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static/data/shared/commemorations/134.json

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+{"SCRIPTURE":[{"Type":"vespers","Reading":"Gen_17:1-7, 9-12, 14"},{"Type":"vespers","Reading":"Prov_8:22-30"},{"Type":"vespers","Reading":"Prov_10:31-32, 11:1-12"},{"Type":"matins","Reading":"Jn_10:9-16","Pericope":"36","Cmd":"dow != 0"},{"Type":"apostol","Pericope":"254","Reading":"Col_2:8-12"},{"Type":"gospel","Pericope":"6","Reading":"Lk_2:20-21, 40-52"}],"NAME":{"Long":"The Circumcision of Our Lord and Saviour Jesus Christ","ShortN":"The Circumcision","ShortF":"for the Circumcision"},"CHURCH":{"Rank":"6"},"LIFE":{"Id":"bulgakov","Copyright":"Bulgakov Handbook. Copyright 1997  by translator Fr. S. Janos","text":"The Circumcision (Obrezanie) of the Lord: On the eighth day after His Nativity, our Lord Jesus Christ -- in accordance with the Old Testament Law, accepted circumcision, which was decreed for all infants of the male gender as a sign of the Covenant of God with the Forefather Abraham and his descendants (Gen. 17: 10-14, Lev 12:3). Upon the performing of this ritual the Divine Infant was given the name Jesus, which had been announced by the Archangel Gabriel on the day of the Annunciation (Blagoveschenie) to the MostHoly Virgin Mary (Lk. 1: 31-33, 2: 21). According to the explanation of the fathers of the Church the Lord, the Creator of the Law, accepted circumcision, giving example for people how faithfully the Divine ordinances ought to be fulfilled. The Lord accepted circumcision for this reason -- so that later on no one should be in doubt that He was truly Man, rather than merely being the bearer of illusion-seeming flesh as certain heretics (Docetism) happened to teach. In the New Testament (Covenant) the ritual of circumcision gave way to the sacrament of Baptism, which it pre-figured (Col 2: 11-12). Accounts about the feastday of the Circumcision of the Lord in the Eastern Church continue right up through the IV Century. The Canon of the feast was written by the Monk Stephen Savvaites (Comm. 28 October and 13 July). Together with the Circumcision, accepted by the Lord as a sign of the Covenant of God with mankind, He received also the Name Jesus (Saviour) as the seal of His service -- the deed of the Salvation of the world (Mt. 1: 21; Mk. 9: 38-39, 16: 17; Lk. 10: 17; Acts 3: 6, 16; Phil.2:9-10). These two events, the Circumcision and Naming, remind Christians that they have entered into a New Covenant (Testament) with God and \"are circumcised with a circumcision not done by hand, in putting off the sinful body of the flesh, by the Circumcision of Christ\" (Col 2:11). The very name \"Christian\" witnesses to an entrance of mankind into a New Covenant with God."},"SERVICE":{}}

static/data/shared/commemorations/35.json

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+{"SCRIPTURE":[{"Type":"matins","Reading":"Lk_24:12-35","Pericope":"113","Cmd":"((ndayP / 7 - 7) % 11 == 5) && dRank != 6"},{"Type":"matins","Reading":"Lk_24:36-53","Pericope":"114","Cmd":"((ndayP / 7 - 7) % 11 == 6) && dRank != 6"},{"Type":"matins","Reading":"Jn_20:19-31","Pericope":"65","Cmd":"((ndayP / 7 - 7) % 11 == 9) && dRank != 6"},{"Type":"matins","Reading":"Jn_21:1-14","Pericope":"66","Cmd":"((ndayP / 7 - 7) % 11 == 10) && dRank != 6"},{"Type":"apostol","Reading":"Heb_1:10-2:3","Pericope":"304"},{"Type":"gospel","Reading":"Mk_2:1-12","Pericope":"7"}],"NAME":{"Long":"Second Sunday of Lent","ShortF":"for Sunday"},"CHURCH":{"Rank":"0","Tone":"((ndayP - dow) / 7) % 8"}}

