Wisdom of Solomon 3.1-9 (Vespers)

Wisdom of Solomon 5.15-6.3 (Vespers)

Wisdom of Solomon 4.7-15 (Vespers)

Luke 24.36-53 (6th Matins Gospel)

36A kad oni ovo govorahu, i sam Isus stade meðu njima, i reèe im: mir vam. 37A oni se uplašiše, i poplašeni buduæi, mišljahu da vide duha. 38I reèe im: šta se plašite? I zašto takove misli ulaze u srca vaša? 39Vidite ruke moje i noge moje: ja sam glavom; opipajte me i vidite; jer duh tijela i kostiju nema kao što vidite da ja imam. 40I ovo rekavši pokaza im ruke i noge. 41A dok oni još ne vjerovahu od radosti i èuðahu se reèe im: imate li ovdje što za jelo? 42A oni mu daše komad ribe peèene, i meda u satu. 43I uzevši izjede pred njima. 44I reèe im: ovo su rijeèi koje sam vam govorio još dok sam bio s vama, da sve treba da se svrši što je za mene napisano u zakonu Mojsijevu i u prorocima i u psalmima. 45Tada im otvori um da razumiju pismo. 46I reèe im: tako je pisano, i tako je trebalo da Hristos postrada i da ustane iz mrtvijeh treæi dan; 47I da se propovijeda pokajanje u ime njegovo i oproštenje grijeha po svijem narodima poèevši od Jerusalima. 48A vi ste svjedoci ovome. 49I gle, ja æu poslati obeæanje oca svojega na vas; a vi sjedite u gradu Jerusalimskome dok se ne obuèete u silu s visine. 50I izvede ih napolje do Vitanije, i podignuvši ruke svoje blagoslovi ih. 51I kad ih blagosiljaše, otstupi od njih, i uznošaše se na nebo. 52I oni mu se pokloniše, i vratiše se u Jerusalim s velikom radošæu. 53I bijahu jednako u crkvi hvaleæi i blagosiljajuæi Boga. Amin.

2 Timothy 4.5-8 (Epistle, Sunday before Theophany)

5A ti budi trijezan u svaèemu, trpi zlo, uèini djelo jevanðelista, službu svoju svrši. 6Jer ja se veæ žrtvujem, i vrijeme mojega odlaska nasta. 7Dobar rat ratovah, trku svrših, vjeru održah. 8Dalje dakle meni je pripravljen vijenac pravde, koji æe mi dati Gospod u dan onaj, pravedni sudija; ali ne samo meni, nego i svima koji se raduju njegovu dolasku.

Galatians 5.22-6.2 (Epistle, St Seraphim)

22A rod je duhovni ljubav, radost, mir, trpljenje, dobrota, milost, vjera, 23Krotost, uzdržanje; na to nema zakona. 24A koji su Hristovi, raspeše tijelo sa slastima i željama. 25Ako u duhu živimo, po duhu i da hodimo, 26Da ne tražimo lažne slave razdražujuæi jedan drugoga, i zavideæi jedan drugome.

1Braæo! ako i upadne èovjek u kakav grijeh, vi duhovni ispravljajte takovoga duhom krotosti, èuvajuæi sebe da i ti ne budeš iskušan. 2Nosite bremena jedan drugoga, i tako æete ispuniti zakon Hristov.

Mark 1.1-8 (Gospel, Sunday before Theophany)

1Poèetak jevanðelja Isusa Hrista sina Božijega. 2Kao što stoji u proroka: evo ja šaljem anðela svojega pred licem tvojijem, koji æe pripraviti put tvoj pred tobom. 3Glas onoga što vièe u pustinji: pripravite put Gospodnji, poravnite staze njegove. 4Pojavi se Jovan krsteæi u pustinji, i propovijedajuæi krštenje pokajanja za oproštenje grijeha. 5I izlažaše k njemu sva Judejska zemlja i Jerusalimljani; i kršæavaše ih sve u Jordanu rijeci, i ispovijedahu grijehe svoje. 6A Jovan bijaše obuèen u kamilju dlaku, i imaše pojas kožan oko sebe; i jeðaše skakavce i med divlji. 7I propovijedaše govoreæi: ide za mnom jaèi od mene, pred kim ja nijesam dostojan sagnuti se i odriješiti remena na obuæi njegovoj. 8Ja vas kršæavam vodom, a on æe vas krstiti Duhom svetijem.

