11For the eyes of the Lord are high, but man is low; and the haughtiness of men shall be brought low, and the Lord alone shall be exalted in that day.
12For the day of the Lord of hosts shall be upon every one that is proud and haughty, and upon every one that is high and towering, and they shall be brought down;
13and upon every cedar of Libanus, of them that are high and towering, and upon every oak of Basan,
14and upon every high mountain, and upon every high hill,
15and upon every high tower, and upon every high wall,
16and upon every ship of the sea, and upon every display of fine ships.
17And every man shall be brought low, and the pride of men shall fall: and the Lord alone shall be exalted in that day.
18And they shall hide all idols made with hands,
19having carried them into the caves, and into the clefts of the rocks, and into the caverns of the earth, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth.
20For in that day a man shall cast forth his silver and gold abominations, which they made in order to worship vanities and bats;
21to enter into the caverns of the solid rock, and into the clefts of the rocks, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth.
Genesis 2.4-19 (Vespers)
4This is the book of the generation of heaven and earth, when they were made, in the day in which the Lord God made the heaven and the earth,
5and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was not a man to cultivate it.
6But there rose a fountain out of the earth, and watered the whole face of the earth.
7And God formed the man of dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.
8And God planted a garden eastward in Edem, and placed there the man whom he had formed.
9And God made to spring up also out of the earth every tree beautiful to the eye and good for food, and the tree of life in the midst of the garden, and the tree of learning the knowledge of good and evil.
10And a river proceeds out of Edem to water the garden, thence it divides itself into four heads.
11The name of the one, Phisom, this it is which encircles the whole land of Evilat, where there is gold.
12And the gold of that land is good, there also is carbuncle and emerald.
13And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia.
14And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.
15And the Lord God took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it.
16And the Lord God gave a charge to Adam, saying, Of every tree which is in the garden you may freely eat,
17but of the tree of the knowledge of good and evil—of it you⌃ shall not eat, but in whatever day you⌃ eat of it, you⌃ shall surely die.
18And the Lord God said, It is not good that the man should be alone, let us make for him a help suitable to him.
19And God formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it.
Proverbs 3.1-18 (Vespers)
1My son, forget not my laws; but let your heart keep my words:
2for length of existence, and years of life, and peace, shall they add to you.
3Let not mercy and truth forsake you; but bind them about your neck:
4so shall you find favor: and do you provide things honest in the sight of the Lord, and of men.
5Trust in God with all your heart; and be not exalted in your own wisdom.
6In all your ways acquaint yourself with her, that she may rightly direct your paths.
7Be not wise in your own conceit; but fear God, and depart from all evil.
8Then shall there be health to your body, and good keeping to your bones.
9Honor the Lord with your just labors, and give him the first of your fruits of righteousness:
10that your storehouses may be completely filled with corn, and that your presses may burst forth with wine.
11My son, despise not the chastening of the Lord; nor faint when you are rebuked of him:
12for whom the Lord loves, he rebukes, and scourges every son whom he receives.
13Blessed is the man who has found wisdom, and the mortal who knows prudence.
14For it is better to traffic for her, than for treasures of gold and silver.
15And she is more valuable than precious stones: no evil thing shall resist her: she is well known to all that approach her, and no precious thing is equal to her in value.
16For length of existence and years of life are in her right hand; and in her left hand are wealth and glory: out of her mouth proceeds righteousness, and she carries law and mercy upon her tongue.
17Her ways are good ways, and all her paths are peaceful.
18She is a tree of life to all that lay hold upon her; and she is a secure help to all that stay themselves on her, as on the Lord.
Commemorations
Hieromartyr Polycarp, Bishop of Smyrna
He was born at Ephesus around the year 70. St Irenaeus of Lyons, his disciple, says that St Polycarp was ‘a disciple of the Apostles and acquainted with those who had seen the Lord.’ His parents died as martyrs, and he was given into the care of a devout lady named Callista. As a child, the Saint was so eager to follow the commandments of Christ that he repeatedly emptied his foster-mother’s pantry to feed the poor. Since her supplies were always miraculously renewed, Callista changed his name from Pancratius to Polykarpos, meaning ‘Much fruit.’
When grown, Polycarp became a disciple of St John the Theologian, and in time became Bishop of Smyrna; it is told that the messages to the Church at Smyrna in the Book of Revelation are addressed to St Polycarp and his flock. He knew St Ignatius of Antioch personally, and some of their correspondence is preserved.
Polycarp led his Church in holiness for more than fifty years, and became known throughout the Christian world as a true shepherd and standard-bearer of the Faith. About the year 154 he traveled to Rome and consulted with Pope Anacletus on the defense of the Faith.
Not long after he returned to Smyrna, a fierce persecution was unleashed against Christians in Asia Minor; along with many others, St Polycarp was arrested, having predicted his imminent martyrdom. (The account of his martyrdom that follows is based on eyewitness accounts gathered immediately after his death.)
On the evening of Holy Friday, soldiers burst into the farmhouse where he was staying. The Bishop welcomed them cheerfully, and ordered that a meal be prepared for them. He was granted some time to pray, and for two hours stood commemorating everyone that he had known and praying for the Church throughout the world. His captors sorrowed that they had come to take such a venerable man, and reluctantly took him to the Proconsul. When urged to deny Christ and save his life, the aged Saint replied, ‘For eighty-six years I have been his servant, and he has wronged me in nothing; how can I blaspheme my King and Savior?’ Told that he would die by fire if he did not apostatize, Polycarp replied ‘You threaten me with a fire that burns for a short time and then goes out, while you know nothing of the fire of the judgment to come and of the everlasting torment awaiting the wicked. Why wait any longer? Do what you will!’
Placed on the pyre, Polycarp lifted his eyes heavenward and gave thanks to God for finding him worthy to share with the holy Martyrs of the cup of Christ. When he had said his Amen, the executioners lit the fire. The eyewitnesses write that the fire sprang up around him like a curtain, and that he stood in its midst glowing like gold and sending forth a delightful scent of incense. Seeing that the fire was not harming him, the executioners stabbed him with a sword. His blood flowed so copiously that it put out the fire, and he gave back his soul to God. His relics were burned by the persecutors, but Christians rescued a few fragments of bone, which were venerated for many generations on the anniversary of his repose.
Saint Gorgonia (372)
She was the elder sister of St Gregory the Theologian (Jan. 25), and the daughter of St Gregory Nazianzen the Elder (January 1) and St Nonna (August 5). She married Alypius, a citizen of Iconium, and with him had three daughters. She became a holy guide to countless Christians whose lot it was to live out their Faith in the world. The Synaxarion says, “Her wisdom and knowledge of all that pertains to godliness made her the very model of a Christian wife. Her relatives, fellow-citizens, and numerous strangers relied on her as a counsellor who would indicate the Christian response in any of the knotty problems which they encountered while living in the world. She was foremost in her care for the churches of God, and in her respect for the priests and clergy, to whom the doors of her house were always open. Neither had she her equal in almsgiving nor in compassion for all the afflicted, so that you could well say that, like righteous Job, she was eyes to the blind, feet to the lame, a mother to the orphans.”
She received holy Baptism late in life, as was common at that time, and soon afterward the day of her death was revealed to her. She fell ill on the appointed day and, gathering her family and friends around her bed, gave them her final counsels. She then reposed in peace.
Our Venerable Father Alexander the Unsleeping (430)
He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ’s call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.
At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!
Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)
Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, ‘to join the Angelic choirs which he had so well imitated on earth.’ (Synaxarion)
The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. ‘Even though it has not been retained in today’s practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.’ (Synaxarion)