2nd Week after Pentecost. Tone eight.
Apostles’ (Peter & Paul) Fast. Fish Allowed
- Venerable Onuphrius the Great (400).
- Venerable Peter of Mt. Athos (734).
- Opening of the relics (1650) of St. Anna of Kashin (1338).
- Venerable Arsenius , abbot of Konevits (1447).
- Venerable Onuphrius , abbot of Malsk (Pskov) (1492).
- Venerables Bassian and Jonah , monks, of Petroma (Solovki) (1561).
- Venerables Onuphrius and Auxentius , monks, of Vologda (1521).
- Venerable Stephen of Komel, abbot of Ozersk Monastery, Vologda (1542).
- Venerables John , Andrew , Heraclemon , and Theophilus , hermits of Egypt (4th c.).
- St. John the Soldier of Egypt (6th-7th c.).
- Venerable Onuphrius, abbot of Katrom Monastery (Vologda) (16th c.).
- St. Julian of Dagouta at Constantinople (Greek).
- New Martyrs Onuphrius, bishop (1938), and with him: Anthony, Barsanuphius and Joseph (1937), and bishop Alexander Kharkovsky.
- St. Olympius, bishop and confessor who suffered in Thrace (4th c.).
- St. Timothy the Hermit of Egypt (4th c.).
- St. Cunera, virgin-martyr of Rhenen (451) (Neth.).
- Venerable John (Tornike) of Mt. Athos (998) (Georgia).
- Finding of the relics (1672) of St. John of Moscow, fool-for-Christ (1589).
- Synaxis of All Saints of St. Onuphrius Monastery at Jablechna (Poland).
- Miracle-working icons of the Theotokos (14th c.) and St. Onuphrius (14th c.) at St. Onuphrius Monastery (Poland).
Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye. Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.
Galatians 5:22-6:2 (Venerables)
But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not become conceited, provoking one another, envying one another. Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ.
Matthew 11:27-30 (Venerables)
All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.
Saints and Feasts Celebrated Today
Venerable Onuphrius the Great (400).
The Vitae/Lives of the Monk Onuphrios the Great and of other hermits of the IV Century, asceticising in the inner Thebaid wilderness in Egypt (among them were the Monk Timothy the Wilderness-Dweller, and the Monks John, Andrew, Herakleimon (Heraklambonos), Theophilos and others) – was written down by their contemporary and fellow monk of the Thebaid, the Monk Paphnutios. One time the thought occurred to Saint Paphnutios to go off into the depths of the wilderness, in order to see for himself the fathers asceticising there and to hear from them, as to how they sought after salvation. He set out from his monastery and went into the wilderness. Over the span of four days the monk reached a cave and found in it the body of a long since dead elder. Having buried the hermit, the Monk Paphnutios went on further. After another four days he came across yet another cave and from the marks in the sand he realised, that the cave was inhabited. At sundown he saw an herd of buffalo and walking amidst them a man. This man was naked, but covered over literally as though by clothing by long hair. This was the Monk Timothy the Wilderness-Dweller. Catching sight of a fellow man, the Monk Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutios finally convinced the hermit, that he was actually a live man and a fellow Christian. The Monk Timothy readied him a guest-place and related, that he had been already asceticising in the wilderness for 30 years, and this was the first he had seen of another man. In his youth, the Monk Timothy had lived in a common-life monastery, but he was troubled by thoughts of being saved alone. The Monk Timothy left his monastery and went to live nearby a city, sustaining himself by the work of his own hands (he was a weaver). One time a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far off into the wilderness, where with patience he underwent tribulation and sickness as a merited chastisement from God. And when he was already at the point of dying from hunger, just then in a miraculous manner he received healing. From that time the Monk Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. The Monk Paphnutios besought the elder that he might remain with him in the wilderness. But he was told, that he would be unable to bear the demonic temptations which beset wilderness-dwellers, and instead he blessed him and supplied him on his way with dates and water. Having rested up at the wilderness monastery, the Monk Paphnutios undertook a second journey into the depths of the wilderness. He went on for 17 days. His supply of bread and water was exhausted, and the Monk Paphnutios twice collapsed from weakness. An Angel strengthened him. On the 17th day the Monk Paphnutios reached an hilly place and sat down to rest. Here he caught sight of a man approaching him, from head