_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

From under the altar I saw the souls of those who had been slaughtered because of the Word of God and their loyal testimony to Christ. And the martyrs cried with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and vindicating our blood over those who dwell upon the earth?” ~ Revelation 6:9-10

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

Amen

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

Our Lord's Transfiguration.

The Transfiguration demonstrates that Christ’s human nature was not obliterated by His divinity but was instead glorified by it. Similarly, theosis does not involve humans becoming God by essence (which is impossible) but rather, participating in God’s divine energies—His grace, love, and glory—while remaining fully human. The radiant transformation of Christ’s human body prefigures the glorified state of believers who, through theosis, are called to become “partakers of the divine nature” without losing their created identity.

The Role of Grace and Asceticism:
The Transfiguration occurred in the context of prayer (Luke 9:28-29), highlighting the necessity of spiritual discipline and communion with God for theosis. Orthodox theology emphasizes that deification is a synergistic process, requiring human effort (struggle against our distorted passions, prayer, fasting, turning our hearts and minds into oneness with the heart and mind of Christ) and divine grace. The presence of Moses and Elijah, representing the Law and the Prophets, underscores that the path to theosis is rooted in obedience to God’s will and participation in the sacramental life of the Church.
Eschatological (End Times) Hope:
The Transfiguration is a foretaste of the resurrection and the Kingdom of God, pointing to the ultimate fulfillment of oneness with God in the age to come. The glorified state of Christ on the mountain foreshadows the transformation of the faithful at the general resurrection, where their bodies and souls will be transfigured by God’s glory. This end times dimension encourages Christians to persevere in their spiritual journey toward unity with God.

Communal and Cosmic Dimension:
The presence of the apostles as witnesses and the voice of the Father (“This is My beloved Son, listen to Him”) affirm that theosis is not an individualistic pursuit but a communal reality within the Church, the Body of Christ. Moreover, the Transfiguration’s radiance extends to creation itself (e.g., Christ’s garments), suggesting that the theosis involves the restoration and glorification of the entire cosmos (“reconciling all of creation to God)”, as creation is renewed through humanity’s deification (Romans 8:19-21).

So, the Feast of the Transfiguration teaches us that theosis is the calling of every Christian to be transformed by God, as exemplified in Christ’s glorification on Mount Tabor. It reveals the potential for humans to share in divine life through grace, prayer, and participation in the sacraments, culminating in the end times hope of eternal communion with God. As St. Athanasius famously said, “God became man so that man might become god” (by grace, not essence), and the Transfiguration is a vivid icon of this mystery.

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

On Friday, August 15th
The Feast of the Dormition of the Theotokos, where we’ll commemorate the “falling asleep” (death) and assumption of the Virgin Mary into heaven.

