St Thomas Eastern Orthodox Church

06/04/2026

Saint Metrophanes, Patriarch of Constantinople, was a contemporary of Saint Constantine the Great (306-337). His father, Dometius, was a brother of the Roman emperor Probus (276-282). Seeing the falseness of the pagan religion, Dometius came to believe in Christ. During a time of terrible persecution of Christians at Rome, Saint Dometius set off to Byzantium with two of his sons, Probus and Metrophanes. They were instructed in the law of the Lord by Bishop Titus, a man of holy life. Seeing the ardent desire of Dometius to labor for the Lord, Saint Titus ordained him presbyter. After the death of Titus first Dometius (272-303) was elevated to the bishop’s throne, and thereafter his sons, Probus (303-315) and in 316 Saint Metrophanes.

The emperor Constantine once came to Byzantium, and was delighted by the beauty and comfortable setting of the city. And having seen the holiness of life and sagacity of Saint Metrophanes, the emperor took him back to Rome. Soon Constantine the Great transferred the capital from Rome to Byzantium and he brought Saint Metrophanes there. The First Ecumenical Council was convened in 325 to resolve the A***n heresy. Constantine the Great had the holy Fathers of the Council bestow upon Saint Metrophanes the title of Patriarch. Thus, the saint became the first Patriarch of Constantinople.

Saint Metrophanes was very old, and was not able to be present at the Council, and he sent in his place the chorepiscopos (vicar bishop) Alexander. At the close of the Council the emperor and the holy Fathers visited with the ailing Patriarch. At the request of the emperor, the saint named a worthy successor to himself, Bishop Alexander. He foretold that Paul (at that time a Reader) would succeed to the patriarchal throne after Alexander. He also revealed to Patriarch Alexander of Alexandria that his successor would be the archdeacon Saint Athanasius.

Saint Metrophanes reposed in the year 326, at age 117. His relics rest at Constantinople in a church dedicated to him.

It should be noted that the Canons to the Holy Trinity in the Midnight Office in the Octoechos were not composed by this Metrophanes, but by Bishop Metrophanes of Smyrna, who lived in the middle of the ninth century.

Troparion — Tone 1
You proclaimed the great mystery of the Trinity, O good shepherd, / and manifested Christ’s dispensation to all, / dispersing the spiritual wolves who menaced your rational flock, / saving the lambs of Christ who cry: / Glory to him who has strengthened you! / Glory to him who has exalted you! / Glory to him who through you has fortified the Orthodox Faith!

Troparion — Tone 4
In truth you were revealed to your flock as a rule of faith, / an image of humility and a teacher of abstinence; / your humility exalted you; your poverty enriched you. / Hierarch Father Metrophanes, / entreat Christ our God that our souls may be saved.

Kontakion — Tone 2
You clearly taught the faith of Christ, / and by keeping it you truly increased your faithful flock to a multitude; / and so, Metrophanes, you now rejoice with the angels and unceasingly intercede for us all.

06/04/2026

Orthodox Quote of the Day

Let us not waste our prayer time and let the devil take advantage of us.

Gerondissa Makrina (Vassopoulou)

06/03/2026

Saint Lucillian was a pagan priest during the reign of the Roman emperor Aurelian (270-275). In his old age he became persuaded of the falseness of the pagan religion, and with all his heart he turned to the faith in Christ the Savior, and was baptized.

Under the influence of his preaching many pagans were converted to Christianity. Then certain Jews, seeing that he was spreading faith in Christ Whom they crucified, reported Lucillian to the Nicomedia prefect Silvanus, who urged the old man to return to idol-worship. When he refused, they smashed the saint’s jawbone, beat him with rods and suspended him head downward, and then they locked him in prison. Here he met four youths who were confessors of Christianity: Claudius, Hypatius, Paul and Dionysius. Saint Lucillian urged them to stand firm in the Faith, and to fear neither tortures nor death.

After a while they brought them to trial and then threw them into a red-hot furnace. Suddenly, rain fell and extinguished the flames, and the martyrs remained unharmed. The governor sentenced them to death, sending them to Byzantium to be executed. The holy youths were beheaded by the sword, and the holy martyr Lucillian was nailed to a cross with many nails.

The holy virgin Paula witnessed the contest of the holy martyrs. She had dedicated herself to the service of those suffering for Christ. She provided food to Christian prisoners, washed their wounds, brought medications, and also buried the bodies of martyrs. After the death of Saint Lucillian and the four young men, she returned to Nicomedia and continued with her holy service. The holy virgin was arrested and cast into a furnace, but by the power of God she remained unharmed. Then they sent her off to Byzantium, where the holy martyr was beheaded.

Troparion — Tone 1
By your faith, you shone like a radiant star in the dark night of error; / you fought the good fight and slew the crafty enemy, O Lucillian. / Together with venerable Paula and the four martyred children / entreat Christ our God to save our souls.

Kontakion — Tone 2
You attained the dignity of the martyrs of Christ / through the torments that you courageously endured, O Lucillian. / Together with Paula and the four martyred children, / you sing to the Creator: / “Like sheep we are slaughtered for love of You, O Savior.”

06/03/2026

Orthodox Quote of the Day
..for can the time after a good dinner or supper be really a good time for any serious work? Even if we would like to occupy ourselves with work, the belly, full of food and drink, draws us away from it, and constrains us to rest, so that we begin to slumber over our work.

