561 lines
54 KiB
JSON
561 lines
54 KiB
JSON
{
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"010101": {
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"name": {
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"nominative": "Circumcision of our Lord",
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"short": "Circumcision"
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},
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"life": {
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"id": "",
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"copyright": "Bulgakov Handbook. Copyright 1997",
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"text": "The Circumcision (Обрезание/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 (<a href=\" bible=Gen#17:10-14\">Gen. 17: 10-14</a>,<a href=\" bible=Lev#12:3\"> Lev 12:3</a>). 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 (Благовещение/Blagoveschenie) to the Most Holy Virgin Mary (<a href=\" bible=Lk#1:31-33,2:21\">Lk. 1: 31-33, 2: 21</a>). 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 (<a href=\" bible=Col#2:11-12\">Col 2: 11-12</a>). Accounts about the feast day 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 Sabbaites (<a href=”saint=\">Comm. 28 October and 13 July</a>). 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 (<a href=\" bible=Mt#1:21\">Mt. 1: 21</a>;<a href=\" bible=Mk#9:38-39,16:17\"> Mk. 9: 38-39, 16: 17</a>;<a href=\" ; bible=Lk#10:17\"> Lk. 10: 17</a>; <a href=\" bible=Acts#3:6,16\">Acts 3: 6, 16</a>; <a href=\" bible=Philip#2:9,10\">Phil.2:9-10</a>). 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” (<a href=\" bible=Col#2:11-12\">Col 2:11</a>). The very name “Christian” witnesses to an entrance of mankind into a New Covenant with God."
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},
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"services": {
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"LITURGY": {
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"TROPARION/1": {
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"text": "O Jesus, Who in the highest dost sit with Thine unoriginate Father and the divine Spirit upon a fiery throne, Thou wast well-pleased to be born on earth of Thy Mother, a Maiden who knew not man; wherefore, thou wast circumcised as a babe eight days of age. Glory to Thine all-good counsel! Glory to Thy dispensation! Glory to Thy condescension, O Thou Who alone lovest mankind!",
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"Type": "1",
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"Tone": "1"
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},
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"KONTAKION/1": {
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"text": "The Lord of all endureth circumcision and, in that He is good, He cutteth away the transgressions of men and today granteth salvation to the world. And Basil, the high priest of the Creator, the radiant and divine initiate of the mysteries of Christ, rejoiceth on high.",
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"Type": "1",
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"Tone": "3",
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"Podoben": "3026"
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}
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}
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}
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},
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"010102": {
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"name": {
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"nominative": "New Hieromartyr Platon (Kulbusch), Bishop of Reval and Priests Michael Bleive and Nicholas Bezhanitsky",
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"short": "Hieromartyrs"
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},
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"life": {
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"id": "",
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"copyright": "",
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"text": ""
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}
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},
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"010103": {
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"name": {
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"nominative": "New Hieromartyr Alexander (Trapitsyn), Archbishop of Samara and Priests John Smirnov, Alexander Ivanov, John Sulʹdin, Alexander Organov, Vyacheslav Infantov, Basil Vitevsky and James Alferov",
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"short": "Hieromartyrs"
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},
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"life": {
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"id": "",
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"copyright": "",
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"text": ""
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}
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},
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"010109": {
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"name": {
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"nominative": "Holy Hierarch Fulgentius, Bishop of Ruspe († 533)"
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},
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"life": {
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"id": "",
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"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 1. (J. Murphy, 1812) pg 31-41",
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"text": "Detracted from his works; and from his life, accurately written by a disciple of great abilities, the companion of his exile; and dedicated to Felician, his successor in the see of Ruspa. The author declares himself a monk: consequently was not the deacon Ferrandus, as some critics imagine.\nFabius Claudius Gordianus Fulgentius was the descendant of a noble senatorial family of Carthage: but much decayed in its splendour by the invasion of the Vandals. His father Claudius, being unjustly deprived of his house in Carthage, which was made over to the Arian priests, settled at an estate belonging to him at Telepte, the capital city of the province of Byzacena. Our saint was born in 468, about thirty years after the Barbarians had dismembered Africa from the Roman empire. He was educated in sentiments of piety with his younger brother, under the care of his mother Mariana, who was left a young widow. Being, by her particular direction, taught the Greek very young, he spoke it with as proper and exact an accent as if it had been his native language. He also applied himself to Latin, and all the useful parts of human literature, under masters distinguished for consummate abilities: yet he knew how to mingle business with study; for he took upon himself the regulation of the family concerns, in order to ease his mother of the burden. His prudent circumspection in all the affairs, he transacted, his virtuous conduct, his mild carriage to all, and more especially his deference for his mother, without whose express orders or approbation he never did any thing, caused him to be beloved and admired wherever his name was known. He was chosen procurator, that is, lieutenantgovernor, and general receiver of the taxes of Byzacena. But it was not long before he grew disgusted with the world; and being justly alarmed at its dangers, he armed himself against them by pious reading, assiduous prayer, and rigorous fisting. His visits to monasteries were frequent; and happening, among other books of spiritual entertainment, to read a sermon of St. Austin, on the thirty-sixth psalm, in which that father treats of the world and the short duration of human life, he felt within him strong desires of embracing the monastic state.