2 Thessalonians 2.1-12 (Epistle)

1Now, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, we ask you 2not to be quickly shaken in your mind or troubled, either by spirit or by word or by letter as if from us, saying that the day of Christ has already come. 3Let no one deceive you in any way. For it will not be unless the rebellion comes first, and the man of sin is revealed, the son of destruction. 4He opposes and exalts himself against all that is called God or that is worshiped, so that he sits as God in the temple of God, setting himself up as God. 5Don’t you remember that when I was still with you, I told you these things? 6Now you know what is restraining him, to the end that he may be revealed in his own season. 7For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 8Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth and destroy by the manifestation of his coming; 9even he whose coming is according to the working of Satan with all power and signs and lying wonders, 10and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be saved. 11Because of this, God sends them a powerful delusion, that they should believe a lie, 12that they all might be judged who didn’t believe the truth, but had pleasure in unrighteousness.

Luke 15.1-10 (Gospel)

1Now all the tax collectors and sinners were coming close to him to hear him. 2The Pharisees and the scribes murmured, saying, “This man welcomes sinners, and eats with them.”

3He told them this parable: 4“Which of you men, if you had one hundred sheep and lost one of them, wouldn’t leave the ninety-nine in the wilderness and go after the one that was lost, until he found it? 5When he has found it, he carries it on his shoulders, rejoicing. 6When he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ 7I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.

8“Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn’t light a lamp, sweep the house, and seek diligently until she found it? 9When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the drachma which I had lost!’ 10Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.”

Our Venerable Father Paisius Velichkovsky (1794)

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.

After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great’s reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.

In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord’s Prayer, until he had settled it.

The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.

St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).

The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: “These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917.”