Throughout the Nativity fast, there are not a few Church feast days on which the typicon allows fish and wine. Christian love and discernment allows an Orthodox Christian to sit at the table with his friends and drink a glass of wine in the normal manner. We always serve a moleben of Thanksgiving on civil New Year's Eve, and that is the proper thing to do. Some people mistakenly believe that Orthodox Christians should not participate in this event. "That has nothing to do with us," they say. "We are on another calendar, and New Year's Day can only come according to the old calendar—that is, on January 14."
There was a time in Russia when New Year's Day was celebrated on September 1, and it coincided with the Church New Year. Even now, we begin the cycle of our Church feasts from that day. However, under Tsar Peter I, the civil New Year was transferred to January 1, as it was in Europe. In general, this date is quite relative, and in the final analysis we could choose any date at all to begin the New Year.
Twenty-seventh Sunday after Pentecost; Second Sunday before Nativity: Holy Forefathers of the Old Covenant; Saint Spyridon the Wonderworker, Bishop of Tremithus; Serbian Mother’s Day
RESURRECTIONAL TROPARION - TONE TWO:
When Thou didst descend to death, O Life Immortal, Thou didst slay hell with the splendor of Thy Godhead! And when from the depths Thou didst raise the dead, all the powers of heaven cried out: O Giver of Life! Christ our God! Glory to Thee!
Metropolitan Hilarion celebrates at Moscow representation of Orthodox Church of Czech Lands and Slovakia20. December 2016 - 14:04
On December 19, 2016, the commemoration day of St. Nicholas the Wonderworker and Archbishop of Myra in Lycia, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate department for external church relations (DECR), celebrated the Divine Liturgy at the St. Nicholas Church-in-Kotelniki – the Moscow representation of the Orthodox Church of the Czech Lands and Slovakia, which marked on that day its 17th anniversary.
This glorious saint, celebrated even today throughout the entire world, was the only son of his eminent and wealthy parents, Theophanes and Nona, citizens of the city of Patara in Lycia. Since he was the only son bestowed on them by God, the parents returned the gift to God by dedicating their son to Him.
St. Nicholas learned of the spiritual life from his uncle Nicholas, Bishop of Patara, and was tonsured a monk in the Monastery of New Zion founded by his uncle. Following the death of his parents, Nicholas distributed all his inherited goods to the poor, not keeping anything for himself. As a priest in Patara, he was known for his charity, even though he carefully concealed his charitable works, fulfilling the words of the Lord: Let not thy left hand know what thy right hand doeth (Matthew 6:3).When he gave himself over to solitude and silence, thinking to live that way until his death, a voice from on high came to him: ``Nicholas, for your ascetic labor, work among the people, if thou desirest to be crowned by Me.'' Immediately after that, by God's wondrous providence, he was chosen archbishop of the city of Myra in Lycia. Merciful, wise and fearless, Nicholas was a true shepherd to his flock.
Bishop Jovan (Puric)
The modern world functions as a single planetary market on which everything is sold and bought: from physical territories, possessions and objects, to virtual “electronic money” and stock market shares, to identity and sovereignty, memory, soul, even past and future! The principle of a market economy emerged as universally valid, possessing not only economic principles but also for comprehensive human life. The overall life of humanity, and every individual human being, in all timezones, depends on the impersonal and ruthless laws and mechanisms of market economics, the aggressive dynamics of supply and demand, production and consumption, input and output. The spirit of this modern consumer civilisation, “the civilization of turning a human being into a thing”, is the spirit of greed and lust, “insatiable hunger for things and possessing them”.
Actually, one of the basic features of modern civilisation, “the fuel” of its progress and development, is that artificial “development” of that insatiable hunger in people, or more precisely the passion for possessing and spending, a hunger which cannot be satisfied by either possessing or spending since, as we know from the Tradition of the ascetic Fathers of the Church, passion may not be “satisfied”; the more it is practised, the more it is developed and permeating the man, subordinating him, reducing his freedom, sucking out his life energy, narrowing the horizon of his godlike personality, numbing its bodily and spiritual senses, passivising the mental powers of his soul, disturbing the psychological and psychical balance of his personality, causing physical and mental diseases, until it brings the man to complete spiritual and life ruin, and even physical death.
Commemorated November 23/December 6 and August 30/September 12
St. Alexander Nevsky was Russia’s “knight in shining armor.” His reputation as a man of exceptional valor and surpassing virtue inspired a visit by a German commander who told his people when he returned: “I went through many countries and saw many people, but I have never met such a king among kings, nor such a prince among princes.” The Russians called him their “prince without sin.”
He was born just four years before the fierce Tatars, under the leadership of Ghengis Khan, came galloping across the steppes of Kievan Rus. The once flourishing city state—whose social, cultural and spiritual achievements boasted few rivals in Western Europe—had been weakened by quarrelling princes and attacks of warring tribes, and it was an easy prey for the massacring and pillaging Asiatic aggressors. Fortunately, the Mongol Horde’s primary interest in conquest was financial gain, and although it imposed a heavy tax on its subjects, they were left to govern themselves and retained their traditions and religion intact, Nevertheless, the yoke of foreign sovereignty was burdensome; individual princes were reduced to acting as feudal landlords for their Mongol lords, and inclinations toward s national unity—the dream of Grand Prince Vladimir—were stifled. A strong leader was needed if the land of Rus’ was to have any hope of healing internal strife, of throwing off the Tatar yoke, and establishing its identity as a nation state.