As with all of the Great Feasts of the Church, this feast isn’t merely the acknowledgement of a historical event that happened 2000 years ago, but it also offers profound spiritual lessons for those of us who wish to live as followers of Jesus Christ. Here are some key ways it informs our lives as Christians:
1. Humility and Obedience to God’s Will: Mary’s life models for us what a total surrender to God looks like, as exemplified by her declaration to the Archangel Gabriel, “Let it be to me according to your word,” Luke 1:38). This Dormition Feast day reminds us of her ultimate trust in God’s plan…even in her death. As Christians, we’re called to emulate her humility and her obedience, submitting our lives to God’s will, with faith, even in times of uncertainty.
2. Hope in Resurrection and Eternal Life: Mary’s Dormition highlights the Orthodox Christian belief that death isn’t the end but rather a transition to eternal life. Mary’s assumption, body and soul, into heaven prefigures the resurrection of all believers. This encourages followers of Christ to live in a constant state of hope, in the simultaneous now & not yet, focusing on timeless communion with God rather than the distractions of our worldly fears or attachments.
3. Holiness and Devotion: Mary is celebrated as the Theotokos (birth-giver to God), living as someone who has set their life apart unto God for His purposes. Therefore, this feast encourages Christians to also pursue setting our own life apart through prayer, self-discipline, and virtuous living…striving to make our lives a dwelling place for Christ, as Mary was also a dwelling place for her Son.
4. Intercession and Communion with the Saints: In ancient Jewish tradition, the king’s mother always had the ear of the king…and he generally listened to, and out of deep respect, obeyed her requests. That pattern continues with our Lord and His mother at the Wedding in Cana (John 2:1-12), where, when the wine had run out, Jesus pushes back a bit against His mother’s bidding, saying, “My hour has not yet come,” but then He chooses to submit to her and grant her request anyway, turning the water into wine. Thus, in Orthodox tradition, Mary’s role as persuasive intercessor to her Son, the King of Glory, is emphasized during the Dormition. Her assumption into heaven affirms her closeness to Christ and her role in praying for humanity. This inspires Christians to seek her prayers on our behalf and to foster a sense of communion with all the saints, reinforcing our call to live in unity with the Church, both on earth and in heaven.
5. Preparation for Death: Mary’s Dormition is a reminder of our shared mortality and the importance of our preparation for death, changing our hearts and minds to be conformed to the heart and mind of Christ, and orienting our whole life toward God. Tradition holds that Mary was informed of her impending death and prepared through prayer, teaches Christians to live in readiness for our own impending "falling asleep" by maintaining a state of guarding and preserving the grace that has been given to us.
6. Community and Love: The apostles gathered around Mary at her Dormition, reflecting the importance of communal support and love. This encourages followers of Christ to build strong, loving communities, supporting one another in Christ-centered faithfulness, while bearing each other’s burdens (Galatians 6:2).
By contemplating Mary’s Dormition, we followers of Jesus Christ are reminded about how to live with the virtues of humility, hope, holiness, and love, trusting in God’s promise of timeless life with Him, while actively opening our hearts to live as ones who have given Him Kingship over our whole lives.

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

The spiritual life begins with repentance (constantly changing our heart and mind to the heart and mind of Christ),
and we do this until our very last breath.

Our good and loving God created Adam and Eve in His image, with the intention that we would mature into His likeness.

We are created in God’s image by His choice, and we can be like Him by our choices.

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

Amen

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

The life and death of the greatest prophet who ever lived, the Forerunner, John the Baptist.

What does his life teach us about being a follower of Christ?