to foot covered with white hair and with a belt of leaves about the loins. The sight of the elder frightened Saint Paphnutios, and he jumped up and fled off towards the hill. The elder sat down at the foot of the hill. And when, lifting his head, he caught sight of the Monk Paphnutios, he called out to him to come over. This was the great wilderness-dweller – the Monk Onuphrios. At the request of Saint Paphnutios, he told him about himself. The Monk Onuphrios had lived in complete isolation in the wilds of the wilderness for 60 years. In his youth he had been raised at the Erita Thebaid monastery. Having learned from the elders about the hardships and lofty life of the wilderness-dwellers, to whom the Lord dispatched help through His Angels, the Monk Onuphrios blazed up in his spirit to copy their exploits. By night he secretly left the monastery and saw before himself a ray of light. Saint Onuphrios became frightened and decided to go back, but the voice of his Guardian Angel urged him on upon his utmost path. In the depths of the wilderness the Monk Onuphrios came upon a wilderness dweller and he stayed with him to learn of the wilderness manner of life and the struggle with demonic temptations. When the elder was convinced, that Saint Onuphrios was strong enough in this terrible struggle, he then led him off to this bidden place of exploits and left him alone. Once a year the elder was wont to come to him, and after several years, having finally come to the Monk Onuphrios, he then died. At the request of the Monk Paphnutios, the Monk Onuphrios told about his exploits and efforts and about how the Lord had cared for him: roundabout the cave where he lived, there grew a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree in succession bore fruit, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An Angel brought the saint bread and each Saturday and Sunday communed him, as also with the other wilderness dwellers, with the Holy Mysteries. The monks conversed until evening. At evening there appeared amidst the saints white bread, and they partook of it with water. The elders spent the night at prayer. After the singing of matins the Monk Paphnutios saw, that the face of the Monk Onuphrios had become transformed, which frightened him. Saint Onuphrios was saying: “God, Merciful to all, hath sent thee to me, so that thou might give burial to my body. On this present day I shalt finish my earthly course and pass over to life unending, in rest eternal, going to my Christ”. The Monk Onuphrios bid Saint Paphnutios, that he should tell the account about him to his brother ascetics and to all Christians, for the sake of their salvation. The Monk Paphnutios besought blessing to remain in the wilderness, but Saint Onuphrios said, that this was not the will of God, and he ordered him to return to the monastery and relate to everyone about the lives of the Thebaid Wilderness-Dwellers. Having then blessed the Monk Paphnutios and made farewell, Saint Onuphrios prayed long with tears, and then he lay down upon the earth, uttering his final words: “Into Thine hands, my God, I commend my spirit”, – and he died. The Monk Paphnutios with weeping tore off a portion of his garb and with it wrapped the body of the great wilderness dweller, which he placed in the crevice of a large rock, and in the semblance of a grave, he covered it over with a multitude of small stones. Then he began to pray, whether it was that the Lord had decided he should stay til his life’s end at the place of the exploits of the Monk Onuphrios. Suddenly the cave fell in, the palm tree withered, and the water spring dried up. Realising that he had not been given the blessing to remain, the Monk Paphnutios set out on his return journey. After 4 days the Monk Paphnutios reached a cave, where he met a wilderness dweller, who was there in the wilderness for more than 60 years. Except for the two other elders, with whom he asceticised, this wilderness dweller had seen no one in that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody. They ate the bread, which an Angel brought them. And since it was Saturday, they had gathered together. Having partaken of the bread from the Angel, they spent the whole night at prayer. In leaving, the Monk Paphnutios asked the names of the elders, but they said: “God, Who knoweth all, knoweth also our names. Remember us, that we be vouchsafed to see one another in God’s habitations on high”. Continuing on his way, the Monk Paphnutios came upon an oasis, which impressed him with its beauty and abundance of fruit-bearing trees. And then the four youths inhabiting this place came to him from out of the wilderness. The youths told the Monk