Isaiah 3.1-14 (6th Hour)

1Jer gle, Gospod, Gospod nad vojskama uzeæe Jerusalimu i Judi potporu i pomoæ, svaku potporu u hljebu i svaku potporu u vodi, 2Junaka i vojnika, sudiju i proroka, i mudarca i starca, 3Pedesetnika i ugledna èovjeka, i savjetnika i vješta umjetnika i èovjeka rjeèita. 4I daæu im knezove mladiæe, i djeca æe im biti gospodari. 5I èiniæe silu u narodu jedan drugome i svaki bližnjemu svojemu; dijete æe ustajati na starca i nepošten èovjek na poštena. 6I èovjek æe uhvatiti brata svojega iz kuæe oca svojega govoreæi: imaš haljinu, budi nam knez, ovaj rasap neka je pod tvojom rukom. 7A on æe se zakleti u onaj dan govoreæi: neæu biti ljekar, niti imam kod kuæe hljeba ni haljine, ne postavljajte me knezom narodu. 8Jer se obori Jerusalim i Juda pade, jer se jezik njihov i djela njihova protive Gospodu da draže oèi slave njegove. 9Što se vidi na licu njihovu svjedoèi na njih, razglašuju grijeh svoj kao Sodom, ne taje; teško duši njihovoj! jer sami sebi èine zlo. 10Recite pravedniku da æe mu dobro biti, jer æe jesti plod od djela svojih. 11Teško bezbožniku! zlo æe mu biti, jer æe mu se naplatiti ruke njegove. 12Narodu mojemu èine silu djeca, i žene su im gospodari. Narode moj! koji te vode, zavode te, i kvare put hoda tvojega. 13Ustaje Gospod na parbu, stoji da sudi narodima. 14Gospod æe doæi na sud sa starješinama naroda svojega i s knezovima njegovijem, jer vi potrste vinograd, grabež od siromaha u vašim je kuæama.

Genesis 2.20-3.20 (Vespers)

20I Adam nadjede ime svakom živinèetu i svakoj ptici nebeskoj i svakoj zvijeri poljskoj; ali se ne naðe Adamu drug prema njemu. 21I Gospod Bog pusti tvrd san na Adama, te zaspa; pa mu uze jedno rebro, i mjesto popuni mesom; 22I Gospod Bog stvori ženu od rebra, koje uze Adamu, i dovede je k Adamu. 23A Adam reèe: sada eto kost od mojih kosti, i tijelo od mojega tijela. Neka joj bude ime èovjeèica, jer je uzeta od èovjeka. 24Zato æe ostaviti èovjek oca svojega i mater svoju, i prilijepiæe se k ženi svojoj, i biæe dvoje jedno tijelo. 25A bjehu oboje goli, Adam i žena mu, i ne bješe ih sramota.

