Synaxis of the Holy Seventy Apostles

Synaxis of the Holy Seventy Apostles (Feast Day - January 4)

By St. Dimitri of Rostov

After choosing the Twelve, Christ the Lord selected seventy lesser apostles and sent them out to preach, as the holy Evangelist Luke writes: After these things the Lord appointed other seventy also; and sent them two and two before His face. The Twelve generally remained at Christ’s side, serving as witnesses to His life; but the Seventy preceded Him in every place He visited. We do not know the names of all the original Seventy, for, as Saint John the Evangelist tells us, the time came when many of His disciples went back, and walked no more with Him. Then said Jesus unto the Twelve, Will ye also go away? As the Lord’s Passion approached, the number of His disciples decreased further: hardly any of the Seventy remained, and one of the Twelve betrayed Him. After the Resurrection Matthias was numbered with the Twelve, while the ranks of the Seventy were gradually filled with men newly converted to piety by the Twelve Apostles and Saint Paul, who was called by heaven to preside (with Saint Peter) over the apostolic choir.

At the beginning of the printed version of the Book of Acts and in The Prologue, the Seventy Apostles are identified in a listing ascribed to the holy hieromartyr Dorotheus, Bishop of Tyre. However, some of the men mentioned in the roll, while apostles at first, later fell from the faith and the dignity of their office. Such were Nicholas, the proselyte of Antioch (one of the seven deacons, who apostatized with Simon Magus); Phygellus; Hermogenes; and Demus, about whom Saint Paul writes to Timothy: This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes; and, Demus hath forsaken me, having loved this present world. Later, Demus became a heathen priest in Thessalonica. Of these men Saint John the Theologian wrote in his First General Epistle, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. They proved themselves unworthy to be included among the saints whose synaxis we celebrate today, for what communion hath light with darkness? Furthermore, the Holy Church includes in the calendar of saints and reveres as apostles of the Seventy a number of holy men (such as Timothy, Titus, Epaphras, Archippus, Aquila, Olympas, Quadratus, and Achaicus) missing from the list preserved under Dorotheus’ name. Because of these and other deficiencies and uncertainties in the enumeration ascribed to Saint Dorotheus, we have carefully investigated the divine Scriptures, the traditions handed down by the Fathers, and the accounts of trustworthy ecclesiastical historians and chroniclers and compiled the following roster of holy apostles commemorated on this day:

I. Saint James, Brother of the Lord (Commemorated October 23)

The holy Apostle Paul refers to James in the Epistle to the Galatians, saying, I went up to Jerusalem to see Peter, but other of the apostles saw I none, save James the Lord’s brother. Saint James was appointed Bishop of Jerusalem by the Lord Himself. The Jews hurled him from the pinnacle of the Temple for preaching Christ. He was injured, but not killed, when he struck the pavement below, so one of the Pharisees shattered his skull with a club, finishing him.

II. Saint Mark the Evangelist (April 25)

Mark wrote his Gospel under the direction of Saint Peter and is mentioned by that Apostle in his First General Epistle. Peter writes, The church that is at Babylon saluteth you; and so doth Mark my son. Peter ordained Mark Bishop of Alexandria. The idolaters of that city bound him, dragged him over jagged rocks, and beat him; whereupon, the Lord appeared, summoned him to heavenly glory, and received his spirit.

III. Saint Luke the Evangelist (October 18)

Luke wrote his Gospel under the guidance of the holy Apostle Paul, who mentions him in the Epistle to the Colossians, saying, Luke, the beloved physician, and Demas, greet you. Saint Luke also wrote the Acts of the Apostles. After toiling greatly in Christ’s service, Luke completed his labors in Thebes, a city of Boetia, where he was martyred.

IV. Saint Cleopas, Younger Brother of Joseph the Betrothed (October 30)

In his Gospel, Saint Luke writes that Cleopas was one of the two disciples to whom the Lord appeared on the road to Emmaus after His Resurrection. Luke was the other, although he does not mention his own name. Cleopas was subsequently slain by the Jews for preaching Christ, the murder taking place in the very house where the risen Lord was known by him in the breaking of bread.

V. Saint Symeon, Kinsman of the Lord (September 17 and April 27)

Saint Symeon was the second Bishop of Jerusalem, James’ successor. He was crucified for the crucified Christ.

VI. Saint Barnabas, Also Known as Joses (June 11)

According to the fourth chapter of the Book of Acts, this saint was surnamed Barnabas by the apostles. He is also mentioned in the second chapter of the Epistle to the Galatians, wherein Saint Paul writes, I went up to Jerusalem with Barnabas. Laboring in the ministry of the word, he was first (with Saint Paul) to preach Christ in Rome. He became Bishop of Milan and met his end on Cyprus, his homeland, being stoned by Greeks and Jews. Saint Barnabas was buried with a copy of Saint Matthew’s Gospel which he had written with his own hand.

VII. Saint Joses or Joseph, Also Called Barsabas and Justus (October 30)

Joses was one of the two candidates chosen as possible replacements for the fallen Judas (the other was Matthias). Saint Paul refers to him in the Epistle to the Colossians as Jesus, which is called Justus. The teachers of the Church say that Joses was a son of Joseph the Betrothed, like James, Simon, and Judas (not Iscariot). He became Bishop of Eleutheropolis and died a martyr.

VIII. Saint Thaddaeus (August 21)

Thaddaeus was first a disciple of Saint John the Forerunner, then of Christ. He is not to be confused with the holy Apostle Jude or Judas Thaddaeus, also known as Lebbaeus. Thaddaeus baptized Abgar, Prince of Edessa, and cleansed him of leprosy. After laboring much in proclaiming the gospel of Christ, he reposed in the Lord in the Phoenician city of Beirut.

IX. Saint Ananias (October 1)

The holy Ananias baptized Saint Paul and was Bishop of Damascus. Lucian, Governor of Eleutheropolis, had him put to death by stoning outside that city.

X. Saint Stephen, Protomartyr and Archdeacon (December 27)

Saint Stephen was stoned by the Jews for preaching the Lord Jesus Christ, Whom he beheld standing in the heavens.

XI. Saint Philip, One of the Seven Deacons (October 11)

Philip baptized Simon Magus (in Samaria) and Candace’s eunuch. He became Bishop of Tralles in Asia Minor, enlightened many in the faith, and departed unto eternal life in great old age.

XII. Saint Prochorus, One of the Seven Deacons (July 28)

Prochorus was Saint John the Theologian’s companion and fellow-laborer. He became the first Bishop of Nicomedia in Bithynia and suffered martyrdom while preaching Christ in Antioch.

XIII. Saint Nicanor, One of the Seven Deacons (December 27 and July 28)

Saint Nicanor, with two thousand other Christians, was slain for Christ on the same day as the holy protomartyr Stephen, as related in the Acts of the Apostles, which states, At that time there was a great persecution against the church which was at Jerusalem.

XIV. Saint Timon, One of the Seven Deacons (July 28 and December 30)

Timon was Bishop of Bostra in Arabia. He suffered greatly at the hands of the Jews for preaching Christ. Cast into a fiery furnace, he emerged unharmed, then departed unto the Lord.

XV. Saint Parmenas, One of the Seven Deacons (July 28)

Parmenas was slain before the eyes of the other apostles while preaching the gospel.

XVI. Saint Timothy (January 22)

Timothy, the Bishop of Ephesus, helped Saint Paul spread the gospel and received letters from him.

XVII. Saint Titus (August 25)

Titus, the Bishop of Gortyna in Crete, also labored with Saint Paul in proclaiming the gospel and received a letter from him.

XVIII. Saint Philemon (November 22)

Philemon, the recipient of one of Saint Paul’s letters, was Bishop of Gaza.

XIX. Saint Onesimus (February 15)

The holy Onesimus, mentioned by Paul in his epistle to Philemon, was tortured by Tertillus, Prefect of Rome, and died in Puteoli.

XX. Saint Epaphras

Epaphras is also mentioned by Saint Paul in the Epistle to Philemon. Paul states, "Epaphras, my fellowprisoner in Christ Jesus, saluteth thee." Epaphras was Bishop of Colossae and also of the churches of Laodicea and Hierapolis. He shared Paul’s captivity in Rome, whence the great Apostle wrote the Colossians, Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal of you, and them that are in Laodicea, and them in Hierapolis.

XXI. Saint Archippus (November 22 and February 19)

Archippus, like Onesimus and Epaphras, is mentioned in the Epistle to Philemon. While Saint Epaphras was being held at Rome in fetters, Archippus succeeded him as Bishop of Colossae. Archippus was tending the flock of Christ in that city when Saint Paul wrote him this reminder: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

XXII. Saint Silas (July 30)

With Saint Paul, the holy Silas preached the word of God, was flogged, and imprisoned. The Acts of the Apostles relates that Paul chose Silas and departed, confirming the churches. Silas became Bishop of Corinth and greatly labored proclaiming the gospel. After working numerous miracles, he departed to the Lord.

XXIII. Saint Silvanus (July 30)

Silvanus transcribed Saint Peter’s First General Epistle, as the chief Apostle states: By Silvanus, a faithful brother, I have written. In his Second Epistle to the Corinthians, Saint Paul testifies that Silvanus assisted him in teaching the word of God. The Son of God, Jesus Christ, he says, was preached among you by us, even by me and Silvanus. As Bishop of Thessalonica, Silvanus suffered much for the faith, then departed to Christ, the Ruler of the contest.

XXIV. Saint Crescens (July 30)

Saint Crescens is mentioned by Paul in his Second Epistle to Timothy. "Crescens," he says, "I sent to preach in Galatia." After serving as bishop in Galatia, he proclaimed Christ in Gaul and appointed his disciple Zacharias Bishop of Vienne. Returning to Galatia, he was martyred during Trajan’s reign.

XXV. Saint Crispus

According to the Acts of the Apostles, Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. This Crispus is the same as the one referred to by Saint Paul in the First Epistle to the Corinthians. I baptized Crispus, writes the great Apostle. Crispus became Bishop of Aegina, an island near the Peloponnesus.

