John 10.1-9 (Matins Gospel, St Tikhon)

1“Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. 2But one who enters in by the door is the shepherd of the sheep. 3The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4Whenever he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5They will by no means follow a stranger, but will flee from him; for they don’t know the voice of strangers.” 6Jesus spoke this parable to them, but they didn’t understand what he was telling them.

7Jesus therefore said to them again, “Most certainly, I tell you, I am the sheep’s door. 8All who came before me are thieves and robbers, but the sheep didn’t listen to them. 9I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture.

Isaiah 45.11-17 (6th Hour)

11For thus says the Lord God, the Holy One of Israel, who has formed the things that are to come, Enquire of me concerning my sons, and concerning the works of my hands command me. 12I have made the earth, and man upon it: I with my hand have established the heaven; I have given commandment to all the stars. 13I have raised him up to be a king with righteousness, and all his ways are right: he shall build my city, and shall turn the captivity of my people, not for ransoms, nor for rewards, says the Lord of hosts. 14Thus says the Lord of hosts, Egypt has laboured for you; and the merchandise of the Ethiopians, and the Sabeans, men of stature, shall pass over to you, and shall be your servants; and they shall follow after you bound in fetters, and shall pass over to you, and shall do obeisance to you, and make supplication to you: because God is in you; and there is no God beside you, O Lord. 15For you are God, yet we knew it not, the God of Israel, the Saviour. 16All that are opposed to him shall be ashamed and confounded, and shall walk in shame: you⌃ isles, keep a feast to me. 17Israel is saved by the Lord with an everlasting salvation: they shall not be ashamed nor confounded for evermore.

Genesis 22.1-18 (Vespers)

1And it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Behold! I am here. 2And he said, Take your son, the beloved one, whom you have loved—Isaac, and go into the high land, and offer him there for a whole burnt offering on one of the mountains which I will tell you of. 3And Abraam rose up in the morning and saddled his ass, and he took with him two servants, and Isaac his son, and having split wood for a whole burnt offering, he arose and departed, and came to the place of which God spoke to him, 4on the third day; and Abraam having lifted up his eyes, saw the place afar off. 5And Abraam said to his servants, Sit you⌃ here with the ass, and I and the lad will proceed thus far, and having worshipped we will return to you. 6And Abraam took the wood of the whole burnt offering, and laid it on Isaac his son, and he took into his hands both the fire and the knife, and the two went together. 7And Isaac said to Abraam his father, Father. And he said, What is it, son? And he said, Behold the fire and the wood, where is the sheep for a whole burnt offering? 8And Abraam said, God will provide himself a sheep for a whole burnt offering, my son. And both having gone together, 9came to the place which God spoke of to him; and there Abraam built the altar, and laid the wood on it, and having bound the feet of Isaac his son together, he laid him on the altar upon the wood. 10And Abraam stretched forth his hand to take the knife to kill his son. 11And an angel of the Lord called him out of heaven, and said, Abraam, Abraam. And he said, Behold, I am here. 12And he said, Lay not your hand upon the child, neither do anything to him, for now I know that you fear God, and for my sake you have not spared your beloved son. 13And Abraam lifted up his eyes and saw, and behold! a ram caught by his horns in a plant of Sabec; and Abraam went and took the ram, and offered him up for a whole burnt offering in the place of Isaac his son. 14And Abraam called the name of that place, The Lord has seen; that they might say today, In the mount the Lord was seen. 15And an angel of the Lord called Abraam the second time out of heaven, saying, I have sworn by myself, says the Lord, because you have done this thing, and on my account have not spared your beloved son, 16surely blessing I will bless you, and multiplying I will multiply your seed as the stars of heaven, and as the sand which is by the shore of the sea, and your seed shall inherit the cities of their enemies. 17And in your seed shall all the nations of the earth be blessed, because you have listened to my voice. 18And Abraam returned to his servants, and they arose and went together to the well of the oath; and Abraam lived at the well of the oath.

Proverbs 17.17-18.5 (Vespers)

17Have you a friend for every time, and let brethren be useful in distress; for on this account are they born. 18A foolish man applauds and rejoices over himself, as he also that becomes surety would make himself responsible for his own friends. 19A lover of sin rejoices in strifes; 20and the hard-hearted man comes not in for good. A man of a changeful tongue will fall into mischiefs; 21and the heart of a fool is grief to its possessor. A father rejoices not over an uninstructed son; but a wise son gladdens his mother. 22A glad heart promotes health; but the bones of a sorrowful man dry up. 23The ways of a man who unjustly receives gifts in his bosom do not prosper; and an ungodly man perverts the ways of righteousness. 24The countenance of a wise man is sensible; but the eyes of a fool go to the ends of the earth. 25A foolish son is a cause of anger to his father, and grief to her that bore him. 26It is not right to punish a righteous man, nor is it holy to plot against righteous princes. 27He that forbears to utter a hard word is discreet, and a patient man is wise. 28Wisdom shall be imputed to a fool who asks after wisdom: and he who holds his peace shall seem to be sensible.