\nHuneric, the Arian king, had driven most of the orthodox bishops from their sees. One of these, named Faustus, had erected a monastery in By/acena. It was to him that the young nohleman addressed himself for admittance; but Faustus immediately objecting the tenderness of his constitution, discouraged his desires with words of some harshness : \" Go\" said he, \" and first learn to live in the world, \" abstracted from its pleasures. Who can well suppose, that \" you on a sudden, relinquishing a life of softness and ease, \" can take up with our coarse diet and clothing, and can \" inure yourself to our watchings and fastings?\" The saint, with downcast eyes, modestly replied: \" He, who hath in\" spired me with the will to serve him, can also furnish me \" with courage and strength.\" This humble, yet resolute answer, induced Faustus to admit him on trial. The saint was then in the twenty-second year of his age. The news of so unthought-of an event both surprised and edified the whole country; many even imitated the example of the governor. But Mariana his mother, in transports of grief, ran to the monastery, crying out at the gates: \"Faustus! \" restore to me my son; to the people, their governor: the \" church always protects widows j why then rob you me, a \" desolate widow, of my son ? \" She persisted several days in the same tears and cries. Nothing that Faustus could urge was sufficient to calm her, or prevail with her to depart without her son. This was certainly as great a trial of Fulgentius”s resolution as it could well be put to ; but the love of God, having the ascendant in his breast, gave him a complete victory over all the suggestions of nature: Faustus approved his vocation, and accordingly recommended him to the brethren. The saint having now obtained all he wished for in this world, made over his estate to his mother, to be discretionally disposed of by her in favour of his brother, as soon as he should be arrived at a proper age. He totally abstained from oil and eyery thing savory; from wine also, drinking only water. His mortifications brought on him a dangerous illness; yet after recovery he abated nothing in them. The persecution breaking out anew, Faustus was obliged to withdraw ; and our saint, with his consent, repaired to a neighbouring monastery, of which Felix, the abbot, would fain resign to him the government. Fulgentius was much startled at the proposal, but at length was prevailed upon to consent that they should jointly execute the functions. It was admirable to observe with what harmony these two holy abbots for six years governed the house. No contradiction ever took place between them: each always contended to comply with the will of his colleague. Felix undertook the management of the temporal concerns; Fulgentins”s province was to preach and instruct.\nIn the year 499, the country being ravaged by an irruption of the Numidians, the two abbots were necessitated to fly to Sicca Veneria, a city of the proconsular province of Africa. Here it was, that an Arian priest ordered them to be apprehended and scourged on account of their preaching the Consubstantiality of the Son of God. Felix, seeing the executioners seize first on Fulgentius, cried out: \" Spare that poor \" brother of mine, whose delicate complexion cannot bear \" torments; let them rather be my portion, who am strong of \" body.\" They accordingly, at the instigation of this wicked priest, fell on Felix first, and the old man endured their stripes with the greatest alacrity. When it was Fulgentius”s turn to experience the same rigorous treatment, he bore the lashes with great patience.; but feeling the pain excessive, that he might gain a little respite and recruit his spirits, he requested his judge to give ear to something he had to impart to him. The executioners thereupon being commanded to desist, he began to entertain him with an account of his travels. This savage monster expected nothing more than some overtures to be proposed to him of an intention to yield; but finding himself disappointed, in the utmost rage, ordered his torments to be redoubled. At length, having glutted his barbarity, the confessors were dismissed, their clothes rent, their bodies inhumanly torn, and their beards and hair plucked off. The very Arians were ashamed of such cruelty, and their bishop offered to punish the priest, if Fulgentius would but undertake his prosecution. His answer was, that a Christian is never allowed to seek revenge; and for their parts it was incumbent on them not to lose the advantage of patience, and the blessings accruing from the forgiving of injuries. The two abbots, to avoid an additional effort of the fury of these heretics, travelledsto Midi, on the confines of Mauritania. Here Fulgentius went aboard a ship for Alexandria, being desirous, for the sake of greater perfection, to visit the deserts of Egypt, renowned for the sanctity of the solitaries who dwelt there. But the vessel touching at Sicily, St. Eulalius, abbot at Syracuse, diverted him from his intended voyage, on assuring him, that \" a perfidious \" dissention had severed this country from the communion \" of Peter\"w meaning that Egypt was full of heretics, with whom* those that dwelt there were obliged either to join in communion, or be deprived of the sacraments. The liberality and hospitality of Fulgentius to the poor, out of the small pittance he received for his particular subsistence, made Eulalius condemn himself of remissness in those virtues, and for the future imitate so laudable an example. J Our saint having laid aside the thoughts of pursuing his voyage to Alexandria, embarked for Rome, to offer up his prayers at the tombs of the apostles. One day passing through a square called Palma Aurea, he saw Theodoric, the king of Italy, seated on an exalted throne, adorned with pompous state, surrounded by the senate, and his court, with all the grandeur of the city displayed in the greatest magnificence: \" Ah!\" said Fulgentius, \" how beautiful must \" the heavenly Jerusalem be, if earthly Rome be so glorious! \" What honour, glory and joy will God bestow on the saints \" in heaven, since here in this perishable life he clothes with \" such splendour the lovers and admirers of vanity?\" This s happened towards the latter part of the year 500, when that , fi king made his first entry into Rome. Fulgentius returned 1 B home in a short time after, and was received with incredible ti joy. He built a spacious monastery in Byzacena, but retired oj to a eell himself, which was situate on the sea-shore. Here his time was employed in writing, reading, prayer, mortification, and the manual labour of making matts and umbrellas of palm-tree leaves. Faustus, who was his bishop, obliged, him to resume the government of his monastery; and many places at the same time sought him for their bishop. King Thrasimund having prohibited by edict the ordination of orthodox bishops, several sees by this means had been long vacant and destitute of pastors. The orthodox prelates resolved to remedy this inconveniency, as they effectually did; but the king receiving intelligence of the matter, caused Victor, the primate of Carthage, to be apprehended. All this time our saint lay concealed, though sought after eagerly by many citizens for their bishop. Thinking the danger over, he appeared again: but Ruspa, now a little town called. Alfaques, in the district of Tunis, still remained without a pastor; and by the consent of .the primate, whilst detained in the custody of the king”s messengers, Fulgentius was forcibly taken out of his cell, and consecrated bishop in 508. His new dignity made no alteration in his manners. He never wore theororium, a kind of stole then used by bishops, nor other clothes than his usual coarse garb, which was the same in winter and summer. He went sometimes barefoot: he never undressed to take rest, and always rose to prayer before the midnight office. His diet chiefly consisted of pulse and herbs, with which he contented himself, without consulting the palate”s gratification by borrowed tastes; but in more advanced years, finding his sight impaired by such a regimen, he admitted the use of a little oil. It was only in very considerable bodily indispositions, that he suffered a drop or two of wine to be mingled with the water which he drank; and he never could be prevailed upon in any seeming necessky to use the least quantity of flesh-meat, from the time of his monastic profession