5th SUNDAY AFTER PENTECOST — Tone 4. Uncovering of the Relics of Ven. Sergius (Sérgii) of Rádonezh (1422).
Tone 4 Troparion (Resurrection)
When the women disciples of the Lord learned from the angel the joyous message of Your Resurrection, they cast away the ancestral curse and elatedly told the apostles: “Death is overthrown! Christ God is risen,// granting the world great mercy!”
Tone 8 Troparion (Ven. Sergius)
From your youth you received Christ into your soul, O ven’rable one, and above all desired to leave behind the turmoil of the world. You courageously settled in the wilderness, where you raised children in obedience, the fruits of humility. Thus, as an abode of the Trinity, you enlightened all who approached in faith and granted healing to all.// O our Father Sergius, pray to Christ God that our souls may be saved!
Tone 4 Kontakion (Resurrection)
My Savior and Redeemer as God rose from the tomb and delivered the earth-born from their chains. He has shattered the gates of hell, and as Master,// He has risen on the third day!
Tone 4 Kontakion (Ven. Sergius)
Having risen from the earth today and shining like the sun, your precious and incorrupt relics are as fragrant flowers, scented with miracles, granting healing to all the faithful, and making glad your flock which you wisely gathered and tended. Now as you stand before the throne of the Trinity, entreat God’s help and grace for them and for all Orthodox Christians,// so that we may sing: “Rejoice, O divinely-wise Sergius!”
Tone 6 Kontakion (Steadfast Protectress)
Steadfast Protectress of Christians, Constant Advocate before the Creator; despise not the cry of us sinners, but in your goodness come speedily to help us who call on you in faith. Hasten to hear our petition and to intercede for us, O Theotokos, for you always protect those who honor you!
Tone 4 Prokeimenon (Resurrection)
O Lord, how manifold are Your works; / in wisdom have You made them all. (Ps. 103:26)
V. Bless the Lord, O my soul! O Lord, my God, You are very great! (Ps. 103:1)
Tone 7 Prokeimenon (Ven. Sergius)
Precious in the sight of the Lord / is the death of His saints. (Ps. 115:6)
Romans 10:1-10 (Epistle)
Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down from above) or, ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
Galatians 5:22-6:2 (Epistle Saint)
But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not become conceited, provoking one another, envying one another. Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ.
Tone 4
Alleluia, Alleluia, Alleluia!
V. Go forth, prosper and reign, for the sake of meekness, righteousness and truth! (Ps. 44:3b)
V. For You love righteousness, and hate iniquity. (Ps. 44:6)
Tone 6
V. Blessed is the man who fears the Lord, who greatly delights in His commandments. (Ps. 111:1)
Matthew 8:28-9:1 (Gospel)
When He had come to the other side, to the country of the Gergesenes, there met Him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way. And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?” Now a good way off from them there was a herd of many swine feeding. So the demons begged Him, saying, “If You cast us out, permit us to go away into the herd of swine.” And He said to them, “Go.” So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water. Then those who kept them fled; and they went away into the city and told everything, including what had happened to the demon-possessed men. And behold, the whole city came out to meet Jesus. And when they saw Him, they begged Him to depart from their region. So He got into a boat, crossed over, and came to His own city.
Luke 6:17-23 (Gospel Saint)
And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all. Then He lifted up His eyes toward His disciples, and said: “Blessed are you poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man’s sake. Rejoice in that day and leap for joy! For indeed your reward is great in heaven, for in like manner their fathers did to the prophets.
Uncovering of the relics of Venerable Sergius of Radonezh
The Uncovering of the Venerable Relics of Saint Sergius of Radonezh: The relics of the Saint Sergius (September 25) were uncovered on July 5, 1422 when Saint Nikon (November 17) was igumen.
The spiritual contribution of Saint Sergius in teaching the theology of the Holy Trinity is quite significant. The monk had profound insight into the secret mysteries of theology with the “spiritual eyes” of the ascetic, in prayerful ascent to the Tri-Hypostatic (i.e. in Three-Persons) God, and in the spiritual experience of communion with God and God-likeness.
“Coheirs of the perfect light and contemplation of the Most Holy and All-Sovereign Trinity,” explained Saint Gregory the Theologian, “are those which become perfectly co-united in the perfection of the Spirit.” Saint Sergius knew from personal experience the mystery of the Life-Creating Trinity, since in his life he became co-united with God, he became a communicant of the very life of the Divine Trinity, i.e. he attained as much as is possible on earth to the measure of “theosis” [“divinization”], becoming a “partaker of the Divine nature” (2 Pet 1:4). “If a man loves Me,” says the Lord, “he will keep My words; and My Father will love him, and We will come unto him and make our abode with him” (John 14:23).
Abba Sergius, in everything observing the commands of Christ, belongs to the rank of holy saints in the souls of whom the Holy Trinity “has made abode.” He fashioned himself into “an abode of the Holy Trinity,” and everyone with whom Saint Sergius associated, he elevated and brought into communion with the Holy Trinity.