Luke 6.17-23 (Gospel, St Seraphim)

17I izišavši s njima stade na mjestu ravnom, i gomila uèenika njegovijeh; i mnoštvo naroda iz sve Judeje i iz Jerusalima, i iz primorja Tirskoga i Sidonskoga, 18Koji doðoše da ga slušaju i da se iscjeljuju od svojijeh bolesti, i koje muèahu duhovi neèisti; i iscjeljivahu se. 19I sav narod tražaše da ga se dotaknu; jer iz njega izlažaše sila i iscjeljivaše ih sve. 20I on podignuvši oèi na uèenike svoje govoraše: blago vama koji ste siromašni duhom; jer je vaše carstvo Božije. 21Blago vama koji ste gladni sad; jer æete se nasititi. Blago vama koji plaèete sad; jer æete se nasmijati. 22Blago vama kad na vas ljudi omrznu i kad vas rastave i osramote, i razglase ime vaše kao zlo sina radi èovjeèijega. 23Radujte se u onaj dan i igrajte, jer gle, vaša je velika plata na nebu. Jer su tako èinili prorocima ocevi njihovi.

St Seraphim of Sarov (1833)

“Saint Seraphim was born in the town of Kursk in 1759. From tender childhood he was under the protection of the most holy Mother of God, who, when he was nine years old, appeared to him in a vision, and through her icon of Kursk, healed him from a grave sickness from which he had not been expected to recover. At the age of nineteen he entered the monastery of Sarov, where he amazed all with his obedience, his lofty asceticism, and his great humility. In 1780 the Saint was stricken with a sickness which he manfully endured for three years, until our Lady the Theotokos healed him, appearing to him with the Apostles Peter and John. He was tonsured a monk in 1786, being named for the holy Hieromartyr Seraphim, Bishop of Phanarion (Dec. 4), and was ordained deacon a year later. In his unquenchable love for God, he continually added labours to labours, increasing in virtue and prayer with titan strides. Once, during the Divine Liturgy of Holy and Great Thursday he was counted worthy of a vision of our Lord Jesus Christ, Who appeared encompassed by the heavenly hosts. After this dread vision, he gave himself over to greater labours.

“In 1794, Saint Seraphim took up the solitary life in a cell in the forest. This period of extreme asceticism lasted some fifteen years, until 1810. It was at this time that he took upon himself one of the greatest feats of his life. Assailed with despondency and a storm of contrary thoughts raised by the enemy of our salvation, the Saint passed a thousand nights on a rock, continuing in prayer until God gave him complete victory over the enemy. On another occasion, he was assaulted by robbers, who broke his chest and his head with their blows, leaving him almost dead. Here again, he began to recover after an appearance of the most Holy Theotokos, who came to him with the Apostles Peter and John, and pointing to Saint Seraphim, uttered these awesome words, ‘This is one of my kind.’

“In 1810, at the age of fifty, weakened by his more than human struggles, Saint Seraphim returned to the monastery for the third part of his ascetical labours, in which he lived as a recluse, until 1825. For the first five years of his reclusion, he spoke to no one at all, and little is known of this period. After five years, he began receiving visitors little by little, giving counsel and consolation to ailing souls. In 1825, the most holy Theotokos appeared to the Saint and revealed to him that it was pleasing to God that he fully end his reclusion; from this time the number of people who came to see him grew daily. It was also at the command of the holy Virgin that he undertook the spiritual direction of the Diveyevo Convent. He healed bodily ailments, foretold things to come, brought hardened sinners to repentance, and saw clearly the secrets of the heart of those who came to him. Through his utter humility and childlike simplicity, his unrivalled ascetical travails, and his angel-like love for God, he ascended to the holiness and greatness of the ancient God-bearing Fathers and became, like Anthony for Egypt, the physician for the whole Russian land. In all, the most holy Theotokos appeared to him twelve times in his life. The last was on Annunciation, 1831, to announce to him that he would soon enter into his rest. She appeared to him accompanied by twelve virgins martyrs and monastic saints with Saint John the Baptist and Saint John the Theologian. With a body ailing and broken from innumerable hardships, and an unspotted soul shining with the light of Heaven, the Saint lived less than two years after this, falling asleep in peace on January 2, 1833, chanting Paschal hymns. On the night of his repose, the righteous Philaret of the Glinsk Hermitage beheld his soul ascending to Heaven in light. Because of the universal testimony to the singular holiness of his life, and the seas of miracles that he performed both in life and after death, his veneration quickly spread beyond the boundaries of the Russian Empire to every corner of the earth. See also July 19.” (Great Horologion)

July 19 is the commemoration of the uncovering of St Seraphim’s holy relics, which was attended by Tsar Nicholas II.

