Venerable Cyriacus the Hermit of Palestine

Saint Cyriacus was born at Corinth to the priest John and his wife Eudokia. Bishop Peter of Corinth, who was a relative, seeing that Cyriacus was growing up as a quiet and sensible child, made him a reader in church. Constant reading of the Holy Scriptures awakened in him a love for the Lord and of a yearning for a pure and saintly life.

Once, when the youth was not yet eighteen years old, he was deeply moved during a church service by the words of the Gospel: “If any man will come after Me, let him deny himself and take up his cross and follow Me” (Mt.16:24). He believed these words applied to him, so he went right to the harbor without stopping at home, got onto a ship and went to Jerusalem.

Athlete of Virtues— St. Sergius of Radonezh

Commerated July 5/18; September 25/October 8

The lives of the saints as well as their writings are one of the ways that we learn about the spiritual life. In reading attentively the lives of saints, one of the first things we learn is that the saints are neither distinctively Russian or Greek (nor any other nationality); they are at all times Orthodox and Christ-loving. They breathe forth the same spiritual fragrance no matter when or where they lived.

One of the most beloved Orthodox saints of Russia is St. Sergius of Radonezh whose life for countless generations of pious Orthodox, both young and old, served as a source of spiritual nourishment. And so it can for us, if only we read it not so much with our minds, as with our hearts.

The Icon of the Savior "Not Made by Hands"

The Icon of the Savior, Image Not-Made-By-Hands, also Acheiropoieta (Byzantine Greek: αχειροποίητα, "made without hand") is one of the earliest icons witnessed to by the Church. The Feast of this icon is celebrated on August 16, during the afterfeast period of the feast of the Dormition, and is called the Third Feast-of-the-Savior in August.

The Dormition Fast

The Dormition fast was established as preceding the great feasts of the Transfiguration of the Lord and of the Dormition of the Mother of God. It lasts two weeks—from August 1/14–August 14/27 (old style/new style).

The Dormition fast comes down to us from the early days of Christianity.We find a clear reference to the Dormition fast in a conversation of Leo the Great from around the year 450 A.D. “The Church fasts are situated in the year in such a way that a special abstinence is prescribed for each time. Thus, for spring there is the spring fast ]—the Forty Days[Great Lent; for summer there is the summer fast… [the Apostles’ fast]; for autumn there is the autumn fast, in the seventh month [Dormition fast]; for winter there is the winter fast [Nativity fast].”

Icon of the Mother of God of Three Hands

Commemorated on June 28

In the ninth century during the time of the Iconoclasts, St. John of Damascus was zealous in his veneration of the holy icons. Because of this, he was slandered by the emperor and iconoclast Leo III who informed the Damascus caliph that St. John was committing treasonous acts. The caliph gave orders to cut off the hand of the monk and take it to the marketplace. That evening St. John, having asked the caliph for the cut-off hand, put it to its joint and fell to the ground before the icon of the Mother of God. The monk begged Our Lady to heal his hand, which had written in defense of Orthodoxy. After praying he fell asleep and saw in a dream that the All-Pure Mother of God had turned to him promising him quick healing.

Pre-Conciliar Document: "Autonomy and the Means of Proclaiming It"

Decision taken by the 5th Pan-Orthodox Pre-Council Conference, Chambésy, October 10-17, 2015

Published in compliance with the resolution of the Synaxis of the Primates of Local Orthodox Churches, Chambésy, January 21-28, 2016.

Upon completing the work based on the text "Autonomy and the Means of Proclaiming It" that had been agreed upon and adopted by the Inter-Orthodox Preparatory Commission at its session in Chambésy on December 9-17, 2009, the 5th Pan-Orthodox Pre -Council Conference considered ecclesiological, canonical and pastoral aspects of the institution of autonomy and arrived at a unanimous Pan-Orthodox position on the matter.