اشعیا ۵.۷-۱۶ (ساعت ششم)

۷آری، تاکستانِ خداوندِ لشکرها خاندان اسرائیل است، و مردمان یهودا نهال دلپذیر اویند. او برای انصاف انتظار کشید، و اینک خون‌ریزی بود؛ و برای عدالت، و اینک ناله و فریاد بود! ۸وای بر شما که خانه بر خانه و مزرعه بر مزرعه می‌افزایید، تا آنگاه که مکانی باقی نمانَد و شما تنها صاحبانِ زمین در میان آن باشید! ۹خداوندِ لشکرها در گوش من گفت: «براستی که خانه‌های بسیار منهدم خواهد شد؛ خانه‌‌‌های بزرگ و مجلل، خالی از سَکَنِه خواهد گشت. ۱۰از ده جریب تاکستان، تنها یک بَت شراب حاصل خواهد شد، و از یک حومِر تخم، تنها یک ایفَه غَله.» ۱۱وای بر آنان که سحرگاهان برمی‌خیزند تا در پی مُسکِرات روند، و شب تا دیرگاه بیدار می‌مانند تا شرابْ ایشان را گرم کند! ۱۲در بزمهای ایشان بربط و چنگ است، و دف و نی و شراب؛ اما به کارهای خداوند نظر نمی‌کنند، و عمل دستهای او را نمی‌بینند. ۱۳بنابراین، قوم من به سبب عدم معرفت به اسارت خواهند رفت؛ اشراف ایشان گرسنگی خواهند کشید، و عوام ایشان از تشنگی بی‌تاب خواهند شد. ۱۴از این رو هاویه گلوی خود را گشادتر کرده، و دهان خویش را بی‌اندازه گشوده است؛ نجبای اورشلیم و عوام آن، عربده‌‌کشان و وجدکنندگان آن، بدان فرو خواهند رفت. ۱۵مردمان خم خواهند شد، و هر یک ذلیل خواهند گشت، و چشمان متکبران پست خواهد گردید. ۱۶اما خداوندِ لشکرها به انصافْ متعال خواهد بود، و خدای قدوس خویشتن را به عدالتْ قدوس خواهد نمود.

پیدایش ۴.۸-۱۵ (نماز شامگاهی)

۸قائن به برادر خویش هابیل گفت: «بیا تا به صحرا برویم». و چون در صحرا بودند قائن بر برادرش هابیل برخاست و او را کشت. ۹آنگاه خداوند به قائن گفت: «برادرت هابیل کجاست؟» گفت: «نمی‌دانم؛ مگر من نگهبان برادرم هستم؟» ۱۰خداوند فرمود: «چه کرده‌ای؟ خون برادرت از زمین نزد من فریاد برمی‌آورد. ۱۱و اکنون تو ملعون هستی از زمینی که دهان خود را گشود تا خون برادرت را از دست تو دریافت کند. ۱۲چون زمین را کِشت کنی، دیگر قوّت خود را به تو نخواهد داد. و تو بر زمین آواره و سرگردان خواهی بود.» ۱۳قائن به خداوند گفت: «مکافاتم بیش از تحمل من است. ۱۴هان امروز مرا از این زمین طرد کردی و از حضور تو پنهان خواهم بود. پس در جهان آواره و سرگردان خواهم بود و هر که مرا یابد، مرا خواهد کشت.» ۱۵آنگاه خداوند به او گفت: «در این صورت، هر که قائن را بکشد، از او هفت چندان انتقام گرفته خواهد شد.» و خداوند نشانی بر قائن نهاد تا اگر کسی او را بیابد، وی را نکشد.

امثال ۵.۱-۱۵ (نماز شامگاهی)

