10th Sunday after Pentecost:
The Holy Great-martyr & Healer Panteleimon;
Saint Clement of Ochrid
RESURRECTIONAL TROPARION - TONE ONE: When the stone had been sealed by the Jews; while the soldiers were guarding Your most pure Body; You arose on the third day, O Savior, granting life to the world. The powers of heaven therefore cried to You, O Giver of Life: Glory to Your Resurrection, O Christ! Glory to Your Kingdom! Glory to Your dispensation, O You who loves mankind.
5th Sunday after Pentecost: The Holy Hieromartyr Eusebius; Venerable Anastasia of Serbia
RESURRECTIONAL TROPARION - TONE FOUR: When the women disciples of the Lord learned from the angel the joyous message of Your Resurrection, they cast away the ancestral curse and elatedly told the apostles: Death is overthrown! Christ God is risen, granting the world great mercy!
At their regular session here on May 29, 2015, the members of the Holy Assembly of Hierarchs of the Serbian Orthodox Church announced the glorification of two clerics who served in North America in the late 19th and early 20th centuries—Bishop Mardarije [Uskokovic] and Archimandrite Sebastian [Dabovich]. Both saints are being recognized as “preachers of the Gospel, God-pleasing servants of the holy life, and inspirers of many missionaries” for their pastoral labors in America and their homeland.
The glorification came in response to a recommendation by the Episcopal Council of the Serbian Orthodox Church in North and South America.
by Venerable Justin of Celije
It is very, very difficult indeed for infinite and eternal life to make its way into the human soul--so narrow--and even into the narrower human body. Held behind bars, the inhabitants of this earth suspiciously stand their ground against anything coming from without. Cast into this prison of time and space they are unable--from atavism or perhaps from inertia--to bear being penetrated by something outlasting time, outlying space, something that surpasses these and is eternal. Such an invasion is considered to be aggression toward them, and they respond with war. A man, given the fact that he is being corrupted by the "moth" of time, does not like the intrusion of eternity into his life and is not easily able to adapt himself to it. He often considers this intrusion to be sheer unforgivable insolence. At certain times, he might become a hardened rebel against eternity because in the face of it he perceives his own minuteness; at other times, he even experiences fierce hatred toward it because he views it through such a human prism, one that is all too earthbound, all too worldly. Plunged bodily into matter, bound by the force of gravity to time and space, and having his spirit quite divorced from eternity, the world-weary man takes no pleasure in those arduous expeditions toward the eternal, toward what lies beyond. The chasm existing between time and eternity is quite unbridgable for him because he lacks the strength and ability needed to get across it. Thoroughly besieged by death, he covers with scorn all those who say to him, "Man is immortal; he is eternal." Immortal in just what respect? In his mortal body? In what respect eternal? With respect to his feeble spirit?
Why do you seek the living One among the dead?
(St. Luke 24:5)
The angel of God asks the Myrrh-bearing women as though in astonishment: “Why do you seek the living One among the dead?” As though the perceiver of the mystery of God and God’s power wanted to say: “How could you have thought for a moment that He is the hostage of death? Do you not know that He is the principal source of life? Do you not know that all life is through Him and that not one living thing can borrow not even a drop of life from any other source? Did He not fully reveal to you His authority over life and death on earth? Who gave life to the lifeless Lazarus? Who took away the life of the barren fig tree?”
Commemoration of the Mystical (Last) Supper
And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins.
On the day of the feast of unleavened bread, when according to the Law of the Old Testament a lamb was to be slaughtered and eaten, the hour was come that the Savior should depart out of this world unto the Father (cf. Jn. 13:1). Having come to fulfill the law, Jesus Christ sent His disciples, Peter and John, to Jerusalem to prepare the Passover, which, as the shadow of the law, He wanted to exchange it with the New Pascha—His own Body and Blood. When evening had come, the Lord came with His twelve disciples to a large, prepared upper room of a man who lived in Jerusalem (cf. Mk. 14:12–17) and reclined there. Telling them that the Kingdom of God, which is not of this world, and not earthly greatness and glory, but love, humility, and purity of spirit is what distinguishes its members, the Lord rose from the table and washed the feet of His disciples. Having washed the feet and again reclined, the Lord said to His disciples: Do you know what I have done for you? You call Me Teacher and Lord, and you say correctly, for I am exactly that. Thus, if I, your Lord and Teacher, have washed your feet, then you should wash each others’ feet. For I have given you an example, so that you would do the same thing I have done for you.