John 20.19-31 (9th Matins Gospel)

19În seara aceleiaşi zile, cea dintâi a săptămânii, pe când uşile locului unde erau adunaţi ucenicii erau încuiate, de frica iudeilor, a venit Isus, a stat în mijlocul lor şi le-a zis: „Pace vouă!” 20Şi după ce a zis aceste vorbe, le-a arătat mâinile şi coasta Sa. Ucenicii s-au bucurat când au văzut pe Domnul. 21Isus le-a zis din nou: „Pace vouă! Cum M-a trimis pe Mine Tatăl, aşa vă trimit şi Eu pe voi.” 22După aceste vorbe, a suflat peste ei şi le-a zis: „Luaţi Duh Sfânt! 23Celor ce le veţi ierta păcatele, vor fi iertate; şi celor ce le veţi ţine, vor fi ţinute.” 24Toma, zis Geamăn, unul din cei doisprezece, nu era cu ei când a venit Isus. 25Ceilalţi ucenici i-au zis deci: „Am văzut pe Domnul!” Dar el le-a răspuns: „Dacă nu voi vedea în mâinile Lui semnul cuielor şi dacă nu voi pune degetul meu în semnul cuielor şi dacă nu voi pune mâna mea în coasta Lui, nu voi crede.” 26După opt zile, ucenicii lui Isus erau iarăşi în casă; şi era şi Toma împreună cu ei. Pe când erau uşile încuiate, a venit Isus, a stat în mijloc şi le-a zis: „Pace vouă!” 27Apoi a zis lui Toma: „Adu-ţi degetul încoace şi uită-te la mâinile Mele; şi adu-ţi mâna şi pune-o în coasta Mea; şi nu fi necredincios, ci credincios.” 28Drept răspuns, Toma I-a zis: „Domnul meu şi Dumnezeul meu!” 29„Tomo”, i-a zis Isus, „pentru că M-ai văzut, ai crezut. Ferice de cei ce n-au văzut, şi au crezut.” 30Isus a mai făcut înaintea ucenicilor Săi multe alte semne care nu sunt scrise în cartea aceasta.

31Dar lucrurile acestea au fost scrise pentru ca voi să credeţi că Isus este Hristosul, Fiul lui Dumnezeu; şi, crezând, să aveţi viaţa în Numele Lui.

Ephesians 4.7-13 (Epistle, Sunday after Theophany)

7Dar fiecăruia din noi harul i-a fost dat după măsura darului lui Hristos. 8De aceea este zis: „S-a suit sus, a luat robia roabă şi a dat daruri oamenilor.” 9Şi acest: „S-a suit” ce înseamnă decât că înainte Se coborâse în părţile mai de jos ale pământului? 10Cel ce S-a coborât este acelaşi cu Cel ce S-a suit mai presus de toate cerurile ca să umple toate lucrurile. 11Şi El a dat pe unii apostoli; pe alţii, proroci; pe alţii, evanghelişti; pe alţii, păstori şi învăţători, 12pentru desăvârşirea sfinţilor, în vederea lucrării de slujire, pentru zidirea trupului lui Hristos, 13până vom ajunge toţi la unirea credinţei şi a cunoştinţei Fiului lui Dumnezeu, la starea de om mare, la înălţimea staturii plinătăţii lui Hristos;

Matthew 4.12-17 (Gospel, Sunday after Theophany)

12Când a auzit Isus că Ioan fusese închis, a plecat în Galileea. 13A părăsit Nazaretul şi a venit de a locuit în Capernaum, lângă mare, în ţinutul lui Zabulon şi Neftali, 14ca să se împlinească ce fusese vestit prin prorocul Isaia, care zice: 15„Ţara lui Zabulon şi ţara lui Neftali, înspre mare, dincolo de Iordan, Galileea Neamurilor, 16norodul acesta, care zăcea în întuneric, a văzut o mare lumină; şi peste cei ce zăceau în ţinutul şi în umbra morţii a răsărit lumina.” 17De atunci încolo, Isus a început să propovăduiască şi să zică: „Pocăiţi-vă, căci Împărăţia cerurilor este aproape.”