Today’s solemn feast marks not only his martyrdom but also his unparalleled role in the history of our salvation. As the last of the Old Testament prophets and the first of the New Testament martyr/saints, John bridges the two covenants, preparing the way for Christ through his life of asceticism, preaching, and ultimate sacrifice.  His beheading at the hands of Herod Antipas, prompted by Herodias’s vengeful scheme during a drunken banquet, underscores the clash between divine truth and worldly indulgence. This event, recounted in Mark 6:14-30, serves as a divine dispensation, allowing John to preach about the Savior’s coming even to those in Hades, even fulfilling his prophetic mission beyond death.  The Church observes this day with strict fasting, reflecting the grief of Christians over the violent death of this righteous man and emphasizing the cost of following Jesus as Lord. 
Commemorating John’s life and death profoundly informs Orthodox Christians on how to live, drawing from his virtues and the circumstances of his martyrdom.
First, John’s existence as a desert ascetic—clothed in camel’s hair, subsisting on locusts and wild honey—exemplifies a call for us to live in simplicity and self-denial. In an age of material excess, this teaches believers to embrace ascetic practices, such as fasting and prayer, to detach from fleeting pleasures and focus on eternal life. This feast-day’s strict fast, itself, reminds us that true spiritual nourishment comes not from indulgence but from aligning our lives with God’s will, rejecting the “false and fleeting” pursuits that led to John’s execution. 
Central to John’s ministry was his unyielding call to repentance, baptizing multitudes at the Jordan River and urging a radical change of heart, mind, and way of life. This repentance is not merely moral correction but an existential transformation, opening the soul to receive Christ. Orthodox Christians are thus instructed to practice ongoing repentance—through confession, self-examination, and daily metanoia (change of mind)—as a lifelong journey toward union with God. John’s preparation of hearts for the Lord mirrors our own need to continually “make straight the paths” in our lives, ensuring we remain vigilant against sin and open to divine grace. 
Humility stands as John’s defining virtue, as seen in his words: “He must increase, but I must decrease… and in this my joy is complete” (John 3:29-30). Deemed by Christ Himself as the greatest born of woman, John considered himself unworthy even to untie the Savior’s sandal. This humility challenges Orthodox Christians to cultivate selflessness in daily interactions—rejoicing in others’ successes, serving without seeking recognition, and stooping low to enter the “Kingdom of Heaven through a low door.” In family, work, and community, it means prioritizing Christ’s glory over personal ambition, fostering peace and joy amid life’s hierarchies. 
Finally, John’s martyrdom for boldly condemning Herod’s unlawful marriage highlights the imperative to speak truth to power, even at great personal risk. His testimony to Jesus as the Messiah led directly to his imprisonment and death, illustrating that faithfulness may invite persecution. For Orthodox Christians, this informs a life of courageous witness: standing firm against moral compromise in society, defending the Church’s teachings on marriage, justice, and righteousness, and embracing potential suffering as a path to heavenly reward. Remembering his beheading builds resilience, reminding us that knowledge of our saints’ sacrifices empowers us to avoid past errors, strengthen our faith, and prepare for hardships in proclaiming Christ today. 
In essence, the commemoration of John the Baptist’s life and death calls Orthodox Christians to a holistic way of being:
repentant,
humble,
a scetic,
and boldly truthful.
By emulating him, we not only honor his memory but also fulfill our own role as forerunners in a world awaiting Christ’s return, turning grief into a transformative path toward eternal mercy and joy. (c)

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

As we celebrate the Feast of the Great-Martyr & Healer Panteleimon, whose relics are contained within our altar.

The Great Martyr and Healer Panteleimon was born in the city of Nicomedia into the family of the illustrious pagan Eustorgius, and he was named Pantoleon. His mother Saint Euboula (March 30) was a Christian. She wanted to raise her son in the Christian Faith, but she died when the future martyr was just a young child. His father sent Pantoleon to a pagan school, after which the young man studied medicine at Nicomedia under the renowned physician Euphrosynus. Pantoleon came to the attention of the emperor Maximian (284-305), who wished to appoint him as royal physician when he finished his schooling.

The hieromartyrs Hermolaus, Hermippus and Hermocrates, survivors of the massacre of 20,000 Christians in 303 (December 28), were living secretly in Nicomedia at that time. Saint Hermolaus saw Pantoleon time and again when he came to the house where they were hiding. Once, the priest invited the youth to the house and spoke about the Christian Faith. After this Pantoleon visited Saint Hermolaus every day.
One day the saint found a dead child on the street. He had been bitten by a great snake, which was still beside the child’s body. Pantoleon began to pray to the Lord Jesus Christ to revive the dead child and to destroy the venomous reptile. He firmly resolved that if his prayer were fulfilled, he would become a follower of Christ and receive Baptism. The child rose up alive, and the snake died before Pantoleon’s eyes.
After this miracle, Pantoleon was baptized by Saint Hermolaus with the name Panteleimon (meaning “all-merciful”). Speaking with Eustorgius, Saint Panteleimon prepared him to accept Christianity. When the father saw how his son healed a blind man by invoking Jesus Christ, he then believed in Christ and was baptized by Saint Hermolaus together with the man whose sight was restored.

