Repentance, Asceticism and the World

Jesus Christ the Son of God, the Savior (http://fedoroff.net/_ph/21/587793415.jpg)

  
Blessed Theodora also narrated that one monk asked Abba Isiah: Why is it that those who live in the world with their negligence toward fasting, neglect for prayer, running away from vigils, and lack of humility; with their taking pleasure in food, living according to their passions, ‘devouring’ each other, spending the entire day cursing and swearing – how is it that they do not fall, and do not even say that they sin? Yet we monks, with our fasts; vigils; sleeping on the ground; eating only bread; abstinence from wine, oil, and all bodily comfort; with mourning and sobbing – we say we have lost our souls, have deprived ourselves of the Kingdom of Heaven, and are condemned to torments? Are not the Law and the commandments given to everyone equally?
  
The good Father shed tears and sighed from the depth of his soul and said: You said well, my son, that worldly people do not fall. This is because after they have fallen once, terribly and bitterly, they cannot get up nor do they have any place further to fall. The devil has no need to wrestle or fight against those who are always lying down and never get up. Monks – at times vanquishing and at other times being vanquished; attacking and attacked – they still antagonize the devil. Worldly people, because of their senselessness and ignorance, because of their love for the world and worldly things, remain in their first downfall, not even seeing or realizing their fall. You must understand that not only do you and I – we who only seem to be monks, while not living the monastic life – have need to always weep and lament, but even the great Fathers – in other words, the true ascetics and hermits – had need to be constantly weeping. Listen to this carefully and judge for yourself. Lying is from the devil, as says the Lord (Jn. 8:44). To look upon a woman to lust after her, He put alongside fornication; to be angry with one’s neighbour, He equated with murder, and declared that there is need even to account for every idle word. Who is he, or where do we find anyone who never was tempted by a lie; or by lust for a woman, and was not stained; and would not therefore have need of repentance? For all have sinned, and come short, of the glory of God (Rom. 3:23).
  
However, know this, that whether one is a monk or a layperson, a bishop or a king – unless one gives himself totally to the Cross, in other words, gives himself to asceticism in humbleness of mind, he cannot be a true Christian. The Lord Jesus Christ our God beatifies such when He says: Blessed are the poor in spirit for their’s is the Kingdom of Heaven (Mt. 5:3). He did not say the “rich,” but the “poor.” Again: Blessed are they which do hunger and thirst after righteousness: for they shall be filled… Blessed are they that mourn: for they shall be comforted (Mt. 5:6,4).
  
So where is mentioned here those who lord over luxurious tables and all worldly things, and live in dissoluteness and excess, and enjoy everything to satiety, with laughter, with obscenity, and without fear of God? There are some unfortunate people in the world who say that fasting is demanded only for monks, along with all sufferings and the heavy yoke; people in the world can have pleasures, rest and all sorts of comforts. O you senseless and slow of heart! Do you not hear what the Lord says: Blessed are they which do hunger… for they shall be filled (Mt. 5:6), and Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger (Lk. 6:24-25). And Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it(Mt. 7:13-14).

This and all similar words are meant not for monks – because there were as yet no monks when Sweetest Jesus our God was teaching this – but for people living in the world, those who lead a bustling life, filled with material love. If the Lord was teaching this only for monks, then people in the world are more to be pitied and more unfortunate than even animals, since they would thereby be deprived of the holy commandments and the Beatitudes. If the Law is common to all, then common too are the yoke and the Beatitudes, the Judgement and Hell.
  
When the monk heard this from the Abba, my good Teacher, he was struck with amazement, and sighing deeply he fell to the feet of the honourable Father and said: So, holy Father, we need great labour, much sweat and asceticism. Pray for me, holy Father.
And the Abba blessed him and let him go.
(Taken from the book Matericon: Instructions of Abba Isaiah to the Honorable Nun Theodora pp. 81-83, published by St. Paisius Serbian Orthodox Monastery; http://lessonsfromamonastery.wordpress.com/2012/08/19/this-is-a-hard-saying-who-can-hear-it/).
  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

The Mission of the Divine Liturgy

The Communion of the Apostles (http://vatopaidi.files.wordpress.com/2011/06/theia-leitourgia.jpg)

  

The Mission of the Divine Liturgy, by Elder Sophrony of Essex (amateur translation)

The greatest missionary activity occurs with the Divine Liturgy.

When the Fathers came to any place or city, they set up an Altar. And this is because, when in the Divine Liturgy the heart is sweetened, then one seeks God, and begins to desire to live the Orthodox ecclesiastical life, whose center is the divine Eucharist.

I told the brotherhood to keep in the Monastery first and foremost the Divine Liturgy.

The prayers in the Divine Liturgy should not be said in a personal tone, because at that hour the Priests speak for all those who are praying, and because of this, the Priests should not pray with personal emotions.

They do not serve as individuals.

(source)
  

St. Silouan the Athonite and Elder Sophrony of Essex (the latter of whom has not been officially canonized) (source)

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Excerpt from Homily III on the Dormition of the Theotokos by St. Andrew of Crete

The Holy Dormition of the Most-Holy Theotokos - Commemorated August 15 (source)

  
Excerpt from Homily III on the Dormition of the Theotokos by St. Andrew of Crete
This is the final goal of the covenants God has made with us; this is the revelation of the hidden depths of God's incomprehensibility. This is the realization intended before all the ages; this is the crown of God's oracles, the inexplicable, supremely unknowable will of him who had cared for humanity since before creation began. This is the first-fruit of God's communion with his creation, of His identification as Maker of all things, with what He has made. This is the concrete, personal pledge of God's reconciliation with humanity, the surpassing beauty of God's sculpture, the perfectly-drawn portrait of the divine model. This is the first step to all ascent, to all contemplation; the holy tabernacle of him who made the world; the vessel that received the inexhaustible wisdom of God; the inviolate treasury of life. This is the spring of divine radiance, which can never be drunk dry; the impregnable stronghold, raised so high over all of us in its purity that it can never be conquered by passion. Through this woman [the Theotokos], the pledge of our salvation has been made and kept, in that this marvelous creature has both reach the limits of our lot and has paid the common debt proper to our nature. And if not all the features of her life were the same as ours, that is due simply to her nearness to God.
(http://www.antiochian.org/content/august-15-2012-homily-iii-dormition-mary-theotokos)
  

Most-Holy Theotokos, save us!

