Monday, 18 January 2027

Monday of the 34th week after Pentecost

281 days after Pascha · Tone 8 · Black squigg (6-stich typikon symbol) · No Fast

Saints commemorated

★ Saint Athanasius the Great, Archbishop of Alexandria

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)

Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind’s salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.

In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.

Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.

In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ.

With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius’ teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Empress Theodora

Empress Theodora (500 – 28 June 548) was the wife of Byzantine Emperor Justinian I and one of the most influential and capable women in the history of the Eastern Roman Empire. Born into humble circumstances as the daughter of a circus performer, Theodora rose to prominence through her intelligence, political acumen, and beauty, eventually becoming one of the most powerful women in Byzantine history. During the famous Nika riots of 532, when political unrest threatened to topple the imperial government, Theodora demonstrated extraordinary courage and political insight. She urged Justinian to resist those counselling retreat, reportedly declaring that she would remain in the capital rather than flee to safety. Her resolute stance and influence over Justinian strengthened his resolve, and the crisis was successfully contained. Throughout her reign as Empress, Theodora exercised considerable political influence, advocating for the welfare of the poor, particularly women and girls. She was also deeply involved in ecclesiastical matters and displayed strong commitment to the defence of the Orthodox faith against heretical movements, particularly Monophysitism. She demonstrated remarkable intelligence in navigating complex theological and political controversies affecting the Empire and the Church. Theodora was a generous patron of monasteries and charitable works. She used her imperial position to advance causes she believed would serve the Church and protect the welfare of her subjects, especially the vulnerable. She bore a son, John, though he did not survive to adulthood, and maintained her authority and dignity throughout her life. Theodora reposed in the Lord on 28 June 548, leaving a legacy as a woman of exceptional virtue, intelligence, and commitment to the faith. The Orthodox Church commemorates her on 18 January as a saint whose example demonstrates that imperial power, properly wielded, can serve the cause of Christ and the welfare of His people.

Saint Cyril, Archbishop of Alexandria

Saint Cyril of Alexandria (376 – 27 June 444) was born around 376 AD into an aristocratic Alexandrian family. He was the nephew of Theophilus, Patriarch of Alexandria, who himself was a distinguished ecclesiastical figure and provided Cyril with expert instruction in his youth. Following Theophilus's repose on 15 October 412, Cyril was elevated to the patriarchate on 18 October 412, becoming the Pope of Alexandria at a time of great theological controversy and ecclesiastical challenge. Saint Cyril is most celebrated for his central role in presiding over the Third Ecumenical Council at Ephesus in 431. At this council, he led the Orthodox Church's defence of the Most Holy Theotokos (Mother of God) against the Nestorian heresy, which denied the reality of Mary's role as the Mother of God and attempted to divide Christ's nature into two separate persons. Through his doctrinal clarity and pastoral conviction, Cyril guided the council to condemn the Nestorian teachings and affirm the Orthodox understanding of the Incarnation and the Theotokos. Cyril's theological writings, particularly his commentaries on Scripture and his treatises defending Christological doctrine, are of immense significance in Orthodox theology. He is honoured as one of the great Patristic fathers and has received the title "Seal of all the Fathers" within the Orthodox Christian tradition, a designation reflecting the Orthodox Church's recognition of his comprehensive theological contribution to the articulation of Christian doctrine. Saint Cyril's feast day on 18 January commemorates the occasion of his restoration to his See in Alexandria following a brief exile caused by Nestorian opposition. His repose occurred on 27 June 444. His legacy continues to inspire Orthodox theologians and faithful alike.

