عبرانیان ۱.۱-۱۲ (رساله)

۱در گذشته، خدا بارها و از راههای گوناگون به واسطۀ پیامبران با پدران ما سخن گفت، ۲امّا در این ایام آخر به واسطۀ پسر خود با ما سخن گفته است، پسری که او را وارث همه چیز مقرر داشت و به واسطۀ او جهان را آفرید. ۳او فروغِ جلالِ خدا و مظهر کامل ذات اوست، و همه چیز را با کلام نیرومند خود نگاه می‌دارد. او پس از پاک کردن گناهان، به دست راست مقام کبریا در عرش برین بنشست. ۴پس به همان اندازه که نامی برتر از فرشتگان به میراث بُرد، از مقامی والاتر از آنها نیز برخوردار شد. ۵زیرا خدا تا کنون به کدام‌یک از فرشتگان گفته است: «تو پسر من هستی؛ امروز من تو را مولود ساخته‌ام»؟ و یا: «من او را پدر خواهم بود، و او مرا پسر» ؟ ۶بلکه آن هنگام نیز که فرزند ارشد را به جهان می‌آورَد، می‌فرماید: «همۀ فرشتگان خدا او را بپرستند.» ۷حال آنکه دربارۀ فرشتگان می‌گوید: «فرشتگانش را بادها می‌سازد، و خادمانش را شعله‌های آتش.» ۸امّا دربارۀ پسر می‌گوید: «ای خدا، تخت سلطنت تو جاودانه است؛ عصای پادشاهی تو عصای عدل و انصاف است. ۹تو پارسایی را دوست می‌داری و شرارت را دشمن؛ از این رو خدا، خدای تو، تو را بیش از همقطارانت به روغن شادمانی مسح کرده است.» ۱۰و نیز می‌فرماید: «تو، ای خداوند، در آغازْ بنیان زمین را نهادی، و آسمانها صنعت دستان توست! ۱۱آنها از میان می‌روند، امّا تو بر‌جا می‌مانی! آنها همه چون جامهْ مندرس خواهند شد! ۱۲آنها را چون ردایی در هم خواهی پیچید، و بسان جامه‌ای جایگزین خواهند شد. امّا تو همان هستی، و سالهای تو را پایانی نیست!»

دوم تیموتائوس ۲.۱-۱۰ (رساله, قدیس تئودور)

۱پس تو ای فرزندم، در فیضی که در مسیحْ عیسی است نیرومند شو، ۲و آنچه را که در حضور گواهان بسیار از من شنیدی، به مردمان امینی بسپار که از عهدۀ آموزش دیگران نیز برآیند. ۳همچون سربازِ شایستۀ مسیحْ عیسی، در تحمّل رنجها سهیم باش. ۴هیچ‌کس به هنگام سربازی، خود را گرفتار مشغولیتهای زندگی نمی‌سازد، چرا که خواهان جلب خشنودی فرماندۀ خویش است. ۵به همین‌سان، ورزشکاری که هماوردی می‌کند، تاج پیروزی را دریافت نخواهد کرد، اگر به قانونْ هماوردی نکرده باشد. ۶آن که باید نخست از محصول نصیب ببرد، کشاورزی است که محنت کشیده است. ۷به آنچه می‌گویم بیندیش، که خداوند تو را در فهم همۀ اینها بصیرت خواهد بخشید. ۸عیسی مسیح را به خاطر دار که از نسل داوود بود و از مردگان برخاست؛ این است انجیل من، ۹که به‌خاطرش در رنجم، تا بدان حد که چون مجرمان به زنجیرم کشیده‌اند. امّا کلام خدا در زنجیر نیست. ۱۰پس همه چیز را به‌خاطر برگزیدگان تحمل می‌کنم تا آنان نیز نجاتی را که در مسیحْ عیساست، با جلال جاودانی به دست آورند.