Paphnutios, that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had been ardent with the desire to devote their lives to God. Making their plans to go off into the wilderness, the youths left the city and after several days journey they reached this wilderness area. A man radiant with light met them and led them to a wilderness elder. “We are living here six years already, – said the youths, – Our elder dwelt here one year and then he died. We live here at present alone, we eat of the fruit of the trees, and we have water from a spring”. The youths gave him their names: they were Saints John, Andrew, Heraklambonos (Herakleimon) and Theophilos. The youths asceticised separately from one another the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an Angel would appear and commune them with the Holy Mysteries. This time however, because of the Monk Paphnutios, they did not go off into the wilderness, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutios together with the youths was granted to commune the Holy Mysteries from the hands of the Angel and to hear the words of utterance of the Angel: “Receive ye the Food Imperishable, the Bliss Unending and Life Eternal, the Body and Blood of the Lord Jesus Christ, our God”. The Monk Paphnutios made bold to ask of the Angel the permission to remain to the end of his days in the wilderness. The Angel answered, that God had decreed for him another path – to return to Egypt and to make report to all Christians about the life of the wilderness dwellers. Having made his farewell of the youths, the Monk Paphnutios after three days journey reached the edge of the wilderness. Here he found a small skete monastery, and the brethren received him fondly. The Monk Paphnutios related everything, that he had learned about the holy fathers, whom he had encountered in the depths of the wilderness. The brethren wrote down in detail the account of the Monk Paphnutios and spread it about through other sketes and monasteries. The Monk Paphnutios gave thanks to God, Who had granted him to learn about the lofty lives of the hermits of the Thebaid wilderness, and he returned to his own monastery.
Venerable Peter of Mt. Athos (734).
The Monk Peter of Athos, a Greek by birth, served as a soldier in the imperial armies and he lived at Constantinople. In the year 667 during the time of a war with the Syrians, Saint Peter was taken captive and locked up in a fortress in the city of Samara on the River Euphrates. For a long time he languished in prison and he pondered over what sins of his had incurred the chastisement of God. Saint Peter remembered, that once upon a time he had the intention to leave the world and go off to a monastery, but he had not done so. He began to observe strict fast in the prison and to pray fervently, and he besought of Saint Nicholas the Wonderworker to intercede before God for him. Saint Nicholas appeared in a dream to Saint Peter and advised him to call for help on Saint Simeon the God-Receiver. And encouraging the prisoner in patience and hope, Saint Nicholas once more appeared to him in a dream. The third time it was not in a dream that he appeared with Saint Simeon the God-Receiver. Saint Simeon touched his staff to the chains of Saint Peter, and the chains melted away, literally like wax. The doors of the prison opened up, and Saint Peter emerged to freedom. Saint Simeon the God-Receiver became invisible, but Saint Nicholas conveyed Saint Peter to the borders of the Greek lands. And reminding him of his vow, Saint Nicholas likewise became invisible. Saint Peter then journeyed to Rome to assume the monastic form at the tomb of the Apostle Peter. And even here Saint Nicholas did not leave without his help: he appeared in a dream to the Pope of Rome and informed him about the circumstances of Saint Peter’s liberation from captivity, and he commanded the Pope to tonsure the former prisoner into monasticism. On the following day, amidst a numerous throng of the people during Divine-services, the Pope loudly exclaimed: “Peter, thou who art come from the Greek lands, and whom Saint Nicholas hath freed from prison in Samara, come thou forth unto me”. Saint Peter stood forth in front of the Pope, who tonsured him into monasticism at the tomb of the Apostle Peter. The Pope taught Saint Peter the rules of monastic life and kept the monk by him. And then with a blessing he sent off Saint Peter thither, whence God had blessed him to journey. Saint Peter boarded a ship, sailing to the East. The ship-owners, during a time of having come ashore, besought Saint Peter to come and pray at a certain house, wherein the owner and all the household lay sick. Saint Peter healed them through