The Prologue from Ohrid: Lives of Saints by Saint Nikolai Velimirovič for Old Calendar date February 9, and New Calendar date February 22.
1. THE HOLY MARTYR NICEPHORUS
The biography of this martyr Nicephorus clearly demonstrates how God rejects pride and crowns humility and love with glory. There lived in Antioch two close friends, the learned priest Sapricius and the simple ordinary citizen Nicephorus. Somehow, their friendship turned into a terrible hatred for each other. The God-fearing Nicephorus attempted on many occasions to make peace with the priest. However, at no time did Sapricius desire to be reconciled. When the persecution of Christians began, the presbyter Sapricius was condemned to death and brought to the place of execution. The sorrowful Nicephorus followed after Sapricius beseeching him along the way to, at least, forgive him before his death that they might depart in peace. "I beseech you, O martyr of Christ," said Nicephorus, "forgive me if I have sinned against you!" Sapricius did not even want to look at his opponent but quietly and arrogantly walked toward his death. Upon seeing the hardness of the priest's heart, God did not want to accept the sacrifice of his martyrdom and to crown him with a wreath but He mysteriously withheld His grace. At the last moment, Sapricius denied Christ and declared before the executioners that he would bow down before the idols. So it is with blind hatred! Nicephorus implored Sapricius not to deny Christ saying: "O my beloved brother, do not do that; do not deny our Lord Jesus Christ; do not forfeit the heavenly wreath!" But, all was in vain. Sapricius remained adamant. Then, Nicephorus cried out to the executioners: "I, also, am a Christian; behead me in place of Sapricius!" The executioners informed the judge of this and he ordered the release of Sapricius and, in his place, beheaded Nicephorus. Nicephorus joyfully lowered his head on the block and was beheaded. Thus, he was made worthy of the kingdom and was crowned with the immortal wreath of glory. This occurred in the year 260 A.D. during the reign of Gallienus.
2. THE PRIEST-MARTYR PETER DAMASKIN
Some think that Peter Damaskin lived in the eighth century and others think he lived in the twelfth century. This difference of thought comes from the face that there were two Peter Damaskins. The one about whom we are speaking was a great ascetic. He was unselfish beyond measure. Peter Damaskin did not even possess one book; rather, he borrowed books and read them. He read assiduously, gathering wisdom as a bee gathers honey. For a while, he was a bishop in Damascus but when he spoke out against Islam and the Manichean heresy, the Arabs severed his tongue and banished him into exile deep in Arabia. However, God granted him the power of speech so that, even in exile, he preached the Good News [Gospel] and converted many to the Faith of Christ. He compiled and bequeathed to his posterity a precious book about the spiritual life. He died as a confessor and martyr and took up habitation in the kingdom of Christ.
HYMN OF PRAISE
SAINT PETER DAMASKIN
Damaskin numbers eight types of knowledge
For men of spiritual and divine background:
FIRST
The knowledge of sorrow and all temptations,
SECOND
The knowledge of the sum of one's transgressions,
one's transgressions and God's forgiveness.
THIRD
The knowledge of horror, pain and fear,
Before death, in death and after separation,
when before the righteous judgement, the soul stands.
FOURTH
The knowledge of Christ, the Savior,
His life and all the saints,
Of the saints; their deeds, patience and words,
Which, like a silver bell resounds throughout the ages.
FIFTH
The knowledge of natural attributes,
Of physical phenomenon; variation and change.
SIXTH
The knowledge of forms and things,
Natural phantoms and all sensory beings.
SEVENTH
The knowledge of the world; rational and spiritual
The angelic world and the world of Hades; both good and evil.
EIGHTH
The knowledge of God,
The One, Holy, Mighty and Immortal.
This knowledge is called Theology
To it, few are rarely elevated;
The greatest purity, a theologian needs
For the impure heart, to heaven does not reach,
Damaskin, the seven elementary knowledges appropriates
And to the eighth, to the knowledge of God he reached.
And the eighth is given by God and by God bestowed,
This is neither learned nor deserved.
