September Synaxarion

Introduction

Origin of Feasts
Liturgical Classification of Feasts
Feasts Occurring on Weekdays
Feasts Occurring on a Sunday

September Synaxarion

Days: 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15
     16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 26 | 27 | 28 | 29 | 30

 

Origin of Feasts

It is necessary to connect the feasts that are celebrated during the course of the liturgical year to the remembrances which were made since the Church's beginning at the Divine Liturgy and in the Office. From the outset of the Christian era prayers were said during the Eucharist for all the brethren, living and dead, as is still done today. These remembrances assumed a particularly solemn aspect when they concerned the ancient bishops of the local Church or the martyrs who had given their lives in witness of their faith in Christ. They were still members of this Church, living gloriously. Upon the anniversary-date of their death, the faithful went to their tombs and there celebrated the Eucharist. This explains why Saints' feasts nearly always were confined to the anniversary of the burial of bishops and martyrs of the local Church and why their commemoration was made at their own tomb.

Later on, the anniversaries of the dedication of churches were commemorated. It was previously a pagan custom to celebrate solemnly the anniversaries of the dedication of buildings, especially temples. The Christians just christianized an already current custom.

The religious peace established by Constantine favored exchanges and contacts between the different Churches. As a result there were some translations of martyrs' relics from one country to another. At first Jerusalem, then Constantinople and Rome were particularly favored and so received numerous relics from all corners of the Empire. These Saints were then commemorated, but generally on the anniversary-date of their translation into the local church, and not on the date of their first burial.

From the beginning commemoration of Old and New Testament personages were joined to the major feasts of the Lord, for which they form a sort of jewel-case. These are the "concomitant feasts."

The commemoration of Saints foreign to the local Church then appeared well after the feasts of martyrs and bishops. Moreover, they were not generally considered historic anniversaries, but rather they were "feasts of an idea." It is thus that the feasts of the Virgin, which do not seem to have appeared until the Fourth century after the Council of Ephesus when the dogma of the divine maternity of Mary was promulgated, are above all feasts destined to honor the divine birth of Christ by the Holy Virgin, and not to mark an anniversary.

The anniversary commemoration of foreign Saints were observed (and in the beginning they were sufficiently rare) due to the jurisdictional influence of an important Church, such as Constantinople and Rome, or due to its historical significance, such as Jerusalem. In this way the commemoration of Saints Peter and Paul, which is an historic feast in Rome on June 29, the anniversary of the translation of their relics, soon passed to the Oriental Church and was thus made universal.

During periods of persecution the Christian people considered that the martyrs had attained perfection as the Lord promised: "He who loses his life for My sake will find it" (Matthew 16:25). When Constantine's peace was established throughout the whole Empire, the Church quickly took cognizance that this love for Christ would also be realized by those who dedicate themselves exclusively to the Lord, such as consecrated monks and virgins. This is why their names began to be placed next to those of the martyrs. It is only later that names of Saints who were neither martyrs, nor bishops, nor monks, were admitted to the calendar of religious feasts.

Today the different calendars of the East and the West still reflect the diversity of these origins. Some unifications were made at times, either in the dates, or in the understanding of the feasts. Diversity should not be astonishing because at times local tradition and attachment to a national Saint have made particular customs prevail over the tendency toward a general unification. Each Church should be proud of its Saints.

It is good to remember the Saints who have lived in other countries and in other Churches, especially those who have a universal spiritual radiance. They are elder brothers, members of the one Mystical Body of Jesus Christ. They are no longer among those who still grieve and who sometimes sin. They have by their sufferings, uprightness, and love, reached the vision of Him who is all Perfection and Joy.

Liturgical Classification of Feasts

From the liturgical point of view, the Calendar of Fixed Feasts or the Menologion in the Byzantine Church begins on September 1 and ends on August 31.

According to their liturgical importance, the feasts are divided into five classes:

  1. Fifth Class Feasts consist of the simple feasts. Certain authors also recognize a Sixth Class which should be characterized by fewer hymns proper to the Saint.

  2. Fourth Class Feasts have the Great Doxology at Matins.

  3. Third Class Feasts have the singing of Psalms 1, 2, and 3, and three Scriptural readings at Vespers. At Matins they have Psalms 134 and 135, a Gospel, and the Great Doxology. These feasts are the feasts of the Holy Angels, several feasts of Icons of the Holy Virgin, and the feasts of the Apostles (Saints Peter and Paul, and Saint John excepted, respectively First and Second Class feasts).

  4. Second Class Feasts have a nocturnal vigil, grouping into one office: Vespers, Compline, Midnight Office, and Matins. In occurrence with a Sunday, their proper parts combine with those of the Sunday.
    They are:
    • September 26-Death of the Holy Apostle and Theologian John the Evangelist

    • November 13-Our Father among the Saints, John Chrysostom, Archbishop of Constantinople

    • December 6-Our Father among the Saints, Nicholas the Wonderworker, Archbishop of Myra in Lycia

    • December 26-Synaxis of the Most Holy Theotokos

    • January 30-Our Fathers among the Saints the Ecumenical Teachers, Basil the Great, Gregory the Theologian, and John Chrysostom

    • April 23-Holy and Renowned Great martyr George the Triumphant

    • May 8-Holy and Renowned Apostle and Evangelist John the Theologian, the Beloved and Virgin, who reposed on the breast of the Master

    It is necessary to add in the Melkite Church, the Feast of the Conception of Saint Ann, Mother of the Theotokos (December 9), and in the Slav Churches, the feasts of Saints Cyril and Methodius, Teachers of the Slavs and Equal-to-the-Apostles (May 11), and of the Holy and Great Prince Vladimir, Equal-to-the-Apostles (July 15). It is also necessary to add the feast of the church patron (if it is not already of the First Class), and the feast of distinguished relics possessed by the church. Those feasts are transferred to Easter Monday, which occur during Great Week or on Easter Sunday.