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Homily on the Transfiguration of Christ by St. Gregory Palamas

The Holy Transfiguration of Christ (http://hramvkostino.ru/wp-content/gallery/icons/preobrazhenie.jpg)

   

Homily on the Transfiguration of Christ by St. Gregory Palamas

For an explanation of the present Feast and understanding of its truth, it is necessary for us to turn to the very start of today’s reading from the Gospel: “Now after six days Jesus took Peter, James and John his brother, and led them up onto a high mountain by themselves” (Mt 17:1).

   

First of all we must ask, from whence does the Evangelist Matthew begin to reckon with six days? From what sort of day be it? What does the preceding turn of speech indicate, where the Savior, in teaching His disciples, said to them: “For the Son of Man shall come with his angels in the glory of His Father,” and further: “Amen I say to you, there are some standing here who shall not taste death, until they have seen the Son of Man coming in His Kingdom” (Mt 16:27-28)? That is to say, it is the Light of His own forthcoming Transfiguration which He terms the Glory of His Father and of His Kingdom.

   

The Evangelist Luke points this out and reveals this more clearly saying: “Now it came to pass about eight days after these words, that He took Peter and John and James, and went up the mountain to pray. And as He prayed, His countenance was altered, and His raiment became a radiant white” (Lk 9:28-29). But how can the two be reconciled, when one of them speaks definitively about the interval of time as being eight days between the sayings and the manifestation, whereas the other (says): “after six days?”

   

There were eight on the mountain, but only six were visible. Three, Peter, James and John, had come up with Jesus, and they saw Moses and Elias standing there and conversing with Him, so altogether there were six of them. However, the Father and the Holy Spirit were invisibly with the Lord: the Father, with His Voice testifying that this was His Beloved Son, and the Holy Spirit shining forth with Him in the radiant cloud. Thus, the six are actually eight, and there is no contradiction regarding the eight. Similarly, there is no contradiction with the Evangelists when one says “after six days,” and the other says “eight days after these words.”

   

But these twofold sayings as it were present us a certain format set in mystery, and together with it that of those actually present upon the Mount. It stands to reason, and everyone rationally studying in accordance with Scripture knows that the Evangelists are in agreement one with another. Luke spoke of eight days without contradicting Matthew, who declared “after six days.” There is not another day added on to represent the day on which these sayings were uttered, nor is the day on which the Lord was transfigured added on (which a rational person might reasonably imagine to be added to the days of Matthew).

   

The Evangelist Luke does not say “after eight days” (like the Evangelist Matthew says “after six days”), but rather “it came to pass eight days after these words.” But where the Evangelists seem to contradict one another, they actually point out to us something great and mysterious. In actual fact, why did the one say “after six days,” but the other, in ignoring the seventh day, have in mind the eighth day? It is because the great vision of the Light of the Transfiguration of the Lord is the mystery of the Eighth Day, i.e., of the future age, coming to be revealed after the passing away of the world created in six days.

   

About the power of the Divine Spirit, through Whom the Kingdom of God is to be revealed, the Lord predicted: “There are some standing here who shall not taste death, until they have seen the Son of Man coming in His Kingdom” (Mt 16:28). Everywhere and in every way the King will be present, and everywhere will be His Kingdom, since the advent of His Kingdom does not signify the passing over from one place to another, but rather the revelation of its power of the Divine Spirit. That is why it is said: “come in power.” And this power is not manifest to simply ordinary people, but to those standing with the Lord, that is to say, those who have affirmed their faith in Him like Peter, James and John, and especially those who are free of our natural abasement. Therefore, and precisely because of this, God manifests Himself upon the Mount, on the one hand coming down from His heights, and on the other, raising us up from the depths of abasement, since the Transcendent One takes on mortal nature. Certainly, such a manifest appearance by far transcends the utmost limits of the mind’s grasp, as effectualized by the power of the Divine Spirit.

   

Thus, the Light of the Transfiguration of the Lord is not something that comes to be and then vanishes, nor is it subject to the sensory faculties, although it was contemplated by corporeal eyes for a short while upon an inconsequential mountaintop. But the initiates of the Mystery, (the disciples) of the Lord at this time passed beyond mere flesh into spirit through a transformation of their senses, effectualized within them by the Spirit, and in such a way that they beheld what, and to what extent, the Divine Spirit had wrought blessedness in them to behold the Ineffable Light.

   

Those not grasping this point have conjectured that the chosen from among the Apostles beheld the Light of the Transfiguration of the Lord by a sensual and creaturely faculty, and through this they attempt to reduce to a creaturely level (i.e., as something “created”) not only this Light, the Kingdom and the Glory of God, but also the Power of the Divine Spirit, through Whom it is meet for Divine Mysteries to be revealed. In all likelihood, such persons have not heeded the words of the Apostle Paul: “Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love Him. But to us God has revealed them through His Spirit. For the Spirit searches all things, even the deep things of God” (1 Cor 2:9-10).

   

So, with the onset of the Eighth Day, the Lord, taking Peter, James and John, went up on the Mount to pray. He always prayed alone, withdrawing from everyone, even from the Apostles themselves, as for example when with five loaves and two fish He fed the five thousand men, besides women and children (Mt 14:19-23). Or, taking with Him those who excelled others, as at the approach of His Saving Passion, when He said to the other disciples: “Sit here while I go over there and pray” (Mt 26:36). Then He took with Him Peter, James and John. But in our instance right here and now, having taken only these same three, the Lord led them up onto a high mountain by themselves and was transfigured before them, that is to say, before their very eyes.

   

“What does it mean to say: He was transfigured?” asks the Golden-Mouthed Theologian (Chrysostomos). He answers this by saying: “It revealed something of His Divinity to them, as much and insofar as they were able to apprehend it, and it showed the indwelling of God within Him.” The Evangelist Luke says: “And as He prayed, His countenance was altered” (Lk 9:29); and from the Evangelist Matthew we read: “And His face shone as the sun” (Mt 17:2). But the Evangelist said this, not in the context that this Light be thought of as subsistent for the senses (let us put aside the blindness of mind of those who can conceive of nothing higher than what is known through the senses). Rather, it is to show that Christ God, for those living and contemplating by the Spirit, is the same as the sun is for those living in the flesh and contemplating by the senses. Therefore, some other Light for the knowing the Divinity is not necessary for those who are enriched by Divine gifts.