1A man who wishes to separate from friends seeks excuses; but at all times he will be liable to reproach. 2A senseless man feels no need of wisdom, for he is rather led by folly. 3When an ungodly man comes into a depth of evils, he despises them; but dishonor and reproach come upon him. 4A word in the heart of a man is a deep water, and a river and fountain of life spring forth. 5It is not good to accept the person of the ungodly, nor is it holy to pervert justice in judgment.

Hebrews 7.26-8.2 (Epistle, St Tikhon)

26For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 27who doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself. 28For the law appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has been perfected.

1Now in the things which we are saying, the main point is this: we have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 2a servant of the sanctuary and of the true tabernacle which the Lord pitched, not man.

John 10.9-16 (Gospel, St Tikhon)

9I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. 10The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.

11“I am the good shepherd. The good shepherd lays down his life for the sheep. 12He who is a hired hand, and not a shepherd, who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. 13The hired hand flees because he is a hired hand and doesn’t care for the sheep. 14I am the good shepherd. I know my own, and I’m known by my own; 15even as the Father knows me, and I know the Father. I lay down my life for the sheep. 16I have other sheep which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd.

St Justin (Popovic) of Chelije in Serbia (1979) (March 25 OC)

He was born on the Feast of the Annunciation 1894, in Vranje, South Serbia, to a family whose seven previous generations had been headed by priests (Popovich means ‘family or son of a priest’ in Serbian). He began reading the scriptures at a young age, and as an adult carried a New Testament with him, reading three chapters every day. He studied at the Seminary of St Sava in Belgrade while St Nikolai Velimirovic (March 18) was on the faculty. In 1914, Blagoje (as he was called before his tonsure) completed the nine-year seminary program. He desired to become a monk, but postponed entry into the monastic ranks due to the outbreak of war and the poor health of his parents. He spent the war caring for his parents and serving as a student nurse.

In 1915 he was tonsured a monk under the name Justin, after St Justin the Philosopher. Shortly thereafter he traveled to Petrograd to study at the seminary; there he acquired a deep, first-hand knowledge of the Russian ascetical tradition and a lifelong love of Russian spirituality, especially that of the common people. He then attended Oxford University from 1916 to 1919, writing a doctoral dissertation which was rejected. After a brief return to Belgrade, he entered the Greek Orthodox School of Theology in Athens. As in Russia, he used his time there not merely to study but to drink in the Orthodox spirituality of the Greek people. He was ordained to the diaconate while in Greece, then to the priesthood after returning to Belgrade in 1922. He wept ‘as a newborn babe’ throughout his ordination service. One of his first labors as a priest was to translate the Divine Liturgy into modern Serbian. During this period he came to know Metropolitan Anthony Khrapovitsky (later first hierarch of the Russian Orthodox Church abroad) and St John Maximovich, both of whom were living in Serbia as exiles from the Russian Revolution.

Father Justin’s preaching, writing and spiritual counsel became known throughout his country. In 1931 he was sent to Czechoslovakia to help in reorganizing the Church there (then under the jurisdiction of the Serbian Church), which was greatly tried and weakened by Uniatism. Realizing the people’s crying need a clear exposition of the Faith in their own language, he began in 1932 his three-volume Dogmas of the Orthodox Church. The first volume was so well-received that Fr Justin was made Professor of Dogmatics at the Seminary of St Sava, where he remained, completing the Dogmas and several other books, until the end of World War II. The new atheistic Communist regime then banned him from the university system, and Fr Justin lived from that time on in various Serbian monasteries.

In 1948 he entered Chelije Monastery, where he remained until his repose in 1979. He became Archimandrite and spiritual head of the Monastery. It was during this period that he emerged as a great light of Orthodoxy: pious believers from all parts of Yugoslavia, from Greece, and from all over the world traveled to Chelije to hear the holy Justin’s preaching and seek his counsel.

Saint Justin reposed in peace in 1979 at the age of 85, on the Feast of the Annunciation — the date of his birth. Since his repose, many miracles have been witnessed at his grave: healings, flashes of unearthly light from his tomb, and conversions of unbelievers by his prayers. His many writings are increasingly recognized as a fount of pure Orthodox teaching in the midst of our dark time.

Note: St Justin is commemorated on the anniversary of his repose, so his commemoration only coincides with the Feast of the Annunciation on the Old Calendar.

Holy Martyr Calliopius, with his mother Theoclea (304)

Calliopius was the only son of a senator from Pamphylia and his wife Theoclea, who had long prayed to God for a child. The devout Theoclea reared her son in purity of life and love for God from infancy. When persecution of Christians broke out under Maximian, Theoclea put Calliopius aboard a ship bound for Pompeiopolis to save him from the persecutors. But Calliopius, as soon as he disembarked, encountered a pagan festival, where he was arrested when he refused to make sacrifice to the idols. Brought before the governor Maximus, he freely confessed that he was a Christian. For this he was cruelly tortured and thrown into prison. His mother, hearing of his torments, sold her goods and hurried to comfort him and encourage him in his martyrdom.