XXVI. Saint Epaenetus (July 30)

Saint Epaenetus, Bishop of Carthage, is mentioned by Saint Paul in the Epistle to the Romans, in which he writes, Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

XXVII. Saint Andronicus (February 22, May 17, and July 30)

Saint Paul says in the same epistle, Salute Andronicus, calling him his kinsman and fellowprisoner. Andronicus, eminent among the apostles, believed in Christ before Paul and was Bishop of Pannonia.

XXVIII. Saint Stachys (October 31)

Saint Stachys is also mentioned in the Epistle to the Romans, in which Paul writes, Salute Stachys my beloved. Stachys was appointed first Bishop of Byzantium by the Apostle Andrew the First-called. His church was located in Argyropolis.

XXIX. Saint Amplias (October 31)

In the same letter, Paul requests that salutations be conveyed to Amplias, saying, Greet Amplias my beloved in the Lord. Amplias preached Christ in Diospolis and became bishop of that city. He was put to death in Odessos by the pagans.

XXX. Saint Urbane (October 31)

Again, this saint is mentioned in the Epistle to the Romans, in which Paul writes, Salute Urbane, our helper in Christ. Urbane was bishop in Macedonia and died a martyr.

XXXI. Saint Narcissus (October 31)

Saint Paul remembers Narcissus as well in the Epistle to the Romans. Greet them that be of the household of Narcissus, which are in the Lord, he says. Narcissus was Bishop of Athens.

XXXII. Saint Apelles (October 31)

Paul sends greetings to Apelles in the same letter, saying, Salute Apelles approved in Christ. Apelles was Bishop of Heracleia.

XXXIII. Saint Aristobulus (March 16 and October 31)

Saint Aristobulus is also mentioned in the Epistle to the Romans, where Paul writes, Salute them which are of Aristobulus’ household. Aristobulus served as bishop in Britain where he labored greatly and suffered martyrdom.

XXXIV. Saint Herodian (April 8 and November 10)

In the Epistle to the Romans, Saint Paul writes, Salute Herodian my kinsman. Herodian was Bishop of Patras.

XXXV. Saint Agabus (April 8)

Saint Agabus possessed the gift of prophecy. In the Acts of the Apostles it is written that there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

XXXVI. Saint Rufus (April 8)

Saint Rufus was Bishop of Thebes in Greece. He is mentioned in the Epistle to the Romans by Saint Paul, who writes, Salute Rufus chosen in the Lord.

XXXVII. Saint Asyncritus (April 8)

Saint Asyncritus served as Bishop of Hyrcani in Asia Minor, and is also mentioned in the Epistle to the Romans.

XXXVIII. Saint Phlegon (April 8)

Saint Phlegon is mentioned in the Epistle to the Romans as well. He was Bishop of Marathon, a town in Thrace.

XXXIX. Saint Hermas (March 8 and November 5)

Saint Hermas, mentioned in the same epistle, was Bishop of Philippopolis.

XL. Saint Patrobas (November 5)

Saint Patrobas, also referred to in the Epistle to the Romans, was Bishop of Naples and Puteoli.

XLI. Saint Hermes (April 8 and May 31)

Paul mentions Hermes, who was a bishop in Dalmatia, with the four preceding saints in this passage from his letter to the Romans: "Salute Asyncritus, Phlegon, Hermas, Patrobas, and Hermes."

XLII. Saint Linus (November 5)

Linus, Bishop of Rome after Saint Peter, is mentioned by the holy Paul in his Second Epistle to Timothy.

XLIII. Saint Gaius (November 5)

Saint Gaius was Timothy’s successor as Bishop of Ephesus. The following passage referring to him is found in the Epistle to the Romans: Gaius mine host, and of the whole church, saluteth you.

XLIV. Saint Philologus (November 5)

Philologus is mentioned in the same letter by Paul, who says, Salute Philologus. This saint was appointed Bishop of Sinope by the Apostle Andrew.

XLV. Saint Lucius (September 10)

Lucius, mentioned in the same letter, was Bishop of Laodicea in Syria.

XLVI. Saint Jason (April 28)

Saint Jason, to whom there is also a reference in the Epistle to the Romans, was Bishop of Tarsus.

XLVII. Saint Sosipater (April 28)

Saint Sosipater, Bishop of Iconium, is mentioned with the two preceding apostles by Paul in this passage from the Epistle to the Romans: Lucius, and Jason, and Sosipater, my kinsmen, salute you.

XLIX. Saint Olympas (November 10)

Saint Paul refers to Olympas in the same letter. Olympas was present at the holy Apostle Peter’s crucifixion and was subsequently executed with the Apostle Herodion by Nero, as Symeon Metaphrastes writes in his account for June 29, the day on which Saints Peter and Paul are commemorated.

XLIX. Saint Tertius (October 10 and November 10)

Saint Tertius transcribed the Epistle to the Romans for Saint Paul, adding this note: I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Sosipater’s successor as Bishop of Iconium, where he received the crown of martyrdom.

L. Saint Erastus (November 30)

Erastus is mentioned with the others in Paul’s Epistle to the Romans. He was first steward of the Church of Jerusalem, then Bishop of Paneas.

LI. Saint Quartus (November 10)

Saint Quartus was Bishop of Beirut and is mentioned with Erastus by Saint Paul in the following passage from the Epistle to the Romans: Erastus the chamberlain of the city saluteth you, and Quartus a brother.

LII. Saint Evodus (September 7)

Saint Evodus was Bishop of Antioch after the Apostle Peter. Saint Ignatius the God-bearer mentions him in his Epistle to the Antiochians, saying, "Remember the blessed Evodus, your father, who was confirmed as your first pastor by the apostles."

LIII. Saint Onesiphorus (September 7 and December 8)

Saint Paul refers to Onesiphorus in the following passage from his Second Epistle to Timothy: The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chains. Onesiphorus was Bishop of Colophon and Cyrene.

LIV. Saint Clement (November 25)

In his Epistle to the Philippians, Saint Paul writes about "the women which laboured with me and with Clement also." Clement was Bishop of Rome after the holy Apostle Peter, Linus, and Anacletus. He was banished to Cherson and drowned in the sea.

LV. Saint Sosthenes (December 8 and March 30)

Saint Sosthenes was leader of the synagogue of Corinth after Saint Crispus. In the Acts of the Apostles it says that the Greeks took Sosthenes, chief ruler of the synagogue, and beat him before the judgment seat. Sosthenes was converted by Saint Paul, who opens his First Epistle to the Corinthians with these words: Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, to the church of God which is at Corinth. Later, Sosthenes became Bishop of Colophon.

LVI. Saint Apollos (March 30 and December 8)

It is written in the Acts of the Apostles that a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord. Paul mentions Apollos in the First Epistle to the Corinthians. I have planted, Apollos watered, but God gave the increase, he says. Apollos was Saint Polycarp’s predecessor as Bishop of Smyrna.

LVII. Saint Tychicus (December 8)

Saint Tychicus’ name appears in the Acts of the Apostles, and in Saint Paul’s letters to the Colossians and the Ephesians. In the Epistle to the Ephesians the great Apostle writes: That ye also may know mine affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Saint Paul also says in the Second Epistle to Timothy, Tychicus have I sent to Ephesus. Tychicus was Sosthenes’ successor as Bishop of Colophon.

LVIII. Saint Epaphroditus (March 30 and December 8)

Saint Epaphroditus, Bishop of Hadriacus, is mentioned in the Epistle to the Philippians by Saint Paul, who writes, I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, but your apostle, and he that ministered to my wants.

LIX. Saint Carpus (May 26)

In his Second Epistle to Timothy, Saint Paul requests, The phelonion that I left at Troas with Carpus, when thou comest, bring with thee, and the books. Carpus was Bishop of Berroia in Macedonia.

LX. Saint Quadratus (September 21)

Quadratus preached the word of the Lord in Athens and Magnesia, and was bishop of both cities. The Athenians put him to death during the reign of Hadrian.

LXI. Saint Mark, or John (September 27)

Saint Mark, the companion of Barnabas and Saul, appears frequently in the Acts of the Apostles, for example, in this passage: Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. This Apostle, whose shadow healed the sick, was Bishop of Byblus in Phoenicia.

LXII. Saint Zenas (September 27)

Zenas, a teacher of the Law of Moses, was Bishop of Diospolis. In his Epistle to Titus, Saint Paul writes, Bring Zenas the lawyer diligently.

LXIII. Saint Aristarchus (April 15 and September 27)

Saint Aristarchus, Bishop of Apamea in Syria, is mentioned in the Acts of the Apostles and in Saint Paul’s letters to the Colossians and to Philemon.

LXIV. Saint Pudens (April 15)

In his Second Epistle to Timothy, Saint Paul conveys greetings from Pudens. A pious Roman senator, Pudens lodged the holy apostles Peter and Paul (with many other Christians) in his home. Puden’s house became known as "The Shepherd’s Church." It is said that Saint Peter presided over divine services there.

LXV. Saint Trophimus (April 15)

Saint Trophimus is mentioned in the Acts of the Apostles and in the Second Epistle to Timothy, in which Saint Paul states that he left Trophimus at Miletum sick. Pudens, Aristarchus, and Trophimus followed Paul and witnessed his sufferings. Then, following the great Apostle’s execution, they too were beheaded by Nero in Rome.

LXVI. Saint Marcus (October 30)

Saint Marcus, Bishop of Apolliana, was Barnabas’ nephew. He and Aristarchus are mentioned by Saint Paul in the following passage from the Epistle to the Colossians: Aristarchus my fellow-prisoner saluteth you, and Marcus, sister’s son to Barnabas.

LXVII. Saint Artemas (October 30)

In the Epistle to Titus, Saint Paul writes, I shall send Artemas unto thee. Artemas was Bishop of Lystra.

LXVIII. Saint Aquila (July 14)

Saint Aquila is mentioned in the Acts of the Apostles and by Paul. He was Bishop of Heraclea, preached the word of God in Asia Minor and Achaia, and was killed by unbelievers.

LXIX. Saint Fortunatus (June 15)

Fortunatus is mentioned by Saint Paul in his First Epistle to the Corinthians. After laboring greatly in preaching the word of God, he reposed in the Lord.

LXX. Saint Achaicus

Saint Paul refers to Achaicus and Fortunatus in the same passage, saying, I am glad of the coming of Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit, and yours.

Two additional apostles are sometimes numbered with the Seventy, bringing the total to seventy-two, the number mentioned in the variant reading of the Gospel, according to which the Lord appeared unto the other seventy-two.