مرقس ۲.۲۳-۳.۵ (انجیل)

۲۳در یکی از روزهای شَبّات، عیسی از میان مزارع گندم می‌گذشت و شاگردانش در حین رفتن، شروع به چیدن خوشه‌های گندم کردند. ۲۴فَریسیان به او گفتند: «چرا شاگردانت کاری انجام می‌دهند که در روز شَبّات جایز نیست؟» ۲۵پاسخ داد: «مگر تا به حال نخوانده‌اید که داوود چه کرد آنگاه که خود و یارانش محتاج و گرسنه بودند؟ ۲۶او در زمان اَبیّاتار، کاهن اعظم، به خانۀ خدا درآمد و نان حضور را خورد و به یارانش نیز داد، هرچند خوردن آن تنها برای کاهنان جایز است.» ۲۷آنگاه به ایشان گفت: «شَبّات برای انسان مقرر شده، نه انسان برای شَبّات. ۲۸بنابراین، پسر انسان حتی صاحب شَبّات است.» ۱عیسی بار دیگر به کنیسه درآمد. در آنجا مردی بود که یک دستش خشک شده بود. ۲برخی عیسی را زیر نظر داشتند تا اگر در روز شَبّات آن مرد را شفا بخشد، بهانه‌ای برای اتهام زدن به او بیابند. ۳عیسی به مردی که دستش خشک شده بود گفت: «در برابر همه بایست.» ۴آنگاه از ایشان پرسید: «آیا در روز شَبّات نیکی کردن جایز است یا بدی کردن؟ جان کسی را نجات دادن یا کشتن؟» امّا آنان خاموش ماندند. ۵عیسی، خشمگین به کسانی که پیرامونش بودند نگریست و غمگین از سنگدلی ایشان، به آن مرد گفت: «دستت را دراز کن.» او دست خود را دراز کرد و دستش سالم شد.

یوحنا ۱۵.۱۷-۱۶.۲ (انجیل, قدیس تئودور)

۱۷حکم من به شما این است که یکدیگر را محبت کنید. ۱۸«اگر دنیا از شما نفرت دارد، به یاد داشته باشید که پیش از شما از من نفرت داشته است. ۱۹اگر به دنیا تعلّق داشتید، دنیا شما را چون کسان خود دوست می‌داشت. امّا چون به دنیا تعلّق ندارید، بلکه من شما را از دنیا برگزیده‌ام، دنیا از شما نفرت دارد. ۲۰کلامی را که به شما گفتم، به یاد داشته باشید: ”بنده از ارباب خود بزرگتر نیست.“ اگر مرا آزار رسانیدند، با شما نیز چنین خواهند کرد؛ و اگر کلام مرا نگاه داشتند، کلام شما را نیز نگاه خواهند داشت. ۲۱امّا این همه را به سبب نام من با شما خواهند کرد، زیرا فرستندۀ مرا نمی‌شناسند. ۲۲اگر نیامده و با ایشان سخن نگفته بودم، گناه نمی‌داشتند؛ امّا اکنون دیگر عذری برای گناهشان ندارند. ۲۳کسی که از من نفرت داشته باشد، از پدر من نیز نفرت دارد. ۲۴اگر در میان آنان کارهایی نکرده بودم که جز من هیچ‌کس نکرده است، گناه نمی‌داشتند؛ امّا اکنون، با اینکه آن کارها را دیده‌اند، هم از من و هم از پدرم نفرت دارند. ۲۵این‌گونه، کلامی که در تورات خودشان آمده است به حقیقت می‌پیوندد که: ”بی‌سبب از من نفرت داشتند.“ ۲۶«امّا چون آن مدافع که از نزد پدر برای شما می‌فرستم بیاید، یعنی روحِ راستی که از پدر صادر می‌شود، او خودْ دربارۀ من شهادت خواهد داد، ۲۷و شما نیز شهادت خواهید داد، زیرا از آغاز با من بوده‌اید. ۱«این چیزها را به شما گفتم تا نلغزید. ۲شما را از کنیسه‌ها اخراج خواهند کرد و حتی زمانی می‌رسد که هر که شما را بکشد، می‌پندارد که خدا را خدمت کرده است.