   

That same Inscrutable Light shone and was mysteriously manifest to the Apostles and the foremost of the Prophets at that moment, when (the Lord) was praying. This shows that what brought forth this blessed sight was prayer, and that the radiance occured and was manifest by uniting the mind with God, and that it is granted to all who, with constant exercise in efforts of virtue and prayer, strive with their mind towards God. True beauty, essentially, can be contemplated only with a purified mind. To gaze upon its luminance assumes a sort of participation in it, as though some bright ray etches itself upon the face.

   

Even the face of Moses was illumined by his association with God. Do you not know that Moses was transfigured when he went up the mountain, and there beheld the Glory of God? But he (Moses) did not effect this, but rather he underwent a transfiguration. However, our Lord Jesus Christ possessed that Light Himself. In this regard, actually, He did not need prayer for His flesh to radiate with the Divine Light; it was but to show from whence that Light descends upon the saints of God, and how to contemplate it. For it is written that even the saints “will shine forth like the sun” (Mt 13:43), which is to say, entirely permeated by Divine Light as they gaze upon Christ, divinely and inexpressibly shining forth His Radiance, issuing from His Divine Nature. On Mount Tabor it was manifest also in His Flesh, by reason of the Hypostatic Union (i.e., the union of the two perfect natures, divine and human, within the divine Person [Hypostasis] of Christ, the Second Person of the Most Holy Trinity). The Fourth Ecumenical Council at Chalcedon defined this Hypostatic union of Christ’s two natures, divine and human, as “without mingling, without change, without division, without separation.”

   

We believe that at the Transfiguration He manifested not some other sort of light, but only that which was concealed beneath His fleshly exterior. This Light was the Light of the Divine Nature, and as such, it was Uncreated and Divine. So also, in the teachings of the Fathers, Jesus Christ was transfigured on the Mount, not taking upon Himself something new nor being changed into something new, nor something which formerly He did not possess. Rather, it was to show His disciples that which He already was, opening their eyes and bringing them from blindness to sight. For do you not see that eyes that can perceive natural things would be blind to this Light?

   

Thus, this Light is not a light of the senses, and those contemplating it do not simply see with sensual eyes, but rather they are changed by the power of the Divine Spirit. They were transformed, and only in this way did they see the transformation taking place amidst the very assumption of our perishability, with the deification through union with the Word of God in place of this.

   

So also she who miraculously conceived and gave birth recognized that the One born of her is God Incarnate. So it was also for Simeon, who only received this Infant into his arms, and the aged Anna, coming out [from the Jerusalem Temple] for the Meeting, since the Divine Power illumined, as through a glass windowpane, giving light for those having pure eyes of heart.

   

And why did the Lord, before the beginning of the Transfiguration, choose the foremost of the Apostles and lead them up onto the Mount with Him? Certainly, it was to show them something great and mysterious. What is particularly great or mysterious in showing a sensory light, which not only the foremost, but all the other Apostles already abundantly possessed? Why would they need a transforming of their eyes by the power of the Holy Spirit for a contemplation of this Light, if it were merely sensory and created? How could the Glory and the Kingdom of the Father and the Holy Spirit project forth in some sort of sensory light? Indeed, in what sort of Glory and Kingdom would Christ the Lord come at the end of the ages, when there would not be necessary anything in the air, nor in expanse, nor anything similar, but when, in the words of the Apostle, “God will be all in all” (1 Cor 15: 28)? That is to say, will He alter everything for all? If so, then it follows that light is included.

Hence it is clear that the Light of Tabor was a Divine Light. And the Evangelist John, inspired by Divine Revelation, says clearly that the future eternal and enduring city “has no need of the sun or moon to shine upon it. For the Glory of God lights it up, and the Lamb will be its lamp” (Rev 21:23). Is it not clear, that he points out here that this [Lamb] is Jesus, Who is divinely transfigured now upon Tabor, and the flesh of Whom shines, is the lamp manifesting the Glory of divinity for those ascending the mountain with Him?

   

John the Theologian also says about the inhabitants of this city: “they will not need light from lamps, nor the light of the sun, for the Lord God will shed light upon them, and night shall be no more” (Rev 22:5). But how, we might ask, is there this other light, in which “there is no change, nor shadow of alteration” (Jas 1:17)? What light is there that is constant and unsetting, unless it be the Light of God? Moreover, could Moses and Elias (and particularly the former, who clearly was present only in spirit, and not in flesh [Elias having ascended bodily to Heaven on the fiery chariot]) be shining with any sort of sensory light, and be seen and known? Especially since it was written of them: “they appeared in glory, and spoke of his death, which he was about to fulfill at Jerusalem” (Lk 9:30-31). And how otherwise could the Apostles recognize those whom they had never seen before, unless through the mysterious power of the Divine Light, opening their mental eyes?

   

But let us not tire our attention with the furthermost interpretations of the words of the Gospel. We shall believe thus, as those same ones have taught us, who themselves were enlightened by the Lord Himself, insofar as they alone know this well: the Mysteries of God, in the words of a prophet, are known to God alone and His perpetual proximity. Let us, considering the Mystery of the Transfiguration of the Lord in accord with their teaching, strive to be illumined by this Light ourselves and encourage in ourselves love and striving towards the Unfading Glory and Beauty, purifying our spiritual eyes of worldly thoughts and refraining from perishable and quickly passing delights and beauty which darken the garb of the soul and lead to the fire of Gehenna and everlasting darkness. Let us be freed from these by the illumination and knowledge of the incorporeal and ever-existing Light of our Savior transfigured on Tabor, in His Glory, and of His Father from all eternity, and His Life-Creating Spirit, Whom are One Radiance, One Godhead, and Glory, and Kingdom, and Power now and ever and unto ages of ages. Amen.