  5. First Class Feasts are those which, in occurrence with a Sunday, completely suppress the Office of the Resurrection. They are twelve in number:
  1. September 8-Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary

  2. September 14-Exaltation of the Venerable and Life-giving Cross

  3. November 21-Entrance into the Temple of our Most Holy Lady, the Theotokos and Ever-Virgin Mary

  4. December 25-Nativity according to the Flesh of our Lord, God, and Savior Jesus Christ

  5. January 6-Holy Theophany of Our Lord, God, and Savior Jesus Christ

  6. February 2-Encounter of Our Lord, God, and Savior Jesus Christ, or Hypapante

  7. March 25-Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary

  8. August 6-Holy Transfiguration of Our Lord, God, and Savior Jesus Christ

  9. August 15-Dormition of our Most Holy Lady, the Theotokos and Ever-Virgin Mary

  10. June 24-Nativity of the Honored and Glorious Prophet, Precursor and Baptist John

  11. August 29-Beheading of the Honored and Glorious Prophet, Precursor and Baptist John

  12. June 29-Holy, Glorious, and Most Renowned Apostles and Primates Peter and Paul

To the preceding nine feasts, called Feasts of the Lord, as listed above, are added three feasts from the movable cycle: the Glorious Entrance of Our Lord, God, and Savior Jesus Christ; and, Pentecost. The Melkite Catholics have added to the above twelve feasts the Thursday of the Divine Body. Easter is outside of all classification, being the "Feast of feasts."

The first characteristic of First Class Feasts is that they have a Preparation (Pre-festive), a Prolongation (Post-festive), and a Closing Day.

The Pre-festive is only for one day, except for the Nativity according to the Flesh of Our Lord, God, and Savior Jesus Christ, on December 25 (five days), the Holy Theophany of Our Lord, God, and Savior Jesus Christ, on January 6 (four days), and with the Melkite Catholics, the Thursday of the Divine Body, on the second Thursday after Pentecost (three days).

The number of Pre-festive days varies between one and eight days:

The last day of the Post-festive period is the Closing Day, when the office and the Divine Liturgy reproduce with few exceptions all the ritual of the feast day itself.

Another characteristic of First Class Feasts is that often the day following the solemnity, the synaxis, is dedicated to the commemoration of personages who played a preponderant role in the mystery celebrated on the preceding day. Thus:

The last characteristic of some First Class Feasts is that three feasts among them are prepared for by varying periods of fasting:

Moreover, two feast days are fast days:

The order or characteristics of the Divine Liturgy, according to the Five Classes and according to the circumstances of Sundays is reproduced hereafter from Couturier's: Cours de Liturgie grecque-melkite, volume III, pages 329-333.

Feasts Occurring on Weekdays

  1. First Class Feasts: Antiphons of the Feast. Isodikon of the Feast. Troparion of the Feast (three times). Kondakion of the Feast. Epistle and Gospel of the Feast. First Hirmos of the Feast. Kinonikon of the Feast. After Communion, Troparion of the Feast.

  2. Second Class Feasts: Antiphons, if there are any, otherwise the Typika and Beautitudes. Isodikon of the Feast. Troparion of the Feast (three times), followed by the Kondakion of the Feast. Epistle and Gospel of the Feast. Hirmos of the Feast. Kinonikon of the Feast.

  3. Third Class Feasts: Typika and Beautitudes. Ordinary Isodikon. Troparia: of the Saint, and of the Church Patron. Kondakion of the occurring period. Epistle and Gospel of the Saint. Kinonikon of the Saint.

  4. Closing Day of a Feast: Antiphons, if there are any, otherwise the Typika and Beatitudes. Isodikon of the Feast. Troparion of the Feast (three times). Kondakion of the Feast. Epistle and Gospel of the period. Second Hirmos of the Feast. Kinonikon of the Feast. After Communion, Troparion of the Feast, if it is a First Class Feast.

  5. Pre-festive days and Post-festive days: On Pre-festive days, Typika and Beatitudes; on Post-festive days, Antiphons of the Feast. In the Isodikon only the second part or the Response, bears the characteristic of the Feast. Pre-festive Troparion or the Troparia: of the Feast, of the occurring Saint, if there is one, and of the Church Patron. Kondakion of the Pre-festive or of the Feast. Epistle and Gospel of the period. Ordinary Hirmos. Kinonikon of the weekday.

  6. Fourth Class Feasts: Typika and Beatitudes. Ordinary Isodikon. Troparia: of the Saint, and of the Church Patron. Kondakion of the occurring period. Epistle and Gospel of the Saint (in the Menologion). Ordinary Hirmos. Kinonikon of the Saint.

  7. Fifth Class Feasts: Antiphons of the week. Ordinary Isodikon. Troparion of the Saint or the Troparia of the Saints, if there are several of them. Troparion of the Church Patron. Kondakion from the ordinary days. If there is no Troparion in the Menologion, take that of the weekday. Epistle and Gospel of the period. Ordinary Hirmos. Kinonikon of the weekday.

Feasts Occurring on a Sunday

  1. First Class Feasts: There is no need to consider the Sunday as these feasts suppress the Office of the Resurrection.

  2. Second Class Feasts: Antiphons, if there are any, otherwise the Typika and Beatitudes. The Isodikon of the Sunday (for the most part). Troparia: of the Resurrection (once), and of the Feast (twice). Troparion of the Church Patron. Kondakion of the Feast. Epistle of the Feast and Gospel of the Sunday (for the most part). Hirmos of the Feast. Kinonikon of the Sunday and of the Feast.

  3. Third Class Feasts: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Saint, and of the Church Patron. Kondakion of the occurring period. Epistle of the Saint. Gospel of the Sunday. Ordinary Hirmos. Kinonikon of the Sunday (and of the Saint, if one wishes).

  4. Closing Day of a Feast: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection (once), and of the Feast (twice). Troparion of the Church Patron. Kondakion of the Feast. Epistle and Gospel of the Sunday. Hirmos of the Feast. Kinonikon of the Sunday and of the Feast. After Communion, Troparion of the Feast, if it is a First Class Feast.

  5. Pre-festive days and Post-festive days: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, and of the Pre-festive or the Post-festive. The Troparion of the Saint may be added, if it is said at Vespers. Troparion of the Church Patron. Kondakion of the Pre-festive or the Feast. Epistle and Gospel of the Sunday. Ordinary Hirmos. Kinonikon of the Sunday.