till his death. His modesty, meekness, and humility, gained him the affections of all, even of the ambitious deacon Felix, who had opposed his election, and whom the saint received and treated with the most cordial charity. His great love for a recluse life induced him to build a monastery near his own house at Ruspa, which he designed to put under the direction of his ancient friend Felix; but before the building could be completed, or he acquit himself to his wish of his episcopal duties, orders were issued from king Thrasimund, for his banishment to Sardinia, with others, to the number of sixty orthodox bishops. Fulgentius, though the youngest of this venerable body, who were transported from Carthage to Sardinia, was notwithstanding their sole oracle in all doubts, and their tongue and pen upon all occasions: and not only of them, but even of the whole church of Africa. What spread a brighter lustre on these amiable qualities, were the humility and modesty with which he always declared his sentiment: he never preferred his counsel to that of another, his opinion he never intruded. Pope Symmachus, out of his pastoral care and charity, sent every year provisions in money and clothes to these champions of Christ. A letter of this pope to them is still extant, in which he encourages and comforts them; and it was at the same time that he sent them certain relicks of SS.Nazarius and Roman us, \" that the example and patronage,^ as he expresses \" it, of those generous soldiers of Christ, might animate the \" confessors to fight valiantly the battles of the Lord.\" Saint Fulgentius, with some companions, converted his house at Cagliari into a monastery; which immediately became the comfort of all in affliction, the refuge of the poor, and the oracle to which the whole country resorted for deciding their controversies without appeal. In this retirement the saint composed many learned treatises for confirming and instrucing the faithful in Africa. King Thrasimund hearing that he was their principal support, and their invincible advocate, was desirous of seeing him; and having accordingly sent for him, appointed him lodgings in Carthage. The king then drew up a set of objections, to which he required his immediate answer: the saint without hesitation complied with, and discharged the injunction; and this is supposed to be his book, entitled, An Answer to Ten Objections. The king equally admired his humility and learning, and the orthodox triumphed exceedingly in the advantage their cause gained by this piece. To prevent a second time the same effect, the king, when he sent him new objections, ordered them to be only read to him. Fulgentius refused to give an answer in writing, unless he was allowed to take a copy of them. He addressed, however, to the king an ample and modest confutation of Arianism, which we have under the title of his Three Books to King Thrasimund. The prince was pleased with the work, and granted him permission to reside at Carthage; till upon repeated complaints from the Arian bishops of the success of his preaching, which threatened, they said, a total extinction of their sect in Carthage, he was sent back to Sardinia in 520. Being ready to go aboard the ship, he said to a catholic, whom he saw weeping: \" Grieve \" not, Juliatus!\" for that was his name, \" I shall shortly \" return, and we shall see the true faith of Christ nourish \" again in this kingdom, with full liberty to profess it; but \" divulge not this secret to any.\" The event confirmed the truth of the prediction. His humility concealed the multiplicity of miracles which he wrought, and he was wont to say: \" A person may be endowed with the gift of miracles, \" and yet may lose his soul: miracles ensure not salvation; \" they may indeed procure esteem and applause; but what \" will it avail a man to be esteemed on earth, and afterwards \" be delivered up to hell torments?\" If the sick, for whom he prayed, recovered, to avoid being puffed up with vainglory, he ascribed it wholly to the divine mercy. Being returned to Cagliari, he erected a new monastery near that city, and was exceeding careful to supply his monks with all necessaries, especially in sickness; but would not suffer them to ask for any thing, alleging, \" That we ought to receive ts all things as from the hand of God, with resignation and \" gratitude.\" Thus he was sensible how conducive the unreserved denial of the will is for perfecting ourselves in the paths of virtue.\nKing Thrasimund died in 523, having nominated Hilderic his successor. Knowing him inclined to favour the orthodox, he exacted from him an oath, that he would never restore their profession. To evade this, Hilderic, before the death of his predecessor, signed an order for the liberty of the orthodox churches, but never had the courage to declare himself of the same belief; his lenity having quite degenerated into softness and indolence. However, the professors of the true faith called home their pastors. The ship which brought them back, was received at Carthage with the greatest demonstrations of joy: the shore echœd far and near with repeated acclamations, more, particularly when Fulgeiitius appeared on the upper deck of the vessel. The confessors went straight to the church of St. Agileus, to return thanks to God, and were accompanied by thousands; but on their way, being surprised with a sudden storm, the people, to shew their singular regard for Fulgentius, made a kind of umbrella over his head with their cloaks to defend him from the inclemency of the storm. The saint hastened to his own church, and immediately set about the reformation of the abuses that had crept in during the persecution, which had now continued seventy years; but this reformation was carried on with a sweetness, that won sooner or later the hearts of the most vicious. In a council held at Junque, in 524, a certain bishop, named Quodvultdeus, disputed the precedency with our saint, who made no reply, though he would not oppose the council, which ordered him to take the first place. The other resented this as an injury offered to the dignity of his see; and St. Fulgentius, in another council soon after publicly requested that Quodvultdeus might be allowed the precedency. His talents for preaching were singular; and Boniface, the archbishop of Carthage, never heard him, without watering, all the time, the ground with his tears, thankingGod for having given so great a pastor to his church.\nAbout a year before his death, he secretly retired from all business into a monastery on the little island, or rock, called Circinia, in order to prepare himself for his passage to eternity, which he did with extraordinary fervour. The necessities and importunities of his flock recalled him to Ruspa a little before his exit. He bore the violent pains of his last illness for seventy days with admirable patience, having this prayer almost always in his mouth: \" Lord, grant me patience now, and hereafter mercy and pardon.\" The physicians advised him the use of baths; to whom he answered, \" Can baths make a mortal man escape death, when his life \" is arrived at its final period ?\" He would abate nothing of his usual austerities, without an absolute necessity. In his agony, calling for his clergy and monks, who were all in tears, he begged pardon, if he had ever offended any one of them; he comforted them, gave them some short moving instructions, and calmly breathed forth his pious soul in the year 533, and of his age the 65<sup>th</sup>, on the first of January, on which day his name occurs in many calendars soon after his death, and in the Roman; but in some few, on the 16<sup>th</sup> of May; perhaps the day on which his relicks were translated to Bourges, in France, about the year 714, where they still remain deposited. His disciple relates, that Pontian, a neighbouring bishop, was assured in a vision of his glorious immortality. The veneration for his virtues was such, that he was interred within the church, contrary to the Jaw and custom of that age, as is remarked by the author of his life. St. Fulgentius proposed to himself St. Austin for a model; and as a true disciple, imitated him in his conduct; faithfully expounding his doctrine, and imbibing his spirit."