static/data/shared/commemorations/373.json

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+{"SCRIPTURE":[{"Type":"apostol","Pericope":"318","Reading":"Heb_7:26-8:2","Cmd":"dow != 0 && dow != 6"},{"Type":"gospel","Pericope":"24","Reading":"Lk_6:17-23","Cmd":"dow != 0 && dow != 6"}],"NAME":{"Long":"Saint Basil the Great, Archbishop of Caesarea in Cappadocia (+376)","ShortN":"Saint Basil","ShortF":"for the Circumcision"},"INFO":{"BirthY":"330","BirthD":"","BirthM":"","BirthN":"about","PlaceB":"Caesarea","Death":"376","DeathD":"1","DeathM":"1","DeathN":"","PlaceD":""},"CHURCH":{"Rank":"1"},"LIFE":{"Id":"bulgakov","Copyright":"Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.","text":"<p>Sainted Basil the Great, Archbishop of Caesarea Cappadocia, \"belongs not to the Church of Caesarea alone, nor merely to his own time, nor to his own kinsmen was he merely of benefit, but rather to all lands and cities worldwide, and to all people he brought and yet brings benefit, and for Christians he always was and will be a teacher most salvific\", -- thus spoke the contemporary of Saint Basil, -- Sainted Amphylokhios, Bishop of Iconium (+ 344, Comm. 23 November).</p><p>Saint Basil was born in about the year 330 at Caesarea, the administrative centre of Cappadocia. He was of illustrious lineage, famed for its eminence and wealth, and giftedly zealous for the Christian faith. The grandfather and grandmother of the saint on his father's side, during the time of persecution under Diocletian, had to hide themselves away in the forests of Pontum for a space of seven years. The mother of Saint Basil -- Saint Emilia (Emily), was the daughter of a martyr. The father of Saint Basil was also named Basil: he was a lawyer and reknown rhetorician and lived constantly at Caesarea. </p><p>Into the family of this elder Basil ten children were born -- five sons and five daughters. Of these, five were later enumerated to the ranks of the Saints: Basil the Great; Macrina (Comm. 19 July) -- was an exemplar of ascetic life, and exerted strong influence on the life and character of Saint Basil the Great; Gregory, afterwards Bishop of Nyssa (Comm. 10 January); Peter, Bishop of Sebasteia (Comm. 9 January); and Righteous Theozua -- a deaconess (Comm. 10 January). Saint Basil spent the first years of his life on an estate belonging to his parents at the River Irisa, where he was raised under the supervision of his mother Emilia and grandmother Macrina. They were women of great refinement, preserving in memory the tradition of an earlier sainted-hierarch of Cappadocia -- Sainted Gregory Thaumatougos (Wonderworker) (+ c. 266-270, Comm. 17 November). Basil received his initial education under the supervision of his father, and then he studied under the finest teachers in Caesarea Cappadocia, and it was here that he made the acquaintance of Sainted Gregory the Theologian (Bogoslov, i.e. title of Saint Gregory Nazianzus; Comm. 25 January and 30 January). Later on, Basil transferred to school at Constantinople, where he listened to eminent orators and philosophers. For the finishing touches to his education Saint Basil set off to Athens -- a centre of classical enlightenment.</p><p>After a four or five year stay at Athens, Basil the Great had mastered all the available disciplines: \"He so thoroughly studied everything, more than others are wont to study a single subject, each science he studied to its very totality, as though he would study naught else\". Philosopher, philologist, orator, jurist, naturalist, possessing profound knowledge in astronomy, mathematics and medicine, -- \"this was a ship, loaded down full of learning, to the extent allowed of by human nature\". At Athens a close friendship developed between Basil the Great and Gregory the Theologian (Nazianzus), which continued throughout all their life. Later on, in an eulogy to Basil the Great, Saint Gregory the Theologian speaks with delight about this period: \"Various hopes guided us and in deed inevitably -- in learning... Two paths opened up before us: the one -- to our sacred temples and the teachers therein; the other -- towards preceptors of disciplines beyond\". </p><p>In about the year 357 Saint Basil returned to Caesarea, where for a certain while he devoted himself to rhetoric. But soon, refusing offers from Caesarea citizens wanting to entrust him with the education of their offspring, Saint Basil entered upon the path of ascetic life. </p><p>After the death of her husband, Basil's mother together with her eldest daughter Macrina and several maid-servants withdrew to the family estate at Irisa and there began to lead an ascetic life. Basil, however, having accepted Baptism from the bishop of Caesarea Dianios, was ordained a reader. As an expounder of the Sacred Scriptures, he at first read them to the people. Later on, \"wanting to acquire a guide to the knowledge of truth\", the saint undertook a journey into Egypt, Syria and Palestine, -- to the great Christian ascetics dwelling there. Upon returning to Cappadocia, he decided to do likewise. Having given Line truncated

