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Saints of Pskov Martyred by the Latins

March 4, 2024

St. Ioasaph of Snetogorsk Monastery and St. Basil of Mirozh Monastery (1299)

Saints of Pskov Martyred by the LatinsThe Holy Hieromartyrs Joasaph of Snetogorsk and Basil of Mirozh suffered under the Germans at two of the most ancient of the Pskov monasteries during the thirteenth century. Saint Basil directed the Savior-Transfiguration Mirozh monastery, founded in the year 1156 by Saint Niphon, Bishop of Novgorod (April 8), and by Saint Abraham of Mirozh (September 24).

Saint Joasaph was igumen (and according also to some Pskov Saints’ Lives, the founder) of the monastery of the Nativity of the Most Holy Theotokos on Mount Snatna. The ascetics devoted much labor and concern to both the outer and inner welfare of the monasteries. In accord with the strict rule of cenobitic monastic life, introduced into his monastery by Saint Joasaph, the life of the monks was filled with prayer, abstinence and work. (Almost ninety years after the death of Saint Joasaph, his monastic Rule was reintroduced in the new monastic Rule of the Snetogorsk monastery by Archbishop Dionysius of Suzdal). The Snetogorsk monastery traced its origins from the efforts of Saint Euphrosynus of Pskov (May 15) and Saint Savva of Krypetsk (August 28).

Both these monasteries were outside the city walls and did not have any defenses. On March 4, 1299, the Germans fell upon Pskov and burned the Mirozh and Snetogorsk monasteries. During the burning of the churches, Saints Basil and Joasaph and the other monks endured an agonizing death. There was at that time much suffering in the city, and for the monks of other monasteries, and also for the women and children, but “through the prayers of the holy monk martyrs, the Lord preserved the fighting men.” Under the lead of the Pskov prince, Saint Dovmont-Timothy (May 20), they came out against the enemy and near the church of the holy Apostles Peter and Paul, they defeated the invaders at the banks of the Pskova River.

Saints Basil and Joasaph were buried with their fellow ascetics beneath crypts at the churches of their monasteries. The venerable head and part of the relics of Saint Joasaph were preserved in the open in a special reliquary in the church of the Snetogorsk monastery. Holy Prince Dovmont “out of his rightful inheritance” built a stone church at the Snetogorsk monastery in place of the one that had burned, and he facilitated the restoration of monastic life at the ruined monasteries.

Soon after the martyric death of Saints Basil and Joasaph their churchly glorification took place at Pskov. On the manuscript Pskov Prologue of the fourteenth-fifteenth centuries, they are listed on March 5. But in the Pskov Chronicle and old Pskov Synodikons (Saint lists), the day of the blessed death of the holy monk martyrs is given as March 4, and at present, this is the day of their commemoration. The Chronicle mentions the presbyter Joseph, and the Prologue mentions the presbyter Constantine as their fellow sufferers.

source: www.oca.org

Fr. Dn. Christopher Purdef

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RETURN FROM BABYLON

SUNDAY OF THE PRODIGAL SON

March 3, 2024

RETURN FROM BABYLONThis coming Sunday we remember the Parable of the Prodigal Son. A Gospel that every Orthodox Christian should be very familiar with, we see the events of a young son approaching his father asking for his inheritance to go off into the world to begin a life of adventure. What is striking about the son’s request is that in normal circumstances a son would gain his inheritance after his father’s earthly life was over. Here the son asks for it in advance relegating his relationship with his father as only a means to a financial end and nothing else. How painful could this have been for the father coming from his own progeny. Nonetheless, in his limitless love for his son, the father acquiesces to his son’s requests for the family purse and allows him the freedom to leave and pursue his own will.

But aren’t we like this son, brothers and sisters? Are we not prone to forget the loving embrace and security of our Father’s kingdom mesmerized by the world? Do we not forget our roots being quick to seek new identities that are more popular and culture friendly in line with latest new thing? At first, innocently just to get away from the mundane and move out into the world as we have all have said, to grow. Of course, leaving the nest is not bad behavior in its own right as long as we remain rooted in the traditions and biblical principles of the Church. But as is evident in the Parable, the son was not rooted in his father’s house. He longed to forget his father and leave on his own terms. We can only count the ways that this straying away from the kinship of the Father has caused us pain and regret.

As the Parable comes to a dramatic conclusion, the son begins to show regret after spending his entire inheritance in loose living, debauchery, and lack of discipline, which is a common result in those who are not rooted in true identity. And some amazing events occur. The Gospel states the son, comes to himself meaning, he remembers who he truly is and who the Source of his life truly is, repents and runs back to his father. And the father welcomes him back with open arms, opening the doors to his kingdom and treasures without even questioning his past living, nor remembering the son’s past transgression. Such a heart wrenching yet wonderful Icon of repentance, forgiveness, and unconditional love.

But how do we remember the Father’s House amid the world during the coming period, brothers and sisters? There is no question that today we have access to the world in a wide array of ways that can easily cause us to forget ourselves and accept Babylon as our new home if we are not firmly rooted in our faith.