Calliopius was sentenced to death by crucifixion, as it happened on Holy Thursday; but the holy Theoclea bribed the officials to postpone the execution by one day, so that her son might imitate the Lord’s Crucifixion on the day that He endured it; she also prevailed upon the torturers to crucify Calliopius upside-down (like St Peter) in humility toward the Lord. When her son’s lifeless body was taken down from the cross, Theoclea cast herself upon it and died.

St George the Confessor, bishop of Mitylene (ca. 820)

The righteous George was Metropolitan of Mitylene. In his old age, a persecution was unleashed against the Church by the iconoclast Emperor Leo V (the Armenian). To further his plans, the Emperor summoned a Council of bishops which he expected to support his iconoclasm. At the Council, George and some other faithful bishops refused to follow the Emperor’s wishes, and openly stood in defense of the icons. For his stance, George was publicly humiliated, then sent into exile at Cherson on the Black Sea. There, after many years of extreme privation, the holy bishop died. By his prayers many were healed, both during his life and after his repose.

St Nilus (Nil Sorsky), abbot of Sora (1508)

St Nilus established the monastic skete (a community of monks living separately like hermits, but sharing some common life) in Russia. He took one side of a religious controversy that troubled the Russian Church’s life for many years. St Nilus and his disciples claimed that prayer and ascetic struggle are the whole purpose of monastic life, and opposed monastic ownership of property, or involvement in works such as almshouses, hospitals, and orphanages. Joseph, abbot of Volokalamsk, took up the argument on the other side, insisting that the Church and its monks should be involved in good works (and have the means to do those works) as well as in prayer. The two groups became known as the “Possessors” (Joseph’s side) and the “Non-Possessors” (Nilus’ side). Each group had reason to be troubled by the other’s extremes: Monasteries owned huge amounts of land, kept serfs, and were subject to corruption by involvement in finance; at the same time, the Church formed most of the ‘welfare’ system of Russia, and the Non-possessors did not suggest how the poor were to be tended, or orphans cared for, without the monasteries’ charity. Many of the Non-possessors tended toward a non-Russian and almost un-Orthodox puritanism, condemning beautiful churches and icons as diversions from true spirituality.

The Possessors (not surprisingly) were favored by the Tsarist government, and eventually won out. The artificial division of the Church into mystical and practical ‘parties,’ and the victory of one of the parties, led to a period of stagnation in the Russian church that was only corrected two hundred years later, when a great renewal of religious life, characterized by such holy Fathers as St Paisios Velichkovsky and St Seraphim of Sarov, restored the fullness and balance of Orthodox life to the Russian church.

An indication of the fullness of Orthodoxy: the Church has glorified not only St Nilus but his opponent St Joseph of Volokalamsk, who is commemorated on Sept. 9.

Saint Savvas the New of Kalymnos (1948) (March 25 OC)

He was born in Thrace to a poor family. Early in life he desired to become a monk and, failing to get his parents’ consent, left secretly for Mt Athos. After several years there, he traveled to Palestine, where he entered the Monastery of St George the Chozebite. In 1903 he was ordained to the priesthood. From 1907–1916 he lived in severe asceticism as a hermit on the banks of the Jordan. After living in several monasteries in Greece, he served with St Nektarios of Aegina for the last year of the Saint’s life (he reposed in 1920). After six more years on Aegina, Fr Savvas moved to the island of Kalymnos, where he spent the remainder of his life. He lived in quietness and asceticism, acquiring a reputation throughout the island as a confessor and spiritual father. He slept only a few hours each night, and gave away any money that came to him the same day, since he believed that it was wrong for a monk to have money in his cell after nightfall.

Saint Savvas reposed on the Old Calendar feast of the Annunciation in 1948. Innumerable miracles and healings have been wrought through his intercession. A striking example occurred in 1957: A group of young islanders were talking about the Saint, and one of them, who doubted his sanctity, said ‘If this lamp breaks I’ll believe.’ At that moment the lamp shattered spontaneously.

The following account is from Mother Nectaria McLees’ Evlogeite! A pilgrim’s guide to Greece: ‘His last words of counsel to his nuns were, “…love… is the bond of perfection,” and to the abbess he said, “Love, love, love (Agapa, agapa, agapa).” Then he clapped his hands six times, saying “The Lord, the Lord, the Lord…”

‘In 1957 his relics were uncovered in the presence of Metropolitan Isidoros of Kalymnos, who described them as “the bones being perfectly joined, and the vestments intact.” When the sepulchre was opened a divine and otherworldly fragrance covered the area, even to the outskirts of town far below. In 1961, an iconographer of the Skete of Kapsokalyvia on Mount Athos painted an icon of St. Savvas at Abbess Philothei’s request. The icon arrived by ferry, and as it was being transferred from the post office to the customs house where the nuns would pick it up, the convent bell began ringing by itself and continued until the icon was brought to the monastery.’