enclosed tube of fox-glove flowers. Such was the number of bumble bees that the borders hummed with their industrious presence.
Of course, the ascetical fathers likened monastics to honey-bees, collecting the sweet nectar of divine grace through their spiritual labours, and this image can be used for the monastics who laboured at Pennant Melangell in lives of constant spiritual industry for the sake of the Kingdom of God, so much so that the sweetness of God’s Grace still touches the constant stream of pilgrims who come to honour St Melangell and to seek her intercessions and merciful care.
Our great blessing was to do this by celebrating her feast – albeit a day late – by offering the sacrifice of the Holy and Divine Mysteries no more than an arm’s length from the raised stone chest containing her sacred relics.
In this sacred celebration, we entered not only into communion with the Saviour, through His Body and Blood, but in the offering of the Eternal Sacred Banquet, we entered more deeply into fellowship and communion with St Melangell, herself, and all of the saints from ages past.
Seeking her intercessions, we joined our prayers with hers, as a common and shared offering of prayer and praise to the Great High-Priest, honouring her memory in our hymns and commemoration, as one who offered herself as a sacrifice of prayer and praise to the Lord.
It was a great honour and blessing to be able to celebrate the Liturgy, and we were touched and humbled by the great warmth and hospitality afforded to our pilgrims who had travelled from Wilstshire, Dorset and Cambridge, as well as our South Wakes parishioners.
My prayer is that St Melangell’s example, and the reality of her intercessions, will touch each and every one of our pilgrims, affording them strength and courage, so that like her and the wise-virgins of the Gospel for her feast, we may all be ever-vigilant and watchful in lives dedicated to Christ, the Bridegroom of the Church.
Glory to God, for affording us such a great blessing, and thanks to Him for the saints, as our guides and exemplars.
* ‘little cow house’ – converted for use by pilgrims
Here we are in the last days of the Pascha after a very busy few days in the parish.
After Friday’s confessions in the church of St Mary Butetown, we recommenced our discussion group, beginning a series of talks/discussions on prayer. It was wonderful to be back in St Mary’s with some new faces at our first session highlighting that, at its apogee, prayer is our entire life in God, but more than that, it is the connection that opens the Christian – body and soul, mind and heart – so that the life of God can flow into us.
The quoted beginning of Elder Sophrony’s book “On Prayer” expressed this with eloquence and power:
“Prayer is infinite creation, far superior to any form of art or science. Through prayer we enter into communion with Him that was before all worlds. Or, to put it in another way, the life of the Self-existing God flows into us through the channel of prayer.”
As the planned date of the next fortnightly session falls on a day plagued by rail strikes, I hope that we might meet on Wednesday 31st May.
After Friday’s meeting, Saturday brought our wonderful pilgrimage day to Glastonbury, beginning – once everyone had found Bride’s Mound – with a moleben in honour of St Bride on the site of the ancient monastery at Beckery (Becc-Eriu – Little Ireland), followed by a visit to the abbey, where we enjoyed a wonderfully eclectic Russo-Serbian-British picnic on the green lawns at the west end of the abbey ruins. The more energetic then climbed the Tor, whilst the less adventurous enjoyed the peaceful, flower-filled environs of Chalice Well.
We’re all very appreciative of Tracy’s organisational gymnastics in pulling everything together and coordinating yet another very successful and enjoyable pilgrimage. Diolch yn fawr!
We now look forward to our June pilgrimage to Pennant-Melangell, where we will celebrate the Divine Liturgy on Saturday 10th June the day after St Melangell’s feast-day on the Patristic Calendar. Celebrating the Liturgy next to her relics in their canopied stone shrine will be a wonderful blessing and privilege.
Sunday was the feast of St John the Theologian, and it was a blessing to celebrate on a day when the community came together in Cardiff, with the joy of welcoming our brother Lazarus from Paul, and having our visitors from Moscow with us again for Liturgy, after also sharing our time in Glastonbury with them. We pray for God’s blessing and protection as their travels continue.
I hope that our faithful will make the most of today, Tuesday and Wednesday, celebrating the remaining time of the Paschal season, praying the Paschal Canon and chanting the hymns before the leave-taking and the feast of the Lord’s Ascension.