LXXI. Saint Dionysius the Areopagite (October 3)

Saint Dionysius appears in the Acts of the Apostles, was Bishop of Athens, and later proclaimed Christ in Gaul where he was beheaded. Eusebius, Bishop of Caesarea of Palestine, explains that "Dionysius the Areopagite, converted by Paul’s preaching in Athens (according to Luke’s testimony in the Acts of the Apostles), became a member of the apostolic choir."

LXXII. Saint Simeon Niger

This saint is also mentioned in the Acts of the Apostles by Luke, who writes, Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon, that was called Niger. We are assured by Saint Epiphanias that this Simeon was an apostle. The great hierarch of Cyprus writes, "Mark, Luke, Justus, Barnabas, Apelles, Rufus, and Niger are all among the seventy-two apostles."


In The Ochtoechos, Saint John of Damascus confirms that there were seventy-two lesser apostles. He chants, "The all-praised ten and twain, leading the seventy-two, their rivals in zeal, were manifested as perfect." By the prayers of all the apostles, may we be deemed worthy of our heavenly calling, find an abode among the saints, and behold the Apostle and High Priest of our profession, Christ Jesus, Who is praised with God the Father and the Holy Spirit unto ages of ages. Amen.

Besides the holy apostles listed here, there were in those days many saints equal to them in holiness. Eusebius, Bishop of Caesarea in Palestine, writes in the twentieth chapter of his first book: "The names of Christ’s twelve apostles are in the Gospels for all to read, but no list has ever been found of the Seventy. In addition to the Seventy there were other disciples, as is evident if one considers Saint Paul’s statement in the First Epistle to the Corinthians to the effect that Christ was seen after His Resurrection first of Cephas, then of the Twelve. After that He was seen of above five hundred brethren at once, of whom the greater part remain unto this present: but some are fallen asleep." Of the other disciples, many labored in spreading Christ’s gospel in the earliest days of the Church, illumining various lands with the light of faith, as did the apostles. Since these holy men were worthy of the title "apostle," we shall mention some of them here.

I. Saint Lazarus (October 17)

Lazarus, who was dead four days and raised by the Lord, received the Holy Spirit with the apostles when tongues of fire descended at Pentecost. After Stephen’s death, when there was a great persecution against the church which was at Jerusalem, he fled the Holy Land in a sailboat, accompanied by Saint Maximin, the Lord’s disciple, and Saint Celidonius, the man born blind and granted sight by the Saviour. God guided the boat to Massilia where Lazarus proclaimed the apostolic teaching. Lazarus then became Bishop of Kition in Cyprus, and there departed this life in peace. Many years later his holy remains were found in a marble casket bearing this inscription: "Christ’s friend Lazarus, who was dead four days." As for Maximin, he became the first Bishop of Libia in Gaul, in which town he preached the doctrines of the apostles. Saint Celidonius, Maximin’s helper and fellow-preacher, died in Gaul and is listed by some historians as one of the seventy-two apostles.

II. Saint Joseph of Arimathea (3rd Sunday of Pascha)

Joseph of Arimathea was Jesus’ disciple and begged Pilate to give him the Lord’s immaculate body after the Crucifixion. For this he was expelled by the Jews from their land. He spread the gospel in Britain and died in that country, where he is regarded as an apostle.

III. Saint Nicodemus (3rd Sunday of Pascha)

Saint Nicodemus came to Jesus by night and gave the Jews the good advice not to judge the Lord without hearing Him or knowing the truth about His deeds. He brought burial spices and reverently helped Joseph bury Jesus’ body. Because he preached Christ, the Jews drove him into hiding.

IV. Saint Gamaliel (August 2)

Gamaliel was Paul’s teacher and piously counseled the Jews not to interfere with the apostles’ preaching, saying, If this counsel or work be of God, ye cannot overthrow it. Later the apostles converted him, and he provided food and refuge for Nicodemus until the end of that saint’s life. He buried the holy fugitive near the protomartyr Stephen.

V. The Holy Eunuch of Queen Candace

This saintly eunuch was baptized by Saint Philip. He was the first apostle to Ethiopia and preacher of Christ in that country, where he converted the Queen and died a martyr.

VI. Saint Zacchaeus (last Sunday before the Lenten Triodion begins)

Saint Zacchaeus had the joy of receiving the Lord into his home and hearing Him say, This day is salvation come to this house. After Christ’s Ascension, Zacchaeus accompanied Saint Peter, who consecrated him Bishop of Caesarea in Palestine. There Zacchaeus preached Christ like an apostle.

VII. Saint Cornelius the Centurion (September 13)

Cornelius, who was baptized by Saint Peter, converted his house in Caesarea into a church. Peter appointed him bishop of that city and successor to Zacchaeus.

VIII. Saint Longinus the Centurion (October 16)

Witnessing the Lord’s Crucifixion, Longinus believed and confessed that Jesus is truly the Son of God. He also testified to the truth of the Resurrection, proclaiming Christ in Cappadocia like an apostle. Longinus died a martyr.

IX. Saint Ignatius the God-bearer or the God-borne (December 20 and January 29)

Saint Ignatius was the child whom the Lord took into His arms. Ignatius proclaimed the apostolic teaching in Antioch, becoming bishop of that city after Saint Peter. He was fed to the lions in Rome.

X. Saint Polycarp, Bishop of Smyrna (February 23)

In his Life of Saint Ignatius the God-bearer, the blessed Symeon Metaphrastes calls Polycarp a divine apostle. He writes, "Reaching Smyrna, Ignatius greeted Saint Polycarp, the divine Apostle who had been his fellow-disciple, but became bishop of that city."

XI. Saint Aristion

According to the historians Nicephorus and Eusebius, Saint Papias, Bishop of Hierapolis, stated in his writings that Aristion, Bishop of Smyrna and younger contemporary of the Twelve Apostles, was one of the Lord’s disciples.

XII. Saint Hierotheus (October 4)

Saint Hierotheus was instructed in the faith and made Bishop of Athens by the holy Apostle Paul. A cloud transported him to join the choir of the apostles at the Dormition of the immaculate Mother of God.

XIII. Saint Antipas, Bishop of Pergamos (April 11)

Saint Antipas suffered for Christ and the teaching of the apostles, as Christ the Lord Himself witnesses in the Revelation of Saint John the Theologian, saying, Antipas My faithful martyr was slain.

XIV. Saint Demetrius

Demetrius was Bishop of Philadelphia in Asia Minor. He is mentioned in the following passage from the Third Epistle of Saint John the Theologian: Demetrius hath good report of all men, and of the truth itself; yea, and we also bear record; and ye know that our record is true.

XV. Saint Mnason

In the Acts of the Apostles, we read about Mnason the Cypriot, of whom Saint Luke writes the following: There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. Some authorities are of the opinion that Mnason was the same person as Jason.

Even if the names of the brethren who saw the risen Lord and the other holy disciples who helped the apostles are nowhere recorded on earth, we may be certain they are written in heaven. We can rely on the testimony of Saint Paul, who says in the fourth chapter of his Epistle to the Philippians: Help those women which laboured with me in the gospel, with other my fellow-labourers, whose names are in the book of life.

As noted earlier, there are errors in the list of the Seventy Apostles attributed to Saint Dorotheus, including the repetition of four names. A "Rodion" is included, and it is alleged that he is mentioned by Saint Paul, but this is not the case. Any Rodion can only be the same person as Herodion. Similarly, the names Apollos, Tychicus, and Aristarchus are mistakenly repeated.

In the same register, Cleopas is identified as being the same as Symeon, and Crispus as Crescens. The Prologue states that Symeon was the same as Simon, who, like James, Joses, and Jude, was a son of Joseph the Betrothed. But the ancient and trustworthy ecclesiastical historians Eusebius Pamphilus, Nicephorus Callistus Xanthopoulus, and George Kedrinus, following the earlier historian Hegesippus, write that Cleopas was younger brother to Saint Joseph the Betrothed, and that Symeon was the son of Cleopas and cousin of James, Brother of the Lord, whom he succeeded as Bishop of Jerusalem. Simon, James’ brother, was neither an apostle of the Seventy (like James and Joses) nor of the Twelve (like Jude, who was the same as Thaddaeus). Simon departed this life before the apostles dispersed to various lands, as did certain other disciples, of whom Saint Paul writes, The greater part remain unto this present, but some are fallen asleep. Such details are subject to ecclesiastical review and judgment, but it is certain that Cleopas and Symeon are not the same person.

In the list attributed to Dorotheus, a Crispus appears, a bishop in Galatia supposedly mentioned by Saint Paul in his Second Epistle to Timothy. Actually, it is to Crescens that Paul refers in that letter, and he is to be distinguished from Crispus, who was the chief ruler of the synagogue mentioned in the Acts of the Apostles and Paul’s First Epistle to the Corinthians. Again, the list counts as one of the Seventy the Caesar mentioned by the Apostle Paul. Writing from Rome to the Philippians, Paul refers to the household of the ruling Caesar Nero, but nowhere to a disciple of the Lord called Caesar. The holy teachers Chrysostom and Theodoretus both confirm that the Caesar in question was the Emperor. Saint John Chrysostom writes, "Paul, to encourage the Philippians, informs them that the gospel had reached even the Emperor’s palace. He makes it clear that if eminent courtiers had forsaken all for the sake of the King of heaven, the Philippians should much more be willing to do the same." And Saint Theodoretus explains: "Paul greatly gladdens the Philippians, telling them that the gospel held sway over the palace and was guiding the impious tyrant’s servants to life." Such are these holy teachers’ interpretations of the Apostle’s farewell to the Philippians: All the saints salute you, chiefly they that are of Caesar’s household. The grace of our Lord Jesus Christ be with you all. Amen.


Apolytikion in the Third Tone
O Holy Apostles, intercede to our merciful God, that He may grant our souls forgiveness of sins.

Kontakion in the Second Tone
With hymns let us praise the chorus of the Seventy disciples of Christ, ye faithful; and in godliness, let us keep a feast, for we learned through them to worship the Trinity, Who is indivisibly one; for they are the lamps of our most godly Faith.