his prayer. The MostHoly Mother of God then appeared in a dream to Saint Peter and indicated the place, where he should live til the very end of his days – Holy Mount Athos. When the ship sailed alongside Athos, it then halted of its own accord. Saint Peter realised, that this was the place he had to go, and so he went ashore. This was in the year 681. The Monk Peter then dwelt in the desolate places of the Holy Mountain, not seeing another person for 53 years. His clothing had tattered, but his hair and beard had grown out and covered his body in place of clothes. At first the Monk Peter was repeatedly subjected to demonic assaults. Trying to force the saint to abandon his cave, the devils took on the form at times of armed soldiers, and at other times of fierce beasts and vipers that seemed ready to tear apart the hermit. But through fervent prayer to God and the Mother of God, the Monk Peter conquered the demonic assaults. Then the enemy began to resort to trickery. Appearing under the guise of a lad, sent to him from his native home, he with tears besought the monk to leave the wilderness and return to his own home. The monk was in tears, but without hesitation answered: “Hither have the Lord and the MostHoly Mother of God led me, and without Her leave I go not from hence”. Hearing the Name of the Mother of God, the demon vanished. After seven years the devil came before the monk in the guise of a luminous angel and said, that God was commanding him to go into the world for the enlightening and salvation of people needful of his guidance. The experienced ascetic again replied, that without the permission of the Mother of God he would not forsake the wilderness. The devil disappeared and did not bother more to approach the saint. The Mother of God appeared to the Monk Peter in a dream together with Saint Nicholas and said to the brave hermit, that each 40 days an Angel would bring him Heavenly manna. From that time the Monk Peter fasted for 40 days, and on the fortieth day he fortified himself with the Heavenly manna, receiving the strength for further forty-day abstinence. One time an hunter, chasing after a stag, caught sight of the naked man, covered about with hair and girded about the loins with leaves. He took fright and was about to flee. The Monk Peter stopped him and told him about his life. The hunter asked leave to remain with him, but the saint sent him off home. The Monk Peter gave the hunter a year for self-examination and forbade him to tell about the meeting with him. A year later the hunter returned with his brother, afflicted with a demon, and together with several other companions. When they entered the cave of the Monk Peter, they then saw, that he had already reposed to God. The hunter amidst bitter sobs told his companions about the life of the Monk Peter, and his brother, with but a touch to the body of the saint, received healing. The Monk Peter died in the year 734. His holy relics were situated on Athos at the monastery of Saint Clement. During the Iconoclast period the relics were hidden away, and in the year 969 they were transferred to the Thracian village of Photokami. With the name of the Monk Peter of Athos is connected the sacred testimonial of the Mother of God about Her earthly appenage – Holy Mount Athos, which even now presently remains in force: “To Mount Athos let there be its peace, for this is allotted Me by My Son and God, given unto Me, wherein let them be separated from worldly whisperings and gathered together those spiritual in the power of their exploits, with faith and love in soul calling out My Name, thereupon to pass their earthly lifetime without travail, and for their God-pleasing deeds to receive life eternal: for exceedingly do I love this place and I do wish upon it the increase of monks, and they possessing the mercy of My Son and God thereupon as monks shalt never be undone, if they observe the saving commandments: and I shalt spread them forth upon the Mountain to the south and to the north, and they shalt possess it from the world til the end of the world, and their name throughout all under the sun I shalt make praiseworthy and so defend those, which there with patience would asceticise in fasting”.
Opening of the relics (1650) of St. Anna of Kashin (1338).
Holy Nobleborn Princess Anna of Kashinsk died on 2 October 1338. Her holy relics were uncovered on 21 July 1649. The solemn transfer of her relics from the wooden Uspenie-Dormition cathedral into the stone Resurrection church occurred on 12 June 1650. To the day of 12 June was appointed also the restoration of churchly veneration of Saint Anna.
Venerables Bassian and Jonah , monks, of Petroma (Solovki) (1561).