کشیش‌شهید پولیکارپ، اسقف اسمیرنا (۱۶۷)

He was born at Ephesus around the year 70. St Irenaeus of Lyons, his disciple, says that St Polycarp was ‘a disciple of the Apostles and acquainted with those who had seen the Lord.’ His parents died as martyrs, and he was given into the care of a devout lady named Callista. As a child, the Saint was so eager to follow the commandments of Christ that he repeatedly emptied his foster-mother’s pantry to feed the poor. Since her supplies were always miraculously renewed, Callista changed his name from Pancratius to Polykarpos, meaning ‘Much fruit.’

When grown, Polycarp became a disciple of St John the Theologian, and in time became Bishop of Smyrna; it is told that the messages to the Church at Smyrna in the Book of Revelation are addressed to St Polycarp and his flock. He knew St Ignatius of Antioch personally, and some of their correspondence is preserved.

Polycarp led his Church in holiness for more than fifty years, and became known throughout the Christian world as a true shepherd and standard-bearer of the Faith. About the year 154 he traveled to Rome and consulted with Pope Anacletus on the defense of the Faith.

Not long after he returned to Smyrna, a fierce persecution was unleashed against Christians in Asia Minor; along with many others, St Polycarp was arrested, having predicted his imminent martyrdom. (The account of his martyrdom that follows is based on eyewitness accounts gathered immediately after his death.)

On the evening of Holy Friday, soldiers burst into the farmhouse where he was staying. The Bishop welcomed them cheerfully, and ordered that a meal be prepared for them. He was granted some time to pray, and for two hours stood commemorating everyone that he had known and praying for the Church throughout the world. His captors sorrowed that they had come to take such a venerable man, and reluctantly took him to the Proconsul. When urged to deny Christ and save his life, the aged Saint replied, ‘For eighty-six years I have been his servant, and he has wronged me in nothing; how can I blaspheme my King and Savior?’ Told that he would die by fire if he did not apostatize, Polycarp replied ‘You threaten me with a fire that burns for a short time and then goes out, while you know nothing of the fire of the judgment to come and of the everlasting torment awaiting the wicked. Why wait any longer? Do what you will!’

Placed on the pyre, Polycarp lifted his eyes heavenward and gave thanks to God for finding him worthy to share with the holy Martyrs of the cup of Christ. When he had said his Amen, the executioners lit the fire. The eyewitnesses write that the fire sprang up around him like a curtain, and that he stood in its midst glowing like gold and sending forth a delightful scent of incense. Seeing that the fire was not harming him, the executioners stabbed him with a sword. His blood flowed so copiously that it put out the fire, and he gave back his soul to God. His relics were burned by the persecutors, but Christians rescued a few fragments of bone, which were venerated for many generations on the anniversary of his repose.

قدیس گورگونیا (۳۷۲)

She was the elder sister of St Gregory the Theologian (Jan. 25), and the daughter of St Gregory Nazianzen the Elder (January 1) and St Nonna (August 5). She married Alypius, a citizen of Iconium, and with him had three daughters. She became a holy guide to countless Christians whose lot it was to live out their Faith in the world. The Synaxarion says, “Her wisdom and knowledge of all that pertains to godliness made her the very model of a Christian wife. Her relatives, fellow-citizens, and numerous strangers relied on her as a counsellor who would indicate the Christian response in any of the knotty problems which they encountered while living in the world. She was foremost in her care for the churches of God, and in her respect for the priests and clergy, to whom the doors of her house were always open. Neither had she her equal in almsgiving nor in compassion for all the afflicted, so that you could well say that, like righteous Job, she was eyes to the blind, feet to the lame, a mother to the orphans.”

She received holy Baptism late in life, as was common at that time, and soon afterward the day of her death was revealed to her. She fell ill on the appointed day and, gathering her family and friends around her bed, gave them her final counsels. She then reposed in peace.

پدر قابل احترام ما الکساندر نخفتگان (۴۳۰)

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ’s call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.

At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!

Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)

Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, ‘to join the Angelic choirs which he had so well imitated on earth.’ (Synaxarion)

The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. ‘Even though it has not been retained in today’s practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.’ (Synaxarion)