From The Great Collection of the Lives of the Saints, Volume 5: January, compiled by St. Demetrius of Rostov

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The Venerable Nikephoros the Leper (1890-1964)

Fr. Nikephoros (in the world, Nicholas) was born in a village of Chania, in Serikari. His parents were simple and pious villagers, who while he was still a small child, died and left him an orphan. Thus, at the age of thirteen he left his home, traveled to Chania and began to work in a barbershop. There he started to show the first signs of Hansen's disease (i.e. leprosy). At that time, lepers were exiled to the island of Spinaloga, because leprosy was a transmissible disease and was treated with fear and horror. Nicholas, when he was sixteen years old and when the signs of his disease began to be more visible, to flee from enclosure on Spinaloga fled with a boat for Egypt. There he remained working in Alexandria, again in a barbershop, however the signs of his disease became even more evident, especially on his hands and face. Due to the suggestions of a cleric he fled to Chios where there was a home for lepers, in which was a priest, Fr. Anthimos Vagianos, later St. Anthimos of Chios.

Nicholas reached Chios in 1914 at the age of 24. At the leper home in Chios, where there was a grouping of many beautiful little homes, was a chapel of St. Lazaros, where was preserved the wonder-working icon of Panagia of Ypakoe (Obedience). In that place was opened the stadium of virtues for Nicholas. Within two years St. Anthimos discerned that he was ready for the angelic schema and tonsured him a monk with the name Nikephoros. The disease progressed and evolved in the absence of suitable medicines, and brought many great changes (the medicine was found later, in 1947).

Fr. Nikephoros lived with indiscriminate, genuine obedience, with austere fasting, working in gardens. He also compiled in a catalogue the miracles of St. Anthimos, which he had seen with his own eyes (many took the place of healing of the demon-possessed).

There was a unique spiritual relationship between St. Anthimos and monk Nikephoros, who “did not separate himself from him by even a step”, as mentioned by Fr. Theoklitos of Dionysiou in his book “St. Anthimos of Chios”. Fr. Nikephoros prayed for endless hours at night, performing countless prostrations, not offering a word to anyone nor spoiling his heart on anyone, and was the head chanter of the church. Because of his illness, however, slowly he lost his eyesight and most of the hymns were chanted by others.

In 1957 the Lovokomeio of Chios was closed and the remaining patients, along with Fr. Nikephoros, were sent to the Anti-Leper Station of St. Barbara in Athens, in Aigaleo. At that time Fr. Nikephoros was about 67 years old. His body parts and his eyes had been totally affected and transformed from the illness.

There, in the Anti-Leper station lived Fr. Eumenios, who also had Hansen's disease, but because of medical advances was totally cured. He decided however to remain for the rest of his life in the Anti-leper station near his fellow patients, who he treated with much love. Thus he became a spiritual child of Fr. Nikephoros, to whom as a reward for his patience, the Lord had granted many gifts. Many people flocked to the humble cell of the leper monk Nikephoros, at St. Barbara of Aigaleo, to receive his blessing. Those who met him mention that:

Though he was confined to bed, with wounds and pains, he did not murmur but showed great patience.

He had the grace of comforting the troubled.

His eyes were constantly irritated, his vision was minimal, and he had hooked hands and paralyzed lower extremities.

Besides all of these he was most sweet, mild, greatly smiling, relating grace-filled stories, he was enjoyable, lovable.

His face, which was eaten by the signs of his sickness and wounds, shone and imparted joy to all who saw this totally poor and phenomenally sick man who said: “Let His holy Name be glorified.”

At the age of 74, on January 4th 1964, Fr. Nikephoros reposed in the Lord. His holy relics were fragrant when they were later uncovered. Fr. Eumenios, and other pious people offered many occasions when miracles occurred at the intercessions of Fr. Nikephoros.

He said: “My children, do you pray? And how do you pray? ...with the prayer of Jesus you should pray, with the LORD JESUS CHRIST, HAVE MERCY ON ME. Thus you should pray. This way is good.”

For more information, hymns, and photos, see:

Saint Nikephoros the Leper Is Canonized By the Ecumenical Patriarchate

Venerable Nikephoros the Leper: Hymns and Photos

Spinalonga: The Island of Lepers

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Basil the Great and Disfigured Christianity

[A significant text which should be distributed. - J.S.]

by Photios Kontoglou

I want to speak on Saint Basil, but I don't want to say what is commonly told by those who write about this truly "Great" saint. Especially some theologians who are educated by the Franks, who don't care at all about his holiness or his wisdom according to God, but rather his "classical" wisdom, his knowledge of Greek letters, of rhetoric, and the other ephemeral and outward ornaments of his deep soul, forgetting what the Apostle Paul writes about worldly wisdom, which he calls "foolish according to God".

For these people, philosophy is revered, even more so than religion, as much as they would like to hide this; education is more persuasive than faith, the ancients a more important coat of arms than Christianity. For this reason, they measure everything by these standards. The worth of the Holy Fathers isn't in their holiness, but about how much they were strong speakers, strong communicators, strong in mind, in one short word, how they had that which was and is honored by a sinful world and all that is considered superfluous by the Christian, or even harmful, according to the Gospels.

I dare say the Gospels! These teachers of the people don't ask anything, but they go to the tune of their own melody. Paul, who said a thousand times in a thousand ways how language skills, that is rhetoric, is fake and Christ does not want it, these same, suffice it to say, with force, proclaim him "great orator", he who said: "For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied" (1 Cor. 1:17); and who said to the Colossians: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (2:8). Those however who explain to the laity the Holy Scriptures are deaf and blind, and they pretend that they don't hear and don't see; even he who said that philosophy is "vain deceit" they proclaim a great philosopher, thinker, a clever brain "after the tradition of men, after the rudiments of the world, and not after Christ". They want to make him "a rival of the ancient philosophers which glorified mankind", in order for Christianity to have great temples and not only the poor in spirit, the impoverished, the unlearned Apostles, the simple ascetics, and the easy-believing martyrs and saints. These pseudo-christians are eaten by pride, worldly vainglory, because they are those whom the same Paul says are "vainly puffed up by his fleshly mind" (Col. 2:18), and are "of the flesh", and honor the flesh, wanting to "please God" (Rom. 8:8).

The Paul who spoke these fearful words, "whatsoever is not of faith is sin" (Rom. 14:23), with their unreasonable minds, they brought him down to their level, making him a verbose orator, philosopher, sociologist, politician, organizer, psychologist, educator, opportunist, because this is what they understand, and these are the greatest titles which they can imagine. No voice could have said these things with stronger, clearer, livelier and more jarring words, except that of Paul, and still the new Scribes did not take notice. May his words be as hammers which pound on their hard skulls, they are: mortar and pestle[1].

Listen to how Paul speaks about ancient wisdom: "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness..." (1 Cor. 1:21-23). Therefore, behold what Paul says and [to the contrary] what the exegetes of the Gospels and of the same Paul teach, that is the wisdom of fools, which regards the teaching of Christ as foolishness.

I have shown great perseverance in this matter, because those who want to debase the pristine waters of the Gospel, "the living water springing up into everlasting life” (Jn. 4:14), with the marshy waters of knowledge and ancient philosophy which the wretched drank in those days, "as those without hope" (1 Thess. 4:13), without being quenched, these therefore are blind guides who twist the world, and with their theories become responsible for many youth falling into unbelief, because souls that thrive off of "vain deceit", will fall into the plight of atheism, confessed or unconfessed.

All this comes from disfigured Christianity which is taught to all those who are educated in the universities of the West, which is the homeland of rationalism and humanism, and then they bring this rationalistic Christianity to us. Why are we cursed to learn all that is ours from foreigners, even the ancient language?

I turn again to Paul, to take from him other God-inspired words which are removed by the deceivers, the Frankish-educated humanistic pseudo-christians. I take all the words of Paul, for to this saint they reveal their greatest honor, because, by the measure which they judge him, they find in him greater worldly knowledge, sociological activity, rhetorical skill, methodology, psychological sharpness, and a whole bunch of other such things with which many honor him, without the God-blinded being able to see how Paul is the greatest and most vehement enemy and critic of their twisted perceptions they have of the christian religion.

The God-tongued Paul therefore writes and asks: "Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?" (1 Cor. 1:20). It's as if he is saying: "Which of the wise of this world, among the philosophers and clever debaters, with their dialectic, will be able to discuss, or even understand the things we the foolish say, we who do not recognize the masterful turns of dialectics, we the uneducated easterners, and not us deep down, but those things which the Holy Spirit says with our mouths?"

Further down he writes: "We speak wisdom among those who are perfect, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing" (1 Cor. 2:6). Who are the rulers of this age, who are coming to nothing, as well as the philosophers and orators and other so-called masters of worldly literature, which their darkened lights the christian needs, so say the blind teachers of the people, as if the light of the Gospel is not enough, which says: "If then the light within you is darkness, how great is that darkness!" (Matt. 6:23).

Therefore, according to the spirit of this age which is "coming to nothing", they are also celebrating and glorifying Saint Basil, not as a saint and struggler of the true religion, but as an author of "elegant writings", "a wise moralist and educator, adorer of Greek wisdom".

But how consistent is the Saint with those who glorify his Greek-learning and the honor he had for ancient wisdom, is revealed in the words below which he wrote to Eustathius the bishop of Sebastea:

"Much time had I spent in vanity, and had wasted nearly all my youth in the vain labor which I underwent in acquiring the wisdom made foolish by God. Then once upon a time, like a man roused from deep sleep, I turned my eyes to the marvellous light of the truth of the Gospel, and I perceived the uselessness of 'the wisdom of the rulers of this world, that come to nothing.' I wept many tears over my miserable life and I prayed that guidance might be vouchsafed me to admit me to the doctrines of true religion. First of all was I minded to make some mending of my ways, long perverted as they were by my intimacy with wicked men. Then I read the Gospel, and I saw there that a great means of reaching perfection was the selling of one’s goods, the sharing of them with the poor, the giving up of all care for this life, and the refusal to allow the soul to be turned by any sympathy to things of earth. And I prayed that I might find some one of the brethren who had chosen this way of life, that with him I might cross life’s deep and troubled strait" [Letter 223].