The Monks Vassian and Jona – were monks of the Solovetsk Transfiguration monastery and disciples of the holy Hegumen Philip, who later became Metropolitan of Moscow (+ 1570, Comm. 9 January). The holy monks were glorified by the Lord after their death (1561). Fishermen and sailors came to pray in the chapel, erected in 1599 over the place of their burial by the Trinity-Sergiev monastery elder Mamant. And in 1623 the priestmonk Iakov founded there a monastery, receiving the name Pertominsk.
Venerable Stephen of Komel, abbot of Ozersk Monastery, Vologda (1542).
The Monk Stephen of Ozersk and Komel’sk was born in the latter half of the XV Century in the Vologda lands. His father served at the prince’s court, but the mundane life was not for the soul of the youth. He went off to the Glushitsk monastery of the Monk Dionysii, where he soon accepted monastic tonsure. With the blessing of the Glushitsk hegumen, the Monk Stephen made the rounds of the northern monasteries, in order to discover the spiritual customs. Having returned to the Vologda lands, he settled near the source of the River Komela. The Monk Stephen led a strict life. Once during the time of tearful prayer the monk was granted to see the MostHoly Virgin and Saint Nicholas, who besought the Mother of God to bless Saint Stephen to establish a monastery. In the year 1534 the Monk Stephen built a church in the name of Saint Nicholas. The monk reposed peacefully in the year 1542.
Venerable John (Tornike) of Mt. Athos (998) (Georgia).
Tornike Eristavi (a Georgian title, meaning literally head of the army. An eristavi was the ruler or governor of his province and a pillar of the Georgian monarchy. During certain periods of Georgian history the title was hereditary. The title is equivalent to a European duke.) (later John of Mt. Athos) was a Georgian army commander famed for his victories in war and a favorite of King David Kuropalates. Eventually he abandoned his worldly glory and set off in search of his spiritual father, St. John, on Mt. Olympus. There he learned that St. John had moved to Mt. Athos, so he journeyed there and settled with him in a monastery headed by St. Athanasius the Athonite. He was tonsured a monk and given the new name John. Soon many Georgians became thirsty for the ascetic life and arrived to labor on the Holy Mountain. To serve the young community, St. John built a church in honor of St. John the Theologian and constructed cells nearby. In such a way, the first Georgian community on Mt. Athos was established. At that time, Bardas Sclerus, commander of the army of Asia Minor, led a revolt against Basil and Constantine, the young Byzantine emperors. The dowager empress Theophania, hoping to receive assistance from Georgia, requested that John-Tornike travel to his homeland, inform the king about the difficult situation in Byzantium, and rally the Georgian armies for support. At first John-Tornike refused, doubting his preparedness to return to life in the world. But after the other brothers pleaded with him and he received St. Athanasius blessing, he returned to Georgia and delivered Theophanias letter to King David Kuropalates. The king was overjoyed at the sight of his favorite military leader, and he consented to the empress request, provided John-Tornike would command the army. The king was resolute and John-Tornike was compelled to honor his will. With Gods help and under the wise leadership of John-Tornike, twelve thousand Georgian soldiers defeated the army of the godless Bardas Sclerus, banishing the conspirator from Byzantium (ca. 979). After this great victory John-Tornike returned immediately to Mt. Athos. The brothers met him with great joy and gave thanks to God for returning him safely to the monastery. St. John-Tornike was a perfect example of humility. He renounced his own will completely and would do nothing without a blessing from his spiritual father. I entrust myself and my will to you. Save me according to your will! he would tell St. John. The brothers of the monastery often asked John-Tornike to recount his military glories, and he was obliged to recall his past. Once St. John requested that he share his memories with a certain Elder Gabriel, a man who spoke not a single vain word. John-Tornike agreed, and after he had narrated his glorious past to the elder, he ceased speaking entirely. He spent the rest of his life in silence, hoping in God, and reposed peacefully.
Venerable Arsenius , abbot of Konevits (1447).