  6. Fourth Class Feasts: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Saint, and of the Church Patron. Kondakion of the occurring period. Epistle and Gospel of the Sunday. Ordinary Hirmos. Kinonikon of the Sunday.

  7. Fifth Class Feasts: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Saint or Saints of the period (if there are not any, there is no need to find a substitute for them). Troparion of the Church Patron. Kinonikon of the occurring period. Epistle and Gospel of the Sunday. Ordinary Hirmos, Kinonikon of the Sunday.

Synaxarion of September

This month has thirty days with twelve hours of day and twelve hours of night.

 

September 1

Beginning of the Indiction, or of the Ecclesiastical New Year

Memory of our venerable Father Simeon the Stylite (+459) Synaxis of the Most Holy Theotokos in the Monastery of Miasena

Memory of the holy Aeithalas (+355) martyr

The forty holy women martyrs and their teacher the Deacon Ammon (+321-323, under Licinius)

The holy Brother-Martyrs Callistos, Evodios, and Hermogenes

The Commemoration of the Just Josue, the son of Nun, the successor of Moses (XV B.C.)

The Great Fire of Constantinople (461)

The Indiction is a cycle of fifteen years, which began in the year 312 after Our Lord, under Constantine the Great. The year of the Indiction begins on September 1, at Constantinople. In the Western Empire, the beginning of the Indiction was fixed on September 24. The Roman Church had different dates according to countries: January 1, December 25, and March 25.

Saint Simeon was born in the vicinity of Antioch. Having been entrusted by his parents from an early age with the care of feeding ewe-lambs, he left all to lead the monastic life close to a certain monk named Heliodoros, the hegumen of a laura called Mandras. He spent ten years in this laura. When he passed beyond the cenobitic stage of life, and, being a lover of solitude, he went straightway to the village of Telanisos where he lived successively on several columns, each one higher than the previous than the previous one. He died in 459.

The Synaxis of the Most Holy Theotokos in the Monastery of Miasena is celebrated in honor of a miraculous icon of the Virgin which was thrown into the pond of Ghazour for fear of the Iconoclasts. It was subsequently rediscovered intact and was venerated in the Monastery of Miasena, near Melitene in Armenia.

Saint Aeithalas suffered martyrdom in Persia, under King Sapor II, in 355.

The Forty Holy Women were natives of Heraclea, in Thrace. They had the deacon Ammon for a guide, who instructed them in that which concerns the kingdom of heaven. They died under the tyrant Licinius around 321-323.

Josue, the son of Nun, was the servant, then the successor of Moses the Lawgiver. After having crossed the Jordan with the Ark of the Covenant, he took possession of Jericho and some other cities inhabited by the gentiles, He brought the Israelites into the Promised Land and divided it among them.

The Great Fire of Constantinople took place in 461, under Emperor Leo the Great. For four days it devoured the greater part of the city, and did not cease completely until the seventh day.

Third Class Feast. Typika and Beatitudes. Troparia: of the Indiction, of Saint Simeon, of the Most Holy Theotokos in the Monastery of Miasena, and of the Church Patron. Kondakion of the Nativity of the Theotokos (September 8). Prokimenon, Epistle, Alleluia, Gospel, and Kinonikon of the Indiction.

In occurrence with a Sunday: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Indiction, of Saint Simeon, of the Most Holy Theotokos in the Monastery of Miasena, and of the Church Patron. Kondakion of the Nativity of the Theotokos (September 8). Prokimenon, Epistle, Alleluia, and Gospel of the Indiction (the Epistle and Gospel of the Sunday are read the next day). Kinonikon of the Sunday and of the Indiction.

 

September 2

Memory of the holy Martyr Mamas (+ca. 275)

Our Venerable Father John the Faster, Patriarch of Constantinople (582-595)

Mamas, of whom Saint Basil the Great and Saint Gregory the Theologian have left us panegyrics, was a shepherd by profession. He suffered martyrdom around the year 275, in the time of Emperor Aurelian, at Caesarea in Cappadocia.

Saint John the Faster was born and raised in Constantinople. Elected Archbishop of this great city (582-595), he merited, by the austerities of his life, his title of Faster. He committed his soul to God in peace, at a very old age.

Fifth Class Feast.

 

September 3

Memory of the holy Hieromartyr Anthimos, Bishop of Nicomedia (+303)

Our venerable Father Theoktistos, companion in asceticism of the Great Euthymius (+467)

The holy hieromartyr Anthimos was Bishop of Nicomedia under Diocletian and Maximian. After the destruction of the church of Nicomedia, he hid in the mountains. He was handed over to Maximian, and, apparently, was decapitated by the sword in 303.

The great Euthymius secretly fled from Melitene, Armenia, his birthplace, and went to Laura of Pharan, six miles from Jerusalem. There, among his ascetic companions, he found a monk named Theoktistos. The pursuit of the same ideal and communal labors united their hearts in a very strong friendship. Their souls were blended in such a great spiritual affection that each was, so to speak, in the soul of the other. Everything one thought, the other knew perfectly. United in such a great fraternity of aspirations, they withdrew every year into the desert of Coutila, far from all human preoccupation's, from the eighth day after Theophany until Palm Sunday. After observing this practice for five years at Pharan, they chose a large grotto and established their abode there. A considerable crowd came to Euthymius. The great anchorite shifted the care of all who came to him on the blessed Theoktistos, who never having known disobedience, gave himself at once to the desires of his master and disposed of everything according to his wish (411). After many years, Saint Theoktistos fell gravely ill. He committed his soul to God on September 3, 467, and was buried by Saint Euthymius, assisted by Anastasius, the Patriarch of Jerusalem.

Fifth Class Feast.

September 4

Memory of the holy Hieromartyr Babylas, Bishop of Antioch (+250)

The holy Prophet Moses, who saw God (XVIII B.C.)

Saint Babylas was Bishop of Antioch, in the time of Emperor Philip who, still being Prefect of the Pretorian, killed Emperor Gordian in a riot. Eusebius says: "It is related that Philip, being a Christian, wished to participate with the people in the prayers of the Church on the final vigil day of Easter (in the year 244) but Saint Babylas forbid him to enter the church before being confessed and ranked among the number of sinners submitted to penance. It is said that the Emperor submitted to it with zeal." Babylas confessed Christ under Emperor Decius and died in prison in 250.