1Ali zmija bješe lukava mimo sve zvijeri poljske, koje stvori Gospod Bog; pa reèe ženi: je li istina da je Bog kazao da ne jedete sa svakoga drveta u vrtu? 2A žena reèe zmiji: mi jedemo roda sa svakoga drveta u vrtu; 3Samo roda s onoga drveta usred vrta, kazao je Bog, ne jedite i ne dirajte u nj, da ne umrete. 4A zmija reèe ženi: neæete vi umrijeti; 5Nego zna Bog da æe vam se u onaj dan kad okusite s njega otvoriti oèi, pa æete postati kao bogovi i znati što je dobro što li zlo. 6I žena videæi da je rod na drvetu dobar za jelo i da ga je milina gledati i da je drvo vrlo drago radi znanja, uzabra roda s njega i okusi, pa dade i mužu svojemu, te i on okusi. 7Tada im se otvoriše oèi, i vidješe da su goli; pa spletoše lišæa smokova i naèiniše sebi pregaèe. 8I zaèuše glas Gospoda Boga, koji iðaše po vrtu kad zahladi; i sakri se Adam i žena mu ispred Gospoda Boga meðu drveta u vrtu. 9A Gospod Bog viknu Adama i reèe mu: gdje si? 10A on reèe: èuh glas tvoj u vrtu, pa se poplaših, jer sam go, te se sakrih. 11A Bog reèe: ko ti kaza da si go? da nijesi jeo s onoga drveta što sam ti zabranio da ne jedeš s njega? 12A Adam reèe: žena koju si udružio sa mnom, ona mi dade s drveta, te jedoh. 13A Gospod Bog reèe ženi: zašto si to uèinila? A žena odgovori: zmija me prevari, te jedoh. 14Tada reèe Gospod Bog zmiji: kad si to uèinila, da si prokleta mimo svako živinèe i mimo sve zvijeri poljske; na trbuhu da se vuèeš i prah da jedeš do svojega vijeka. 15I još meæem neprijateljstvo izmeðu tebe i žene i izmeðu sjemena tvojega i sjemena njezina; ono æe ti na glavu stajati a ti æeš ga u petu ujedati. 16A ženi reèe: tebi æu mnoge muke zadati kad zatrudniš, s mukama æeš djecu raðati, i volja æe tvoja stajati pod vlašæu muža tvojega, i on æe ti biti gospodar. 17Pa onda reèe Adamu: što si poslušao ženu i okusio s drveta s kojega sam ti zabranio rekavši da ne jedeš s njega, zemlja da je prokleta s tebe; s mukom æeš se od nje hraniti do svojega vijeka; 18Trnje i korov æe ti raðati, a ti æeš jesti zelje poljsko; 19Sa znojem lica svojega ješæeš hljeb, dokle se ne vratiš u zemlju od koje si uzet; jer si prah, i u prah æeš se vratiti. 20I Adam nadjede ženi svojoj ime Jeva, zato što je ona mati svjema živima.

Proverbs 3.19-34 (Vespers)

19Gospod je mudrošæu osnovao zemlju, utvrdio nebesa razumom. 20Njegovom mudrošæu razvališe se bezdane i oblaci kaplju rosom. 21Sine moj, da ti to ne odlazi iz oèiju; èuvaj pravu mudrost i razboritost; 22I biæe život duši tvojoj i nakit grlu tvojemu. 23Tada æeš iæi bez brige putem svojim, i noga tvoja neæe se spotaæi. 24Kad liježeš, neæeš se plašiti, i kad poèivaš, sladak æe ti biti san. 25Neæeš se plašiti od nagle strahote ni od pogibli bezbožnièke kad doðe. 26Jer æe ti Gospod biti uzdanica i èuvaæe ti nogu da se ne uhvati. 27Ne odreci dobra onima kojima treba, kad možeš uèiniti. 28Ne govori bližnjemu svojemu: idi, i doði drugi put, i sjutra æu ti dati, kad imaš. 29Ne kuj zla bližnjemu svojemu koji živi s tobom bez brige. 30Ne svaðaj se ni s kim bez uzroka, ako ti nije uèinio zla. 31Nemoj zavidjeti nasilniku, ni izabrati kojega puta njegova. 32Jer je mrzak Gospodu zlikovac, a u pravednih je tajna njegova. 33Prokletstvo je Gospodnje u kuæi bezbožnikovoj, a stan pravednièki blagosilja. 34Jer potsmjevaèima on se potsmijeva, a krotkima daje milost.

Composite 2 - Proverbs 10, 3, 8 (Vespers, St Raphael)

1The memory of a just man is praised, and the Lord’s blessing is upon his head. Blessed is one who has found wisdom; a mortal who knows understanding. To import her is better than treasures of gold and silver. She is more valuable than precious stones; nothing of value equals her worth. Justice proceeds from her mouth; she bears law and mercy on her tongue. Therefore, my children, listen to me, for I speak weighty things. And blessed is the one who keeps my ways. For my goings out are the goings out of life, and favour is prepared from the Lord. Therefore I exhort you, and utter my voice to the children of humankind. Because I, Wisdom, have prepared counsel, knowledge and understanding. I have called on them. Counsel and sureness are mine; prudence is mine, strength is mine. I love those who are my friends, while those who seek me will find grace. You innocent, then, understand cunning; you untaught, take it to heart. Listen to me, for I will speak weighty things, and I will open right things from my lips. Because my throat will meditate truth; lying lips are abominable before me. All the words of my mouth are with justice, there is nothing crooked in them nor twisted. They are all straight for those who understand, and right for those who find knowledge. For I teach you what is true, that your hope may be in the Lord and that you may be filled with spirit.