The Monk Arsenii of Konevsk was a native of Novgorod. He was a craftsman and he fashioned various items from copper. The saint accepted tonsure at the Lisich monastery near Novgorod, where he spent 11 years. From there he set off to Athos. And there the Monk Arsenii spent three years, dwelling in prayer and preparing for the Athos brethren vessels of copper. In the year 1393 the Monk Arsenii returned to Russia and brought with him an icon of the Mother of God, which afterwards was called the Konevsk. The Monk Arsenii set out with this icon to the island of Konevets on Lake Ladoga. Here he spent five years in solitude. In 1398 with the blessing of the Novgorod archbishop Ioann, the Monk Arsenii laid the foundations of a common-life monastery in honour of the Nativity of the MostHoly Mother of God. He visited Athos a second time, and besought of the holy fathers their prayers and blessing for the monastery. In 1421 the lake flooded, wiping out the monastery structures, and it forced the Monk Arsenii to relocate the monastery to a new spot on the island. The Monk Arsenii died in the year 1447 and was buried in the monastery church. The life of the monk was written during the XVI Century by the Konevsk hegumen Varlaam. In 1850 the Life of the Monk Arsenii was published together with the service and laudation.
Venerable Onuphrius , abbot of Malsk (Pskov) (1492).
The Monk Onuphrii of Mal’sk and Pskov (Izborsk) founded a monastery in honour of the Nativity of the Mother of God at Mala, four versts from Izborsk and 56 versts from Pskov. The saint died on 12 June 1592 and was buried in the Nativity church, in a chapel named for him. The memory of the Monk Onuphrii is celebrated likewise on the so-called “Mal’sk Sunday” – the 1st Sunday after the Peter and Paul fast.
Venerables Onuphrius and Auxentius , monks, of Vologda (1521).
From Vologda, they established the Pertsevoj Hermitage in 1499, about 35 versts (23 miles) from Vologda. They died in 1521. Their relics are in a hidden place in the Trinity Temple in their monastery, now a parish temple.
Venerables John , Andrew , Heraclemon , and Theophilus , hermits of Egypt (4th c.).
They practiced asceticism in the Egyptian desert in the Sixth Century, simultaneously with the Ven. Onuphrius the Great.
St. John the Soldier of Egypt (6th-7th c.).
St. John the warrior, an Egyptian ascetic of the end of the Sixth or the beginning of the Seventh Century.
Additional Saints and Feasts Celebrated Today
Venerable Onuphrius, abbot of Katrom Monastery (Vologda) (16th c.).
St. Julian of Dagouta at Constantinople (Greek).
New Martyrs Onuphrius, bishop (1938), and with him: Anthony, Barsanuphius and Joseph (1937), and bishop Alexander Kharkovsky.
St. Olympius, bishop and confessor who suffered in Thrace (4th c.).
St. Timothy the Hermit of Egypt (4th c.).
St. Cunera, virgin-martyr of Rhenen (451) (Neth.).
Finding of the relics (1672) of St. John of Moscow, fool-for-Christ (1589).
Synaxis of All Saints of St. Onuphrius Monastery at Jablechna (Poland).
Miracle-working icons of the Theotokos (14th c.) and St. Onuphrius (14th c.) at St. Onuphrius Monastery (Poland).
Ss. Onuphrius & Peter the Athonite
No Troparion is given in the Menaion.
Kontakion for the venerable Peter, Tone II, “Seeking the highest…”
Having withdrawn thyself from human companionship,
out of divine desire and
love for thy Lord, O Peter,
thou didst dwell in caves of stone and deep
and thou didst receive a crown from Him.
Pray thou unceasingly, that
we be saved.
Kontakion for the venerable Onuphrius, Tone III, “Today the Virgin…”
Illumined by the radiance of the all-holy Spirit,
O divinely wise one,
didst forsake all the tumults of life;
and on reaching the desert, O venerable
thou didst gladden God the Creator, Who is over all things.
Wherefore, Christ, the great Bestower of gifts, doth glorify thee, O blessed
Sts. John, Andrew, Heraclemon, and Theophilus, hermits of Egypt, s, Troparion, Tone IV
O God of our fathers, deal ever with us according to Thy gentleness; take not
Thy mercy from us, but by their supplications direct our life in peace.
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Download today’s menaion HERE.
Courtesy of St. Sergius Church
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