REFLECTION
Saint Peter Damaskin writes about the general and particular gifts of God and says: "The general gifts consist of four elements and all which result from them, as all the wonderful and awesome works of God outlined in Holy Scripture. The particular gifts are those gifts which God bestows upon every man individually whether it be riches for the sake of charity or poverty for the sake of patience with humility; whether it be authority for the sake of justice and the strengthening of virtues or subjugation and slavery for the sake of the expeditious salvation of the soul; be it health for the sake of helping the infirm or illness for the sake of the wreath of patience; be it understanding and skill in gain for the sake of virtue or weakness and lack of skill for the sake of submissive humility. All of this, even though it appears contrary to one another, nevertheless, it is by its purpose very good." In conclusion, St. Peter Damaskin says that we are obligated to give thanks to God for all gifts and with patience and hope to endure all tribulations and evil consequences. For all of that which God gives us or permits to befall us, benefits our salvation.
CONTEMPLATION
To contemplate the Lord Jesus as the Source of Joy:
1. In the tribulations of life which only He is able to replace with joy;
2. In the bondage of passions which only He can replace with the joy of freedom;
3. In death, from which he alone can resurrect us.
HOMILY
About the word of God which is mightier than death
"Whoever keeps My word will never taste death" (St. John 8:52).
As long as a candle burns in a room, there will not be darkness as long as the candle burns and emits light. If food is seasoned with salt, it will be preserved from spoiling. If someone keeps the word of Christ in his soul, that one keeps salt and light in his soul and life will abide in him. Such a soul will not become dark in this life neither will it taste decaying death.
Whoever keeps the word of Christ in himself, the word of Christ sustains him from within and feeds him and enlightens him and enlivens him. Whether he is in the body or outside the body, he feels equally alive from the word of Christ, i.e., from the undying eternal life. The death of the body will give to his Life-bearing soul only a freer enthusiasm in embracing Christ, the Beloved Life-giver.
But, what does it mean, brethren, to keep the word of Christ within ourselves? That means; First: to keep the word of Christ in our mind, thinking about it; Second: to keep the word of Christ in our heart, loving it; Third: to keep the word of Christ in our will, fulfilling it in deeds; Fourth: to keep the word of Christ on our tongue, openly confessing it when it is necessary to do so. Thus, to keep the word of Christ means to fill ourselves with it and to fulfill it. Whoever would keep the word of Christ in this manner, truly, he will never taste of death.
O our Lord, Mighty Lord, mightier than death, give us strength and understanding to keep Your holy word to the end; that we do not taste of death and that death does not taste of us; that decay does not touch our soul. O Lord All-merciful be merciful to us.
To You be glory and thanks always. Amen.
1. THE HOLY MARTYR NICEPHORUS
The biography of this martyr Nicephorus clearly demonstrates how God rejects pride and crowns humility and love with glory. There lived in Antioch two close friends, the learned priest Sapricius and the simple ordinary citizen Nicephorus. Somehow, their friendship turned into a terrible hatred for each other. The God-fearing Nicephorus attempted on many occasions to make peace with the priest. However, at no time did Sapricius desire to be reconciled. When the persecution of Christians began, the presbyter Sapricius was condemned to death and brought to the place of execution. The sorrowful Nicephorus followed after Sapricius beseeching him along the way to, at least, forgive him before his death that they might depart in peace. "I beseech you, O martyr of Christ," said Nicephorus, "forgive me if I have sinned against you!" Sapricius did not even want to look at his opponent but quietly and arrogantly walked toward his death. Upon seeing the hardness of the priest's heart, God did not want to accept the sacrifice of his martyrdom and to crown him with a wreath but He mysteriously withheld His grace. At the last moment, Sapricius denied Christ and declared before the executioners that he would bow down before the idols. So it is with blind hatred! Nicephorus implored Sapricius not to deny Christ saying: "O my beloved brother, do not do that; do not deny our Lord Jesus Christ; do not forfeit the heavenly wreath!" But, all was in vain. Sapricius remained adamant. Then, Nicephorus cried out to the executioners: "I, also, am a Christian; behead me in place of Sapricius!" The executioners informed the judge of this and he ordered the release of Sapricius and, in his place, beheaded Nicephorus. Nicephorus joyfully lowered his head on the block and was beheaded. Thus, he was made worthy of the kingdom and was crowned with the immortal wreath of glory. This occurred in the year 260 A.D. during the reign of Gallienus.