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}
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},
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"010201": {
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"name": {
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"nominative": "Forefeast of Theophany",
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"short": "Forefeast"
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},
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"services": {
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"LITURGY": {
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"TROPARION/1": {
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"text": "Make ready, O Zebulon! * Adorn thyself, O Nephthali! * O River Jordan, leaping up, * receive thou the Master Who cometh to be Baptized! * Rejoice, O Adam, with our first mother! * Hide not yourselves as ye did before in paradise; * for He that beheld you naked hath appeared, * that He may clothe you in your primal raiment. ** Christ hath appeared, desiring to make all creation new!",
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"Tone": "4",
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"Type": "1"
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},
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"KONTAKION/1": {
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"text": "In the streams of the Jordan the Lord crieth out to John today: * Fear not to baptize Me, ** for I have come to save Adam the first-created!",
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"Tone": "4",
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"Podoben": "1",
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"Type": "1"
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}
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}
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}
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},
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"010202": {
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"name": {
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"nominative": "Repose (1833), and Second Finding of the Relics (1991), of Venerable Seraphim, Wonderworker of Sarov",
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"short": "St Seraphim"
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},
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"life": {
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"id": "",
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"copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.",
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"text": "<p>The Monk Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19<sup>th</sup>, 1754. His parents, Isidor and Agathia Moshnin, were inhabitants of Kursk. Isidor was a merchant involved in the construction of buildings, and towards the end of his life he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prokhor – the future Seraphim, remained in the care of his widowed mother, who raised her son in deep faith. </p>\n<p>After the death of her husband, Agathia Moshnina continued with the construction of the cathedral, and one time when she took Prokhor along with her there, he stumbled and fell down from the belfry. But the Lord watched over the life of the future luminary of the Church: the terrified mother, running down, found her son unharmed. </p>\n<p>Young Prokhor, endowed with an excellent memory, soon mastered his reading and writing. From the time of his childhood he loved to visit church services and to read with his fellow students both the Holy Scripture and the Lives of the Saints, but most of all he loved to pray or to read the Holy Gospel in private. </p>\n<p>At one point Prokhor fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon through the courtyard of the Moshnin home there came a church procession with the Znamenie (Sign) Icon of the Mother of God; his mother carried out Prokhor in her arms, and he kissed the holy icon, after which he speedily recovered. </p>\n<p>While still in his youth Prokhor matured his plans to entirely devote his life to God and to go off to a monastery. His pious mother did not object to this and she blessed him on his monastic path with a cross, which the monk all his life wore on his chest. Prokhor set off on foot with pilgrims going from Kursk to Kiev to venerate the Kiev Caves Saints. </p>\n<p>The starets (elder) schema-monk Dosiphei, whom Prokhor visited, blessed him to go off to the Sarovsk wilderness monastery and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and kinsfolk. On November 20<sup>th</sup>, 1778 he arrived at Sarov, where the monastery then was headed by a wise starets, Father Pakhomii. He amiably accepted him and put him under the spiritual guidance of the starets Joseph. And under his direction Prokhor passed through many obediences at the monastery: he was the cell-attendant of the elder, he toiled in the making of bread and prosphora and at carpentry, he did duty as a church-attendant, and he did everything with zeal and fervour, just as though serving the very Lord Himself. By constant work he hedged himself in against boredom–this being, as he later said, “the most dangerous temptation for newly-become monks, which is doctored by prayer, abstaining from idle chatter, exertive handwork, by reading of the Word of God and by patience, since that it is engendered by pettiness of soul, neglectfulness and idle talk”. </p>\n<p>Prokhor already in these years, on the example of the other monks that went off into the forest for prayer, besought the blessing of the elder for free time likewise to withdraw into the woods, where in complete isolation he made the Jesus Prayer. After two years as a novice, Prokhor fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other elders were fond of Prokhor, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The elders, fearing for his very life, wanted to call a doctor for him, but Prokhor asked that this not be done, in saying to Father Pakhomii: “I have given myself over, holy father, to the True Physician of soul and body–our Lord Jesus Christ and His All-Pure Mother…”, and he besought, that they might commune him with the Holy Mysteries. Prokhor then had a vision: in an inexpressible light there appeared the Mother of God accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards he that was sick, the Most Holy Virgin said to Saint John: “This one–is of our lineage”. Thereupon with Her staff She touched the side of the sick man, and immediately the fluid that had swelled up his body began to flow through a sort of opening made, and he quickly became well. Soon at the place of the appearance of the Mother of God there was built an infirmary church for the sick, and one of the side-chapels was dedicated in the name of the Monks Zosima and Savvatii of Solovetsk. The altar table for the chapel was fashioned by the Monk Seraphim with his own hands from cypress wood, and he always communed the Holy Mysteries in this church. </p>\n<p>Being eight years an obedient (novice) at the Sarov monastery, Prokhor accepted monastic tonsure with the name Seraphim, a name so finely expressive of his fiery love for the Lord and the desire zealously to serve Him. After a year, Seraphim was ordained to the dignity of monk deacon. Earnest in spirit, he daily served in temple, incessantly praying even after the service. The Lord vouchsafed the monk graced visions during the time of church-services: repeatedly he beheld holy Angels, concelebrating with the brethren. The monk was vouchsafed one particularly graced vision during the time of Divine Liturgy on Holy Great Thursday, which was celebrated by the monastery head Father Pakhomii and by Father Joseph. When after the Little Entrance with the Gospel, the Monk-deacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us”, and standing in the royal doorway, he lifted his orarion (deacon’s stole) with the exclamation prayer “And unto ages of ages”, suddenly a bright ray of light blinded him. <i>[translator’s note: this prayer “O Lord, save the God-fearing…” in Divine Liturgy falls between the priest’s exclamation “For holy art Thou…” and the choir’s beginning of the “Holy God, Holy Mighty…”. To Orthodox believers in the West, this is likely unfamiliar (even though found in Hapgood): its use apparently ceased in Russia after the Revolution, and was restored only recently with the demise of the Soviet Union, with other liturgical changes, such as the adding of Saint Seraphim of Sarov to the commemoration of the 6<sup>th</sup> rank of saints in Proskomedia, a particle being taken from the third prosphora for the rank of the Monastics.]