But who gives importance to what Saint Basil says? We have made our own Christianity, a convenient, humane and reasonable Christianity, as the Grand Inquisitor of Dostoevsky says, because the Christianity which Christ taught is inapplicable, inhumane. We, instead of ascending towards Christ, Who says: "And I, if I am lifted up from the earth, will draw all peoples to Myself" (Jn. 12:32), have pulled Him down to our level in which we are found, and have made a Christianity which is in agreement with our weaknesses, with our passions, with our secular ambitions, and have given the saints the skills our materialism honors and admires, making them philosophers, orators, politicians, psychologists, sociologists, educators, etc. The Grand Inquisitor, as Christ was going before him (he had commanded that Christ be caught, because He returned to the earth and the people followed Him), told Him: "The time You came into the world You brought to the people a harsh religion, impractical and inhumane. We made it convenient and humane. Why did You return to the earth again? To ruin it for us once we have put it in place? For this reason we order You to be burned in Your name, as a heretic!"

A convenient and humane Christianity, this human construct, is the present deformation that has happened to the Gospel by the cunning materialism of our flesh.

---------------------------

[1] το γουδί το γουδοχέρι is a Greek slang term literally translated "mortar and pestle", but denotes a similar English saying "the same story over again".

From the book by Photios Kontoglou titled Humble Giants published by ΑΚΡΙΤΑΣ in 1992.

Translated by John Sanidopoulos

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Freemasonry: Official Statement of the Church of Greece (1933)

The Bishops of the Church of Greece in their session of October 12, 1933, concerned themselves with the study and examination of the secret international organization, Freemasonry. They heard with attention the introductory exposition of the Commission of four Bishops appointed by the Holy Synod at its last session; also the opinion of the Theological Faculty of the University of Athens, and the particular opinion of Prof. Panagiotis Bratsiotis which was appended thereto. They also took into consideration publications on this question in Greece and abroad. After a discussion they arrived at the following conclusions, accepted unanimously by all the Bishops.

Freemasonry is not simply a philanthropic union or a philosophical school, but constitutes a mystagogical system which reminds us of the ancient heathen mystery religions and cults — from which it descends and is their continuation and regeneration. This is not only admitted by prominent teachers in the lodges, but they declare it with pride, affirming literally: "Freemasonry is the only survival of the ancient mysteries and can be called the guardian of them." Freemasonry is a direct offspring of the Egyptian mysteries; "the humble workshop of the Masonic Lodge is nothing else than the caves and the darkness of the cedars of India and the unknown depths of the Pyramids and the crypts of the magnificent temples of Isis; in the Greek mysteries of Freemasonry, having passed along the luminous roads of knowledge under the mysteriarchs Prometheus, Dionysus and Orpheus, formulated the eternal laws of the Universe!"

Such a link between Freemasonry and the ancient idolatrous mysteries is also manifested by all that is enacted and performed at the initiations. As in the rites of the ancient idolatrous mysteries the drama of the labors and death of the mystery god was repeated, and in the imitative repetition of this drama the initiate dies together with the patron of the mystery religion, who was always a mythical person symbolizing the Sun of nature which dies in winter and is regenerated in spring, so it is also, in the initiation of the third degree, of the patron of Freemasonry Hiram and a kind of repetition of his death, in which the initiate suffers with him, struck by the same instruments and on the same parts of the body as Hiram. According to the confession of a prominent teacher of Freemasonry Hiram is "as Osiris, as Mithra, and as Bacchus, one of the personifications of the Sun."

Thus Freemasonry is, as granted, a mystery religion, quite different, separate, and alien to the Christian faith. This is shown without any doubt by the fact that it possesses its own temples with altars, which are characterized by prominent teachers as "workshops which cannot have less history and holiness than the Church" and as temples of virtue and wisdom where the Supreme Being is worshipped and the truth is taught. It possesses its own religious ceremonies, such as the ceremony of adoption or the masonic baptism, the ceremony of conjugal acknowledgement or the masonic marriage, the masonic memorial service, the consecration of the masonic temple, and so on. It possesses its own initiations, its own ceremonial ritual, its own hierarchical order and a definite discipline. As may be concluded from the masonic agapes and from the feasting of the winter and summer solstices with religious meals and general rejoicings, it is a physiolatric religion.

It is true that it may seem at first that Freemasonry can be reconciled with every other religion, because it is not interested directly in the religion to which its initiates belong. This is, however, explained by its syncretistic character and proves that in this point also it is an offspring and a continuation of ancient idolatrous mysteries which accepted for initiation worshippers of all gods. But as the mystery religions, in spite of the apparent spirit of tolerance and acceptance of foreign gods, lead to a syncretism which undermined and gradually shook confidence in other religions, thus Freemasonry today, which seeks to embrace in itself gradually all mankind and which promises to give moral perfection and knowledge of truth, is lifting itself to the position of a kind of super-religion, looking on all religions (without excepting Christianity) as inferior to itself. Thus it develops in its initiates the idea that only in masonic lodges is performed the shaping and the smoothing of the unsmoothed and unhewn stone. And the fact alone that Freemasonry creates a brotherhood excluding all other brotherhoods outside it (which are considered by Freemasonry as "uninstructed", even when they are Christian) proves clearly its pretensions to be a super-religion. This means that by masonic initiation, a Christian becomes a brother of the Muslim, the Buddhist, or any kind of rationalist, while the Christian not initiated in Freemasonry becomes to him an outsider.

On the other hand, Freemasonry in prominently exalting knowledge and in helping free research as "putting no limit in the search of truth" (according to its rituals and constitution), and more than this by adopting the so-called natural ethic, shows itself in this sense to be in sharp contradiction with the Christian religion. For the Christian religion exalts faith above all, confining human reason to the limits traced by Divine Revelation and leading to holiness through the supernatural action of grace. In other words, which Christianity, as a religion of Revelation, possessing its rational and superrational dogmas and truths, asks for faith first, and grounds its moral structure on the super-natural Divine Grace, Freemasonry has only natural truth and brings to the knowledge of its initiates free thinking and investigation through reason only. It bases its moral structure only on the natural forces of man, and has only natural aims.

Thus, the incompatible contradiction between Christianity and Freemasonry is quite clear. It is natural that various Churches of other denominations have taken a stand against Freemasonry. Not only has the Western Church branded for its own reasons the masonic movement by numerous Papal encyclicals, but Lutheran, Methodist and Presbyterian communities have also declared it to be incompatible with Christianity. Much more has the Orthodox Catholic Church, maintaining in its integrity the treasure of Christian faith proclaimed against it every time that the question of Freemasonry has been raised. Recently, the Inter-Orthodox Commission which met on Mount Athos and in which the representatives of all the Autocephalous Orthodox Churches took part, has characterized Freemasonry as a "false and anti-Christian system."

The assembly of the Bishops of the Church of Greece in the above mentioned session heard with relief and accepted the following conclusions which were drawn from the investigations and discussions by its President His Grace Archbishop Chrysostom of Athens:

Freemasonry cannot be at all compatible with Christianity as far as it is a secret organization, acting and teaching in mystery and secret and deifying rationalism. Freemasonry accepts as its members not only Christians, but also Jews and Muslims. Consequently clergymen cannot be permitted to take part in this association. I consider as worthy of degradation every clergyman who does so. It is necessary to urge upon all who entered it without due thought and without examining what Freemasonry is, to sever all connections with it, for Christianity alone is the religion which teaches absolute truth and fulfills the religious and moral needs of men. Unanimously and with one voice all the Bishops of the Church of Greece have approved what was said, and we declare that all the faithful children of the Church must stand apart from Freemasonry. With unshaken faith in Our Lord Jesus Christ "in whom we have our redemption through His blood, the forgiveness of our sins, according to the riches of His Grace, whereby He abounds to us in all wisdom and prudence" (Ephes. 1:7-9) possessing the truth revealed by Him and preached by the Apostles, "not in persuasive words of wisdom, but in the partaking in the Divine Sacraments through which we are sanctified and saved by eternal life, we must not fall from the grace of Christ by becoming partakers of other mysteries. It is not lawful to belong at the same time to Christ and to search for redemption and moral perfection outside Him. For these reasons true Christianity is incompatible with Freemasonry.

Therefore, all who have become involved in the initiations of masonic mysteries must from this moment sever all relations with masonic lodges and activities, being sure that they are thereby of a certainty renewing their links with our one Lord and Savior which were weakened by ignorance and by a wrong sense of values. The Assembly of the Bishops of the Church of Greece expects this particularly and with love from the initiates of the lodges, being convinced that most of them have received masonic initiation not realizing that by it they were passing into another religion, but on the contrary from ignorance, thinking that they had done nothing contrary to the faith of their fathers. Recommending them to the sympathy, and in no wise to the hostility or hatred of the faithful children of the Church, the Assembly of the Bishops calls them to pray with her from the heart in Christian love, that the one Lord Jesus Christ "the way, the truth and the life" may illumine and return to the truth who in ignorance have gone astray.


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Bulgarians Return Relics of St. Dionysios I to Greece

Today, 3 Januaray 2010, a festal Divine Liturgy with many hierarchs was celebrated at the Holy Church of the Twelve Apostles in the city of Drama, Greece. Representative hierarchs of the Bulgarian Church returned, as promised, the sacred relics of Saint Dionysios I Patriarch of Constantinople (15th cent.), who is considered the second founder of the Holy Monastery of Panagia Eikosifinissa in Paggaio. Receiving the relics was Metropolitan Paul of Drama, after many years of energy spent on trying to restore the treasures of Eikosifonissa Monastery, as well as a very large gathering of pious faithful.

Eikosifonissa Monastery

Many sacred relics, including that of St. Dionysios, and priceless treasures of the Eikosifonissa Monastery were looted in 1917 by Bulgarian soldiers. The majority of these sacred objects are still found in the National Museum of Sophia in Bulgaria. It is hoped that the return of St. Dionysios will mark the beginning of the return of the other treasures of the Monastery. The Monastery was looted on three separate occasions by Bulgarians - besides 1917, there was also one in 1912-13 and another in 1944.

The people of Drama and its regions are awaiting also a heartfelt apology from the Bulgarian government for the tragic slaughter of its citizens by the Bulgarians. The first slaughter occurred on 30 June 1913 when 350 men ages 15 to 50 were brutally massacred, and the second occurred on 29 September 1941. 650 censors commemorate their tragic martyrdoms.