Moses was born in Egypt and raised in all the wisdom of the Egyptians. When grown up, he saw God in a burning bush, spoke to Him, and received from Him the order to deliver the Hebrew people from the hand of Pharao. After much as a man can see Him-and received Tablets written for forty years, he was not able to enter the Promised Land. On God's order, he ascended Mount Abarim, in the land of Moab, and was able to contemplate Palestine from a distance. He died there on the mountain.

Fifth Class Feast.

September 5

Memory of the holy Prophet Zachary, the father of Precursor (First century)

Zachary, a priest of the class of Abia, took as his wife, Elizabeth, a descendant of Aaron. As she was sterile, Zachary, in the likeness of Abraham, received a visit from an angel of the Lord while he stood in the sanctuary to burn incense. The angel Gabriel announced to him that Elizabeth would bear him a son, John, who would come" to prepare for the Lord a well-disposed people." Becoming dumb as a sign from the Lord and as a punishment for his unbelief, he regained his speech in a miraculous manner on the day of John's circumcision. Filled with the Holy Spirit, he rejoiced and pronounced the praises which subsequently were called the "Canticle of Zachary" (Luke 1 : 5-25, and 57-80).

Zachary, the father of John the Baptist, was, because of the opinions of some Church Fathers, confused by the Byzantine Office with the prophet Zacharia, the son of Barachia, who was massacred between the temple and the altar (see Matthew 13:35).

Fifth Class Feast.

September 6

Memory of the miracle worked at Colossae, later named Chone, by Saint Michael, the Prince of Heavenly Hosts.

The miracle worked at Colossae, later named Chone, by the Archangel Saint Michael is celebrated today. It is told that the pagans, angered by the miracles which were worked in the Church of Saint Michael the Prince of the Heavenly Hosts, wished to divert a stream in the vicinity to submerge the holy temple and, at the same time, to kill a pious man, named Archippos, who lived in the neighborhood. But the Archangel appeared to Archippos and strongly advised him to be courageous. He struck the rock with his staff and the stream was made to pass through it. From that time until now, the stream can be seen to pass through the rock.

Fourth Class Feast. Typika and Beatitudes. Troparia: of Saint Michael and of the Church Patron. Kondakion of the Nativity of the Theotokos (September). Epistle and Gospel from the Menologion. Kinonikon of the Holy Angels.

In occurrence with a Sunday: Typika and Beatitudes. Troparia: of the Resurrection, of Saint Michael, and of the Church Patron. Kondakion of the Nativity of the Theotokos (September *). Epistle and Gospel of the Sunday. Kinonikon of the Sunday.

September 7

Pre-festive Day of the Nativity of our Most Holy Lady, the Theotokos and ever-Virgin Mary Memory of the holy Martyr Sozon (+ca. 304)

It is believed that the holy martyr Sozon suffered for the faith, at Pomopeiopolis (or Soli) in Cilicia, under President Maximos and Emperor Diocletian, around 304.

Fifth Class Feast.

Typika and Beatitudes. Troparia: of the Pre-festive Day of the Nativity of the Theotokos, of Saint Sozon, and of the Church Patron. Kondakion of the Pre-festive Day of the Nativity of the Theotokos.

In occurrence with a Sunday: Typika and Beatitudes. Troparia: of the Resurrection, of the Pre-festive Day of the Nativity of the Theotokos, and of the Church Patron. Kondakion of the Pre-festive Day of the Theotokos. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross.

Saturday before the exaltation of the venerable life-giving Cross.

Epistle of the Saturday of the thirteenth week after Pentecost: I Corinthians 2:6-9.

Gospel: Matthew 10:37-11:1.

If there is a particular reason to honor Saint Sozon, his special Gospel may be read (that of the Tuesday of the twelfth week after the Exaltation of the Venerable and Life-giving Cross): Luke 21:12-19.

Sunday before the Exaltation of the Venerable and Life-giving Cross.

Epistle of the twenty-second Sunday after Pentecost: Galatians 6:11-18.

Gospel: John 3:13-17.

September 8

The Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary.

This feast in its origin was that of the dedication of Saint Ann's Church in Jerusalem, in the place where tradition places the home of Saints Joachim and Anne, where the Virgin was born. This feast was later adopted by Byzantium and, in the Seventh Century, by Rome.

According to an ancient tradition, inserted in an apocryphal writing of the Second century (The Nativity of Mary) and later taken up again in the proto-gospel of James, Joachim and Ann, who did not have children, received a visit from an angel of the Lord, who announced to them the conception of a daughter who was reserved for an exceptional destiny. After their daughter's birth, they carefully looked after her education until the day when they could take her to the temple where the virgin-child would live, miraculously nourished by an angel.

The Divine Liturgy invites us to especially consider the participation of Mary in the redemptive work. Mary is the collaborator of her Son, by the very fact that she conceived and begot Him. Destined before all ages for the accomplishment of this marvelous work, she represents herself from the day of her birth as the spotless one, humanity. Saint John Damascene cries out, addressing himself to the parents of the Virgin: "Blessed pair, all creation in indebted to you. Indeed, it is by you that she could offer to the Creator a gift above all gifts, the chaste mother, who alone was worthy of this Creator. Rejoice, Joachim, as the Son is born to us by your daughter."

Second Class Feast. Antiphons of the Feast. Ordinary Isodikon. Troparion (three times) and Kondakion of the Nativity of the Theotokos. Prokimenon, Epistle, Alleluia, Gospel, Hirmos, and Kinonikon of the Feast.

In occurrence with a Saturday: Epistle and Gospel of the Saturday before the Exaltation of the Venerable and Life-giving Cross or of the Feast.

In occurrence with a Sunday: Antiphons of the Feast, but the Sunday Response to the Second Antiphon. Isodikon of the Sunday. Troparia: of the Resurrection (once), and of the Nativity of the Theotokos (twice). Kondakion of the Feast. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross. Hirmos of the Feast. Kinonikon of the Sunday and of the Feast.

September 9

Second Day of the Feast of the Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary.

Memory of the holy and just Grandparents of God, Joachim and Ann.

The holy Martyr Severian (+321-323), under Licinius).