</i> Looking upwards, the Monk Seraphim beheld the Lord Jesus Christ, coming through the air from the western doors of the temple, surrounded by the Heavenly Bodiless Hosts. Reaching the ambon, the Lord blessed all the praying and entered into His Image located there to the right of the royal doors. The Monk Seraphim, in spiritual rapture viewing this miraculous vision, was able to utter neither a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed colour from the great grace that shone upon him. After the vision the saint intensified his efforts: by day he toiled at the monastery, and nights he spent at prayer in the forest wilderness cell. </p>\n<p>In 1793, at age 39, the Monk Seraphim was ordained to the dignity of hieromonk and he continued at serving in the temple. After the death of the monastery head Father Pakhomii, the Monk Seraphim,–having before this received deathbed blessing for the new exploit of wilderness dwelling, and having likewise received blessing of the new monastery head Father Isaiah,–went off to a wilderness cell some several kilometers from the monastery, in the deep forest. Here he devoted himself to solitary prayer, arriving at the monastery only on Saturday before the all-night vigil, and returning to his cell after Liturgy, at which he communed the Divine Mysteries. The monk spent his time at severe efforts. His cell rule of prayer he made according to the Typikon (ustav) rule of the ancient wilderness monasteries; from the Holy Gospel he never parted, reading through the course of the week all the New Testament, and he read likewise the holy fathers and the Divine service books. The monk learned by heart many of the Church songs and sang them during his hours at work in the forest. Around his cell he cultivated a garden and set up a beehive. Having seen to his subsistence, the monk kept to a very strict fast, he ate only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. On the first Sunday of the Holy Forty Days (Lent), he did not partake of food at all until Saturday, when he communed the Holy Mysteries. </p>\n<p>The holy elder in his solitude was sometimes so immersed in his inner prayer of the heart, that at length he remained without stirring, neither hearing nor seeing anything around him. The schema monk Mark the Silent and the monk-deacon Aleksandr, also wilderness dwellers, would visit him every now and then, and finding the saint immersed in such prayer, in reverent quiet they would leave, so as not to disrupt his contemplation. </p>\n<p>In the heat of summer the monk gathered moss in a swamp as fertilizer for his garden; the gnats relentlessly bit at him, but he good-naturedly endured this vexation, saying: “Passions are destroyed by suffering and by sorrow, either arbitrarily or as sent by Providence”. For about three years the monk ate only a certain vegetable, which grew about his cell. All the more frequently there began to come not only monks, but also laypeople,–for advice and blessing. This disrupted his solitude. Having besought the blessing of the monastery head, the monk at first barred the admittance of women to him, and then all the rest, having received a sign that the Lord approved of his intent for complete silence. Through the prayer of the monk, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds, flocking to him in throngs, and the wild beasts, paid him visit. The monk fed a bear with bread from his hand, when they happened to bring him bread from the monastery. </p>\n<p>Seeing the efforts of the Monk Seraphim, the enemy of the race of man roused up against him, and wanting to force the saint to foresake his silence, he decided to frighten him, but the monk shielded himself by prayer and by the power of the Life-Creating Cross. The devil conducted against the saint “mental warfare”–persistent and continous temptation. For repulsing the onslaughts of the enemy the Monk Seraphim intensified his toil, and took upon himself the exploit of pillar dwelling. Each night he climbed up upon an immense rock in the forest and he prayed with up-raised hands, crying out: “God, be merciful to me a sinner”. By day he prayed in his cell and likewise upon a stone, which he had brought from the forest, coming down from it only for brief rest and to refresh his body with a scant bit of food. The monk prayed thus for 1,000 days and nights. The devil, shamed by the monk, hatched a plan to kill the saint and sent out robbers. Coming upon him while working in his garden, the robbers began to demand money from him. The monk had in his hands at this time an axe, he was physically strong and could have put up a fight, but he did not want to do this, having called to mind the words of the Lord: “Those taking up the sword wilt perish by the sword” (<a href=\"bible=Mt#26:52\"> Mt. 26-52</a>). The monk, dropping his axe to the ground, said: “Do what ye intend to?” The robbers began to beat the monk, with the butt-end of the axe they bloodied his head, broke several of his ribs, and then having tied him, they wanted to throw him in the river, but first they searched the cell for money. Having trashed everything in the cell and finding nothing in it besides icons and a few potatœs, they were shamed in their wicked deed and left. The monk, gaining consciousness, got to his cell, and suffering terribly, he lay there all night. In the morning with great difficulty he reached the monastery. The brethren were horrified, seeing the ascetic all bruised with wounds. For eight whole days the monk just lay there, suffering from his wounds; doctors were called for him, who were amazed that after such a beating he even remained alive. But the monk did not receive his healing from the physicians: the Queen of Heaven appeared to him in a subtle dream vision together with the Apostles Peter and John. Touching the head of the monk, the Most Holy Virgin granted him healing. After this instance the Monk Seraphim had to spend about five months at the monastery, and then he again went off to his wilderness cell. Left in posture stooped over always henceforth, the monk walked, leaning upon his staff or small axe, and he indeed forgave his abusers and asked that they not be punished. </p>\n<p>After the death of the monastery head, Father Isaiah,–a friend of the monk since his youth,–the Monk Seraphim took upon himself the deed of silence, being completely cut off from any worldly ponderings for a most purified being in the presence of God in unceasing prayer. If the saint encountered a man in the forest, he fell face