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More on the Monastery of Panagia Eikosifonissa here.

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Saint Seraphim and Russia

St. Seraphim of Sarov (Feast Day - January 2)

by Peter S. Lopukhin

Two hundred twenty-five years ago, on November 20th, 1778, Prokhor Moshnin, a tall, blue-eyed, light red-haired youth, the son of a Kursk builder-contractor, entered the Monastery of Sarov. He was leaving the worldly life because he wished to live constantly and wholly in God. He “loved Christ from his youth” and when yet a boy ten years of age was touched by the grace of the Lord: he was healed by the Mother of God, through her miraculous Icon of the Sign. This icon is now with us, in the Russian Diaspora.

Years passed. The youth Prokhor passed through all the monastic obediences, and eight years later was tonsured a monk with the name Seraphim; later, he was ordained to the rank of hierodeacon, and finally, when he had reached the age of 34, he was elevated to the rank of hieromonk, on the very day, the 20th of November, when he had entered the monastery. He withdrew to a cell in the forest wilderness and began the great, mystical life of a hermit, a man of silence, a stylite. But seventeen years after this, he returned to the monastery and began the new, even more difficult struggle of a recluse, which he bore for ten years. In 1820, he opened the door of his recluse’s cell, but lived for several more years in silence, after which, finally, he began his ultimate struggle of elder, teacher and comforter of the Russian people.

But on January 2nd, 1833, he left Sarov and the people entirely and departed to the Lord God. He serenely, blessedly, fell asleep during prayer, kneeling before the image of the Mother of God. Peacefully did “wretched Seraphim,” as that humble hieromonk of the Monastery of Sarov called himself, leave us, in bast sandals or leather stockings, in a sackcloth cassock, with a leather mantle on his shoulders, a brass cross on his breast, bent over, leaning on a hatchet. Seventy years after his repose, on July 19th, 1903, around his grave gathered, perhaps for the last time, Holy Russia, with its pious Tsar. It gathered there reverently to bow down and kiss the holy relics of “wretched Seraphim.” In ecstasy, Holy Russia chanted “Christ is risen!” and glorified the venerable Seraphim, the beloved chosen one of the Mother of God, who had acquired the love of Christ, the great ascetic and prophet, wonder-worker and theologian, comforter and healer, man of prayer who wept for the Russian people.

Many times did people come to him, and we would teach them attentively and carefully, like a mother, about the kingdom of God, life in God, the meaning of life on earth, and through those with whom he conversed with such love he now tells us that we should live in continual fellowship with God, the Holy Spirit. Faith in God is faith in what He is, and that He is love; and also that there exists an invisible, divine world, eternal and more real than the visible world, and in assuming its nature man prepares himself for life everlasting: “he will not come to judgment, but will pass from death to life.” Man must come to know this world, to become aware of it every time he is touched by it. This touching comes like a good gift, and the venerable Seraphim called this touch “grace.”

The meaning of life, in his words, consists of the acquisition of grace, so that, more and more frequently, and finally as an exalted attainment, we may be ever with God the Holy Spirit, abiding in Him always, becoming His child, a fellow heir with our Lord Jesus Christ. “But how can I know if the divine world has touched me? How can I learn to recognize the grace of the Holy Spirit?,” they would ask the venerable one; and he would point directly at the person he was conversing with and say: “We are in the midst of grace right now,” and he taught them and us that it is recognized by spiritual peace, because the heart is warmed by perfect love, by peaceful, humble, spiritual compunction. “They always said to you, reverend sir, that the meaning of life consists of doing good deeds, keeping the fasts, going to church; but this is not how they taught you,” said the venerable one; and he explained that “these works are only the means for living life in God; these works are merely the oil in the lamp which the flame burns, only the wares we trade in; to amass the capital of grace we must perfect those virtues from which the fire of love will burn more brightly.”

This is the meaning of life, and this is what guided the venerable one. The peace of God, the fire of divine love, the venerable one loved with all his soul, and to live in it and only in it the saint departed for the monastery, for the wilderness hut, for the recluse’s cell; and while he was thus making himself steadfast in spirit, he did not wish either to see or speak with men, avoiding all contact with them. We can conjecture that he so carefully and humbly approached his final struggle as elder, consoler and healer of the people because he had tested himself as to whether he could live with men and among men without breaking his fellowship with God.

When the venerable one ended his reclusion, the faithful, Holy Russia, began to descend upon him from all the ends of the land. He stood before it as a living witness to the peace of God, one who shared therein, a living bearer of the fire of grace and the light of divine love. He received the people with a kiss, blessing them and saying, “Christ is risen!,” and calling them “my joy, my treasure.” In the bright light of love, tender, burning love for the people, his image stands forth in our heart. But while rejoicing in this his love, we must remember that in this feeling there lurks the danger that we will oversimplify his image and liken it more closely to ourselves, to our shallow, short-sighted understanding. Do we not, in rejoicing in his love, begin to forget that this was the love of Christ?

Yes, the last years of his life he lived with us and among us; but let us not forget that for thirty years before this he was not only not with us, but with all his loving closeness to us did not want to speak or even to see us. He is not only “ours,” because he was not raised in our midst. He came to us not because he had any need of us: he came to us for the sake of Christ. In the vision he received during his illness, the Mother of God came to him and aid, “This man is one of us.”

We ought never to forget this. On the day when the doors of his cell were opened, there stood before us both a man and a denizen of heaven, because he lived in the divine world, and from thence he brought his own greetings, his own love and care for sick, weeping and loving hearts. His love, compassion and joy are in no way similar to the analogous moods of ordinary men who are good, yet of the soul, not the spirit. Such men easily fall into sentimentality. In the saint there was not the slightest trace of this feeling. He imposed upon people such struggles, the fulfillment of which, as for example the struggle of voluntary poverty on Manturov, for many long years elicited tears and sufferings from those close to him.

Yet the venerable one was not troubled by such tears. Hearing of the sufferings of the fool-for-Christ’s-sake Pelagia Ivanovna, how neither beatings, nor torments of which it is difficult to hear, were able to break her resolve to be a fool-for-Christ’s-sake, he rejoiced in her strength, but did not embitter her with afflictions. The venerable one not only did not approach life like an ordinary man. He lived as though the laws of natural life had lost their power over him. At a distance of seven miles, he saw how a girl was giving alms, and he prayed, falling prostrate on the ground. This is revealed to us by a witness to this miracle, and we are determined to believe that it was given by the Lord to teach us to glorify the saint in a fitting manner.

Yet this picture of the venerable one will not be complete if we do not consider his encounter with a young officer, traditionally held to be one of the Decembrists, when the saint angrily pushed his hands away: “You plotted such a thing, and now you come to me for a blessing? Get away from me!,” he said to him. This meeting is an encounter between revolution and Holy Russia more than a hundred years ago. And how wrathful Saint Seraphim was, seeing the beginning of that villainy! This was a collision of two world views. “One thing is needful: seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you,” says the icon of the venerable one. “Nay,” the face of the officer replies to him, “what is secondary to you is what is most important for us. What you must hold to, we fashion ourselves, in our own way. You submit yourself and your life to God; we do not submit ourselves to anything or anyone.”

This movement prevailed in Russia for a hundred years. The Tsar was slain; the Patriarch was tortured; the people enslaved. But why did this have to be so? Where was the Holy Russia which so loved the venerable one? Its history and life were pushed into the background by secular Russia. This was also Russia, but not profoundly so: a Russia of the soul, not the spirit; of the secular world, not the Church. The venerable Seraphim was a contemporary of Pushkin, Lermontov, Tiutchev, and others. Studying their lives, one would never know that the venerable Seraphim lived at that time, and that Holy Russia, many millions strong, knew him and journeyed thousands of miles to meet him. The writers and poets did not know him as a living man; but seventy years passed, and all of Holy Russia came together with the pious Tsar to kiss his bones and chant in ecstasy, “Christ is risen!”

This secular, soulful Russia, is not alien to the Church. In the writings of Pushkin and Lermontov there are moments of religious inspiration; but all of these are lacking in depth. The Lord Jesus Christ said: “He who is not against you, is for you.” Who will say that this Russia was against? Nay, but on another occasion the Lord also said: “He who is not with you, is against you.” This means that if at the moment when the confession of the Faith is required, a man or society or nation does not have the strength to say, “Yes, I am with you, Lord!” They have apostasized from Him, they are against Him. Soulful, shallow Russia, spiritually indolent, lukewarm, and not fiery, was unable to say this “Yes.”

The venerable one foresaw the great storm and trials of Russia, and said that the Lord would save Russia. He said that, in the eyes of the Lord, there is no better national life than that which is governed by a pious, Orthodox king, that for such a Russia do all the martyrs, righteous ones and saints pray. Of such a Russia did the venerable one speak in spiritual ecstasy, leaping about and clapping his hands, as King David did before the Ark of the Covenant. Such a Russia does not now exist. Or have these men of prayer turned away from us? But what do they want from us? They want what the venerable Seraphim desired and taught. He expected faith from us; he wanted, first and foremost, that we seek the divine world, the kingdom of God and His righteousness, as Christ said in the Gospel (Mt. 6:33). He wants us to submit to this goal ourselves, our thoughts and desires, so that in our life we are not guided by our senses, by our passions and sympathies, but on the contrary, that we eradicate or recast them according to the voice of the righteousness of God. He expects struggle from us, expects commitment to God, expects that we will be fiery, and not lukewarm, spiritual, and not merely soulful. The Lord God has need of men! The righteous pray for us; the venerable Seraphim prays for Russia, and the Lord wishes to save it; but He has need of men, and all the more of Orthodox men, because without them Orthodox Holy Russia cannot be established.

The venerable one calls us to the straight path which is faithful and without compromise. Let us follow him. And when questioned, “Are you with the Church? Are you on the side of righteousness?,” let us answer steadfastly in the affirmative, “Yes!” This is the first and only thing needful, and everything else “will be added unto us,” says Christ.

The content, in brief, of a speech delivered in Belgrade at the solemn assembly of the Brotherhood of Saint Seraphim, on January 15th, 1933.

