“An angel in the flesh and the cornerstone of the prophets, the second forerunner of the coming of Christ…” With these words the Holy Church glorifies the great Old Testament righteous man who lived 900 years before Christ - the glorious holy prophet of God, Elijah. By his unusually strict ascetic life, he appeared more like an angel than a man.
But why does the Holy Church calls him “a second forerunner of the second coming of Christ”?
This is because, just as before the first coming of Christ in the world, St. John the Baptist appeared “in the spirit and power of Elijah” (Lk1:17), so also before the second coming of Christ on earth the Prophet Elijah himself will appear (see. Malachi 4:5). As we know, he did not die but was lifted up to heaven alive, with his flesh, in a chariot of fire (see para. 4 Kings 2, 11).
Why is St. Vladimir eternally dear to us?
Because he brought us into communion with faith in Christ and gave us, Russians, the true Church of Christ. What is this faith in Christ and true Church and what is its significance for us?
This is clearly revealed to us in the touching prayer offered by St. Vladimir at the sacred moment when the Mystery of Baptism was performed for the Russian people, when, in the words of the pious chronicler, truly heaven and earth rejoiced at such a great number being saved.
The day of the Holy Apostles Peter and Paul is the culminating feasts of the Gospel. Although the last event in the life of Christ which is related in the Gospel as His Ascension into heaven (Mark 16:19; Luke 24:51), the preaching of the Apostles is closely bound up with the Gospel. The Gospel tells us of their being chosen, and the Gospel indicates beforehand the end of Apostolic activity.
Telling of the appearance of Christ on the sea of Tiberias and the restoration to apostleship of Peter, who by his triple confession corrected his triple denial, the Apostle and Evangelist John the Theologian speaks also of the prediction to the Apostle Peter concerning the end of his struggle. When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whether thou wouldest not. This spoke He, signifying by what death he should glorify God (John 21:18-19).
It was not pleasing to the Lord then, to reveal the face of each of the other Apostles, although, when sending them to preach, He predicted to them, the persecutions that awaited them (Matt. 10:17-36). Now, to the question of Peter about John, Christ replied: If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:22).
The 42st anniversary of the repose of Archbishop Andrew (Rymarenko) of Rockland, the founder of Novo-Diveevo. Vladyka reposed on the feast day of Saint's Peter and Paul - July 12, 1978. Memory eternal to Vladyka Andrew. Edit.
In recent years, Archbishop Andrew, founder of New-Diveevo Convent in Spring Valley, New York, where the memory of St. Seraphim is sacredly kept, has deservedly been given much honor, especially in 1971 on the 50th anniversary of his ordination as priest, and in 1973 on his 80th birthday, when he was elevated to the rank of Archbishop. Many come to him just to receive his blessing, knowing of him as a kind of “last Russian Orthodox Elder,” and hoping to obtain through him some contact with the genuine tradition of Orthodox spirituality which is fast dying out today. And to be sure, he is a living link with the Holy Fathers in a literal sense, for he was a disciple of the last two Optina Elders, Anatole and Nectarius, and it was under his epitrachelion that the last Elder, Nectarius, died in 1928. But it is not for this that he is most important to us today; it is rather for his teaching, received from these holy Elders, on how to survive as an Orthodox Christian in the anti-Christian 20th century.
Originally published in: “The Orthodox Word”, №11 (November-December, 1966) pp. 167-174, 179-190. – Ed.
Barely six months ago  there reposed in the Lord a hierarch of the Church of Christ whose life so extraordinarily radiated the Christian virtues and the grace of the Holy Spirit as to make him a pillar of true Orthodoxy and an example of Christian life that is of universal significance. In Archbishop John there are united three kinds of highest Christian activity that are rarely found together: that of a bold and esteemed Prince of the Church; an ascetic in the tradition of the pillar saints, taking upon himself the severest self mortification; and a fool for Christ’s sake, instructing men by a ‘foolishness’ that was beyond the wisdom of this world.
The following account cannot begin to be called a complete life of Archbishop John; it is only a selection of the material that is already available, presented in the form of a preliminary sketch of the life of this holy man. It was compiled by the St Herman Brotherhood, which was organized with the blessing of Archbishop John (who wished to see Father Herman canonized after Father John of Krohnstadt) for the mission of the printed word. Now, in fulfillment of this mission, it is our duty to speak the truth about this man, who was, in our dark times when genuine Christianity has almost vanished, an embodiment of the life of Christ.
The account is based primarily upon personal acquaintance and upon the testimony of witnesses known to the compilers. Archbishop John throughout is referred to by the term Russians use to speak of and address bishops: Vladika. In English this is rendered ‘Master’, but the Russian word, when used by itself, implies a familiarity and endearment that are wanting in the nearest English equivalent. For those who knew him, Archbishop John will always be simply Vladika.
Icon of chinese orthodox Martyrs. Murdered during Boxer Rebellion (1900). Canonized before 1917.