downwards and did not rise up, until the passerby had moved on. In such a manner of silence the starets spent about three years, ceasing even to visit the monastery on Sundays. The fruit of silence for the Monk Seraphim was the acquisition of peace of soul and joy in the Holy Spirit. The great ascetic afterwards spoke thus to one of the monks of the monastery: “…my joy, I pray thee, acquire a spirit at peace, and then a thousand souls wilt be saved around thee”. </p>\n<p>The new monastery head, Father Nyphont, and the elder brethren of the monastery suggested to Father Seraphim that either as before he show up at the monastery on Sundays for participation in Divine services and communing the Holy Mysteries at the monastery, or that he return to the monastery. The monk chose the latter course, since it had become difficult for him to walk from the wilderness to the monastery. In spring of the year 1810 he returned to the monastery after 15 years of living in the wilderness. Not breaking off with his silence, he added onto it also that of hermit enclosure, neither coming out anywhere nor admitting anyone, he dwelt in unceasing prayer and meditation on God. In his hermitage the Monk Seraphim discovered a height of spiritual purity and was vouchsafed of God the special gifts of grace–perspicacity and wonderworking. Then the Lord sent His chosen one to serve people in an utmost monastic exploit–“elderhood” (that is, being an elder, in Russian <i>starchestvo</i>). On November 25<sup>th</sup>, 1825 the Mother of God accompanied by the two sainted hierarchs celebrated this day (that is, hieromartyr Clement, Pope of Rome, and Peter, Archbishop of Alexandria), appeared to the elder in a dream vision and bid him emerge from his hermitage, so as to receive infirm human souls, needful of instruction, consolation, guidance and healing. The monastery head gave blessing to this change in the manner of his life, and the monk opened the doors of his cell to everyone. The starets saw into the hearts of people, and as a spiritual physician, he healed the infirmities of soul and body with a prayer to God and by words of grace. Those coming to the Monk Seraphim sensed his great love and with tenderness they hearkened to his amiable words, with which he turned to people: “my joy, my precious”. The starets began to visit his own wilderness cell and water-spring, called Bogoslovsk (Russian: God’s Word), around which they built him a small cell. Coming out from the cell, the starets always carried on his shoulders a knapsack with stones. To the question as to why he did this, the saint humbly answered: “I oppress that which oppresseth me”. </p>\n<p>In the final period of his earthly life the Monk Seraphim especially concerned himself about his spiritual children–the Diveevo women’s monastery. While still in the dignity of monk deacon he had accompanied the belated monastery head Father Pakhomii to the Diveevo community to its monastic leader, the nun Mother Alexandra–a great woman ascetic, and then Father Pakhomii blessed the Monk Seraphim to concern himself always for the “Diveevo orphans”. He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties. His students and spiritual friends helped the saint to feed and nourish the Diveevo community:–Mikhail Vasil′evich Manturov, healed by the monk from grievous illness and on the advice of the elder having taken upon himself the exploit of voluntary poverty; Elena Vasil′evna Manturovna, one of the Diveevo sisters, voluntarily consenting to die out of obedience to the elder for her brother, who was still needed in this life; Nikolai Aleksandrovich Motovilov, who likewise was healed by the monk. N. A. Motovilov recorded in writing the remarkable teachings of the Monk Seraphim about the goals of Christian life. In the last year of the life of the Monk Seraphim, one of those healed by him saw him standing in the air during the time of prayer. The saint strictly forbade this to be told of before his death. </p>\n<p>Everyone knew and esteemed the Monk Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the feast of the Annunciation, the Monk Seraphim was vouchsafed yet once more to have appear the Queen of Heaven in the company of the Baptist of the Lord John, the Apostle John the Theologian and twelve virgins, martyrs and monastics. The Most Holy Virgin conversed at length with the monk, entrusting the Diveevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, thou shalt be with us”. During this vision with the miraculous visit of the Mother of God, a certain Diveevo eldress was present, through the prayer of the monk for her. </p>\n<p>During the final year of his life the Monk Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him at his grave, set at the approaches to his cell, and which he had prepared for himself. The monk himself had pointed out the place, where finally they would bury him–near the altar of the Dormition (Uspenie) cathedral. On January 1<sup>st</sup>, 1833 the Monk Seraphim one last time came to the Zosimo-Savvatiev church for liturgy and he communed the Holy Mysteries, after which he blessed the brethren and bid farewell, saying: “Ye seeking salvation, be not discouraged, but take heart, the day of crowns is prepared for us”. On January 2<sup>nd</sup>, the cell attendant of the monk, Father Pavel, at six in the morning left his own cell heading for church, and he caught the smell of burning coming from the cell of the Monk Seraphim; in the cell of the monk candles always burned, and he had said: “While I yet live, there wilt be no fire, but when I die, my end shalt reveal itself with a fire”. When they opened the doors, it appeared that the books and the other things had burned, but the monk himself remained upright on his knees before an icon of the Mother of God in a position of prayer, but was already lifeless. His pure soul at the time of prayer was taken by the Angels and had flown off to the Throne of the All-Mighty God, to Whom the Monk Seraphim had been a faithful servant all his life.</p>"
|
||
},
|
||
"rank": 4
|
||
},
|
||
"010302": {
|
||
"name": {
|
||
"nominative": "Saint Genevieve the Virgin",
|
||
"short": "Saint Genevieve"
|
||
}
|
||
},
|
||
"010400": {
|
||
"name": {
|
||
"nominative": "Martyrs Chrysanthus and Euthymius",
|
||
"short": "Martyrs Chrysanthus"
|
||
}
|
||
},
|
||
"01040099": {
|
||
"name": {
|
||
"nominative": "Venerable Euthymius the New",
|
||
"short": "Venerable Euthymius"
|
||
}
|
||
},
|
||
"010404": {
|
||
"name": {
|
||
"nominative": "Venerable Euthymius the Abbot and 12 other Monks, martyred at Vatopedi Monastery on Mt Athos (1275-1281)",
|
||
"short": "Venerable Euthymius"
|
||
}
|
||
},
|
||
"010407": {
|
||
"name": {
|
||
"nominative": "Venerable Martyr Onuphrius of Chilander on Mt Athos († 1818)",
|
||
"short": "Venerable Martyr"
|
||
}
|
||
},
|
||
"01050": {
|
||
"name": {
|
||
"nominative": "Venerable Tatiana",
|
||
"short": "Venerable Tatiana"
|
||
}
|
||
},
|
||
"010501": {
|
||
"name": {
|
||
"nominative": "Martyr Theoidus",
|
||
"short": "Martyr Theoidus"
|
||
}
|
||
},
|
||
"010502": {
|
||
"name": {
|
||
"nominative": "Martyr Sais",
|
||
"short": "Martyr Sais"
|
||
}
|
||
},
|
||
"01050499": {
|
||
"name": {
|
||
"nominative": "Venerable women Talida and Taora",
|
||
"short": "Venerable women"
|
||
}
|
||
},
|
||
"01050599": {
|
||
"name": {
|
||
"nominative": "Venerable Martyr Romanus",
|
||
"short": "Venerable Martyr Romanus"
|
||
}
|
||
},
|
||
"010600": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Andrew the Presbyter and those with him: Martyrs Lydia, Domnica, Maria and two of his daughters († 1919)",
|
||
"short": "HM Andrew and comp."