Proverbs 10.31-11.12 (Vespers, St Raphael)

31Usta pravednikova iznose mudrost, a jezik opaki istrijebiæe se. 32Usne pravednikove znaju što je milo, a bezbožnièka su usta opaèina.

1Lažna su mjerila mrska Gospodu, a prava mjera ugodna mu je. 2Kad doðe oholost, doðe i sramota; a u smjernijeh je mudrost. 3Pravedne vodi bezazlenost njihova, a bezakonike satire zloæa njihova. 4Neæe pomoæi bogatstvo u dan gnjeva, a pravda izbavlja od smrti. 5Pravda bezazlenoga upravlja put njegov, a bezbožnik pada od svoje bezbožnosti. 6Pravedne izbavlja pravda njihova, a bezakonici hvataju se u svojoj zloæi. 7Kad umire bezbožnik, propada nadanje, i najjaèe uzdanje propada. 8Pravednik se izbavlja iz nevolje, a bezbožnik dolazi na njegovo mjesto. 9Licemjer kvari ustima bližnjega svojega; ali se pravednici izbavljaju znanjem. 10Dobru pravednijeh raduje se grad; a kad propadaju bezbožnici, biva pjevanje. 11Blagoslovima pravednijeh ljudi podiže se grad, a s usta bezbožnièkih raskopava se. 12Bezumnik se ruga bližnjemu svojemu, a razuman èovjek muèi.

Wisdom of Solomon 4.7-15 (Vespers, St Raphael)

John 10.1-9 (Matins Gospel, St Raphael)

1Zaista, zaista vam kažem: ko ne ulazi na vrata u tor ovèij nego prelazi na drugom mjestu on je lupež i hajduk; 2A koji ulazi na vrata jest pastir ovcama: 3Njemu vratar otvora, i ovce glas njegov slušaju, i svoje ovce zove po imenu, i izgoni ih; 4I kad svoje ovce istjera, ide pred njima, i ovce idu za njim, jer poznaju glas njegov. 5A za tuðinom neæe da idu, nego bježe od njega, jer ne poznaju glasa tuðega. 6Ovu prièu kaza im Isus, ali oni ne razumješe šta to bijaše što im kaza. 7Tada im reèe Isus opet: zaista, zaista vam kažem: ja sam vrata k ovcama. 8Svi koliko ih god doðe prije mene lupeži su i hajduci; ali ih ovce ne poslušaše. 9Ja sam vrata; ko uðe kroza me spašæe se, i uæi æe i iziæi æe, i pašu æe naæi.

Hebrews 13.17-21 (Epistle, St Raphael)

17Slušajte uèitelje svoje i pokoravajte im se, jer se oni staraju za duše vaše, kao koji æe dati odgovor, da to s radošæu èine, a ne uzdišuæi; jer vam ovo ne pomaže. 18Molite se Bogu za nas. Jer se nadamo da imamo dobru savjest, starajuæi se u svemu dobro da živimo. 19A odviše molim èinite ovo, da bih se prije vratio k vama. 20A Bog mira, koji izvede iz mrtvijeh velikoga pastira ovcama, krvlju zavjeta vjeènoga, Gospoda našega Isusa Hrista, 21Da vas savrši u svakome djelu dobrom, da uèinite volju njegovu, èineæi u vama što je ugodno pred njim, kroz Isusa Hrista, kojemu slava va vijek vijeka. Amin.