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Christ is our Logos and our Logic

by St. Nikolai Velimirovich

How do you respond to those who say that Christ the Miracle-worker cannot fit in our logic? Simply reply: You fit into His logic. In His logic, all eternity fits and all the nobleness of time and, then, if you wish, a place will be found even for you. If a barrel cannot fit into a thimble, you can fit a thimble into a barrel. Blessed Clement of Alexandria says; "Philosophers are children until they become men though Christ. For truth is never thinking only." Christ came to correct man and, therefore, men's logic. He is our Logos and our Logic. That is why we must direct our reason toward Him and not Him toward our reason. He is the corrector of our reason. The sun is not regulated according to our clock, but our clock is regulated according to the sun.

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On the Circumcision of our Lord Jesus Christ

With Special Reference to the oration of Andrew, Archbishop of Crete, the Jerusalemite, On the Feast of the Circumcision of Christ (PG 97, 913-929)

By Fr. George Dion Dragas, PhD, DD, DTh., Protopresbyter

“And when the eight days were fulfilled
for His circumcision, He was given the name JESUS,
as He had been already named by the angels,
before He was conceived in the womb of His mother (Luke 2:21)!”

“When Christ was circumcised, the Law was incised.
And when the Law was incised, Grace was inserted!” (The January Menaion)

1. Preamble: The 1st of January is primarily The Despotic Feast of the Circumcision of Christ, whereby we commemorate an event which took place eight days after Christ’s birth in the flesh at which Christ received his name Jesus (=Savior). This Feast conjoins The Despotic Feast of Christmas, i.e. of the Birth of Christ (25th of December) with The Despotic Feast of the Theophanies or Lights, i.e. of the Baptism of Christ (6th of January), and constitutes with them the so-called festal period of The Dodekaemeron (The Twelve Days). Initially these three Despotic Feasts of The Dodekaemeron were included in one ancient feast, The Feast of the Theophanies (6th of January), the theme of which was the revelation of the One God in Trinity in the Person of the Lord Jesus Christ. The selection of the 6th of January for this Feast seems to have been caused by the fact that it was already a festal day in the old Roman calendar as the day of the winter solstice (equal day and night) when the duration of the day began to increase and against that of the night which began to diminish proportionately. The Roman idol worshipers celebrated on that day the birth of the invincible sun as the god of the physical light which supports the physical life of the world. The Christians responded to this challenge by celebrating the coming of Christ into the world and putting forth Christ as the sun of righteousness who grants the uncreated Light of the One true God in Holy Trinity which enlightens every human being that comes into the world. Later on the 25th of December was established as the day of the winter solstice and of the birthday feast of the visible sun. The response of the Christians to this new challenge of the idol worshipers was the transference of The Feast of the Birth of Christ (Christmas) to this date,[1] while the 6th of January was retained ever after as The Feast of the Baptism of Christ. It was inevitable that The Feast of the Circumcision of Christ would eventually follow The Feast of Christmas eight days afterwards.

The oration On the Feast of the Circumcision of Christ by St. Andrew of Crete (660-740), who is known from his amazing hymns and sermons, explains to us the meaning of this Despotic Feast, which belongs to the entire work of the revelation of God and our salvation, accomplished by the incarnate Son and Word of God, our Lord and Savior Jesus Christ. Because this oration is too dense, we present it here in a more analytical and exegetical way.

2. The Despotic Feats and the Events of the Life of Christ: St. Andrew begins by noting “that it is good and God-pleasing that we glorify God and celebrate all those things which Christ our Savior accomplished in His earthly life, because He accomplished them not as a mere man but as a God-man.” Whatever Christ did, says the holy father, “constitute amazing miracles, because they have a divine-human (theanthropic) basis and a divine-human character. This is why they are unique and saving. Indeed, they could not have been anything else (!), because Christ is truly God who became truly man.” And He did all these things, because He wanted “to reveal himself to us human beings who had been alienated from Him and were ignorant of him; and also to endure as true man all that is human so as to fulfill all the commandments of the divine law which had been given to us by God, with the ultimate aim of exchanging these things with better and more perfect ones.” The verb “exchanging,” which St Andrew uses here, characterizes the entire work (the incarnate economy) of Christ, which is a saving exchange. By his incarnation God assumed all that we have and exchanged them all with others, full of grace and truth. He wanted to do and did so out of love for humanity and because only in this way He could restore to our humanity its real and natural condition, as He had originally designed it Himself as true God. God’s becoming man was God’s antidote to man’s apostasy which made him loose his way in life and become alienated from the divine grace. God became man in order to deify us human beings with His divine-human person.

3. The Despotic Feast of the Circumcision of Christ: The circumcision which Christ underwent eight days after his birth in the flesh and His seedless coming forth from the Virgin Mary, reveals this exchange which leads to the deification of humanity. We celebrate this event by means of a special feast, because it truly constitutes, as St. Andrew says, “a supreme miracle.” Why? Because through this the divine-human Christ “not only fulfilled the law, but also revealed simultaneously the way of surpassing it, as He revealed the true dimensions of our salvation.” In his oration St. Andrew of Crete gives us in a synoptic way these dimensions of salvation which the incarnate God offers us.

4. The Meaning of the Circumcision of Christ: True man and True God! By undergoing circumcision and receiving a human name, according to the Jewish context within which He was born, Christ proved that He was true man, although He preexisted as true God, infinite and incomparable as He always was. He became man within a specific space-time conditioned, religious anthropological context and followed the path and prescriptions pertaining to the human nature and its relation to God its creator. His circumcision, says St. Andrew, “reveals that He is no longer only Son of God but also Son of the Virgin. He is and remains literally Son of God, just as the Father is literally Father because He begets the Son, and the Holy Spirit is literally Spirit because He proceeds from the Father, and so these three divine persons, the Father, the Son and the Spirit constitute one God and there is in them one Godhead.” Christ, however, “is the Son of the Virgin and exactly for this reason He is also comprehensible and accessible to us human beings.” His becoming man does not mean that He ceased being God. It rather means, that “He became our man, authentic, true and perfect man, whom we can now approach with courage not only as Master and Creator but also as our Savior because He is with us. He assumed our nature, followed its true path, and led it to its perfection. And now He offers it to us as an exchange and antidote so that we too may become true, authentic and perfect human beings as He is.” This is how Luke presents Him in his Gospel narrative, which St. Andrew recalls, because he wants to show this divine-human (theanthropic) miracle which Christ presents, i.e. God’s becoming man (inhumination) and man’s deification (theosis) in Christ.

5. The Birth and Circumcision of Christ in the Gospel according to Luke: “And it came to pass, immediately after the departure of the angels to heaven, that the men, i.e. the shepherds, said among themselves: let us go as far as Bethlehem to see what this event is about which we heard, and which was made known to us by the Lord. They hurried, then, and came and found Mary and Joseph and the infant laying in a manger. Seeing this then, they understood the meaning of the words which had been announced to them in relation to this child. But also all the others who heard remained stunned by what the shepherds announced to them. Mary, however, kept these words inside her, because she placed them deep into her heart. Then the shepherds returned to their place, glorifying and praising God for all the things which they heard and saw, as they had been told before. And when the eight days were fulfilled for His circumcision, He was given the name Jesus, as He had been already named by the angels before He was conceived in the womb of his mother!”[2]

6. The Great Importance of the Gospel Narrative of Luke: “Luke is great indeed,” says St. Andrew, “because he explains to us the great and wonderful mysteries which are related to the person, the life and the work of Christ!” In the last analysis, St. Andrews says, on the basis of the ancient ecclesiastical and patristic tradition, that “the Gospel of Luke actually originates with the Apostle Paul, who speaks with pride about this when he writes according to my Gospel in his epistles.”[3] And the holy father continues: “If we did not have this Gospel, we would not have known that the Virgin received the Good news,” i.e. she learned the amazing news concerning the identity of her son;[4] “that John the Baptist, the greatest of the prophets, was born a little before Christ so that he might become the Forerunner of Christ” according to the divine plan of the salvation of humanity;[5] “that our Savior Christ was registered civilly as a man” along with his mother and Joseph who testified to His birth;[6] “that Christ was born in a cave of Bethlehem;”[7] “that the shepherds who happened to be present at that specific area also heard the good news of the gospel, i.e. were informed about the miracle of the incarnation,” and declared it as first eye-witnesses;[8] “that the hymn,” which is the typical feature of Christmas, “Glory to God in the Highest and on earth peace, good-will, was first sung by the angels;”[9] “that this peace was demonstrated through the census that was carried out by the edict of Augustus;”[10] “that Symeon the High Priest declared the gospel of the coming of Christ and that Anna the prophetess confessed it and confirmed its significance;”[11] “that as a specific man traced his ancestry, through Joseph, the betrothed spouse of the Virgin Mary, and by virtue of affinity, to David and finally to Adam and to God himself.”[12] The same also applies to “most of the events of His life, including especially those of the suffering, those that refer to Herod and Pilate, to the thieves and all the rest which are mentioned by the Evangelists.”

7. The Circumcision of Christ and the Name which He received then: The circumcision of the newly born Christ does not only denote His true humanity, but also His divine-human person. This is revealed especially in the Name, which was given to the newly born Christ and was already predetermined by God. “To what Name,” asks the holy father, ”does Luke refer, when he says, 'that he was named by the angel before he was even conceived in the womb of his mother?'”[13] “The same Evangelist,” says the Saint, "explains this when he presents the angel to Mary 'You will give birth to a son and you will call His name Jesus. And he will be great and will called Son of the Most High.'”[14] The same says Matthew at the point where he refers to the faithless Joseph and how he was persuaded by the angelic vision which he saw in his dream: “Because, when his mother Mary was betrothed to Joseph, and before they slept together, she was found to be pregnant from the Holy Spirit. Joseph, however, her spouse, who was just and did not wish to expose her, wanted to expel her secretly. But as he was contemplating this, an angel of the Lord appeared in his dream and said to him: 'Joseph, son of David, do not hesitate to take your wife, because her child that she will birth to, is from the Holy Spirit. She will give birth to a son, and you will name Him Jesus, because He will save His people from their sins.'”[15] And immediately he adds the following: “And all this took place so that the word of the prophet might be fulfilled: 'Behold the Virgin shall conceive and will give birth to a son, and you shall call Him Emmanuel, which means God is with us.'”[16] “Do you see,” says the saint, “how the words of the prophet agree with the words of the evangelist?” Because the interpretation of the phrase “God is with us implies the salvation of the people – i.e., that the Master comes to live with the servants? The name Jesus also says the same with the angelic oracle; because Jesus means the person who out of sympathy does everything ion order to save on the basis of the economy.“

8. The name Jesus as the main Message of the Feast of the Circumcision of Christ: What the present Feast, then, primarily offers us is the revelation of the true identity of Christ. As St Andrew tells us, “The Feast gives us its deeper meaning because it shows us that the one grace (of the incarnation) presents to us another (that of the economy of salvation) and unites them with the knowledge (of the Savior), enlightening us with the special brightness and glory of His person.” “Already,” says the holy father, “we celebrated the event of His birth, and came to realize that it was ineffable, and to recognize that the Virgin mother gave birth to her son in a seedless manner. But now we are called to turn to the Son who was born without hesitation or fear. Today’s Feast calls us to understand Him from the Name which He took for our sake.” This is the name Jesus which means Savior, Emmanuel, God with us, i.e. He who came to reconcile, to familiarize and to assimilate us, human beings, with God, and so to grant to us eternal salvation.