Righteous John, Wonderworker of Kronstadt

06/02/2026

Saint Nikephoros (Nikēphóros) was a dignitary at the court of the Empress Irene (797-802). After embracing monasticism, he became widely known for his piety. He assumed the Patriarchal Throne of Constantinople in 806 and became a zealous defender of the holy Icons. In 815, the Iconoclast Emperor Leo the Armenian (813-820) exiled him to Prokonnis, where he fell asleep in the Lord in 828.

Saint Nikephoros left behind three writings against Iconoclasm.

In 846, the relics of Patriarch Nikephoros were returned to Constantinople and placed in the Great Church of Hagia Sophia for one day before being transferred to and enshrined in the Church of the Holy Apostles.

Troparion — Tone 3
Through your inspired confession, / you gained victory for the Church, holy Hierarch Nicephorus. / You suffered unjust exile / because of your reverence for the icon of God the Word. / Righteous Father, entreat Christ our God to grant us His great mercy.

Kontakion — Tone 4
Since you have received from God in heaven / a crown of victory, glorious Nicephorus, / save those who faithfully honor you as a hierarch of Christ and a teacher.

06/02/2026

Orthodox Quote of the Day

We have to labor hard in our soul. If there is obedience, there will be humility. If there is humility, there will be fear of God. If there is fear of God, the grace of God will come. If grace comes, one reaches repentance and reaches Heaven. This is the foundation. If there is no humility, there will be opposition and immediately contradiction begins. What is this? It is egotism.

Gerondissa Makrina (Vassopoulou)

06/01/2026

On the day after every Great Feast, the Orthodox Church honors the one through whom the Feast is made possible. On the day following the Nativity of the Lord, for example, we celebrate the Synaxis of the Most Holy Theotokos (December 26). On the day after Theophany, we commemorate Saint John the Baptist (January 7), and so on.

Today we honor the all-Holy, good, and life-creating Spirit, Who descended upon the Apostles at Pentecost in the form of fiery tongues in fulfillment of the Lord’s promise to send the Comforter to His disciples (JN 14:16). That same Holy Spirit remains within the Church throughout the ages, guiding it “into all truth” (JN 16:13).

One of the hymns at Vespers on Saturday evening tells us that the Holy Spirit “provides all things. He gushes forth prophecy, He perfects the priesthood, ... He holds together the whole institution of the Church.”

At Vespers on the day of Pentecost, we hear that the Holy Spirit is “the Fountain of goodness, through Whom the Father is known, and the Son is glorified.” He is “the living Fountain of spiritual gifts” Who “purifies us from our sins.” It is by the Holy Spirit that “the prophets, divine Apostles, and martyrs are crowned.” He is the source of life and of sanctification.

In the services of this day, we sing the same hymns as on Pentecost, except the Canon of the Holy Spirit, which is sung at Compline. The Vigil is not prescribed for the eve of today’s feast. We sing the Great Doxology at Matins, but not the Polyeleos. The Irmos of the Ninth Ode (“Hail, O Queen, glory of mothers and virgins...”) is sung in place of the Song of the Theotokos (“My soul magnifies the Lord...”).

At the Liturgy, the priest or deacon chants the Entrance Verse (“Be exalted in Thy strength, O Lord. We will sing and praise Thy power.”) as on the day of Pentecost. “Holy God” replaces “As many as have been baptized....” The dismissal of Pentecost is also used.

This whole week is fast-free, and the Leave-taking of Pentecost occurs on Saturday.

Troparion — Tone 8
Blessed are You O Christ Our God / You have revealed the fishermen as most wise / by sending down upon them the Holy Spirit / through them You drew the world into Your net / O Lover of Man, Glory to You!

Kontakion — Tone 8
When the most High came down and confused the tongues, / He divided the nations; / but when he distributed the tongues of fire / He called all to unity. / Therefore, with one voice, we glorify the All-holy Spirit!

06/01/2026

Orthodox Quote of the Day

If, therefore, you desire to attain perfection and rightly to pursue the spiritual way, you should make yourself a stranger to all sinful anger and wrath.

St. John Cassian

05/31/2026

05/31/2026

In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.

This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.

THE VIGIL OF PENTECOST

The all-night Vigil service begins with a solemn invitation:

“Let us celebrate Pentecost, the coming of the Holy Spirit,
The appointed day of promise, and the fulfillment of hope,
The mystery which is as great as it is precious.”

In the coming of the Spirit, the very essence of the Church is revealed:

“The Holy Spirit provides all,
Overflows with prophecy, fulfills the priesthood,
Has taught wisdom to illiterates, has revealed fishermen as theologians,
He brings together the whole council of the Church.”

In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”

Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.

THE VESPERS OF PENTECOST

The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:

“Who is so great a God as our God?”

Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.

All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.

In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.

The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.

Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.

Father Alexander Schmemann (1974)

Troparion — Tone 8
Blessed are You O Christ Our God / You have revealed the fishermen as most wise / by sending down upon them the Holy Spirit / through them You drew the world into Your net / O Lover of Man, Glory to You!

Kontakion — Tone 8
When the most High came down and confused the tongues, / He divided the nations; / but when he distributed the tongues of fire / He called all to unity. / Therefore, with one voice, we glorify the All-holy Spirit!