It is believed that Saint Severian suffered for the faith, in Sebastea, Armenia, under the tyrant Licinius, around 312-323.

According to its practice, the Byzantine Church celebrates on the day following the Feast of the Nativity of the Theotokos, the Saints who have held a preponderant role in it, the Grandparents of God, Joachim and Ann.

Fourth Class Feast. Typika and Beatitudes. Troparia: of the Nativity of the Theotokos, of Saints Joachim and Ann, and of the Church Patron. Kondakion of the Nativity of the Theotokos. Epistle and Gospel from the Menologion. Kinonikon of Saints Joachim and Ann.

In occurrence with a Saturday: same order, but the Epistle and Gospel of the Saturday before the Exaltation of the Venerable and Life-giving Cross.

In occurrence with a Sunday: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Nativity of the Theotokos, of Saints Joachim and Ann, and of the Church Patron. Kondakion of the Nativity of the Theotokos. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross. Kinonikon of the Sunday and of the Saints.

September 10

Third Day of the Feast of the Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary Memory of the Holy Martyrs Menodora, Metrodora, and Nymphodora +(under Galerius, 305-311)

It is said that these holy virgins were sisters. They suffered for the faith in Bithynia under Galerius Maximian, around 303-311.

Fifth Class Feast.

Antiphons of the Feast. Troparia: of the Nativity of the Theotokos, and of the Church Patron. Kondakion of the Nativity of the Theotokos.

In occurrence with a Saturday: Epistle and Gospel of the Saturday before the Exaltation of the Venerable and Life-giving Cross.

In occurrence with a Sunday: Typika and Beatitudes. Troparia: of the Resurrection, of the Church Patron. Kondakion of the Nativity of the Theotokos. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross.

September 11


Fourth Day of the Feast of the Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary Memory of our venerable Mother Theodora of Alexandria (+under Zeno, 474-491).

It is said that this Saint lived under Emperor Zeno (474-491) and was married to a pious young man of illustrious birth, named Paphnutios. By the malice of the devil, it happened that she allowed herself to be corrupted by another man; but, repenting immediately after her transgression, she was secretly invested with a monastic habit, passed herself off as a man named Theodore, and entered a monastery of monks. She made herself conspicuous by the practice of the highest virtues and the austerity of her life, and thus she committed her soul to God.

Fifth Class Feast.

Antiphons of the Feast. Troparia: of the Nativity of the Theotokos, and of the Church Patron. Kondakion of the Nativity of the Theotokos.

In occurrence with a Saturday: Epistle and Gospel of the Saturday before the Exaltation of the Venerable and Life-giving Cross.

In occurrence with a Sunday: Typika and Beatitudes. Troparia: of the Resurrection, of the Nativity of the Theotokos, and of the Church Patron. Kondakion of the Nativity of the Theotokos. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross.

September 12


Closing Day of the Feast of the Nativity of our Most Holy Lady, the Theotokos and Ever-Virgin Mary.

Memory of the holy Hieromartyr Autonomus (beginning of the Fourth Century)

A native of Italy, Saint Autonomus, had escaped to Bithynia to flee from Diocletian's persecution. He was killed at the altar while celebrating the holy mysteries by the pagans who were furious because of the numerous conversions which he brought about. Thus he became the offering for Christ.

Antiphons of the Feast. Ordinary Isodikon. Troparion (three times) and Kondakion of the Nativity of the Theotokos. Prokimenon of the Feast. Epistle and Gospel of the day. Alleluia, Hirmos, and Kinonikon of the Feast.

In occurrence with a Saturday or Sunday: the Epistle and Gospel of the Saturday or Sunday before the Exaltation of the Venerable and Life-giving Cross are read.

In occurrence with a Sunday: Antiphons of the Feast, but the Sunday Response to the Second Antiphon. Isodikon of the Sunday. Troparia: of the Resurrection (once), and of the Nativity of the Theotokos (twice). Troparion of the Church Patron. Kondakion of the Feast. Epistle and Gospel of the Sunday before the Exaltation of the Venerable and Life-giving Cross. Hirmos of the Feast. Kinonikon of the Sunday and of the Feast.

September 13

Pre-festive Day of the Exaltation of the Venerable and Life-giving Cross.

Dedication of the Church of the Holy Resurrection of Christ our God in Jerusalem (335).

Memory of the holy Hieromartyr Cornelius the Centurion (First Century).

The memory of the site of Jesus' crucifixion was faithfully retained by the Christians of Jerusalem, in spite of their absence-for a short duration-during and after the siege of Titus. The site was characterized by the small rounded hill of Golgotha, or skull and by the tomb hollowed out of the same rock. In 135, Emperor Hadrian had all of Golgotha covered with earth to enlarge the city in the Roman colony pattern. The Holy Sepulcher was then buried under the open space of level ground which was to sustain the capitol.

To thank God for the happy conclusion of the Council of Nicaea, Constantine wished to erect a basilica on the spot of the Redemption of the world. Bishop Makarios pointed out the site of the tomb, where tradition had conserved its memory. Once the leveled ground was cleared away, the Lord's sepulcher was rediscovered in the place indicated. It was isolated in a rocky mass which was leveled all around it in such a way as to give it the form of a circular mausopleum, the time-honored shape of famous tombs. Thus disengaged, it was enshrined in an imposing structure, topped by a dome: Anastasis (or Resurrection), to which was added a basilica with five naves of the same type as the one in Bethlehem which still exists today, and which is its contemporary. Constantine chose September 13 as its dedication day to replace the pagan feast of the dedication of the Roman temple of Jupiter Capitolinus which was traditionally celebrated on this day.

The structure consecrated on September 13, 33, was to excite the admiration of generations of pilgrims, until may 4, 614, when it was completely reduced to ashes at the time of the sacking of Jerusalem by the Persians, who carried away the wood venerated by tradition as being that of the Holy Cross. The hegumen of the adjoining monastery, Modestus, effected an elementary restoration while Patriarch Zachary was a captive. In 628, after his victory over Chosroes, Heraclius brought the Holy Cross back. In 638, the city was occupied by Caliph Omar I, who showed liberality towards the Christians. The small "Mosque of the Court", constructed in the tenth century, commemorates his passage into Christ's tomb. More or less maltreated in the course of the centuries, the Basilica was entirely razed by the Fatimid Caliph al-Hakim, who even destroyed the very rock of the tomb (1009) which all the precedent destructions had respected. The structure was rebuilt, then again destroyed by an earthquake in 1034. It was again well restored thanks to the generous subsidies of Emperor Constantine IX Monomachus in 1042. Put back into shape by the Crusaders, in 1105, after another earthquake, it is under this aspect that the venerable monument has continued to exist to our day, more or less in the same style of architecture.