John 10.9-16 (Gospel, St Raphael)

9Ja sam vrata; ko uðe kroza me spašæe se, i uæi æe i iziæi æe, i pašu æe naæi. 10Lupež ne dolazi ni za što drugo nego da ukrade i ubije i pogubi; ja doðoh da imaju život i izobilje. 11Ja sam pastir dobri; pastir dobri dušu svoju polaže za ovce, 12A najamnik, koji nije pastir, kome nijesu ovce svoje, vidi vuka gdje ide, i ostavlja ovce, i bježi: i vuk razgrabi ovce i raspudi ih; 13A najamnik bježi, jer je najamnik i ne mari za ovce. 14Ja sam pastir dobri i znam svoje, i moje mene znaju. 15Kao što mene zna otac i ja znam oca; i dušu svoju polažem za ovce. 16I druge ovce imam koje nijesu iz ovoga tora, i one mi valja dovesti; i èuæe glas moj, i biæe jedno stado i jedan pastir.

Our Holy Father Procopius of Decapolis (9th c.)

He was from Decapolis near the Sea of Galilee, and entered monastic life as a youth. When the Emperor Leo the Isaurian began his persecution of the holy icons, Procopius, who had previously spent his life in hiddenness and silence, boldly stood forth to defend the true Orthodox veneration of the icons. For this he was cruelly tortured and imprisoned. When the cruel Leo died and the icons were restored to the churches, Procopius returned to his monastery, where he lived in peace to a great old age. The Prologue concludes, ‘In old age, he entered into God’s Kingdom, where he beheld with joy the living angels and saints whose images were on the honoured icons on earth.’

St Raphael, bishop of Brooklyn (1915)

He was born in Syria in 1860, in the waning years of the Ottoman Empire. In his childhood, his family took refuge in Lebanon after their parish priest, St Joseph of Damascus (July 10) was martyred; but they later returned to Damascus. In 1879 he was tonsured a monk and entered into the service of Patriarch Hierotheos of Antioch. The Balamand Seminary had been closed since 1840, but the young monk was offered a scholarship at the Constantinople Patriarchate’s seminary at Halki. Returning to Syria with a theological degree, St Raphael became assistant to Gerasimos, the new Patriarch of Antioch, traveling and preaching on his behalf. After further studies in Kiev, he transferred to the jurisdiction of the Patriarchate of Moscow and for a time was professer of Arabic studies at the Theological Academy in Kazan. (At that time the downtrodden Orthodox of the Middle East received considerable aid and theological training from the Tsar and from the Church in Russia).

In 1895 he was sent to the United States to shepherd the Arab Orthodox Community in New York, which was without a church or a priest. He quickly consecrated a chapel and with great energy set about the work of shepherding his flock there; but he was concerned not only for them but for the Arab Christian immigrants scattered through North America, most of whom were without a pastor and in danger of falling into heterodoxy or abandoning religious life. He traveled widely throughout the continent, visiting, counseling and serving Arab Christians, preaching, celebrating marriages and baptisms, receiving confessions and celebrating the Divine Liturgy, usually in private houses. In 1898 he published the first Orthodox prayer book in Arabic to appear in the New World. In 1899, he made a seven-month journey through forty-three American cities, seeking out the “scattered sheep” of the Church in America. His services were attended not only by Arabs but by Russians and Greeks, all of whom at that time depended on the Russian mission to North America. During this entire period, he held the official rank of Archimandrite, though his work and duties exceeded those of most bishops.

In 1901, Patriarch Meletios was elected to the see of Antioch, the first Arab to occupy the patriarchal throne for 168 years. Several proposals were made to elect Archimandrite Raphael to a see in Syria; but he refused all such offers, pointing out the Orthodox people’s great and little-met needs in North America. In 1904, the Moscow Patriarchate made him Bishop of Brooklyn, the first Orthodox bishop to be consecrated on American soil. He redoubled his already impressive pastoral work, ordaining priests to the many new parishes that he had founded, and assisting Saint Tikhon (then Bishop of North America) in the care of his huge diocese. In 1905 he laid the foundation of the Monastery of St Tikhon in Pennsylvania.