After preparing the church for Ascension, I will celebrate Great Vespers at 16:00 on Wednesday, and we will celebrate the Hours and Divine Liturgy in Nazareth House the following morning, at 11:00.
Those who confessed at the weekend are blessed to commune on the feast, and I will have time to hear short confessions before Thursday’s Liturgy. Additionally, anyone wishing to confess after Wednesday’s vespers should email me so that I can be available.
On Thursday afternoon, I will also be available to hear confessions of those preparing to commune at the weekend. Alternatively, there will be time for confessions on Saturday, when we will set up church ready for Sunday Liturgy at 16:00. Vespers will be celebrated at 17:00, with confessions before and after the service, as needed, as I know that some parishioners will be working till 17:00.
We look forward to being together again on Sunday, when there will also be a baptism in the afternoon, after trapeza. The Hours will commence at 10:45, followed by the Divine Liturgy.
The variables for our services may be found at Orthodox Austin, as usual…
This Saturday – 20th May – will see a band of pilgrims head to Glastonbury, meeting at Bride’s Mount in Beckery, on the edge of the town, at 10:00, celebrating a moleben to St Brigid.
Before the drainage of the Somerset Levels, Beckery – this area on the edge of Glastonbury – was an island in the tidal marshes along the River Brue, and Bride’s Mound was crowned with a monastic house. This monastic dwelling, dedicated to St Mary Magdalene, was associated with Irish monastics travelling to Glastonbury – the primary monastery of ancient Britain – and Glastonbury lore and tradition, lists St Brigid as one of the Irish saints who visited and stayed here.
After the moleben at Bride’s Mound, we will head into town to the abbey, with the ruins of the once great religious foundation in its green acres of gardens. This will be an excellent place to refresh ourselves physically as well as spiritually, and the visitors’ centre has excellent educational resources.
The abbey grounds once contained the women’s alms-houses that were associated with St Patrick’s Chapel, and St Margaret’s Hospital with its men’s alms-houses nearby in Magdalen St, is another place for pilgrims to visit.
Our parish’s seasoned Glastonbury pilgrims enjoy visiting the Rose Garden – a wonderful little shop next to the parish church – from which we usually emerge with books, icons and Orthodox supplies.
As we head towards Chalice Well and the Tor, we can visit the fine neighbouring medieval church, which has been decluttered and restored over the last few years, so that we can now appreciate the beauty of the building, without the Victorian clutter that once made it difficult to see.
Chalice Well is very much a product of romance and legend, with its very creative association between St Joseph of Arimathea and the medieval well from which the iron-rich waters flow. Regardless of the new-age and alternative activities that happen within its environs, it remains a place of peace, relaxation, beauty and tranquillity – with a spring with beneficial waters.
Chalice Hill, from which the well flows is nestled next to Glastonbury Tor, the dramatic conical hill on which an ancient monastery stood – in whose excavation Fr Luke was involved in its excavation in the late 1960’s. In the middle-ages, the church of St Michael was built, with its surviving tower crowning the Tor.
The rural-life museum in the abbey barn is close by, and pilgrims may also wish to make a visit.
We look forward to our day in Avalon!
Looking forward to June, we shall be making a pilgrimage to Pennant Melangell on June 10th (the day after the feast of St Melangell). Given its distance from Cardiff, several parishioners having arranged to camp nearby. On the night of Friday June 9th.
The church in Pennant Melangell is built on the ancient site of the ancient monastery over which St Melangell presided as abbess, and houses her relics in the shrine where we will celebrate our pilgrim Liturgy.
This will be a very special pilgrimage, given the shrine and relics of St Melangell at the heart of the church, and we look forward to it.
Any potential pilgrims should contact Tracy: t_sbrain@icloud.com
From July 24-27th, group of ROCOR parishioners will be travelling to Walsingham, ‘England’s Nazareth’, enjoying the hospitality of the South Wales Anglican Pilgrimage, after Fr Dean’s invitation to join the pilgrimage once more.