|
||
}
|
||
},
|
||
"010601": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Melanius, Bishop of Rennes",
|
||
"short": "St Melanius"
|
||
}
|
||
},
|
||
"01061100": {
|
||
"name": {
|
||
"nominative": "Hieromartyr Romanus",
|
||
"short": "Hieromartyr Romanus"
|
||
}
|
||
},
|
||
"01070099": {
|
||
"name": {
|
||
"nominative": "Martyr Athanasius",
|
||
"short": "Martyr Athanasius"
|
||
}
|
||
},
|
||
"01070199": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Priest Basil († 1939)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"010800": {
|
||
"name": {
|
||
"nominative": "Hieromartyr Carterius of Cæsarea in Cappadocia († 304)",
|
||
"short": "Hieromartyr Carterius"
|
||
}
|
||
},
|
||
"010801": {
|
||
"name": {
|
||
"nominative": "Martyr Theophilus the Deacon and Helladius",
|
||
"short": "Martyr Theophilus"
|
||
}
|
||
},
|
||
"010802": {
|
||
"name": {
|
||
"nominative": "Venerable Agathon of Egypt",
|
||
"short": "Venerable Agathon"
|
||
}
|
||
},
|
||
"01080299": {
|
||
"name": {
|
||
"nominative": "Venerable Cyrus and Atticus, Patriarchs of Constantinople",
|
||
"short": "Venerable Cyrus"
|
||
}
|
||
},
|
||
"010804": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Gregory, Bishop of Mœsia",
|
||
"short": "St Gregory"
|
||
}
|
||
},
|
||
"010900": {
|
||
"name": {
|
||
"nominative": "Prophet Shemaiah (10<sup>th</sup> C BC)",
|
||
"short": "Prophet Shemaiah"
|
||
}
|
||
},
|
||
"010905": {
|
||
"name": {
|
||
"nominative": "Saint Peter, Bishop of Sebaste in Armenia (4<sup>th</sup> C)",
|
||
"short": "Saint Peter"
|
||
}
|
||
},
|
||
"011000": {
|
||
"name": {
|
||
"nominative": "Venerable Ammonius",
|
||
"short": "Venerable Ammonius"
|
||
}
|
||
},
|
||
"011100": {
|
||
"name": {
|
||
"nominative": "(The service for St Theodosius is transferred to whichever day the Ecclesiarch should appoint)",
|
||
"short": "(The service",
|
||
"cmd": "nday == -70"
|
||
}
|
||
},
|
||
"011101": {
|
||
"name": {
|
||
"nominative": "Elets Icon of the Mother of God (1060)",
|
||
"short": "Elets Icon"
|
||
}
|
||
},
|
||
"01110199": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Stephen",
|
||
"short": "Holy Hierarch Stephen"
|
||
}
|
||
},
|
||
"011102": {
|
||
"name": {
|
||
"nominative": "Martyr Mairus",
|
||
"short": "Martyr Mairus"
|
||
}
|
||
},
|
||
"01110299": {
|
||
"name": {
|
||
"nominative": "Venerable Theodore and Venerable Agapius, an Archimandrite",
|
||
"short": "Sts Theodore and Agapius"
|
||
}
|
||
},
|
||
"011103": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Theodosius, Metropolitan of Trebizond",
|
||
"short": "St Theodoisus of Trebizond"
|
||
}
|
||
},
|
||
"011105": {
|
||
"name": {
|
||
"nominative": "New Hieromartyrs Priests Nicholas, Theodore, and Vladimir († 1919)",
|
||
"short": "New Hieromartyrs"
|
||
}
|
||
},
|
||
"01110599": {
|
||
"name": {
|
||
"nominative": "Venerable Romilus of Vidin",
|
||
"short": "Venerable Romilus"
|
||
}
|
||
},
|
||
"011200": {
|
||
"name": {
|
||
"nominative": "Martyr Euthasia",
|
||
"short": "Martyr Euthasia"
|
||
}
|
||
},
|
||
"011301": {
|
||
"name": {
|
||
"nominative": "Venerable Maximus the Cavsocalybite (hut-burner) of Mt Athos",
|
||
"short": "Venerable Maximus"
|
||
}
|
||
},
|
||
"011302": {
|
||
"name": {
|
||
"nominative": "Martyrs Pachomius and Papyrinus",
|
||
"short": "Martyrs Pachomius and Papyrinus"
|
||
}
|
||
},
|
||
"01130399": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Leontius, Bishop of Cæsarea in Cappadocia",
|
||
"short": "Holy Hierarch"
|
||
}
|
||
},
|
||
"011345": {
|
||
"name": {
|
||
"nominative": "Martyr Athanasius",
|
||
"short": "Martyr Athanasius"
|
||
}
|
||
},
|
||
"011400": {
|
||
"name": {
|
||
"nominative": "Martyr Agnes",
|
||
"short": "Martyr Agnes"
|
||
}
|
||
},
|
||
"01140199": {
|
||
"name": {
|
||
"nominative": "Holy Hieromartyr Barbasceminus, Bishop of Seleucia",
|
||
"short": "Holy Hieromartyr"
|
||
}
|
||
},
|
||
"011600": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Damascene of Chilandar",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"011601": {
|
||
"name": {
|
||
"nominative": "Venerable Romilus of Vidin",
|
||
"short": "Venerable Romilus"
|
||
}
|
||
},
|
||
"011602": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Honoratus, Bishop of Arles",
|
||
"short": "Holy Hierarch Honoratus"
|
||
}
|
||
},
|
||
"011700": {
|
||
"name": {
|
||
"nominative": "Holy Emperor Theodosius the Great (4<sup>th</sup> C)",
|
||
"short": "Holy Emperor"
|
||
}
|
||
},
|
||
"011701": {
|
||
"name": {
|
||
"nominative": "Venerable Anthony the New",
|
||
"short": "Venerable Anthony"
|
||
}
|
||
},
|
||
"011703": {
|
||
"name": {
|
||
"nominative": "Venerable Anthony the Roman",
|
||
"short": "Venerable Anthony"
|
||
}
|
||
},
|
||
"011704": {
|
||
"name": {
|
||
"nominative": "Venerable Anthony of Krasny Kholm († 1481)",