(http://www.pravoslavie.ru/english/38767.htm)

   

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

St. Nikodemos of the Holy Mountain: "When you find yourself wounded by sin"

Jesus Christ, the Good Shepherd Who lays down His life for the Sheep (http://thesobornost.org/wp-content/uploads/2012/05/6a00d8341c10c553ef00e54f827bf28834-800wi.jpg)

 
St. Nikodemos of the Holy Mountain: "When you find yourself wounded by sin" (amateur translation)
When you find yourself wounded because you fell into some sin because of your weakness, or sometime through your desire to your detriment: do not be afraid, nor should you be troubled because of this, but as you immediately return to God, speak thusly: "Look, my Lord, I did this deed as I am that kind of person. It is impossible for You to expect anything else from me, who am so ill-intentioned and weak, other than falls from me and being demolished."

And then, bring tears to your eyes for a while, and mourn with pain of heart for the sadness which you cause God, and without becoming confused, become indignant against your shameful passions, especially against that passion which became the cause of your fall. And say again: "I would not have been standing up till now, my Lord, I would have sinned worse, unless you had not kept me in Your great goodness."

And thank Him and love Him much more, being amazed at His great compassion, for despite all the things that you have done to sadden Him, He again extends His hand to help you, that you might not fall again into sin. Finally, say with great firmness to His compassion: "You, my Lord, do as You are, and forgive me and do not allow me from now on to be separated from You, nor to be distanced from You ever, nor to sadden You anymore."

And doing this, do not wonder if He forgave you, because this is nothing other than pride, disturbance of the nous, loss of the time, and deception of the devil, colored with different beautiful excuses. Because of this, leave yourself free in the merciful hands of God, continue your ascesis, as if you had not fallen. And if, due to your weakness, the same occurs and you sin many times in the day and you remain wounded, do that which I said each time, not with any less hope in God. And condemn yourself further and hate the sin further, and struggle to live with even greater care.

This struggle does not please the devil, because he sees how much it pleases God, and because the enemy remains shamed seeing that he had been defeated by him whom he had previously conquered. Because of this he uses different fraudulent ways to prevent what we are doing.

And many times he accomplishes his task due to our negligence and the little care that we have for ourselves.

Because of this, whenever you find yourself in this difficulty from the enemy, even more so should you struggle to do this many times, even if you only fell once. Of course, you should do this when, having sinned, you feel that you are troubled and confused; you should seize the thoughts of disbelief, and thus you bring about peace and tranquility in your heart, along with bravery. And having been armed with these weapons, you return to God.

Because, a confusion and being troubled by sin like this does not occur because we saddened God, but it occurs because of fear of His condemnation. And this signifies that it springs from our self-love, as we said many times before.

Our method, therefore, to bring about peace is the following: to totally forget your fall and your sin, and to deliver your thoughts to the great and ineffable goodness of God. And that, He waits with great diligence and desire to forgive every sin, even if it is grave, calling the sinner with various ways and through different paths, to come to his senses and to be united with Him in this life through His grace, and in the other life, to sanctify him with His glory and to make him blessed forever.

And with these and similar thoughts and reflections, you will bring peace to your nous, then you can return from your fall, doing as I said above. Straightaway, when the hour of your confession comes (which I advise you to do very frequently), bring to mind all of your sins, and with new pain and sadness for that with which you saddened God, and with diligence and resolve to not sadden Him further, reveal them all to your Spiritual Father, and fulfill with diligence the canon that he ordains.
(http://vatopaidi.wordpress.com/2012/07/28/τι-πρέπει-να-κάνουμε-όταν-είμαστε-πληγ/)
 

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Akathist to St. Xenia of St. Petersburg

St. Xenia of St. Petersburg, the Righteous Fool-for-Christ and Wonderworker (source)

   

Akathist to St. Xenia of St. Petersburg

Kontakion I

O holy and blessed Mother Ksenia, chosen favorite and fool for the sake of Christ, who elected to undergo the struggle of patience and the suffering of affliction, we who honor your holy memory offer you hymns of praise. Help us against our enemies, visible and invisible, that we may cry unto you: Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Ikos I

After the death of your husband, O blessed Mother, you sought the life of the angels and rejected the beauty of this world and all that is in it—the lust of the eyes, the lust of the flesh, and the pride of life; and you acquired the understanding of Christ. Wherefore, you hear these praises which we offer unto you:
Rejoice, for you were the peer of Andrei, the fool for the sake of Christ!
Rejoice, for you renounced your own name, referring to yourself as dead!
Rejoice, for you assumed foolishness and took the name of your husband, Andrei!
Rejoice, for you called yourself by a man’s name, renouncing woman’s weakness!
Rejoice, because for the sake of Christ you accepted voluntary poverty!
Rejoice, for you distributed all your substance to good people and to the poor!
Rejoice, for by your foolishness you have taught us to reject the vain wisdom of this age;
Rejoice, good comforter of all who have recourse to you in prayer!
Rejoice, for you were full of wisdom transcending the world!
Rejoice, for you preferred mockery and ridicule to earthly glory!
Rejoice, for you have been glorified by God;
Rejoice speedy helper in times of trouble and despair!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion II

Perceiving your manner of life as strange, for you spurned your home and all worldly riches, your kinsmen in the flesh thought you deranged; but the people of Saint Petersburg, seeing your humility, lack of acquisitiveness, and voluntary poverty, sang unto God: Alleluia!

Ikos II

O blessed Ksenia, you hid the understanding given to you by God under an apparent mindlessness; and amid the vanity of the great city you lived like a desert-dweller, unceasingly offering your prayers up to God. And, marveling at your manner of life, we cry out to you in praise:
Rejoice, for you took upon your shoulder the heavy cross of foolishness which God had given you!
Rejoice, O blessed one who bore it without hesitation!
Rejoice, for you hid the radiance of grace under an assumed insanity!
Rejoice, for your foolishness was most wise!
Rejoice, for through extreme humility and feats of prayer you acquired the gift of clairvoyance!
Rejoice, for you showed forth this gift for the benefit and salvation of the suffering!
Rejoice, for you beheld the sufferings of the people clairvoyantly, as from afar!
Rejoice, for your prayers brought relief to those in pain and distress!
Rejoice, for you prophesied to the good woman the birth of a son!
Rejoice, for you entreated God, that He grant that woman a child!
Rejoice, for you hurry to entreat the Lord on behalf of your neighbors!
Rejoice, for you have taught all to flee to God in prayer!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion III

By the power given to you by God from on high, you manfully endured burning heat and bitter cold, crucifying your flesh and the passions and lusts. Wherefore, enlightened by the Holy Spirit, you cried out unceasingly unto God: Alleluia!