2. THE PRIEST-MARTYR PETER DAMASKIN
Some think that Peter Damaskin lived in the eighth century and others think he lived in the twelfth century. This difference of thought comes from the face that there were two Peter Damaskins. The one about whom we are speaking was a great ascetic. He was unselfish beyond measure. Peter Damaskin did not even possess one book; rather, he borrowed books and read them. He read assiduously, gathering wisdom as a bee gathers honey. For a while, he was a bishop in Damascus but when he spoke out against Islam and the Manichean heresy, the Arabs severed his tongue and banished him into exile deep in Arabia. However, God granted him the power of speech so that, even in exile, he preached the Good News [Gospel] and converted many to the Faith of Christ. He compiled and bequeathed to his posterity a precious book about the spiritual life. He died as a confessor and martyr and took up habitation in the kingdom of Christ.
HYMN OF PRAISE
SAINT PETER DAMASKIN
Damaskin numbers eight types of knowledge
For men of spiritual and divine background:
FIRST
The knowledge of sorrow and all temptations,
SECOND
The knowledge of the sum of one's transgressions,
one's transgressions and God's forgiveness.
THIRD
The knowledge of horror, pain and fear,
Before death, in death and after separation,
when before the righteous judgement, the soul stands.
FOURTH
The knowledge of Christ, the Savior,
His life and all the saints,
Of the saints; their deeds, patience and words,
Which, like a silver bell resounds throughout the ages.
FIFTH
The knowledge of natural attributes,
Of physical phenomenon; variation and change.
SIXTH
The knowledge of forms and things,
Natural phantoms and all sensory beings.
SEVENTH
The knowledge of the world; rational and spiritual
The angelic world and the world of Hades; both good and evil.
EIGHTH
The knowledge of God,
The One, Holy, Mighty and Immortal.
This knowledge is called Theology
To it, few are rarely elevated;
The greatest purity, a theologian needs
For the impure heart, to heaven does not reach,
Damaskin, the seven elementary knowledges appropriates
And to the eighth, to the knowledge of God he reached.
And the eighth is given by God and by God bestowed,
This is neither learned nor deserved.
REFLECTION
Saint Peter Damaskin writes about the general and particular gifts of God and says: "The general gifts consist of four elements and all which result from them, as all the wonderful and awesome works of God outlined in Holy Scripture. The particular gifts are those gifts which God bestows upon every man individually whether it be riches for the sake of charity or poverty for the sake of patience with humility; whether it be authority for the sake of justice and the strengthening of virtues or subjugation and slavery for the sake of the expeditious salvation of the soul; be it health for the sake of helping the infirm or illness for the sake of the wreath of patience; be it understanding and skill in gain for the sake of virtue or weakness and lack of skill for the sake of submissive humility. All of this, even though it appears contrary to one another, nevertheless, it is by its purpose very good." In conclusion, St. Peter Damaskin says that we are obligated to give thanks to God for all gifts and with patience and hope to endure all tribulations and evil consequences. For all of that which God gives us or permits to befall us, benefits our salvation.
CONTEMPLATION
To contemplate the Lord Jesus as the Source of Joy:
1. In the tribulations of life which only He is able to replace with joy;
2. In the bondage of passions which only He can replace with the joy of freedom;
3. In death, from which he alone can resurrect us.
HOMILY
About the word of God which is mightier than death
"Whoever keeps My word will never taste death" (St. John 8:52).
As long as a candle burns in a room, there will not be darkness as long as the candle burns and emits light. If food is seasoned with salt, it will be preserved from spoiling. If someone keeps the word of Christ in his soul, that one keeps salt and light in his soul and life will abide in him. Such a soul will not become dark in this life neither will it taste decaying death.