Between its walls today the representatives of the Byzantine, Armenian, Coptic, and Latin traditions meet, and pilgrims of all races and languages venerate the place of our Redemption.

It is the dedication of September 13, 335, that we celebrate today.

Under the name of Cornelius, the Byzantine Office seems to venerate two historic personages at the same time.

Cornelius was the centurion of the Italian cohort whom the angel of the Lord warned to go find Peter in the city of Joppa. Peter had an ecstatic vision concerning him, after which he understood "that God is not a respecter of persons, but in every nation he who fears Him and practices justice is agreeable to Him" (Acts 10:34). The Holy Spirit descended upon Cornelius, and Peter did not dare to refuse him baptism. It was the first time that he agreed to confer it upon a non-Jew (Acts 10:1-11:18).

The second Cornelius was Pope under Emperors Gallus and Volusian. He had the bodies of the apostles Peter and Paul transferred from the catacombs, and buried in the places of their martyrdom. This holy Pope was martyred in 253.

Third Class Feast. Typika and Beatitudes. Ordinary Isodikon. Troparia: of the Pre-festive Day of the Exaltation of the Venerable and Life-giving Cross, of the Dedication of the Church of the Holy Resurrection of Christ our God in Jerusalem, and of the Church Patron. Kondakion of the Dedication of the Church of the Holy Resurrection of Christ Our God in Jerusalem. Epistle and Gospel of the Dedication of the Church of the Holy Resurrection of Christ in Jerusalem.

In occurrence with a Saturday, the same order is followed, but the Epistle is from the Saturday before the Exaltation of the Venerable and Life-giving Cross, and the Gospel is from the Dedication of the Church of the Holy Resurrection of Christ Our God in Jerusalem.

In occurrence with a Sunday: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Pre-festive Day of the Exaltation of the Venerable and Life-giving Cross, of the Dedication of the Church of the Holy Resurrection of Christ Our God in Jerusalem, and of the Church Patron. Kondakion of the Dedication of the Church of the Holy Resurrection of Christ in Jerusalem. Epistle and Gospel of the Sunday and of the Dedication of the Church of the Holy Resurrection of Christ Our God in Jerusalem.

September 14

Exaltation of the Venerable and Life-giving Cross. Fast Day on whatever day the Feast falls

A tradition which took shape early and was definitely established in the Sixth century reports that Saint Helen, the mother of Emperor Constantine, rediscovered near Golgotha the three crosses which served to execute Christ and the two thieves. The healing of a dying woman permitted Bishop Makarios to recognize, as being the Lord's Cross, the one whose contact effected the miracle.

The Holy Cross was preserved in the Basilica of the Resurrection until May 4, 614, the date on which the Persians carried it away after having taken the city of Jerusalem and destroying the Basilica. In 628, Emperor Heraclius defeated Chosroes and brought the Holy Cross back to Jerusalem. Heraclius took the venerable wood upon his shoulders and carried it back to Calvary with great pomp. According to legend, upon reaching the door of the church, the Emperor, magnificently dressed and wearing gold, was stopped by an invisible force. Zachary, the Bishop of Jerusalem, said to him: "Be careful, Emperor, that with these ornaments of triumph, you don't imitate sufficiently the poverty of Jesus Christ and the humility with which He carried His Cross." The Emperor laid aside his splendid clothes to dress himself in an ordinary cloak, and with bare feet, he was able to continue on his way.

The site where tradition places the discovery of the Holy Cross by Saint Helen is venerated in the crypt of the Holy Resurrection, in Jerusalem. This commemorative chapel was made form part of an ancient drain which existed in the time of Our Lord in Jerusalem. Filled up later on, it was used by Constantine's architects in the crypt of the basilica.

A part of the Cross, brought to Rome in the Sixth century, was exposed for the veneration of the faithful by order of the oriental Pope Sergius I (687-701), in the Church of the Savior.

That is why, equally in the East and the West, the feast of the Holy Cross had a considerable importance in the liturgical calendar from this epoch. It is made on Good Friday which is a direct reference. But, whereas the feast of Good Friday insists more on the historic event of Christ's Redemption, in His sufferings and death, today's feast more particularly represents for us the glorious aspect of this event, consequently, the instrument of execution on which the Lord died.

The Church calls to mind for us in the Office the Old Testament signs, the heralds of the Cross: the tree of Eden, by which we were lost (the Cross was meant to save us); Noe's ark which accomplished the salvation of the just (the Cross affected the same to sinners); Jacob crossing his hands to bless his son Joseph; Moses extending his arms to open in the Red Sea a door of salvation to the Israelites, then throwing some wood into the waters of Mara to sweeten their bitterness; the same Moses striking the rock with his staff to make life-giving water spring forth, and praying, with hands crossed, for the victory of the Jewish people over Amalec; the rod of Aaron; the brazen serpent, the predisposition in the Cross taken by the Jewish people around the Ark of the covenant...

The Cross is the instrument of the passion, the stool upon which the Lord rested His feet, the trophy of victory, the rampart of the Church, the cure of all ills, the honor of Christians.

Nevertheless, the texts of the Divine Liturgy maintain still more the spirit of the sorrowful Passion of the Lord, abandoned by His Father on the Cross, "a scandal for the Jews and a folly for the Greeks" (that is, the pagans).

This feast places before us the most profound mystery of suffering, which is no longer for us a revolting fatality, but a proof of supernatural love which lies for us in the Lord for the purification of our faults and already, by desire, in the exultation of His Glory.

First Class Feast. Antiphons. Isodikon of the Feast. Troparion of the Feast (three times) and the Kondakion. Instead of the Trisagion, the verse: "We adore Your Cross, O Master, and we glorify Your holy Resurrection." Epistle and Gospel of the Feast. Hirmos, Kinonikon and, after Communion, the Troparion of the Feast.