“This is exactly,” says the saint, “what the shepherds understood when they drew near the newly born infant of Bethlehem, because they were prompted by what was revealed to them by the angels. At the beginning they were seized with fear, although the angel reassured them by saying, 'Do not be afraid.'”[17] And yet they were afraid, because “with the presence of the angel, the glory of the Lord shone around them,” and as Luke points out, “they were seized by a great fear.”[18] But then, the angel revealed to them the identity of the newly born infant and alleviated their fear. “I bring you good news of great joy which the entire people will receive, because today in the city of David your Savior was born, who is called Christ the Lord.”[19]

9. The Power of the Name of Jesus: The power of the Name of Jesus which Christ received at His circumcision is what St. Andrew stresses through a dialogue which he conducts with the angel of the Gospel!

“What are you saying, O Angel? Has the Name Jesus such power?"

"Yes," says he "because the Name Jesus denotes the Savior, who is Christ the Lord, God and man, Ruler and Merciful. This is why I ordered the shepherds to have courage, and to Joseph to give Him this Name on the Eighth Day, and so I made Him accessible to all human beings. I received this order from the newly born who wanted me to present Him in appropriate language. Joseph too, would not have stood by the side of the mother of the infant fearlessly and with yearnings, had I not given him the order to look after his woman as a man. I did the same in the case of the shepherds. I made them run to him as to a Master and Benefactor and Lord, and I persuaded them to glorify Him and approach Him as the Jesus who underwent circumcision on the Eighth Day and was pleased to received this Name. So then, seeing Him identifying Himself with you naturally and essentially, you must have the courage to approach Him without hesitation. And because you realize the magnitude of His condescension to you, you are bound to glorify Him for the grace of this Day.”

It is significant that in this dialogue the Name Jesus is conjoined to the Eighth Day. This is why the saint goes on to explain synoptically but carefully the deeper soteriological meaning of this Day in his last and most dense paragraph.

10. The Eight Day is a transition from an infantile state to personal perfection; because on this Day, according to the Jewish religious prescriptions, an infant becomes a child, comes of age, acquires a specific personality. The holy father distinguishes the first 7 days following the birth of an infant from the 8th, saying that “the 8th is a complement to the 7 and the beginning of the future.” Why? Because, according to the Jewish religious context, the eight day constitutes an important milestone for each newly born human existence, inasmuch as it completes the infantile age and opens the age of maturity which leads to completion (perfection). “The 7 days complete the infant, but the 8th day perfects it by including it among the perfect human beings.” And how is this done? “It is done,” says the holy father, “by means of the Name which is given on the eighth day.” The naming, in other words, offers an infant a specific personal identity; it makes it from an anonymous infant, an eponymous human being. It recognizes solemnly its natural right to be a specific name-bearing (personal) existence, a wholesome, perfect, i.e. perfectly constituted human being amongst other specific human beings. In the formulation provided by St. Andrew, “the 8th Day is the starting point or coming of age, because the infant, which has completed its (physical) constitution in the seven days (of its creation), is now registered (by its personal name) as a pupil who is to take mentoring lessons,” and thereby be molded into a particular personality. The Eight Day, then, is most significant because it changes all that belongs to infancy. The week of the 7 days (of creation) brings with it the infantile growth. The Eighth Day, however, brings in the perspective of (personal) perfection. It is clear that perfection refers here to the personal identity, which every infant acquires when it receives its name. But why should naming be connected with circumcision on the eighth day?

11. The Circumcision of the Eighth Day denotes transposition from a carnal to a spiritual condition: The sacramental, liturgical act of circumcision (cutting) of a small particle of the body entails the rejection of a carnal (idolatrous) condition into which every human being is born, while its replacement by the naming entails a human being’s entrance into another spiritual condition which leads to perfection. St. Andrew refers to Abraham and his father Thara in order to clarify these two conditions. Thara represents the carnal condition of idolatry which views the material carnal world within which man is born as the main point of reference for his life and for this reason it turns it into his god. Abraham represents the spiritual condition which regards the Maker of the world as the main and crucial point of reference for man’s life and makes man a member of the people of God and prepares him for his final completion and perfection. So the holy father says: “Because nature was going to be kneaded with idols by Thara, the father of Abraham, it was necessary that a people from Abraham should be set apart for the Maker by means of a seal, until His coming, which man needed in order to be renewed. Circumcision rejects a residue of the flesh and provides a seal of the eight day which refers to the future things.”

12. The replacement of the circumcision of the eighth day by baptism and the eternal life which Christ granted to man through his resurrection on the eighth day: It is crystal clear that the eighth day and the future things refer to the coming (Incarnation and Inhumination) of the Maker, which marks the final phase of the restoration and salvation of humanity according to His will, i.e. the coming of Christ. As the holy father says, “Circumcision denotes that the Presence of Christ will supplant and replace the circumcision of the flesh by the regeneration which is granted by the Holy Spirit (through Baptism). The seal of the circumcision of the flesh was given in order to specify a people of God (Israel) because of the presence of idolatry and in order to abolish the idol worship. After the abolition of the idols, however, circumcision itself will also be abolished.”

This is exactly what Christ did, as the holy father goes on to explain: "He gave us on the Eighth Day (of his resurrection), God’s eternal covenant (lawgiving) to humanity, replacing the previous seven covenants (or instances of lawgiving) which were preparatory, by this one." As he says expressly, “The old things were symbols of the new ones.” What are these “old things”? The seven covenants are those connected with the following lawgivers: 1) Adam, 2) Noah, 3) Abraham, 4) Moses, 5) David, 6 Ezra, and 7) John the Baptizer. “Christ is the eighth lawgiver after Adam,” who marks the last transposition of man from the temporary cases of lawgiving to the last and perfect one which leads to man’s perfection and enjoyment of eternal life. Here are the words of the saintly father, “Adam is the first to receive a law. Noah was the second, and Abraham, the third. Moses was fourth, and David, the fifth, because he legislated about the doxologies for the kings and the tabernacles. Ezra was the sixth because he gave the Deuteronomy and settled various customs. Then, John the Baptizer appeared as the seventh, because he preached the baptism of repentance to the people and the cleansing of sins by means of the water. Jesus Christ is the eighth, last and greatest lawgiver, as Moses says: 'The Lord God will raise among you a Prophet from your brethren like me, and you shall listen to Him, because whichever soul fails to obey this Prophet will be extinguished.'[20] Only He is able to fulfill all that has been legislated through me because they were taken from Him and He will be fully anointed with the Holy Spirit and legislate all that is divine and spiritual pertaining to the spirit (mind) as Lord and Creator, although he is also from us (according to the flesh).”

Being God and man, Christ has “kept Sabbath,” i.e. fulfilled and abolished all those things which the ancient law specified for the flesh. On the Eight Day of His Resurrection he became the universal legislator of the entire world. Not only of the Jews, but also of the nations, offering to all without distinction the anointment and perfection of the Holy Spirit and thereby calling them all with His own name, Christs (i.e. Christians). He replaced the circumcision of the flesh by the rejection of all the carnal and passionate thoughts and also by the enlivenment of every good work and good act which lead to the kingdom of heaven. He is truly “the Angel of the Great Counsel of the Father, the mighty God, the Ruler, the Leader of Peace, the Father of the age to come,” whom we commemorate, exalt and worship with the Despotic Feast of the Circumcision of Christ.[21]


Apolytikion of the Feast of the Circumcision of our Lord Jesus Christ (Tone 1)
Without change you took a human form, by nature being God, O most compassionate Lord; and fulfilling the Law, you willingly accepted circumcision in the flesh, that you might banish shadows, and strip away the covering of our passions. Glory to your goodness; glory to your compassion; glory to your ineffable condescension, O Word!

----------------------------

[1] According to the ever memorable Greek liturgist Ioannes Fountoules, the Feast of Christmas was first introduced in Rome in 330 and afterwards in the East in 376. This is confirmed by St. John Chrysostom, who says in his “Oration on the Birthday of the Savior” on December 25, 386, that this Feast was introduced in the list of feasts of the Church 10 years earlier.

[2] Luke 2:15-21.

[3] Rom. 2:16, 16:25, I Cor. 15:1, Gal. 1:11, 2 Tim. 2:8., etc.

[4] Luke 1:26-38.

[5] Luke 1:57-80.

[6] Luke 2:1ff.

[7] Luke 2:7,12,16.

[8] Luke 2:8-18.

[9] Luke 2:13.

[10] Luke 1:79.

[11] Luke 2:25-36, 37-38.

[12] Cf. «του Θεού» in Luke 3:38 and also the entire genealogy of Christ in 3:23-38.

[13] Luke 2:21.

[14] Luke 1:31-32.

[15] Matth. 1:18-22.

[16] Is. 7:14, Μatth. 1:22-23.

[17] Luke 2:10.

[18] Luke 2:9.

[19] Luke 2:11.

[20] Deut. 18:15,19.

[21] Is. 9:6.


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(I have edited some grammar and structure from the original. And with regard to the day for the celebration of Christmas, I want to refer the reader to this link which helps to expose some of the mythology promoted in this article that Christmas replaced a pagan celebration. - J.S.)

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