Venerable Maximus the Confessor

Venerable Maximus the Confessor (580 – 13 August 662) was one of the most brilliant theologians and spiritual figures of the Eastern Orthodox Church, revered for his profound mystical theology and steadfast defence of Orthodox Christology. Born around 580 into a noble family in Constantinople, Maximus received an excellent classical education and began his career in imperial administration, serving as a secretary to the Byzantine Emperor Heraclius. However, Maximus soon abandoned his worldly position to pursue monastic life, withdrawing to the monastery of Chrysopolis in Asia Minor. There he devoted himself to prayer, theological study, and the contemplative life. His spiritual gifts and theological brilliance quickly became evident, and he emerged as a leading defender of Orthodox doctrine during the turbulent period of the Monothelite controversy, which threatened to compromise the Church's understanding of Christ's two wills. Maximus composed numerous theological works, particularly his Ambigua and other mystical writings exploring the nature of Christ, the deification (theosis) of humanity, and the apophatic knowledge of God. His theology bridges mystical and speculative dimensions, offering a profound vision of Christian spirituality centred on union with God through Christ. He articulated the doctrine that Christ possessed two distinct wills—divine and human—operating in perfect harmony, a position ultimately vindicated at the Sixth Ecumenical Council in 680. For his unwavering defence of Orthodox Christology against imperial pressure to accept Monothelitism, Maximus endured torture, imprisonment, and mutilation. He was exiled from Constantinople and suffered greatly, yet never compromised his confession of the true faith. He reposed on 13 August 662, having given his entire life—body and soul—to the defence of Christ's full humanity and divinity and to the pursuit of deification through grace. The Orthodox Church reveres Maximus as a pillar of Orthodoxy, and his feast day is celebrated on 18 January, honouring his theological brilliance and his steadfast martyrdom in defence of the faith.

Daily readings

Epistle

weekly cycle

Hebrews — Hebrews 3.5-11, 17-19

⁵And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; ⁵And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; ⁶but Christ as a son, over his house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end. ⁶But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. ⁷Wherefore, even as the Holy Spirit saith, To-day if ye shall hear his voice, ⁷Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, ⁸Harden not your hearts, as in the provocation, Like as in the day of the trial in the wilderness, ⁸Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: ⁹Where your fathers tried me by proving me, And saw my works forty years. ⁹When your fathers tempted me, proved me, and saw my works forty years. ¹⁰Wherefore I was displeased with this generation, And said, They do always err in their heart: But they did not know my ways; ¹⁰Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. ¹¹As I sware in my wrath, They shall not enter into my rest. ¹¹So I sware in my wrath, They shall not enter into my rest.) ¹⁷But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? ¹⁷And with whom was he displeased forty years? was it not with them that sinned, whose bodies fell in the wilderness? ¹⁸And to whom sware he that they should not enter into his rest, but to them that believed not? ¹⁸And to whom sware he that they should not enter into his rest, but to them that were disobedient? ¹⁹So we see that they could not enter in because of unbelief. ¹⁹And we see that they were not able to enter in because of unbelief.

Gospel

weekly cycle

Luke — Luke 20.27-44

²⁷Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

²⁷And there came to him certain of the Sadducees, they that say that there is no resurrection; ²⁸Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. ²⁸and they asked him, saying, Teacher, Moses wrote unto us, that if a man’s brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother. ²⁹There were therefore seven brethren: and the first took a wife, and died without children. ²⁹There were therefore seven brethren: and the first took a wife, and died childless; ³⁰And the second took her to wife, and he died childless. ³⁰and the second: ³¹and the third took her; and likewise the seven also left no children, and died. ³¹And the third took her; and in like manner the seven also: and they left no children, and died. ³²Afterward the woman also died. ³²Last of all the woman died also. ³³Therefore in the resurrection whose wife of them is she? for seven had her to wife. ³³In the resurrection therefore whose wife of them shall she be? for the seven had her to wife. ³⁴And Jesus answering said unto them, The children of this world marry, and are given in marriage: ³⁴And Jesus said unto them, The sons of this world marry, and are given in marriage: ³⁵but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage: ³⁵But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: ³⁶for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection. ³⁶Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. ³⁷But that the dead are raised, even Moses showed, in the place concerning the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. ³⁷Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. ³⁸Now he is not the God of the dead, but of the living: for all live unto him. ³⁸For he is not a God of the dead, but of the living: for all live unto him.

³⁹Then certain of the scribes answering said, Master, thou hast well said. ³⁹And certain of the scribes answering said, Teacher, thou hast well said. ⁴⁰And after that they durst not ask him any question at all. ⁴⁰For they durst not any more ask him any question. ⁴¹And he said unto them, How say they that Christ is David’s son?

⁴¹And he said unto them, How say they that the Christ is David’s son? ⁴²And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, ⁴²For David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, ⁴³Till I make thine enemies thy footstool. ⁴³Till I make thine enemies the footstool of thy feet. ⁴⁴David therefore calleth him Lord, how is he then his son?

⁴⁴David therefore calleth him Lord, and how is he his son?