Fr. Seraphim Rose has some words for us:

Weak and forgetful, even in the midst of the Great Fast we live as though Jerusalem did not exist for us. We fall in love with the world, our Babylon; we are seduced by the frivolous pastimes of this “strange land” and neglect the services and discipline of the Church which remind us of our true home. Worse yet, we love our very captors – for our sins hold us captive more surely than any human master – and in their service we pass in idleness the precious days of Lent when we should be preparing to meet the Rising Sun of the New Jerusalem, the Resurrection of our Lord Jesus Christ.

There is still time; we must remember our true home and weep over the sins which have exiled us from it. Let us take to heart the words of St. John of the Ladder: “Exile is separation from everything in order to keep the mind inseparable from God. An exile loves and produces continual weeping.” Exiled from Paradise, we must become exiled from the world if we hope to return.

This we may do by spending these days in fasting, prayer, separation from the world, attendance at the services of the Church, in tears of repentance, in preparation for the joyful Feast that is to end this time of exile; and by bearing witness to all in this “strange land” of our remembrance of that even greater Feast that shall be when our Lord returns to take His people to the New Jerusalem, from which there shall be no more exile, for it is eternal.

The good news is that the Father is in constant wait for us, longing for our return to embrace us and open the salvific riches to His Kingdom. This Great Lent let us utilize that period to return to our Father through deepened repentance and faith that the Father awaits us.

Rev. Dn. Christopher Purdef

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Holy Father Porphyrius, Bishop of Gaza

The Twenty-Sixth Day of February

Saint Porphyrius IconToday the Orthodox Church commemorates Saint Porphyrius, Bishop of Gaza. We read in the Synaxarion that he was present during the historical period when paganism lost its prominence, the great persecutions subsided, and Christianity came to the forefront. However, as is always the case when new rulers take over, there were still pockets of the old persecutors that the new empire needed to uproot before the Christian golden age of meekness could commence. The life of Saint Porphyrius is a wonderful testimony to one level of this great transformation.

Saint Porphyrius, Archbishop of Gaza, was born about the year 346 at Thessalonica. His parents were people of substance, and this allowed Saint Porphyrius to receive a fine education. Having the inclination for monastic life, he left his native region at twenty-five years of age and set off for Egypt, where he lived in the Nitrian desert under the guidance of Saint Macarius the Great (January 19). There he also met Saint Jerome (June 15), who was then visiting the Egyptian monasteries. He went to Jerusalem on pilgrimage to the holy places, and to venerate the Life-Creating Cross of the Lord (September 14), then he moved into a cave in the Jordanian wilderness for prayer and ascetic deeds.

After five years, Saint Porphyrius was afflicted with a serious malady of the legs. He decided to go to the holy places of Jerusalem to pray for healing. As he lay half-conscious at the foot of Golgotha, Saint Porphyrius fell into a sort of trance. He beheld Jesus Christ descending from the Cross and saying to him, “Take this Wood and preserve it.”

Coming out of his trance, he found himself healthy and free from pain. Then he gave away all his money to the poor and for the adornment of the churches of God. For a time, he supported himself by working as a shoemaker. The words of the Savior were fulfilled when the saint was forty-five years old. The Patriarch of Jerusalem ordained Saint Porphyrius to the holy priesthood and appointed him custodian of the Venerable Wood of the Cross of the Lord.

In 395 the bishop of the city of Gaza (in Palestine) died. The local Christians went to Caesarea to ask Metropolitan John to send them a new bishop who would be able to contend against the pagans, which were predominant in their city and were harassing the Christians there. The Lord inspired the Metropolitan to summon the priest Porphyrius. With fear and trembling the ascetic accepted the office of bishop, and with tears he prostrated himself before the Life-Creating Wood and went to fulfill his new obedience.

In Gaza there were only three Christian churches, but there were a great many pagan temples and idols. During this time there had been a long spell without rain, causing a severe drought. The pagan priests brought offerings to their idols, but the woes did not cease. Saint Porphyrius imposed a fast for all the Christians; he then served an all-night Vigil, followed by a church procession around the city. Immediately the sky covered over with storm clouds, thunder boomed, and abundant rains poured down. Seeing this miracle, many pagans cried out, “Christ is indeed the only true God!” As a result of this, 127 men, thirty-five women and fourteen children were united to the Church through Holy Baptism, and another 110 men soon after this.

The pagans continued to harass the Christians. They passed them over for public office and burdened them with taxes. Saint Porphyrius and Metropolitan John of Caesarea journeyed to Constantinople to seek redress from the emperor. Saint John Chrysostom (September 14, January 27 and 30) received them and assisted them.

Saints John and Porphyrius were presented to the empress Eudoxia who was expecting a child at that time. “Intercede for us,” said the bishops to the empress, “and the Lord will send you a son, who shall reign during your lifetime”. Eudoxia very much wanted a son, since she had given birth only to daughters. Through the prayer of the saints an heir was born to the imperial family. As a result of this, the emperor issued an edict in 401 ordering the destruction of pagan temples in Gaza and the restoration of privileges to Christians. Moreover, the emperor gave the saints money for the construction of a new church, which was to be built in Gaza on the site of the chief pagan temple.