In occurrence with a Sunday, nothing from the Resurrection is taken.

After the Divine Liturgy, Melkites generally have a procession with the Cross.

Saturday After the Exaltation of the Venerable and Life-giving Cross.

Epistle from the Saturday of the Twelfth week after Pentecost: I Corinthians 1:26-2:5.

Gospel: John 8:21-30.

Sunday After the Exaltation of the Venerable and Life-giving Cross.

Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Exaltation of the Venerable and Life-giving Cross, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross. Trisagion, Epistle, and Gospel of the Sunday after the Exaltation of the Venerable and Life-giving Cross. Kinonikon of the Sunday.

Epistle from the twenty-first Sunday after Pentecost: Galatians 2:16-21.

Gospel: Mark 8:34-9:1. This Gospel is read on the Sunday which immediately follows the Feast of the Exaltation of the Venerable and Life-giving Cross; if the Feast falls on a Sunday, then this Gospel is read on the following Sunday, September 21. On the following day, September 22, the reading of the series from Saint Luke is begun.

September 15

Second Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Martyr Nikita (?)

Born and raised in the country of the Goths beyond the Istra River, which is the Danube, Saint Nikita was seized for Christ's faith and died at an uncertain time. His body was first transferred to Mopsuestia, then to Venice.

Fifth Class Feast.

Antiphons of the Exaltation of the Venerable and Life-giving Cross. In the Isodikon, the weekday verse and the refrain of the Exaltation of the Venerable and Life-giving Cross. Epistle and Gospel of the day.

September 16

Third Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Great Martyr, the All-Extolled Euphemia (+304).

Saint Euphemia was born in Chalcedon, and lived under the tyrant Galerius and the Pro-consul, she was tortured on the rack and by fire, and committed her soul to God, in 304.

Fourth Class Feast. Typika and Beatitudes. In the Isodikon, the ordinary verse, and refrain of the Exaltation of the Venerable and Life-giving Cross. Troparia: of the Exaltation of the Venerable and Life-giving Cross, of the Saint, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross. Epistle and Gospel from the Menologion.

In occurrence with a Sunday: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Exaltation of the Venerable and Life-giving Cross, of the Saint, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross. Trisagion. Epistle and Gospel of the Sunday after the Exaltation of the Venerable and Life-giving Cross. Kinonikon of the Sunday.

September 17

Fourth Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Martyr Sophia (Wisdom) and her three daughters, Pistis (Faith), Elpis (Hope), and Agape (Charity) (+under Hadrian, 117-138).

It is believed that these holy women suffered martyrdom in Rome under Emperor Adrian (117-138), and were buried along the Aurelian Way, in the crypt of the future Church of the Holy Martyr Pancratios.

Fifth Class Feast.

Troparia: of the Exaltation of the Venerable and Life-giving Cross.

September 18

Memory of our venerable Father Eumenios the Wonderworker, Bishop of Gortyna in Crete (Second or Third century).

This holy martyr lived around the Second or Third century.

Fifth Class Feast.

Troparia: of the Exaltation of the Venerable and Life-giving Cross, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross.

September 19

Sixth Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Martyrs, Trophimos, Sabbatios, and Dorymedes (+277).

It is said that these holy martyrs lived under Emperor Probus, around the year 277. Sabbatios suffered martyrdom in Antioch of Pisidia. His eyes were put out and his body was torn with scrapers. Thrown into prison, he committed his soul amid these tortures. As for Saint Trophimos, he was sent to Herennius Dionysius, the governor of Phrygia Saltuaris, in the metropolis of Synnada. He left this life with Dorymedes, his companion in martyrdom. After having been submitted with him to new tortures, he was beheaded. Saint Dorymedes accomplished his martyrdom in the same manner.

Fifth Class Feast.

Troparia: of the Exaltation of the Venerable and Life-giving Cross, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross.

September 20

Seventh Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Great martyr Eustathios, of his wife Theopistis and of their two sons Agapios and Theopistos (+under Trajan, 98-117).

These holy martyrs suffered at Rome, under Emperor Trajan (98-117). It is related that, condemned to the wild beasts, they were respected by them, thanks to divine help. Shut up in a red-hot iron ox, they consummated their martyrdom.

Fifth Class Feast.

Troparia: of the Exaltation of the Venerable and Life-giving Cross, of the Holy Martyrs, and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross.

September 21

Closing Day of the Feast of the Exaltation of the Venerable and Life-giving Cross.

Memory of the holy Apostle Quadratus of Magnesia (First century).

Saint Quadratus was a contemporary of the Apostles. Here is what Eusebius says concerning him (H.E.III, 37): "Among those who flourished in these ancient times was Quadratus. It is said that he was favored, just as Philip's daughters, by the gift of prophecy. A great many others were also famous at that time, having the first line in apostolic succession."

Order of the Feast Day. The Office of the Apostle is postponed until September 22. Epistle and Gospel of the day. The Hirmos is that of the Second Canon of the Exaltation of the Venerable and Life-giving Cross.

In occurrence with a Sunday: Typika and Beatitudes or the Antiphons of the Feast; in this case, at the Second Antiphon, the refrain of the Exaltation of the Venerable and Life-giving Cross. Isodikon of the Feast, but the response of the Resurrection. Troparia: of the Resurrection (once), of the Exaltation of the Venerable and Life-giving Cross (twice), and of the Church Patron. Kondakion of the Exaltation of the Venerable and Life-giving Cross. Hirmos from the Second Canon of the Exaltation of the Venerable and Life-giving Cross. Kinonikon of the Exaltation of the Venerable and Life-giving Cross and, after Communion, the Troparion of the Exaltation of the Venerable and Life-giving Cross.

September 22

Memory of the holy Hieromartyr Phocas, Bishop of Sinope (+under Trajan, 98-117).

The son of a ship-builder named Pamphilos, and of a woman named Mary from Sinope, in Pontus, Saint Phocas was consecrated Bishop of Sinope and died by the sword and by fire, under Emperor Trajan (98-117).

Fifth Class Feast.