Whoever keeps the word of Christ in himself, the word of Christ sustains him from within and feeds him and enlightens him and enlivens him. Whether he is in the body or outside the body, he feels equally alive from the word of Christ, i.e., from the undying eternal life. The death of the body will give to his Life-bearing soul only a freer enthusiasm in embracing Christ, the Beloved Life-giver.
But, what does it mean, brethren, to keep the word of Christ within ourselves? That means; First: to keep the word of Christ in our mind, thinking about it; Second: to keep the word of Christ in our heart, loving it; Third: to keep the word of Christ in our will, fulfilling it in deeds; Fourth: to keep the word of Christ on our tongue, openly confessing it when it is necessary to do so. Thus, to keep the word of Christ means to fill ourselves with it and to fulfill it. Whoever would keep the word of Christ in this manner, truly, he will never taste of death.
O our Lord, Mighty Lord, mightier than death, give us strength and understanding to keep Your holy word to the end; that we do not taste of death and that death does not taste of us; that decay does not touch our soul. O Lord All-merciful be merciful to us.
To You be glory and thanks always. Amen.
+ + +
Охридски пролог
Свети Николај Велимировић Жички.
Охридски пролог
Свети Николај Велимировић Жички.
9. ФЕБРУАР (стари) 22.ФЕБРУАР (нови календар)
1. Свети мученик Никифор. Житије овога мученика показује јасно, како Бог одбацује охолост и увенчава славом смерност и братољубље. У Антиохији живљаху два присна пријатеља, учени свештеник Саприкије и обичан, прост, грађанин Ннкифор. Њихово пријатељство некако се изврже у страшну међусобну мржњу. Богобојажљиви Никифор покушаваше више пута да се помири са свештеником, но овај то никако не хтеде. Када наста гоњење на хришћане, свештеник Саприкије би на смрт осуђен и на губилиште изведен. Ожалошћени Никифор беше пристао за Саприкијем молећи га уз пут, да му бар пред смрт опрости, и да се у миру растану. „Молим те, мучениче Христов, говораше Никифор, опрости ми, ако ти што сагреших!” Саприкије се не хте ни обазрети на свога супарника, него мирно и охоло корачаше ка смрти. Но видећи тврдост срца свештеникова Бог му не хте примити мученичку жртву и увенчати га венцем, него му тајно одузе благодат. И у последњем тренутку Саприкније се пред джелатима одрече Христа и изјави, да ће да се поклони идолима. Тако беше ослепљен мржњом! Никифор преклињаше Саприкија, да се не одриче Христа. „О брате возљубљени, не чини то, не одричи се Господа нашег Исуса Христа, не губи венца небесног!” Но све узалуд. Саприкије оста при своме. Тада Никифор узвикну джелатима: „И ја сам хришћанин, посеците мене место Саприкија!” Джелати ово јавише судији, и судија им нареди, да пусте Саприкија а да посеку Никифора. Радосно Никифор метну своју главу на пањ, и би посечен. И тако се удостоји царства и би увенчан бесмртним венцем славе. Ово се догодило 260. године у време цара Галијена.
2. Свештеномученик Петар Дамаскин. О овоме светитељу једни мисле, да је живео у ВИИИ веку, а други у XИИ. Ова различност у мишљењима долази свакако отуда, што су била два Петра Дамаскина. Овај о коме је реч био је велики подвижник. Несебичан до крајности, он није имао ниједне своје књиге, него је позајимао и читао. А читао је неуморно сабирајући мудрост као пчела мед. Био је неко време епископ у Дамаску, но како је говорио против мухамеданизма и манихејске јереси, Арапи му одсеку језик и пошљу дубоко у Арабију на заточење. Но Бог му је дао силу говора, те је и у заточењу проповедао Јеванђеље, и многе обратио у веру Христову. Саставио је и оставио потомству једну драгоцену књигу о духовном животу. Скончао као исповедник и мученик, и преселио се у царство Христово.