After the death of his father, Saint Panteleimon dedicated his life to the suffering, the sick, the unfortunate and the needy. He treated all those who turned to him without charge, healing them in the name of Jesus Christ. He visited those held captive in prison. These were usually Christians, and he healed them of their wounds. In a short time, reports of the charitable physician spread throughout the city. Forsaking the other doctors, the inhabitants began to turn only to Saint Panteleimon.
The envious doctors told the emperor that Saint Panteleimon was healing Christian prisoners. Maximian urged the saint to refute the charge by offering sacrifice to idols. Saint Panteleimon confessed himself a Christian, and suggested that a sick person, for whom the doctors held out no hope, should be brought before the emperor. Then the doctors could invoke their gods, and Panteleimon would pray to his God to heal the man. A man paralyzed for many years was brought in, and pagan priests who knew the art of medicine invoked their gods without success. Then, before the very eyes of the emperor, the saint healed the paralytic by calling on the name of Jesus Christ. The ferocious Maximian executed the healed man, and gave Saint Panteleimon over to fierce torture.

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин

The Lord appeared to the saint and strengthened him before his sufferings. They suspended the Great Martyr Panteleimon from a tree and scraped him with iron hooks, burned him with fire and then stretched him on the rack, threw him into a cauldron of boiling tar, and cast him into the sea with a stone around his neck. Throughout these tortures the martyr remained unhurt, and denounced the emperor.
At this time the priests Hermolaus, Hermippus and Hermocrates were brought before the court of the pagans. All three confessed their faith in the Savior and were beheaded (July 26).
By order of the emperor they brought the Great Martyr Panteleimon to the circus to be devoured by wild beasts. The animals, however, came up to him and licked his feet. The spectators began to shout, “Great is the God of the Christians!” The enraged Maximian ordered the soldiers to stab with the sword anyone who glorified Christ, and to cut off the head of the Great Martyr Panteleimon.
They led the saint to the place of execution and tied him to an olive tree. While the martyr prayed, one of the soldiers struck him with a sword, but the sword became soft like wax and inflicted no wound. The saint completed his prayer, and a Voice was heard from Heaven, calling the passion-bearer by his new name and summoning him to the heavenly Kingdom.
Hearing the Voice, the soldiers fell down on their knees before the holy martyr and begged forgiveness. They refused to continue with the execution, but Saint Panteleimon told them to fulfill the emperor’s command, because otherwise they would have no share with him in the future life. The soldiers tearfully took their leave of the saint with a kiss.
When the saint was beheaded, the olive tree to which the saint was tied became covered with fruit. Many who were present at the execution believed in Christ. The saint’s body was thrown into a fire, but remained unharmed, and was buried by Christians. Saint Panteleimon’s servants Laurence, Bassos and Probus witnessed his execution and heard the Voice from Heaven. They recorded the life, the sufferings and death of the saint.
Portions of the holy relics of the Great Martyr Panteleimon were distributed throughout all the Christian world. His venerable head is now located at the Russian monastery of Saint Panteleimon on Mt. Athos.
The veneration of the holy martyr in the Russian Orthodox Church was already known in the twelfth century. Prince Izyaslav (in Baptism, Panteleimon), the son of Saint Mstislav the Great, had an image of Saint Panteleimon on his helmet. Through the intercession of the saint he remained alive during a battle in the year 1151. On the Feast of the Great Martyr Panteleimon, Russian forces won two naval victories over the Swedes (in 1714 near Hanhauze and in 1720 near Grenham).

Saint Panteleimon is venerated in the Orthodox Church as a mighty saint, and the protector of soldiers. This aspect of his veneration is derived from his first name Pantoleon, which means “a lion in everything”. His second name, Panteleimon, given him at Baptism, which means “all-merciful”, is manifest in the veneration of the martyr as a healer. The connection between these two aspects of the saint is readily apparent in that soldiers, receiving wounds more frequently than others, are more in need of a physician-healer. Christians waging spiritual warfare also have recourse to this saint, asking him to heal their spiritual wounds.
The holy Great Martyr and Healer Panteleimon is invoked in the Mystery of Anointing the Sick, at the Blessing of Water, and in the Prayers for the Sick.

_________________
«Русскому человеку лучше всего удаётся невозможное!»
***
«Родиться русским – слишком мало… Им надо быть. Им надо стать!»
И. Северянин