The Radonezh ascetic, with his disciples and conversants, enriched the Russian and the universal Church with a new knowledge and vision of the Life-Creating Trinity, the Beginning and Source of life, manifesting Itself unto the world and to mankind in the “Sobornost’”
[“Communality”] of the Church, with brotherly unity and the sacrificial redemptive love of its pastors and children.
The fifth of July, the day of the Uncovering of the relics of holy Abba Sergius, igumen of the Russian Land, is a crowded and solemn church feastday at the monastery.
REFLECTION – From St. Nikolai
Love is all-powerful. It can, among other things, ease the lot of the souls of deceased sinners. The Orthodox Church confirms this resolutely, and endeavors on behalf of the deceased to offer prayers and perform works of mercy. Abundantly rich in every spiritual experience, the Church knows that prayers and works of mercy on behalf of the deceased help those in the other world. Before her death, St. Athanasia the Abbess (April 12) made her sisterhood promise that, for forty days after her death, they would prepare a table for the poor and needy. The sisterhood carried out her command for only ten days and then ceased. The saint then appeared, in the company of two angels, and said to the sisters: “Why have you transgressed my commandment? Know that God’s mercy is invoked by works of mercy and by the prayers of the priest for the souls of the deceased, over the course of forty days. If the souls of the departed are sinful, they receive through this forgiveness of sins from God—and if they are not sinful, then the works of mercy performed for them serve to aid the salvation of the benefactor himself.” Naturally, works of mercy and prayer are thought of here in connection with great love toward the departed souls. In truth, such works of mercy and prayer do help.
— Velimirovic, Saint Nikolai. The Prologue of Ohrid
More from St. Nikolai, on “Freedom”
On sobriety of mind
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ (I Peter 1:13)
Brethren, the mind is the guide and adviser to the soul. God gave the animals only a soul, and that is why He did not give them freedom, but guides them with His mind. God gave man a soul and a mind—and with the mind, freedom. The mind and freedom are inseparable. Thus all the tales of certain philosophers—concerning how man truly has a mind but does not possess freedom—are vain. It is clear from daily experience that freedom is an inalienable companion of the mind. Yet, as man does not possess a perfect mind, so he does not possess perfect freedom, but stands under the direction and guidance of God. God alone has a perfect mind and perfect freedom. We, therefore, are only the “image and likeness” of the mind and the freedom of God. We possess a mind sufficient to know the will of God and enough freedom to be able to decide to fulfill the will of God. When the mind loses its absolute guiding power over the soul, then there arise in the soul many disparate guiding principles—which bring about confusion, chaos and destruction. What is the meaning of the apostle’s words: Gird up the loins of your mind, be sober? They mean: “Do not allow your mind to fantasize, but concentrate the mind on contemplating the Law of God.” They also mean: “Do not allow your mind to abuse your God-given freedom, by plunging the soul into slavery to the flesh, the world and the devil; but nail the mind to Christ as to a cross, so that your soul may resurrect in Christ.” Further, they mean: “Close your mind off from all self-willed imaginations, by which it becomes intoxicated and falls prey to the devil; and keep the mind girded in the narrowness of your heart, where it will become sober through prayer, and pure through tears.” It means, in essence: “Train your mind not to misuse your freedom by reviling the Living and Merciful God and by deadening your soul through the passions.” O Lord Jesus, Thou Mind of God and Wisdom of God, help us to gird our minds, that we may think only of what is from Thee and what is Thine—that our minds may lead our souls soberly to salvation. To Thee be glory and praise forever. Amen.
— Velimirovic, Saint Nikolai. The Prologue of Ohrid
Venerable Athanasius, founder of the Great Lavra and Coenobitic Monasticism on Mount Athos, and his six disciples
Saint Athanasius of Athos, in holy Baptism named Abraham, was born in the city of Trebezond. He was orphaned at an early age, and being raised by a certain good and pious nun, he imitated his adoptive mother in the habits of monastic life, in fasting and in prayer. Doing his lessons came easily and he soon outpaced his peers in study.
After the death of his adoptive mother, Abraham was taken to Constantinople, to the court of the Byzantine emperor Romanus the Elder, and was enrolled as a student under the renowned rhetorician Athanasius. In a short while the student attained the mastery of skill of his teacher and he himself became an instructor of youths. Reckoning as the true life that of fasting and vigilance, Abraham led a strict and abstinent life, he slept little and then only sitting upon a stool, and barley bread and water were his nourishment. When his teacher Athanasius through human weakness became jealous of his student, blessed Abraham gave up his teaching position and went away.