The bishop saw the importance of integrating the faithful into the life of their new homeland, and was an early advocate of the use of English in American Church services. When Isabel Hapgood’s Service Book — the first useful English translation of the Church’s services — was published in 1906, he advocated its use in all his parishes.

In 1912, St Raphael was found to be suffering from heart disease, but continued his exhausting pastoral work for two more years. In 1915 he was finally unable to continue, and reposed after two months’ illness.

When his relics were transported in 1998 from Brooklyn to Antiochian Village in Ligonier, PA, they were found to be incorrupt, and in 2000 he became the most recently glorified Saint of North America.

In North America St Raphael is commemorated on the anniversary of his repose: February 27 on the Civil/New Calendar, February 14 on the Julian Calendar. He is also commemorated with the Synaxis of Saints of North America on the Second Sunday after Pentecost. The Patriarchate of Antioch also commemorates him, but on Saturday before the Synaxis of the Archangels (November 8).

Our Venerable Father Titus of the Lavra of the Kiev Caves (1190)

Titus and Evagrius, two monks in the famed Kiev Caves Lavra, were dear friends who, through the instigation of the demons, allowed a disagreement to descend into mutual enmity. Despite the efforts of their brother monks to reconcile them, their mutual hatred grew, to the extreme that when one of them censed the church, the other would turn and walk out.

Titus fell gravely ill and, feeling that his end was near, at last repented and asked that Evagrius come and be reconciled with him. Evagrius was unwilling, but the other monks brought him by bodily force to his brother’s bedside. Titus fell at his feet and said ‘Forgive me for having offended and wounded you in my anger. Bless me!’ Evagrius, unmoved, shouted ‘I will never forgive him, neither in this world nor in the next!’ As soon as he had uttered these words he suddenly fell down dead. Titus, on the other hand, rose up, completely cured of his illness. He told his brethren that he had seen a spear come down from heaven and strike Evagrius, and that the spear had then touched and healed him; and that the swarms of demons who had been terrifying him as he lay dying, vanished at the moment he asked Evagrius to forgive him. Saint Titus spent the rest of his days in repentance and love, and fell asleep in peace around 1190.

Our Holy Father Leander, Bishop of Seville and Apostle of Spain (600)

He was born to an aristocratic Roman family living in Spain: his father Severian was Duke of Cartagena. Saint Leander embraced monastic life as a young man in Seville, capital of the Visigoths, who had embraced Arianism and caused the Arian heresy to dominate throughout Spain. Leander became a leading figure in the struggle to restore his land to Orthodoxy, founding a school in Seville to promote the Orthodox faith. In 583 he travelled to Constantinople to seek the Emperor’s support for the Spanish Orthodox; while there he met St Gregory the Great (the future Pope of Rome), with whom he formed a lifelong friendship. On his return to Spain, Leander was made Bishop of Seville.

One of the holy bishop’s converts was Hermengild, one of the sons of the Arian king Leovigild. When Hermengild rose up against his father in the name of Orthodoxy, Leovigild launched a violent persecution of the Orthodox throughout his kingdom. (Leovigild had his son imprisoned, then executed on Pascha Day of 586.) By God’s grace, at the very height of the persecution Leovigild fell mortally ill, repented, and embraced the true Faith; at his urging his son and successor Recared converted to Orthodoxy and convened the Third Council of Toledo in 589, at which he proclaimed that the Gothic and Suevic peoples were returning to the unity of the One Church. Saint Leander presided at the Council, and devoted the rest of his life to educating the (mostly) newly-Orthodox people of Spain in the Faith. It was he who established the early form of the Mozarabic Liturgy. He reposed in peace on March 13, 600. (He is venerated on this day because his name was incorrectly placed on February 27 in the Roman Martyrology.)