The Boxer Rebellion is one of the little known historical pages of Russian Spiritual Mission in China. The year 1900 is known as the time of the most active activity of the Yihetuan – mostly a religious movement called the Boxer Rebellion following the incorrect British translation. Directed against foreigners, its ideology lay in anti-Christianity. When the uprising enveloped the entire capital, Director of the Russian Spiritual Mission, Archimandrite Innocent (Figurovskii, future Metropolitan of Beijing and China) left Beiguan with his collaborators and moved to the Russian embassy. Along with the church accessories they brought with them an ancient icon of St. Nicholas of Mozhaisk, brought from Albazin by Fr. Maxim Leontiev back in 1685. Chinese government allotted 10 pikemen to guard the Mission, but on June 11 it was burned to the ground, destroying its library, archive and sacristy. Yihetuans have tortured to death 222 Orthodox Chinese, which are considered the first Chinese martyrs. Among them – hieromartyr Metrophanes, first Chinese priest consecrated in Japan by its enlightener, St. Nicholas. By the intercessions of the Mission’s Director, the Holy Synod has appointed a liturgical celebration to the holy Chinese New-Martyrs (Decree №2874 from April 22, 1902). Their holy relics, many of which turned out to be incorrupt, were buried in the crypt of the new church dedicated to All Martyrs. The “Praise” following their lives is written by Archimandrite Avraamii (Chasovnikov), who, together with Archimandrite Innocent, was a witness of the horrors of the Boxer Rebellion. The “Praise to the slain” was first published in “Izvestiia Bratstva Pravoslavnoi Tserkvi v Kitae”, №8 (July 1, 1905). – Ed.
Larger image viewed by clicking on thumbnail.
On this day, the Saturday of the fifth week of Great Lent, we celebrate the Akathist Hymn of our Most Holy Lady Theotokos and Ever-Virgin Mary.
In 626, when Heraclius (610-41) held the imperial authority of the Romans, Chozroes, the king of the Persians, seeing that Roman resources had been extremely depleted by the previous emperor, Phocas the Tyrant (602-10), sent one of his satraps named Sarvaros with many thousands of troops in order to subjugate the entire East to himself. Prior to this, Chozroes had captured one hundred thousand Christians whom the Jews bought and killed. The chief satrap Sarvaros ravaged the entire East and even reached as far as Chrysopolis, which is now called Skoutarion. Emperor Heraclius, being destitute of public funds, converted the sacred vessels of the churches into currency, promising to later replace them with more and finer ones. And thus, crossing the Black Sea with his ships, he invaded the regions of Persia, which he vanquished, utterly defeating Chozroes with his army. Shortly thereafter, Chozroes' son Seiroes rebelled against his father and killed him; he assumed authority and made peace with Emperor Heraclius.
1. Before Christ we all shared the same ancestral curse and condemnation poured out on all of us from our single forefather, as if it had sprung from the root of the human race and was the common lot of our nature. Each person’s individual action attracted either reproof or praise from God, but no one could do anything about the shared curse and condemnation, or the evil inheritance that had been passed down to him and through him would pass to his descendants.
2. But Christ came, setting human nature free and changing the common curse into a shared blessing. He took upon Himself our guilty nature from the most pure Virgin and united it, new and unmixed with the old seed, to His divine person. He rendered it guiltless and righteous, so that all His spiritual descendants would remain outside the ancestral curse and condemnation. How so? He shares His grace with each one of us as a person, and each receives forgiveness of his sins from Him. For He did not receive from us a human person, but assumed our human nature and renewed it by uniting it with His own person. His wish was to save us all completely and for our sake He bowed the heavens and came down. When by His deeds, words and sufferings He had pointed out all the ways of salvation, He went up to heaven again, drawing after Him those who trusted in Him. His aim was to grant perfect redemption not just to the nature which He had assumed from us in inseparable union, but to each one of those who believed in Him. This He has done and continues to do, reconciling each of us through Himself to the Father, bringing each one back to obedience and thoroughly healing our disobedience.
ICON OF NEW MARTYRS OF RUSSIA,
as painted by Archimandrite Cyprian (Pyzhov) of Jordanville
A report read at the 15th Diocesan Conference of the Western-European Diocese of the Russian Orthodox Church Outside of Russia on June 6, 1981, in Luxemburg.
THE CHURCH IN THE FIRST CENTURIES
THE APOSTLES, the pillars of, the Church who proclaimed the preaching of the Gospel to the whole world, all except for the Apostle John the Theologian, received a martyr's death before the end of the first century. In them were fulfilled the words of Christ: "Ye shall be hated of all men for My name’s sake" (Matt. 10:22). The blood of the Apostles, and with them of a multitude of martyrs, moistened the Church abundantly from the middle of the first to the beginning of the fourth century. The first martyrs became the glory, the power, and the symbol of victory for the whole Christian world. Many prepared themselves to become martyrs, for there seemed to be no other path for one who believes in Christ, in this world which lies in evil! The ideal of the most powerful and strong was to shed their blood for Him Who was crucified for our sake.
On the day of the feast of Theophany--the Baptism of the Lord--it is not out of place to remember another baptism: that baptism which was performed over each of us Orthodox Christians, that baptism at which each of us, by the mouth of our godparents, gave a promise to God that he would always renounce Satan and his works and would always unite himself, “join himself” with Christ.
This, I repeat, is especially fitting for this present day. The solemn rite of the Great Sanctification of Water will be performed shortly. Its center, its main part, one could say, is the majestic prayer wherein the Lord is glorified and the grace of the Holy Spirit is called down upon the water being sanctified. This prayer begins with the beautiful words: “Great art Thou, O Lord, and marvelous are Thy works, and no word sufficeth to hymn Thy wonders.” Whoever has been at a performance of the mystery of Baptism and was present attentively, knows that the prayer at the sanctification of the water in which a man will be baptized begins with these same words, and the first part of this prayer is completely the same, both at the Great Sanctification of Water and at the performance of the mystery of Baptism. And only later, in the last part, does the prayer at the performance of the mystery of Baptism change, as applicable to this mystery, when a new human soul will be baptized.