Eastern Rite ~ Feasts of 14 March AM 7534

Today is All Souls Saturday & the Feast of Our Venerable Father Benedict of Nursia.

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Saturday is the day which the Church has set aside for the commemoration of Catholic Christians who have departed this life in the hope of resurrection and eternal life. Since the Divine Liturgy cannot be served on weekdays during Great Lent, the second, third, and fourth Saturdays of the Fast are appointed as Soul Saturdays when the departed are remembered at Liturgy.

In addition to the Liturgy, kollyva (wheat or rice cooked with honey and mixed with raisins, figs, nuts, sesame, etc.) is blessed in church on these Saturdays. The kollyva reminds us of the Lord’s words, “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24).The kollyva symbolizes the future resurrection of all the dead. As Saint Simeon of Thessalonica (September 15) says, man is also a seed which is planted in the ground after death, and will be raised up again by God’s power. Saint Paul also speaks of this (I Cor. 15:35-49).

It is also customary to give alms in memory of the dead. The angel who spoke to Cornelius testifies to the efficacy of almsgiving, “Your prayers and your alms have ascended as a memorial before God” (Acts 10:4).

Memorial services for the dead may be traced back to ancient times. Chapter 8 of the Apostolic Constitutions recommends memorial services with Psalms for the dead. It also contains a beautiful prayer for the departed, asking that their voluntary and involuntary sins be pardoned, that they be given rest with the Patriarchs, Prophets, and Apostles in a place where sorrow, suffering, and sighing have fled away (Isaiah 35:10). Saint John Chrysostom mentions the service for the dead in one of his homilies on Philippians and says that it was established by the Apostles. Saint Cyprian of Carthage (Letter 37) also speaks of our duty to remember the martyrs.

The holy Fathers also testify to the benefit of offering prayers, memorial services, Liturgies, and alms for the dead (Saint John Chrysostom, Saint Cyril of Jerusalem, Saint John of Damascus, etc.). Although both the righteous and those who have not repented and corrected themselves may receive benefit and consolation from the Church’s prayer, it has not been revealed to what extent the unrighteous receive this solace. It is not possible, however, to transfer a soul from a state of evil and condemnation to a state of holiness and blessedness through the Church’s prayer. Saint Basil the Great points out that the time for repentance and forgiveness of sins is during the present life, while the future life is a time for righteous judgment and retribution (Moralia 1). Saint John Chrysostom, Saint Gregory the Theologian, and other patristic writers concur with Saint Basil’s statement.

By praying for others, we bring benefit to them, and also to ourselves, because “God is not so unjust as to forget your work and the love which you showed for His sake in serving the saints...” (Heb. 6:10).

Troparion — Tone 8

Only Creator, with wisdom profound, You mercifully order all things, / and give that which is needed to all men: / Give rest, O Lord, to the souls of Your servants who have fallen asleep, / for they have placed their trust in You, our Maker and Fashioner, and our God.

Kontakion — Tone 8

With the saints give rest, O Christ, to the souls of Your servants, / where there is neither sickness nor sorrow, and no more sighing, / but life everlasting.

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Saint Benedict, the founder of Western monasticism, was born in the Italian city of Nursia in the year 480. When he was fourteen years of age, the saint’s parents sent him to Rome to study. Unsettled by the immorality around him, he decided to devote himself to a different sort of life.

At first, Saint Benedict settled near the church of the holy Apostle Peter in the village of Effedum, but news of his ascetic life compelled him to go farther into the mountains. There he encountered the hermit Romanus, who tonsured him into monasticism and directed him to live in a remote cave at Subiaco. From time to time, the hermit would bring him food.

For three years the saint waged a harsh struggle with temptations and conquered them. People soon began to gather to him, thirsting to live under his guidance. The number of disciples grew so much, that the saint divided them into twelve communities. Each community was comprised of twelve monks and was a separate skete. The saint gave each skete an igumen from among his experienced disciples, and only the novice monks remained with Saint Benedict for instruction.

The strict monastic Rule Saint Benedict established for the monks was not accepted by everyone, and more than once he was criticized and abused by dissenters.

Finally, he settled in Campagna and on Mount Cassino he founded the Monte Cassino monastery, which for a long time was a centre of theological education for the Western Church. The monastery possessed a remarkable library. Saint Benedict wrote his Rule, based on the experience of the life of the Eastern desert-dwellers and the precepts of Saint John Cassian the Roman (February 29).

The Rule of Saint Benedict dominated Western monasticism for centuries (by the year 1595 it had appeared in more than 100 editions). The Rule prescribed the renunciation of personal possessions, as well as unconditional obedience, and constant work. It was considered the duty of older monks to teach the younger and to copy ancient manuscripts. This helped to preserve many memorable writings from the first centuries of Christianity.

Every new monk was required to live as a novice for a year, to learn the monastic Rule and to become acclimated to monastic life. Every deed required a blessing. The head of this cenobitic monastery is the igumen. He discerns, teaches, and explains. The igumen solicits the advice of the older, experienced brethren, but he makes the final decisions. Keeping the monastic Rule was strictly binding for everyone and was regarded as an important step on the way to perfection.

Saint Benedict was granted by the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold the day of his death in 547. The main source for his Life is the second Dialogue of Saint Gregory.

Saint Benedict’s sister, Saint Scholastica (February 10), also became famous for her strict ascetic life and was numbered among the saints.

Troparion — Tone 1

(Podoben: “O citizen of the desert...”)
By your ascetical contests, O God-bearer Benedict, / you were true to the name that you bear; / for you blossomed as a son of benediction, / and became a Rule for all who desire to emulate your life. / Thus, with one voice we cry: / “Glory to Him Who strengthened you; / glory to Him Who crowned you; / glory to Him Who, through you, works healings for all.”

Kontakion — Tone 6

You were enriched with God’s grace; / your works agreed with your name, O Benedict, helpful servant of Christ God. / Through prayer and fasting you were revealed to be filled with the gifts of the Spirit of God! / You are a healer of the sick, the banisher of demons and speedy defender of our souls!