۱پسرم! به حکمت من توجه کن، و به بصیرت من نیک گوش فرا ده؛ ۲تا دوراندیشی را پاس داری و لبانت معرفت را نگاه دارد. ۳زیرا از لبان زن زناکار عسل می‌چکد، و زبان او از روغن چربتر است. ۴اما سرانجامش همچون اَفسَنطین، تلخ است، و تیز همچون شمشیرِ دو دم. ۵پاهایش به کام مرگ فرو می‌رود؛ و گامهایش مستقیم به گور می‌انجامد. ۶به راه حیات هرگز نمی‌اندیشد؛ گمراه است، اما این را نمی‌داند. ۷پس اکنون، پسرم به من گوش فرا ده، و سخنان زبانم را ترک مگو. ۸راه خویش از او دور نگاه دار و به درِ خانه‌اش نزدیک مشو. ۹مبادا عنفوان جوانی خود را به دیگران بدهی و سالهای خویش را به آن که بی‌رحم است. ۱۰مبادا بیگانگان از دولت تو سیر شوند و دسترنج تو، خانۀ غریبه را آباد کند؛ ۱۱و در پایانِ عمر، ناله سر دهی، آنگاه که گوشت و تَنَت زایل شده باشد. ۱۲و بگویی: «دریغا که از تأدیب بیزار بودم! و افسوس که دل من توبیخ را خوار شمرد! ۱۳آوای معلمانِ خویش نشنیدم و به آموزگاران خود گوش فرا ندادم. ۱۴و در میان قوم و جماعت، به لبۀ پرتگاه رسیده‌ام.» ۱۵آب را از منبعِ خودت بنوش، آب گوارا را از چاهِ خویشتن.

Composite ۸ - اشعیا ۴۰, ۴۱, ۴۵, ۴۸, ۵۴ (نماز شامگاهی, پیشرو)

۱Thus says the Lord: Comfort, comfort my people, says God. Priests, speak to the heart of Jerusalem. Comfort her, because her humiliation has been completed; for her has sin has been abolished, because she has received from the Lord’s hand double for her sins. A voice of one crying in the wilderness: Prepare the way of the Lord, make straight the paths of our God. Every valley will be filled and every mountain and hill made low; what is crooked will become straight, and the rough ways will be made smooth; and all flesh shall see the salvation of God. Go up onto a high mountain, you who bring good tidings to Sion; lift up your voice with strength, you who bring good tidings to Jerusalem. Lift it up, do not be afraid. I the Lord God, I, the God of Israel, will hearken and will not forsake them; but I will open rivers from the mountains and springs in the middle of plains. I will turn the wilderness into water meadows and the thirsty earth with water courses. Let the heavens rejoice from on high and let the clouds rain justice. Let the earth sprout and blossom with mercy and justice. Announce a voice of gladness to the end of the earth and let this be heard: Say that the Lord has delivered his servant Jacob. And if they thirst through deserts, he will bring water for them from a rock. Rejoice you barren who have never given birth, break out and shout, you who have never known birth pangs, for the children of the deserted are more than those of her who has a husband.

Composite ۹ - ملاکی ۳, ۴ (نماز شامگاهی, پیشرو)

۱Thus says the Lord Almighty: See, I am sending my Angel, my messenger, before your face, who will prepare your way before you. And the Lord whom you seek will come to his temple. And who will endure the day of his entrance? And who will withstand at his appearing? Because he will enter like fire in a smelting furnace and like the lye of launderers. And he will come to you in judgement; and he will be a swift witness against the wicked and against adulteresses and against those swear falsely in his name and those who do not fear him, says the Lord Almighty. Because I am the Lord your God, and I have not changed and you, children of Jacob, have perverted the laws and not kept them. Therefore turn back to me and I will turn back to you, says the Lord Almighty. And all the nations will call you blessed and you will know that I am the Lord who discern between just and lawless on the day on which I make a peculiar possession of those who love me. Know then and remember the law of Moses my servant, as I gave him commandment on Horeb, to all Israel ordinances and judgements. And see, I will send you Elias the Thesbite, before the great and manifest day of the Lord comes; he will turn again the heart of father to son and of a man to his neighbour, lest when I come I smite the earth grievously, says the Lord Almighty, God the Holy One of Israel.

Composite ۳ - حکمت سلیمان ۴, ۵ (نماز شامگاهی, پیشرو)

۱A just man if he comes to his end will be at rest. A just man who dies will condemn the ungodly who are alive; for they will see the end of a just man and will not understand what they counselled concerning him. For the Lord will break the ungodly, render them voiceless and cast them headlong, and he will shake them from the foundations and they will be utterly worsted in sorrow, and their memory shall perish. They shall come with fear at the accounting of their sins, and their iniquities will convict them to their face. Then the just will stand with much boldness in the face of those who afflicted him and made his toils of no account. When they see this they will be troubled with great fear and will be amazed at the wonder of his salvation. For they will say as they repent and with anguish they will groan and say: Is this he whom we fools once made a laughing stock and a byword of reproach? We reckoned his life folly and his end dishonour. How has he been numbered among the children of God and his lot with the Saints? Therefore we have erred from the way of truth and the light of righteousness has not shone on us and the sun has not dawned on us. We have been filled with paths of lawlessness and destruction and journeyed through trackless paths, but have not known the way of the Lord.

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)