Ikos III

With the sky as your roof and the earth as your bed, O blessed one, you spurned the comfort of the flesh for the sake of the Kingdom of God. And we, beholding your manner of life, cry out to you with compunction:
Rejoice, for you gave your earthly home to the people!
Rejoice, for you sought and received the shelter of heaven!
Rejoice, for you possessed nothing that was earthly, but enriched all spiritually!
Rejoice, O treasurehouse of the gifts of heaven!
Rejoice, for you accounted every material thing as nothing!
Rejoice, for you were thus freed from every loss!
Rejoice, for you endured hunger and cold in ragged clothing!
Rejoice, for by your life you teach us endurance!
Rejoice, for you showed forth the love of God for all!
Rejoice, for you have been adorned with the fruits of piety!
Rejoice, for you showed the world patience and guilelessness!
Rejoice, O our fervent intercessor before the throne of the Most High!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

St. Xenia of St. Petersburg (http://sobor-shop.ru/UserFiles/Image/img229_30026_big.jpg)

  

Kontakion IV

The tempest of life which assailed Saint Petersburg you weathered by meekness and guilelessness, O blessed Mother, and you acquired dispassion toward this corrupt world; therefore, you sing unto God: Alleluia!

Ikos IV

Hearing of you, that, having endured a multitude of afflictions for Christ’s sake, you comfort the sorrowful, strengthen the weak and guide the lost to the straight path; the suffering hasten to your aid, singing unto you:
Rejoice, for you loved the path of Christ with all your heart!
Rejoice, for you joyfully bore the Cross of Christ!
Rejoice, for you endured every offense offered you by the world, the flesh, and the devil!
Rejoice, for you thus emulated the ascetics of the desert!
Rejoice, for you were full to overflowing with the gifts of God!
Rejoice, for you freely bestow spiritual gifts upon those in need!
Rejoice, for you showed love for your neighbors!
Rejoice, for you offered consolation to the suffering!
Rejoice, for you shed unceasing tears of repentance!
Rejoice, for you wipe away the tears of those who weep!
Rejoice, for you sought neither comfort nor warmth for yourself!
Rejoice, for you were wondrously warmed by the grace of the Holy Spirit!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion V

Your holiness, O blessed Ksenia, was like a divinely guided star illumining the sky of Saint Petersburg; for unto all perishing in the madness of sin you showed the path of salvation, calling all to repentance, that they might cry out to God: Alleluia!

Ikos V

Seeing your feats of prayer and your endurance of heat and cold, pious folk sought to alleviate your sufferings, offering you clothing and food; but you distributed all these things to the poor, desiring to maintain your struggle. And we, marveling at your voluntary poverty, cry out to you thus:
Rejoice, for you willingly endured burning heat and freezing cold the sake of Christ!
Rejoice, for you were warmed by the indwelling of the Holy Spirit!
Rejoice, for you remained continually in prayer!
Rejoice, for you never tire in interceding for mankind!
Rejoice, for by all-night vigils in prayer you preserved Saint Petersburg from misfortunes!
Rejoice, for many times you averted from it the wrath of God!
Rejoice, for every day of the year you prayed at night in a field!
Rejoice, for by your fervent tears you warmed the cold earth!
Rejoice, for you tasted the sweetness of paradise in poverty of spirit!
Rejoice, for in this sweetness you left behind all earthly things!
Rejoice, for you abide wholly in God!
Rejoice, for you delight in the bridal banquet of your Master!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion VI

All who have been delivered by you from different ailments, misfortunes and sorrows—the rich and the poor, the old and the young—proclaim the holiness of your life, O blessed one of God; therefore, and glorifying you, we cry out unto God: Alleluia!

Ikos VI

The glory of your struggles shone forth, O blessed Mother, when at night you secretly carried stones for those who were erecting the Church of the Smolensk Icon of the Mother of God, lightening the tasks of the builders; and mindful of this, we sinners cry out to you such things as these:
Rejoice, for you teach us to perform virtuous deeds in secret!
Rejoice, for you call all to feats of piety!
Rejoice, for you aided those who were building the churches of God!
Rejoice, for you loved the holiness of the Church!
Rejoice, for you labor for the Lord of the vineyard!
Rejoice, for you ease our labors on the path of salvation!
Rejoice, for you continually call upon the name of the Lord!
Rejoice, O speedy helper of those who have recourse unto you!
Rejoice, for you have found rest in Christ your Master!
Rejoice, O good comforter of all the sorrowful!
Rejoice, for you sanctified your city by your painful footsteps!
Rejoice, O heavenly aid of the city of Saint Petersburg!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

St. Xenia of St. Petersburg (http://www.mos-ikona.ru/database/38736060.jpg)

  

Kontakion VII

Desiring to deliver from sorrow the mourning physician who had buried his wife, you commanded a certain maiden to hasten to Okhta, there to take him as her husband and to console him. And they did as you said, singing unto God in joy: Alleluia!

Ikos VII

A new wonder you revealed in your prayer, O blessed Mother, when you said unto a pious woman: "Take a five-kopek piece, and it will go out!" thus prophesying that fire would strike her house; and at your supplication the flame of the fire was extinguished. Therefore, mindful of these things, we cry out praises unto you:
Rejoice, for you unceasingly grieved over your sins!
Rejoice, for you extinguish the sorrows of the people!
Rejoice, for you bore suffering in body and soul!
Rejoice, for before God you show forth boldness for the suffering!
Rejoice, O inextinguishable lamp burning brightly in prayer to God!
Rejoice, O our intercessor amid misfortunes and perils!
Rejoice, for you save from perdition those beset by the passions!
Rejoice, for you turn pious virgins away from marriage with unbelievers!
Rejoice, for you crucified your flesh with constant mortification!
Rejoice, for you deliver from despair those who have been wounded by a curse!
Rejoice, for your defender was the Most High!
Rejoice, O speedy defender at an unjust trial!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion VIII

As a homeless wanderer you trod the path of your life in the capital city of Russia, bearing afflictions and reproaches with great patience; and, abiding now in the heavenly Jerusalem, in joy you sing unto God: Alleluia!