From today onwards, the Kondakion of Sundays and Major Feasts until November 8, becomes again the common Kondakion: "O help of Christians..."

 

September 23

The Conception of the Honored and Glorious Prophet, Precursor and Baptist John.

Announcing the conception of John, the Angel Gabriel told Zachary that "many will rejoice at his birth" (Luke 1:14). The conception of the Precursor is the dawn of salvation, since Saint John put an end to the night of waiting for the Messiah in which humanity was plunged. John is above all the precursory sign, Elia returning to earth to announce the imminent approach of the Star which dispels the shadows of death and sin. In that way, he prepares our heart to receive the true Light, the Lord.

Fourth Class Feast. Typika and Beatitudes. Troparia: of the Precursor, and of the Church Patron. Common Kondakion. Epistle and Gospel from the Menologion. Kinonikon of the Precursor.

In occurrence with a Sunday: Typika and Beatitudes. Isodikon of the Sunday. Troparia: of the Resurrection, of the Precursor, and of the Church Patron. Common Kondakion. Epistle from the Menologion. Gospel of the Sunday. Kinonikon of the Sunday (and of the Precursor).

September 24

Memory of the holy Protomartyr and Equal-to-the-Apostles, Thecla (First century).

According to the ancient tradition of several Church Fathers, Saint Thecla, the first woman martyr, received word of the faith from the Apostle Paul, at Iconiumin Lycaonia and at Antioch in Pisidia. She suffered martyrdom in Seleucia of Isauria.

Fifth Class Feast.

September 26

Death of the holy Apostle and Theologian John the Evangelist (First Century)

John and James, the sons of Zebedee, used to work with Peter and his brother, Andrew. They were fishermen on Lake Genesareth. John and Andrew were also disciples of John the Baptist, who pointed out the Lord to them. "Looking at Jesus who passed by, he said: 'Behold the Lamb of God.'" John, with James, Peter, and Andrew, was one of the first four disciples that the Lord called upon to follow Him. Also he was one of the three witnesses of the Transfiguration. He and his brother James asked Jesus that one day they be seated, one at His right hand and the other at His left, when he shall have attained His glory. In answer, Jesus promised them that they would drink from the chalice from which He Himself would drink and so would associate with Him in His sufferings and in the very work of Redemption. Jesus sent him with Peter to prepare the Upper Room to eat the Passover. He rested on the bosom of his Master during the Last Supper and was the only Apostle who was present during the agony of the Cross. When dying, Jesus entrusted His beloved Mother to him, and Mary lived in his home from that day forward. On the day of the Resurrection, he was the first disciple, with Peter, to respond to the appeal of Mary Magdalene who announced to them the disappearance of the Lord's body. After the Ascension, it is probable that he remained in Jerusalem until the death of the Virgin. He then went to Asia Minor and particularly resided at Ephesus. During Domitian's persecution (95), he was taken to Rome where he was thrown into boiling oil, from which he got out safe and sound. Later, exiled to the island of Patmos, he received the Revelation of the Book of Apocalypse. Returning to Ephesus after Domitian's death, he died at a very old age, and was buried there.

As the virgin Apostle, he was justly called "the disciple that Jesus loved." Byzantine tradition names him "the theologian." Author of the last Gospel, of three canonical Epistles, and of the Book of Apocalypse, he is the unequaled cantor of the divinity of the Word made flesh. These incomparable stresses have led the iconographic tradition to symbolize him by the eagle of Ezechiel's vision (Ezechiel 1:10).

Third Class Feast, follow the general order of Third Class Feasts. Likewise, if the feast falls in occurrence with a Sunday, except that the Epistle and Gospel of the Sunday are read the next day. Kinonikon of the Sunday and of the Apostle.

September 27

Memory of the holy Martyr Callistratos, and his Forty-nine Companions (beginning of the Fourth century).

These holy martyrs suffered in Byzantium under Emperor Diocletian, at the beginning of the Fourth century.

Fifth Class Feast.

September 28

Memory of our venerable Father Chariton the Confessor (+350)

Saint Chariton was born in Iconium in the eparchy of Lycaonia. Under Emperor Diocletian he was summoned before the consul's tribunal which, by the strength of his word, convicted him of error by his courageous confession of Christ. Four men stretched him out on the ground, struck him, and tortured him with fire. Delivered from prison, he took refuge in Egypt. After the liberating edict of Constantine the Great in 313, he went to Palestine and there converted a grotto into a church in a place called Pharan in order to practice the ascetic life there (330). But soon he had to leave this place to flee from the multitudes who were coming to him, and to withdraw to Doucas mountain in the grottos around Jericho (340). Seeing that a great number of monks were gathering around him, he built a third laura, near the place called Thecoa, in Syriac "Souka", or "monastery". It is also called "The Ancient Laura" or "the Laura of Saint Chariton". Before dying, the Saint returned to Pharan and there committed his soul in peace in 350.

Fifth Class Feast.

September 29

Memory of our venerable Father Cyriacos the Anchorite (+556).

Saint Cyriacos was born in Corinth. He was the son of a priest of Corinth named John, and the cousin of Peter, the Bishop of this same city. He was an ordained lector. At the age of eighteen, he went to Jerusalem and received the monastic habit from the hands of Saint Euthymius. With a remarkable sanctity, he was several times the hegumen of the laura of Saint Chariton. He refuted the Origenists and died at a very old age in 556.

Fifth Class Feast.

September 30

Memory of the Holy Hieromartyr Gregory, Bishop of Greater Armenia (+330).

Saint Gregory was the son of the Satrap Anak who killed Kousarus, the King of Armenia. Raised in Caesarea of Cappadocia, he was baptized there and named Gregory. Tiridatus, the son of Kousarus, having been made king of the principally of Armenia by Emperor Diocletian, made Saint Gregory suffer for the faith and reproached him for not rendering worship to idols and for confessing the Christian faith. But Tiridatus, struck by a wonderful miracle worked beside his home, became a Christian and decreased that all the nobles of his kingdom embrace the same religious. Then Gregory was consecrated a Bishop in Caesarea by the Exarch Leontios around 294, and preached the Christian faith throughout Armenia. In his lifetime, he ordained his own son an archbishop. He died at a very old age, around 330.

Fifth Class Feast.