Осам врсти знања Дамаскин наброја
За људе духовног и божанског соја:
Прво: знање скорби и свих искушења,
Друго: знање суме својих сагрешења,
Својих сагрешења и Божје доброте.
Треће: знање језе, муке и страхоте,
Пред смрт и у смрти, и по разлучењу,
Кад душа предстане праведном суђењу.
Четврто: познање Христа Спаситеља,
Његовог живота, и свих светитеља,
Светитељских дела, трпљења и речи,
Што ко сребрн–звоно кроз векове јечи.
Пето је познање природних својстава,
Смена и промена физичких појава.
Шесто је познање облика и ствари,
Свих чувствених бића, природних утвари.
Седмо: знање света умног, духовнога,
Ангелског и адског, и доброг и злога.
А осмо је знање — познавање Бога,
Јединог Светога, Крепког, Бесмртнога.
Богословљем ово знање именују
До њега се ретки, ретки узвисују;
Највећа чистота богослову треба,
Јер нечисто срце не стиже до неба.
Дамаскин присвоји седам нижих знања
И до осмог дође, до богопознања.
А осмо се Богом даје и дарује,
Оно нит се учи, нит се заслужује.
РАСУЂИВАЊЕ
Свети Петар Дамаскин пише о општим и посебним даровима Божјим, па вели: „општи су дарови четири стихије, и све што од њих бива, као и сва дивна и страшна дела Божја, изложена у Божественом Писму. А посебни су они које Бог даде сваком човеку понаособ: било богатство ради милостиње, или сиромаштво ради трпљења с благодарношћу; било власт ради правосуђа и утврђивања врлине, или потчињеност и робовање ради брзог спасења душе; било здравље ради помоћи немоћним, или болест ради венца од стрпљења; било разум и вештину у добитку ради врлине, или немоћ и неумешност ради покорне смерности... Све ово, и ако изгледа супротно једно другом, ипак је по намени све врло добро." У закључку вели, да смо дужни Богу благодарити за све дарове, а са стрпљењем и надом подносити све недуге и злокључења. Јер све што нам Бог даје или попушта на нас, користи спасењу нашем.
СОЗЕРЦАЊЕ
Да созерцавам Господа Исуса као извор радости, и то:
1. у мукама живота, које само Он може заменити радошћу;
2. у ропству страсти, које само Он може заменити радошћу слободе;
3. у смрти, из које нас само Он може васкрснути.
БЕСЕДА
о речи Божјој јачој од смрти
Ко одржи ријеч моју, неће окусити смрти до вијека (По Јовану 8, 52)
Ако свећа гори у соби, неће бити таме докле свећа гори н светли. Ако се јело усоли, сачуваће се од кварежи. Ако неко држи реч Христову у души својој, тај држи и со и светлост и живот пребиваће у њему. Таква душа неће ни потамнети у овом животу нити трулежну смрт окусити.
Ко држи реч Христову у себи, тога држи реч Христова; подржава га она изнутра, и храни, и осветљава, и оживљава. Био он у телу или ван тела он се осећа подједнако жив од речи Христове. Смрт може одвојити душу му од тела али не од Христа, то јест од неумирућег вечног живота. Смрт тела даће живоносној души његовој само слободнијег полета у загрљај љубљенога Христа Живодавца.
Али шта значи, браћо, одржати реч Христову у себи? То значи: прво одржати је у уму своме, мислећи о њој; друго одржати је у срцу своме, љубећи је; треће одржати је у вољи својој, испуњујући је на делу, и четврто одржати је и језиком, јавно је исповедајући кад је потреба за то. Једном речју, одржати реч Христову значи испунити се њоме и испунити је. Ко тако буде одржао реч Христову, ваистину неће окусити смрти до века.
О Господе наш, Господе јаки, јачи од смрти, даруј нам јачине и разума, да одржимо реч Твоју свету до краја. Да не окусимо смрти, и смрт да не окуси нас, — да се не дотакне трулеж душе наше. Милостив нам буди, Господе свемилосни. Теби слава и хвала вавек. Амин.
Свети Николај ВелимировићSaint Nikolai Velimirovič