Ikos VIII

You were all things to all, O blessed Ksenia—comfort for the sorrowful, protection and defense for the weak, joy for the grieving, clothing for the poor, healing for the sick; therefore, we cry out unto you:
Rejoice, for you dwell in the mansions on high!
Rejoice, for you pray there for us sinners!
Rejoice, O good one, who shows us a model of service to God!
Rejoice, O provider of our every need!
Rejoice, O protectress of the persecuted and oppressed!
Rejoice, for you by your supplications help the Orthodox people!
Rejoice, for you endured much affliction and grief!
Rejoice, for you defend the afflicted who pray to you!
Rejoice, for you rebuke those who abuse their fellows!
Rejoice, for you put to shame unbelievers and those who babble!
Rejoice, for you were clothed in rags and tatters!
Rejoice, for God has adorned you with the splendid raiment of righteousness!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion IX

O blessed Mother, you endured all illness, bodily poverty, hunger and thirst, and the reproach of iniquitous people who considered you to be insane; yet, praying to the Lord, you continually cried out to Him: Alleluia!

Ikos IX

Even the most eloquent of orators are unable to understand how by your foolishness you reproved the madness of this world, and by your weakness you put the mighty and wise to shame, for they do not know the power and wisdom of God which are in you; but we, receiving your aid, sing to you such things as these:
Rejoice, O bearer of the divine Spirit!
Rejoice, for with the Apostle Paul you boasted in your weakness!
Rejoice, for you reproved the world by your feigned foolishness!
Rejoice, for you spurned the glamour of this world for the sake of salvation!
Rejoice, for you disdained the beautiful things of this earth!
Rejoice, for you loved the good things of heaven with all your heart!
Rejoice, for you were attentive unto the inner voice of the Lord!
Rejoice, for you call us to the path of salvation!
Rejoice, O dread denouncer of drunkenness as a sin!
Rejoice, for you were renowned for your kindness and love!
Rejoice, O holy protectress of the Orthodox family!
Rejoice, for in Christ you found comfort for your sorrows!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

St. Xenia of St. Petersburg (source)

  

Kontakion X

Desiring to save your soul, you crucified your flesh with its passions and lusts; and, utterly denying yourself, you set your cross upon your shoulder and followed after Christ with all your heart, singing unto Him: Alleluia!

Ikos X

You are a firm rampart and an unassailable refuge for those who pray to you, O Mother Ksenia; therefore, by your supplications help us against our enemies, visible and invisible, that we may cry to you:
Rejoice, for you worked diligently in the garden of Christ!
Rejoice, for you move us to spiritual labor!
Rejoice, for through steadfastness of faith you escaped the devil’s snares!
Rejoice, for you deliver us from the snares of the enemy!
Rejoice, for you offered yourself unto God like incense in a censer!
Rejoice, for you bring the peace of God into the hearts of the people!
Rejoice, for you shed rays of Christian love upon all!
Rejoice, for you extinguish the spirit of malice in the hearts of the oppressed!
Rejoice, for you impart blessing unto good children!
Rejoice, for by mystic supplication you heal their ailments!
Rejoice, for through foolishness you attained heavenly wisdom!
Rejoice, for you have shown forth the wisdom of God to the afflicted world!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion XI

Those who have been saved from misfortunes, sorrows and all dangers offer you hymns of praise, O blessed Ksenia, and with you joyously sing unto God: Alleluia!

Ikos XI

Your life, O holy Mother, has been shown to be a radiant light illumining the people amid the darkness of this life; for you have delivered those who have fallen into the mire of sin and directed their path to the light of Christ. Therefore, we cry out to you:
Rejoice, O favorite of Christ, who, while in the world, lived above the world!
Rejoice, for you enlighten the Orthodox with the light of God!
Rejoice, for you by your many labors acquired great grace!
Rejoice, for you shone forth with the grace of God in the darkness of sin!
Rejoice, for you set your hope upon the Almighty!
Rejoice, for on the path of salvation you give a helping hand to the desperate!
Rejoice, for you were clad in the brilliant robe of unwavering faith!
Rejoice, for you strengthen those who are weak in the Faith!
Rejoice, for you were renowned for your kindness and love!
Rejoice, for you put to shame the spirits of malice!
Rejoice, for your ways were those of an ascetic of the wilderness!
Rejoice, for by your manner of life you amazed the angels!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion XII

You pour forth grace in abundance upon those who honor your memory and flee to your protection, O blessed Ksenia; therefore, upon us who pray to you do also pour forth streams of healing from God, that we may cry out to Him: Alleluia!

Ikos XII

Hymning your many wonders, O blessed Mother, we praise you and entreat you with all our heart: Forsake not us sinners amid our grievous circumstances, but beseech the Lord of hosts, that we fall not away from our Orthodox Faith, but that, strengthened in it by your prayers, we may cry out to you:
Rejoice, for you teach us to have sympathy for the suffering!
Rejoice, for you bear our infirmities with all your heart!
Rejoice, for you instruct us to crucify the flesh, together with the passions and lusts!
Rejoice, for you come to our aid amid every spiritual battle!
Rejoice, for you hear our every supplication!
Rejoice, O intercessor and protectress of those who honor your memory!
Rejoice, for you traveled the path of tribulation!
Rejoice, for you thereby obtained everlasting salvation!
Rejoice, for you give joy to those who hasten to your tomb!
Rejoice, for you are a speedy helper in every misfortune!
Rejoice, for your light has shone forth before all!
Rejoice, for you ever mediate the salvation of your people!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion XIII

O holy and blessed Mother Ksenia, who bore a heavy cross during your lifetime: Accept from us sinners this entreaty offered unto you. By your supplications protect us from the assaults of the spirits of darkness and from all who plot evils against us. Beseech our most compassionate God, that He grant us power and might, that we may bear our own crosses and, following Christ, may go forth, singing with you to Him: Alleluia! (3)