Saint Porphyrius upheld Christianity in Gaza to the very end of his life and guarded his flock from the vexatious pagans. Through the prayers of the saint numerous miracles and healings occurred. The holy archpastor guided his flock for twenty-five years and reposed in 420 at an advanced age.

Sources: The Synaxarion: The Lives of Saints of the Orthodox Church; www.oca.org

Fr. Dn. Christopher Purdef

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A RIGHT TO BE HEARD

February 25, 2024

This Sunday the Orthodox Church brings to us the Gospel of the Publican and the Pharisee marking the start of the Triodion period outside the Slavic Tradition that signifies the approach of the Season of Great Lent as we are now three weeks out from its glorious start.

This Gospel describes two opposing examples of individuals coming before the Lord in their perspective conditions. One, the Pharisee, contributing with discourse of his achievements, the other, the Publican, in the simple and humble frame imploring the Lord to have mercy knowing that any achievement on his part would be nothing more than fulfilling the obligation that we all have as Christians. Not something that should give us a sense of pride, rather bring us to an even deeper repentance.

What stands out about the Pharisee is his intent on expressing his right to speak, exalting himself on his achievements. He prepares a speech, finds the best venue to be heard in the temple, and lists his triumphs. He finds that his status is what should bring him adulation before the Lord. Seeking his rights before the Lord and letting the Lord know that he is not like the others around him. Reverence and compunction turn into indignation proclaiming that he is better than other men for doing what we all ought to and therefore the Lord should show him favor over the others.

Meanwhile, the Publican, who as a tax collector already suffers a bad reputation among the people of that time. One could assume that being in a place of such scorn and ill-repute that he would be the one shouting for rights seeking a soapbox to he heard. But he turns potential indignation into compunction and acknowledges before the Lord that he falls short of any favor the Lord could give him, regardless of any achievement. The Publican acknowledges his weakness, lowers his head, and utilizes the simple prayer Lord have mercy on me. What a wonderful example for us, brothers and sisters. One of passionless fortitude, seeking not worldly status but that of a higher sort. The Kingdom of the Lord!

St. Theophan the Recluse says of this, Do not assume you have a right to be heard, but approach prayer as one unworthy of any attention, allowing yourself only the boldness needed to open your mouth and raise up your prayer to God, knowing the Lord’s boundless condescension toward us poor ones. Do not even allow the thought to come to your mind, “I did such and such – so give me such and such.” Consider whatever you might have done as your obligation. If you had not done it you would have been subject to punishment, and what you did deserves no reward; you did not do anything special. That Pharisee enumerated his rights to be heard and left the temple with nothing. The bad thing is not that he actually did as he said, for indeed he should have done it. The bad thing is that he presented it as something special; whereas, having done it should have thought no more of it. Deliver us, O Lord, from this sin of the Pharisee! People rarely speak like the Pharisee in words, but in the feeling of their heart they are rarely unlike him. For why is it that people pray poorly? It is because they feel as though they are just fine in the sight of God, even without praying.”

Today in the age of podcasts, social media, smartphones, we too have many venues to seek our right to be heard, to list our achievements. And many times, our hearts, which are created for compassion, love, reverence, and repentance turn into a weapon of indignation to shoot our venom at others. Even when our initial intention was one of exclaiming truth and righteousness, we transform our calling as servants, to one of activist, attention seeker, and influencer. Our passionate cries turning the Faith of the Apostles into a gimmicky meme, a bully pulpit for our personal, social campaign. A venue to raise our worldly status that does nothing to deepen our repentance, nor seek the Kingdom of God.

Let us fight this with every ounce of our will by not just talking about the Church Fathers but by acting like them. After all they were only living by the example of Christ: praying simply and choosing silence when everything in our being tells us we have the right to speak.

Let us heed the word of St. Theophan and seek to be more like the Publican in our hearts! 

Rev. Dn. Chris Purdef

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The Healing Touch of Jesus

The healing touch of Jesus is what we all so desperately need, and so many don’t have that in person connection in the form of a Church Parish with a full time Priest, which is the full Gospel lived out in Orthodox Christianity. We are supporting local missional Church Parishes and their Priests who sometimes work unrealistic bivocational hours to share Jesus healing touch. We can bring relief so they can dedicate more time to ministry and their families. To come along side us and learn more and possibly donate or apply for relief as a Clergy (Priest or Deacon) go to our home page @  www.ocmamerica.us … There is no better time than now as the harvest is great, but the laborers are few. Pray to the God of the harvest that he might send workmen into the fields. Do not muzzle the oxen that treads out the grain. A workman is worthy of his wages. Bring all the tithes and offerings into the storehouse that your barns may be full so much that they cannot contain it. No amount is too small or too great. Be a cheerful giver as our Lord Jesus lays on your heart. Hurting hearts will not be able to thank you enough for the healing you bring them.

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