static/data/shared/commemorations/543.json

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+{"SCRIPTURE":[{"Type":"apostol","Reading":"Heb_7:26-8:2","Pericope":"318","Cmd":"nday == -35"},{"Type":"gospel","Reading":"Jn_10:9-16","Pericope":"36","Cmd":"nday == -35"}],"NAME":{"Long":"St. Gregory Palamas, Archbishop of Thessalonica","ShortN":"Saint Gregory Palamas","ShortF":"for the Hierarch"},"INFO":{"BirthY":"1296","BirthD":"","BirthM":"","BirthN":"about","PlaceB":"Asia Minor","Death":"1359","DeathD":"14","DeathM":"11","DeathN":"","PlaceD":"Mt. Athos"},"CHURCH":{"Rank":"1"},"LIFE":{"Id":"bulgakov","Copyright":"Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.","text":"<p>Sainted Gregory Palamas, Archbishop of Thessalonika, was born in the year 1296 in Asia Minor. During the time of a Turkish incursion the family fled to Constantinople and found refuge at the court of Andronikos II Paleologos (1282-1328). The father of Saint Gregory became a prominent dignitiary under the emperor, but he soon died, and Andronikos himself took part in the raising and education of the orphaned boy. Endowed with fine abilities and great diligence, Gregory without difficulty mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, just barely age 20, withdrew to Holy Mount Athos in the year 1316 (per other sources, 1318) and became a novice in the Batopedeia monastery under the guidance of the monastic-elder, the Monk Nikodemos of Batopedeia (Comm. 11 July), and there he accepted tonsure and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory's mother and sisters likewise became monastics.</p><p>After the demise of the monastic-elder Nikodemos, the Monk Gregory spent 8years of prayerful effort under the guidance of the monastic-elder Nicephoros, and after the death of this latter elder Gregory transferred to the Laura-monastery of the Monk Athanasias. Here he served in the refectory, and then became a church singer. But after three years, striving for a greater degree of spiritual perfection, he re-settled in the small hermit-life monastery of Glossia. The head of this monastery began to teach the youth the manner of concentrated spiritual prayer -- the mental activity, which by degrees gradually was appropriated and cultivated by monastics, beginning with the great wilderness ascetics of the IV Century -- Euagrios (Lat. Evagrius), Pontikos and the Monk Makarios of Egypt (Comm. 19 January). Later on, in the XI Century in the works of Simeon the New Theologian (Comm. 12 March), those praying in outward manner received detailed elucidation on adapting the mental doing, and it was implemented by the Athos ascetics. An experienced usage of mental activity, requiring solitude and quiet, received the name \"Hesychiasm\" (from the Greek \"ἡσυχία, hesychia\" meaning calm, silence), and those practising it were called \"hesychiasts\". During the time of his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychiasm and adapted it as fundamental to his life. In the year 1326, because of the threat of Turkish invasions, he together with the brethren retreated back to Thessalonika, where he was then ordained to the dignity of priest.</p><p>Saint Gregory combined his priestly duties with the life of an hermit: five days of the week he spent in silence and prayer, and only on Saturday and Sunday did the pastor emerge to his people -- he celebrated Divine-services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city's educated youth, headed by the future patriarch, Isidor. Having returned from being a certain while at Constantinople, he found near Thessalonika the locale of Bereia, a place suitable for solitary life. Soon he gathered here a small community of hermit-monks and guided it over the course of 5 years. In 1331 the saint withdrew to Athos and lived in solitude at the skete-monastery of Saint Savva, near the Cave monastery of the Monk Athanasias. In 1333 he was appointed hegumen of the Esthygmena monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete-monastery of Saint Savva, where he concerned himself with theological works, continuing on with it until the end of his life. </p><p>But amidst all this, in the 1330's culminated events in the life of the Eastern Church which put Saint Gregory amongst the most significant universal apologists of Orthodoxy, and brought him reknown as the teacher of hesychiasm.</p><p>In about the year 1330 the learned monk Barlaam (Varlaam) had arrived in Constantinople from Calabria (in Italy).He was the author of tractates on logic and astronomy, a skilled and sharp-witted orator, and he received an university-chair in the capital city  and began to expound on the worksLine truncated

static/data/shared/commemorations/F0.json

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+{"SCRIPTURE":[{"Type":"apostol","Reading":"II Tim_4:5-8","Pericope":"298"},{"Type":"gospel","Reading":"Mk_1:1-8","Pericope":"1"}],"NAME":[{"Long":"Sunday before Theophany","Cmd":"dow == 0"},{"Long":"Readings for the Sunday before Theophany are read today","Cmd":"dow == 1"},{"ShortN":"Sunday before Theophany","ShortF":"for the Sunday before Theophany"}],"CHURCH":{"Rank":"0"}}

static/data/shared/commemorations/F6.json

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+{"SCRIPTURE":[{"Type":"apostol","Reading":"I Tim_3:14-4:5","Pericope":"284"},{"Type":"gospel","Reading":"Mt_3:1-11","Pericope":"5"}],"NAME":{"Long":"Sunday before Theophany","ShortN":"Saturday before Theophany","ShortF":"for the Saturday before Theophany"},"CHURCH":{"Rank":"0"}}