St. Xenia of St. Petersburg and St. Matrona of Moscow (http://vladicon.ru/photos/icons/svyatie/34.jpg)

  

Ikos I

After the death of your husband, O blessed Mother, you sought the life of the angels and rejected the beauty of this world and all that is in it—the lust of the eyes, the lust of the flesh, and the pride of life; and you acquired the understanding of Christ. Wherefore, you hear these praises which we offer unto you:
Rejoice, for you were the peer of Andrei, the fool for the sake of Christ!
Rejoice, for you renounced your own name, referring to yourself as dead!
Rejoice, for you assumed foolishness and took the name of your husband, Andrei!
Rejoice, for you called yourself by a man’s name, renouncing woman’s weakness!
Rejoice, because for the sake of Christ you accepted voluntary poverty!
Rejoice, for you distributed all your substance to good people and to the poor!
Rejoice, for by your foolishness you have taught us to reject the vain wisdom of this age;
Rejoice, good comforter of all who have recourse to you in prayer!
Rejoice, for you were full of wisdom transcending the world!
Rejoice, for you preferred mockery and ridicule to earthly glory!
Rejoice, for you have been glorified by God;
Rejoice speedy helper in times of trouble and despair!
Rejoice, O blessed Ksenia, who ever intercedes for our souls!

Kontakion I

O holy and blessed Mother Ksenia, chosen favorite and fool for the sake of Christ, who elected to undergo the struggle of patience and the suffering of affliction, we who honor your holy memory offer you hymns of praise. Help us against our enemies, visible and invisible, that we may cry unto you: Rejoice, O blessed Ksenia, who ever intercedes for our souls!

St. Xenia of St. Petersburg (http://www.artlib.ru/objects/gallery_576/artlib_gallery-288200-o.jpg)

  

Prayer I

O blessed wanderer Ksenia, heir to the Kingdom of the Father, who was homeless on the earth and most simple in the manner of your life: Like those who in the past fell down before your tomb, so do we, who have recourse unto you, now ask: Pray that, as the Lord says, our steps may be guided rightly toward the doing of His commandments, and that the soul-corrupting iniquity sown by the godless may not prevail over our generation. O you who hid yourself from the wise of this age, yet were known to God, ask humility, meekness and the pledge of love for our hearts, faith in prayer, hope in repentance, strength in labors, the mercy of healing in sickness, and restoration of our whole life from this time forward, that, blessing you, we may with compunction confess the Father, the Son, and the Holy Spirit, the consubstantial and indivisible Trinity, unto ages of ages. Amen.
  

St. Xenia of St. Petersburg (source)

  

Prayer II

O holy and most blessed Mother Ksenia, who lived under the protection of the Most High and was strengthened by the Mother of God, and who endured hunger and thirst, cold and burning heat, oppression and persecution: You have received from God the gift of clairvoyance and the power to work miracles, and you rest under the shelter of the Almighty. The Holy Church now glorifies you as a fragrant blossom. Praying before your holy icon, we ask you, as one who is alive and with us: Accept our petitions, and offer them up before the throne of the loving Father of heaven; and, since you have boldness before Him, for those who have recourse unto you, ask eternal salvation, compassionate blessing upon our good works and undertakings, and deliverance from all misfortunes and sorrows. In your holy supplications before our most merciful Savior, intercede for us, the unworthy and sinful. O holy and blessed Mother Ksenia, help our children to receive illumination by the light of holy baptism and the seal of the gift of the Holy Spirit; raise our youths and maidens in faith, honesty, and the fear of God, and grant them success in their studies; heal the infirm; send down love and concord upon families; account monastics worthy to fight the good fight and protect them from oppression; make our pastors steadfast in the might of the Holy Spirit; preserve the Orthodox faithful in peace and tranquility; and pray for those who at the hour of their death are deprived of the communion of the Holy Mysteries of Christ. You are our trust and hope, speedily hearkening to us and delivering us, and unto you do we ascribe thanks, and with you do we glorify the Father, the Son, and the Holy Spirit, now and ever, and unto ages of ages. Amen.

St. Xenia of St. Petersburg (http://2.bp.blogspot.com/-_Ihs_I_hflY/Te5DRa_lRXI/AAAAAAAALC0/dHH60rfcwWw/s1600/__20101028_1748026094.jpg)

  

Troparion in Tone VIII

Christ the Lord has revealed you to be a new intercessor for the Orthodox; you willingly endured evil in your life and lovingly served both God and man. We zealously run to you in misfortune and sorrow. We hope in you and cry from our hearts: Put not our hope to shame, O blessed Ksenia.

Troparion in Tone V

Having lived as a stranger in the world, O Ksenia, you outwitted the deviser of evil by your feigned foolishness. You received from God grace to foresee and foretell things to come. Now you have been translated from earth and are numbered with the choirs of Angels.

Troparion in Tone IV

Having renounced the vanity of this world, you took up the cross of a homeless life of wandering. You did not fear grief, privation, and scorn, but knew the love of Christ. Now taking sweet delight in His love in heaven, O blessed and divinely wise Ksenia, pray for the salvation of our souls.

Kontakion in Tone II

As we who honor you with love, O Ksenia, celebrate the memory of your strange way of life, we sing the praise of Christ, who in all ways grants you the strength of cures. Ever entreat him on behalf of us all.

Kontakion in Tone IV

You gave your wealth to the poor, O Ksenia, and accepted poverty out of love for Christ; and having lived in a manner rivaling the Angels you were counted worthy of glory on high.

Kontakion in Tone III

A wandering stranger on earth ever sighing for the heavenly homeland, you were considered a fool by the senseless and unbelieving, but were known to be wise and holy by the faithful. God crowned you with glory and honor, O Ksenia, strong minded and divinely wise. Therefore, we cry to you: Rejoice, for after earthly wandering you have come to dwell in the Father’s house.
(http://www.saintgregoryoutreach.org/2010/01/prayers-for-employment-family-and.html)
  

St. Xenia of St. Petersburg (http://ikona.dp.ua/sites/default/files/icona0004.jpg)

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

St. Markella of Chios, the Much-suffering and Glorious Virgin Martyr

St. Markella of Chios, the Much-suffering and Glorious Virgin Martyr - Commemorated on July 22 (source)

  
St. Markella lived in the village of Volissos, Chios in the middle of the fourteenth century. Her parents were Christians, and among the wealthiest citizens of Volissos. Her mother died when she was young, and so her father, the mayor of the village, saw to her education.
  