The accommodation cost is £225, and the cost for those wishing to travel on the coach is £370. Any more interested parties should contact me, Norman or Georgina as soon as possible
On a non-pilgrimage note, please remember that our Ascension Day Liturgy will be celebrated in Nazareth House at 11:00 on Thursday May 25th.
On this feast of the Holy, All-Praised Apostle and Evangelist Mark, we congratulate our devoted Deacon, Father Mark, on his nameday. May God give him strength in his labours, and grant him many, blessed years!
After a rather minimal congregation, last Sunday, we were glad that the second bank-holiday weekend did not affect numbers, so that things were a little more normal, with forty adults in addition to the clergy, plus our parish children.
This was our oltarnik Oswald’s penultimate Cardiff Liturgy before leaving for the continent, on the first leg of the journeyman year of his apprenticeship.
We were very glad that after the considerable tidy-up – that we face every week – we were able to have social-time across the road in Brodie’s with him and our other young people. We will miss his icon stall in church, and I was glad that I finally remembered which icon I wanted last week, when Oswald had a bank-holiday event, at Woodchester Mansion, the home of his workshop and master.
And so, I returned home with the icon “Noli me tangere” (Do not touch me), showing the Risen Lord appearing to the Holy Equal-to-the-Apostles, St Mary Magdalene. Though it was too late for the Sunday of the Myrrh-Baring Women, this icon will be ready for St Mary’s feast in July.
I have already encouraged anyone with spare or loose euros to bring them to church, as these would be most useful and welcome for our young parishioner as he starts his journey. So, please find your change and currency left-overs for Oswald.
As announced in church, we will be making a parish pilgrimage to Glastonbury on Saturday 20th May, hopefully beginning our day with a moleben to St Brigid and the saints of Glastonbury on Bride’s Mound, in Beckery, the site of an early monastic site, with Irish associations. We will then visit the abbey, before heading to the Tor and Chalice Well, possibly visiting the rural-life museum in the abbey barn, if time permits and pilgrims are so inclined! Anyone interested should email Tracy: t_sbrain@icloud.com
Today brought additions to the summer Walsingham Pilgrimage, from 24 – 27th July, and anyone others interested should contact me, Norman or Georgina asap, as I believe there are still some places left. We would love to see more parishioners join those of us who are taking advantage of Fr Dean’s kind invitation to join him and Butetown parishioners, once again.
I also announced that, unfortunately, we will be unable to celebrate our Ascension Day Liturgy in St Mary Butetown, as hoped, so I will check the possibility of celebrating in Nazareth House and make an announcement in the next few days. However, I am very glad to announce that we are able to return to St Mary’s for Friday Study Group, looking to commence on Friday 19th May at 19:00, meeting every fortnight. On these Fridays, confessions will be heard in St Mary’s before and after the sessions if needed.
This week will see confessions on Thursday, as I would like a quiet Friday before the monthly Liturgy for our Cheltenham Mission.
Those requiring confessions on Thursday should email me before noon on Wednesday.
The Cheltenham Liturgy will be celebrated in Prestbury United Reformed Church, as usual, with confessions from 09:15, and the Hours and Liturgy commencing at 10:00. Everyone is most welcome, and there will be a bring-and-share lunch after the service. We will call at Nazareth House on the way home, and any remaining confessions may be heard at that time. Email me please.
Please continue to make the celebration of the Paschal season a reality in your homes, with the joy of the season’s prayers and hymns in your daily spiritual-life. Some new parishioners are unaware of the glory of the Paschal Canon, which I encourage the faithful to continue to use throughout the season. However, the Paschal Canon in our prayerbooks is as used on the night of Pascha only, whereas after that night we also add Theotokia (troparia to the Mother of God). This full text, with the Theotokia may be found here:
Though Father Luke and some of our South Wales parishioners visited around six years ago, I hadn’t been for something like a dozen years, and I had forgotten the scale of the church that developed over the centuries on the original Celtic site.
Monday’s arrival saw Mother Melangell rather surprised by the unexpected number around the tea-table at the skete, though she remained unfazed and received everyone graciously. 
On our return, after supper, I was very happy that a number our pilgrims took advantage of the Orthodox Chapel, going upstairs to pray, whilst I heard confessions.