During these days there had arrived at Constantinople Saint Michael Maleinos (July 12), igumen of the Kyminas monastery. Abraham told the igumen about his life, and revealed to him his secret desire to become a monk. The holy Elder, discerning in Abraham a chosen vessel of the Holy Spirit, became fond of him and taught him much in questions of salvation. One time during their spiritual talks Saint Michael was visited by his nephew, Nikēphóros Phocas, a military officer and future emperor. Abraham’s lofty spirit and profound mind impressed Nikēphóros, and all his life he regarded the saint with reverent respect and with love. Abraham was consumed by his zeal for the monastic life. Having forsaken everything, he went to the Kyminas monastery and, falling down at the feet of the holy igumen, he begged to be received into the monastic life. The igumen fulfilled his request with joy and tonsured him with the name Athanasius.
With long fasts, vigils, bending of the knees, with works night and day Athanasius soon attained such perfection, that the holy igumen blessed him for the exploit of silence in a solitary place not far from the monastery. Later on, having left Kyminas, he made the rounds of many desolate and solitary places, and guided by God, he came to a place called Melanos, at the very extremity of Athos, settling far off from the other monastic dwellings. Here the monk made himself a cell and began to live an ascetical life in works and in prayer, proceeding from exploit to exploit towards higher monastic attainment.
The enemy of mankind tried to arouse in Saint Athanasius hatred for the place chosen by him, and assaulted him with constant suggestions in thought. The ascetic decided to suffer it out for a year, and then wherever the Lord should direct him, he would go. On the last day of this year’s length of time, when Saint Athanasius set about to prayer, a heavenly light suddenly shone upon him, filling him with an indescribable joy, all the thoughts dissipated, and from his eyes welled up graced tears. From that moment Saint Athanasius received the gift of tenderness , and he became as strongly fond of the place of his solitude as he had formerly loathed it.
During this time Nikēphóros Phocas, having had enough of military exploits, remembered his vow to become a monk and from his means he besought Saint Athanasius to build a monastery, i.e., to build cells for him and the brethren, and a church where the brethren could commune of the Divine Mysteries of Christ on Sundays.
Tending to shun cares and worries, Saint Athanasius at first would not agree to accept the hateful gold, but seeing the fervent desire and good intent of Nikēphóros, and discerning in this the will of God, he set about the building of the monastery. He built a large church in honor of the holy Prophet and Forerunner of Christ, John the Baptist, and another church at the foot of a hill, in the name of the Most Holy Theotokos. Around the church were the cells, and a wondrous monastery arose on the Holy Mountain. In it were a trapeza (dining area), a hospice for the sick and for taking in wanderers, and other necessary structures.
Brethren flocked to the monastery from everywhere, not only from Greece, but also from other lands, simple people and illustrious dignitaries, desert-dwellers having labored in asceticism for long years in the wilderness, igumens from many monasteries and hierarchs wanting to become simple monks in the Athos Lavra of Saint Athanasius.
The saint established at the monastery a cenobitic monastic Rule on the model of the old Palestinian monasteries. Divine services were served with all strictness, and no one was so bold as to talk during the services, nor to come late or leave the church without necessity.
The Heavenly Patroness of Athos, the All-Pure Mother of God Herself, was graciously disposed towards the saint. Many times he was privileged to see Her with his own eyes. By God’s dispensation, there once occurred such a hunger, that the monks one after the other quit the Lavra. The saint remained all alone and, in a moment of weakness, he also considered leaving. Suddenly he beheld a Woman beneath an ethereal veil, coming to meet him. “Who are you and where are you going?” She asked quietly. Saint Athanasius from an innate deference halted. “I am a monk from here,” Saint Athanasius replied, and spoke about himself and his worries.
“Would you forsake the monastery which was intended for glory from generation unto generation, just for a morsel of dry bread? Where is your faith? Turn around, and I shall help you.” “Who are you?” asked Athanasius. “I am the Mother of the Lord,” She answered, and bid Athanasius to strike his staff upon a stone. From the fissure there gushed forth a spring of water, which exists even now, in remembrance of this miraculous visitation. The brethren grew in number, and the construction work at the Lavra continued. Saint Athanasius, foreseeing the time of his departure to the Lord, prophesied about his impending end and besought the brethren not to be troubled over what he foresaw. “For Wisdom disposes otherwise than as people judge.” The brethren were perplexed and pondered the words of the saint. After giving the brethren his final guidance and comforting all, Saint Athanasius entered his cell, put on his mantiya and holy kukolion (head covering), which he wore only on great feasts, and emerged after prolonged prayer. Alert and joyful, the holy igumen went up with six of the brethren to the top of the church to inspect the construction. Suddenly, through the imperceptible will of God, the top of the church collapsed. Five of the brethren immediately gave up their souls to God. Saint Athanasius and the architect Daniel, thrown upon the stones, remained alive. All heard the saint call out to the Lord, “Glory to Thee, O God! Lord, Jesus Christ, help me!” The brethren with great weeping began to dig out their father from the rubble, but they found him already dead.
Sunday Bulletin June 28, 2026