St. Markella had been trained by her mother to be respectful and devout, and to guard her purity. She avoided associations with other girls who were more outgoing than she was so that she would not come to spiritual harm through such company. Her goal was to attain the Kingdom of Heaven, and to become a bride of Christ.
  
St. Markella increased in virtue as she grew older, fasting, praying, and attending church services. She tried to keep the commandments and to lead others to God. She loved and respected her father, and comforted him in his grief over her mother’s death. She told him she would take care of him in his old age and would not abandon him.
  

St. Markella of Chios (https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh82F5bZm3hiYvQp66xVF0_om57AzPdF7oHmZF2dLe9HjDYNzdA0yqvNe9fPGzRdVZLzJBaMUyBTCW-nF6FfSWhtXOBNoOdkyr8zZ1WMf4PsjogAfPVKDjYxUhI7EWWiDV2-mk3GBnb8Fo/s1600/img101a.jpg)

  
As an adult, St. Markella was loved by everyone for her beauty and for her spiritual gifts. The devil tried to lure her into sin by placing evil thoughts in her mind. However, St. Markella resisted these temptations and so the devil turned away from a direct confrontation with her. Instead, he incited her father with an unnatural desire for his daughter.
  
Eventually, Markella’s father changed in his behavior toward his child. He became moody and depressed, forbidding her to go into the garden or to speak with the neighbors. Unable to understand the reason for this change, she went to her room and wept. She prayed before an icon of the Mother of God, asking Her to help him. Soon she fell asleep, only to be awakened by her father’s shouting.
  

St. Markella of Chios (http://vatopaidi.files.wordpress.com/2009/07/agia-markella.jpg)

  
The unfortunate man had spent a long time struggling against his lust, but finally gave into it. At times he would speak to his daughter roughly, then later he would appear to be gentle. He wanted to be near her, and to stroke her hair. Unaware of her father’s intentions, St Markella was happy to see him emerge from his melancholy state, thinking that her prayers had been answered.
  
One day, her father openly declared the nature of his feelings for her. Horrified, Markella tried to avoid him as much as she could. Even the neighbors realized that there was something wrong, so they stopped speaking to him.
  
One day, a shepherd was tending his sheep near the beach, and led them into the shade of a tree to avoid the hot July sun. Just as he was about to lie down, he heard a noise and looked up. He saw a young woman with a torn dress running down the hill. She hid in a nearby bush, ignoring its thorns.
The shepherd wondered who was chasing her, and how she had come to this spot. He then heard the sound of a horse approaching, and recognized the mayor of the village. He asked the shepherd if he had seen his daughter., Markella. The shepherd said that he had not seen her, but pointed to her hiding place with his finger.
  
The mayor ordered Markella to come out of the bush, but she refused. He then set fire to the bush in order to force her out. She emerged and ran toward the rocky shore, calling out to the Mother of God for help.
  
Markella continued to run, even though blood was flowing from her face and hands. Feeling a sharp pain in her leg, she saw that she had been shot with an arrow. She paused to pull it out, then began to run once more. She scrambled over the rocks, staining them with her blood. Hearing her father getting closer, she prayed that the earth would open up and swallow her.
  
Markella sank to her knees, her strength all gone. Then a miracle took place. The rock split open and received her body up to the waist. Her father drew near with wild-eyed joy shouting, “I have caught you. Now where will you go?”

St. Markella being beheaded by her twisted father (source)

  
Drawing his sword, he began to butcher his helpless daughter, cutting off pieces of her body. Finally, he seized her by the hair and cut off her head, throwing it into the sea. The calm sea suddenly became stormy, and large waves crashed to the shore near her father’s feet. Thinking that the sea was going to drown him because of his crime, he turned and fled. His ultimate fate has not been recorded.

The Cross placed where St. Markella was martyred (http://www.digital-camera.gr/index.php?option=photos&action=view&photo_id=3262)

  
Later, pious Christians built a church on the spot where St. Markella hid in the bush. The spot where she was killed became known as “The Martyrdom of St. Markella,” and the rock that opened to receive her is still there. The rock appears to be a large stone that broke off from a mountain and rolled into the sea. Soil from the mountain covers the spot on the side facing the land. On the side facing the ocean is a small hole, about the size of a finger. Healing water flows from the opening, which cures every illness of the faithful. The flow of water is not due to the movements of the tide, because when the tide is out, there would be no water. This, however, is not the case. The water is clear, but some of the nearby rocks have been stained with a reddish-yellow color. According to tradition, the lower extremities of St. Markella’s body are still concealed in the rock.
  
The most astonishing thing about the rock is not the warmth of the water, nor the discoloration of the other rocks, but what happens when a priest performs the Blessing of Water. Steam rises up from the water near the rock, and the entire area is covered with a mist. The sea returns to normal as soon as the service is over. Many miracles have occurred at the spot, and pilgrims flock there from all over the world.
(http://www.antiochian.org/node/19007)
   

St. Markella of Chios (https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAWnbrL7nAwx1M6Tcr1S5ENOX6dxUR6PHFzNDvpUOKJjLhsi2NYMpcEhEAo70Cru3Xbndjq84zMXHDgtP7dP9yoQZveWMV-hXPcOknGDvNcW9lXWcrpdCzaUnQhcVB8dRcRsXnR8fvFN0/s1600/Agia+Markella+Votan+05.JPG)

Apolytikion in the First Tone.

Submitting to the laws of the Lord's divine teachings, you strove to keep them blamelessly, O Martyr Markella. And fearing the violence of your father, you fled from him and dwelt in the mountains. Pursuing you he found you and slew you, O undefiled bride of Christ. Glory to Him who strengthened you. Glory to Him who crowned you. Glory to Him who works healings for all through you.
(http://goarch.org/chapel/saints_view?contentid=494)
  

For the Paraklesis to St. Markella of Chios, see: http://full-of-grace-and-truth.blogspot.com/2012/07/paraklesis-to-st-markella-of-chios.html.

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!