Our Holy Father Gregory, Bishop of Nyssa (395)

“Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox faith, was born in 331. His brother Basil was encouraged by their elder sister Macrina to prefer the service of God to a secular career (see July 19); Saint Gregory was moved in a similar way by his godly mother Emily, who, when Gregory was still a young man, implored him to attend a service in honour of the holy Forty Martyrs at her retreat at Annesi on the River Iris. Saint Gregory came at his mother’s bidding, but being wearied with the journey, and feeling little zeal, he fell asleep during the service. The Forty Martyrs then appeared to him in a dream, threatening him and reproaching him for his slothfulness. After this he repented and became very diligent in the service of God. He became bishop in 372, and because of his Orthodoxy he was exiled in 374 by Valens, who was on one mind with the Arians. After Valens’ death in 378 he was recalled to his throne by the Emperor Gratian. He attended the Local Council of Antioch, which sent him to visit the churches of Arabia and Palestine, which had been defiled and ravaged by Arianism. He attended the Second Ecumenical Council, which was assembled in Constantinople in 381. Having lived some sixty years and left behind many remarkable writings, he reposed about the year 395. The acts of the Seventh Ecumenical Council call him “Father of Fathers.” (Great Horologion)

Our Holy Father Theophan the Recluse (1894)

This modern-day Church Father was born in Chernavsk in central Russia. The son of a priest, he entered seminary at a young age, then completed the four-year course in theology at the Academy of Kiev. Though he distinguished himself as a student, his heart turned increasingly toward the monastic life, and he was tonsured a monk and ordained a priest upon completion of his studies. During his time at the Academy he often visited the Lavra of the Caves, and there became a spiritual child of Father Parthenius (March 25).

His desire for monastic life was not fulfilled immediately, for the Church felt need of his intellectual gifts. He served as a professor at the Theological Academy in St Petersburg, then worked for seven years in the Russian Mission to the Near East, mostly in Palestine. During this time he gained a perfect mastery of Greek and studied the works of the Church Fathers in the original languages. Returning to Russia, he was soon consecrated a bishop; but after seven years of episcopal service, he at last achieved his heart’s desire, resigning as bishop and retiring to a small monastery at Yvschen, where he spent the rest of his days.

After taking full part in the liturgical and communal life of the monastery for several years, he took up the life of a recluse in 1872. He lived in two small rooms, subsisting almost entirely on bread and tea, visited only by his confessor and the abbot of the monastery. He celebrated the Divine Liturgy every day in his cell. All of his time not taken up by inner prayer was devoted to translating the works of the Fathers into Russian and, increasingly, to writings of his own. Most importantly, he prepared a Russian-language edition of the Philokalia which had a deep impact upon Russian spiritual life.

Though he received no visitors, St Theophan entered into correspondence with many earnest Christians who sought his counsel, and so in time became the spiritual father of many believers throughout Russia. He reposed in peace in 1894.

In addition to the Philokalia, St Theophan produced (among other works): a Spiritual Psalter of selections from St Ephraim the Syrian; The Path to Salvation, an exposition of Orthodox Spirituality written in clear, plain language for those living in the world; collections of his letters to spiritual children; and Unseen Warfare, a treatise on prayer and the ascetical life. This last has an unusual history. In its original form it was written by Lorenzo Scupoli, an Italian Roman Catholic priest. St Nikodemos of the Holy Mountain, recognizing the book’s merit, produced a Greek edition in which he corrected various deviations from Orthodoxy in the original. St Theophan in turn revised the Greek edition extensively, removing some material and adding passages of his own; so that the Italian, Greek and Russian versions are in fact three substantially different books. Many of St Theophan’s works (including Unseen Warfare) are available in good English translations. They are almost unique in presenting the undiluted hesychastic spirituality of the Orthodox Church in plain, straightforward language accessible to most people.