|
||
"short": "Venerable Anthony"
|
||
}
|
||
},
|
||
"011705": {
|
||
"name": {
|
||
"nominative": "Venerable Achilles the Confessor (5<sup>th</sup> C)",
|
||
"short": "Venerable Achilles"
|
||
}
|
||
},
|
||
"011800": {
|
||
"name": {
|
||
"nominative": "Martyr Xenia",
|
||
"short": "Martyr Xenia"
|
||
}
|
||
},
|
||
"011801": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Maximus of Serbia, Despot of Srem, subsequently Metropolitan of Belgrade and Srem",
|
||
"short": "Holy Hierarch Maximus"
|
||
}
|
||
},
|
||
"011802": {
|
||
"name": {
|
||
"nominative": "Venerable Silouanus of Palestine",
|
||
"short": "Venerable Silouanus"
|
||
}
|
||
},
|
||
"011900": {
|
||
"name": {
|
||
"nominative": "Translation of the Relics of St Gregory the Theologian",
|
||
"short": "Translation of"
|
||
}
|
||
},
|
||
"011901": {
|
||
"name": {
|
||
"nominative": "Venerable Meletius of Mount Galesius",
|
||
"short": "Venerable Meletius"
|
||
}
|
||
},
|
||
"012000": {
|
||
"name": {
|
||
"nominative": "Martyr Anna",
|
||
"short": "Martyr Anna"
|
||
}
|
||
},
|
||
"012001": {
|
||
"name": {
|
||
"nominative": "Righteous Leo I, the Great, Emperor of the East",
|
||
"short": "Righteous Emperor Leo"
|
||
}
|
||
},
|
||
"01200199": {
|
||
"name": {
|
||
"nominative": "Martyrs Thyrsus and Agnes",
|
||
"short": "Martyrs Thyrsus and Agnes"
|
||
}
|
||
},
|
||
"01200299": {
|
||
"name": {
|
||
"nominative": "Martyr Zacharius",
|
||
"short": "Martyr Zacharius"
|
||
}
|
||
},
|
||
"012100": {
|
||
"name": {
|
||
"nominative": "Venerable Neophytus of Vatopedi",
|
||
"short": "Venerable Neophytus"
|
||
}
|
||
},
|
||
"012200": {
|
||
"name": {
|
||
"nominative": "Martyred Bishops: Manuel, bishop of Adrianople; George, bishop of Debelt (Deultum); Peter; and Leontius, bishop of Nicæa; Martyred Priest Parodus; Martyred Generals Leontus and John; Martyred laymen Gabriel and Sionius and 377 others in Bulgaria († c. 817)",
|
||
"short": "Martyrs"
|
||
}
|
||
},
|
||
"012300": {
|
||
"name": {
|
||
"nominative": "Venerable Eusebius",
|
||
"short": "Venerable Eusebius"
|
||
}
|
||
},
|
||
"012301": {
|
||
"name": {
|
||
"nominative": "Venerable Dionysius of Olympus",
|
||
"short": "Venerable Dionysius"
|
||
}
|
||
},
|
||
"012400": {
|
||
"name": {
|
||
"nominative": "Martyrs Paul, Pausirius, and Theodotian",
|
||
"short": "Martyrs Paul"
|
||
}
|
||
},
|
||
"01240099": {
|
||
"name": {
|
||
"nominative": "Hieromartyr Felician, Bishop of Foligno",
|
||
"short": "Hieromartyr Felician"
|
||
}
|
||
},
|
||
"012401": {
|
||
"name": {
|
||
"nominative": "Venerable Philo, Bishop of Carpasia",
|
||
"short": "Venerable Philo"
|
||
}
|
||
},
|
||
"012402": {
|
||
"name": {
|
||
"nominative": "Venerable Zosimas of Phœnicia, Syria (6th C)",
|
||
"short": "Venerable Zosimas"
|
||
}
|
||
},
|
||
"012403": {
|
||
"name": {
|
||
"nominative": "Venerable Philippicus",
|
||
"short": "Venerable Philippicus"
|
||
}
|
||
},
|
||
"012404": {
|
||
"name": {
|
||
"nominative": "Martyr Barsimas and his two brothers",
|
||
"short": "Martyr Barsimas"
|
||
}
|
||
},
|
||
"012500": {
|
||
"name": {
|
||
"nominative": "New Martyr Auxentius",
|
||
"short": "New Martyr Auxentius"
|
||
}
|
||
},
|
||
"012501": {
|
||
"name": {
|
||
"nominative": "Holy Hierarch Castinus, Bishop of Byzantium",
|
||
"short": "Holy Hierarch"
|
||
}
|
||
},
|
||
"012502": {
|
||
"name": {
|
||
"nominative": "Venerable Demetrius",
|
||
"short": "Venerable Demetrius"
|
||
}
|
||
},
|
||
"012600": {
|
||
"name": {
|
||
"nominative": "Venerable Gabriel, Abbot of Jerusalem",
|
||
"short": "Venerable Gabriel"
|
||
}
|
||
},
|
||
"012700": {
|
||
"name": {
|
||
"nominative": "Venerable Peter of Egypt",
|
||
"short": "Venerable Peter"
|
||
}
|
||
},
|
||
"012701": {
|
||
"name": {
|
||
"nominative": "New Martyr Demetrius",
|
||
"short": "New Martyr Demetrius"
|
||
}
|
||
},
|
||
"012702": {
|
||
"name": {
|
||
"nominative": "Venerable Titus the Soldier, of the Kiev Caves",
|
||
"short": "Venerable Titus"
|
||
}
|
||
},
|
||
"012900": {
|
||
"name": {
|
||
"nominative": "Saint Barsimæus, Bishop of Edessa",
|
||
"short": "Saint Barsimæus"
|
||
}
|
||
},
|
||
"012901": {
|
||
"name": {
|
||
"nominative": "New Martyr Demetrius of Chios",
|
||
"short": "New Martyr Demetrius"
|
||
}
|
||
},
|
||
"012902": {
|
||
"name": {
|
||
"nominative": "Venerable Aphraates",
|
||
"short": "Venerable Aphraates"
|
||
}
|
||
},
|
||
"012903": {
|
||
"name": {
|
||
"nominative": "Venerable Andrew Rublev, the Iconographer",
|
||
"short": "Venerable Andrew"
|
||
}
|
||
},
|
||
"013000": {
|
||
"name": {
|
||
"nominative": "New Martyr Theodore of Mytilene"
|
||
}
|
||
},
|
||
"013100": {
|
||
"name": {
|
||
"nominative": "Venerable Martyr Elias Ardunis of Calamata in the Peloponnesus († 1686)",
|
||
"short": "Venerable Martyr Elias"
|
||
}
|
||
}
|
||
} |