Saint Seraphim’s life became a perpetual celebration of Pascha: in his later years he dressed in a white garment, greeted everyone, regardless of the season, with “Christ is Risen!” and chanted the Pascha service every day of the year.

St Sylvester, Pope of Rome (335)

He was a native of Rome. Because of his virtue and love for all, the faithful made him Pope against his will upon the death of Pope Miltiades in 314. He was Pope when Constantine the Great ended the persecution of the Church, and personally instructed the Emperor in the Faith. Unable to attend the Council of Nicaea personally, he sent delegates to represent him and uphold the Orthodox faith there. He reposed in peace in 325.

Once, in a debate between the Saint and Zambrius, a Jewish scribe and occultist, Zambrius whispered a magic word in the ear of a bull, upon which the animal fell down dead. Zambrius then challenged the Pope to do as much in the name of Christ. The holy bishop replied, ‘My God gives life and resurrection, not death.’ Lifting his hands to heaven, he restored the creature to life. The Emperor and the crowd who witnessed the debate cheered the Saint, and many decided to be baptized.

Venerable Juliana of Lazarevskoye (1604)

The daughter of a devout and generous official in the Tsar’s court, she was orphaned at the age of six and reared by relatives. At the age of sixteen she was given in marriage to George Ossorguin, a nobleman who lived on an estate at Lavarevskoye, near Murom.

The couple were a model of Christian marriage. When her husband was at home, they would devote much of their time to praying together. When he was away in service to the Tsar, she would devote whole nights to prayer and handiwork. Since she was not free to give away her fortune as she desired, she earned money for almsgiving by the work of her hands, something unheard-of for a lady of her rank. When anyone died in the village she prayed for him at length, and if he were indigent she would pay for his funeral.

When two of the pious couple’s sons died, Juliana asked her husband to let her enter a monastery. He refused because they had other young children who needed her care; but he gave her permission to live a monastic life under his roof. From this time forward, she increased her fasts, spent her nights in prayer, and slept on the floor. When her husband died ten years later, her wealth was at her own disposal, and she devoted all of it to works of mercy. When her family criticized her for depriving herself so harshly, especially for her severe fasting, she answered ‘Whatever my body loses now won’t be food for worms later. What is the point of fattening the flesh only to lose the soul?’

From 1601 to 1603, Russia was struck for three years by the worst famine in its history, so severe that men ate human flesh in their desperation. Saint Juliana sold all her livestock, gave away all the provisions in her barns, and freed all her serfs who wished to leave. Those who remained became her family, with whom she shared all she had. By her prayers, bitter and inedible plants became palatable so that they could be made into bread. The holy woman, despite almost killing privation, never complained, but seemed more cheerful than ever before.

Saint Juliana reposed in peace at the age of seventy in 1604. At the moment of her death a bright halo was seen above her head. Ten years later her body was found incorrupt, and her tomb filled with a fragrant myrrh. She was venerated among the Russian people from that time forward, though it was not until 1988 that she was officially glorified by the Moscow Patriarchate.

Holy New Martyr George the Georgian (1770)

A native of Georgia, he was sold as a slave to a Turk and made a Muslim in his youth. He lived a long life as a Muslim, seemingly having no memory of the faith or language of his parents. Without warning, however, when he had reached the age of seventy, his conscience awakened, he presented himself to the judge and stated that he had been born a Christian and wished to die a Christian. The old man remained immovable under questioning, exhortation, threats and, finally, torture; he would only say ‘I am a Christian; I want to die a Christian!’ The executioners hanged him, then cut him down to see if this last trial would change his mind. When he assured them once again that he was a Christian, they hanged him again, and he was allowed to claim his martyrdom.