The Pharisees were an ancient and outstanding sect among the Jews known for their diligent observance of the outward matters of the Law. Although, according to the word of our Lord, they "did all their works to be seen of men" (Matt. 23:5), and were hypocrites (ibid. 23: 13, 14, 15, etc.), because of the apparent holiness of their lives they were thought by all to be righteous, and separate from others, which is what the name Pharisee means. On the other hand, Publicans, collectors of the royal taxes, committed many injustices and extortions for filthy lucre's sake, and all held them to be sinners and unjust. It was therefore according to common opinion that the Lord Jesus in His parable signified a virtuous person by a Pharisee, and a sinner by a Publican, to teach His disciples the harm of pride and the profit of humble-mindedness.

Since the chief weapon for virtue is humility, and the greatest hindrance to it is pride, the divine Fathers have set these three weeks before the Forty-day Fast as a preparation for the spiritual struggles of virtue. This present week they have called Harbinger, since it declares that the Fast is approaching; and they set humility as the foundation for all our spiritual labors by appointing that the parable of the Publican and the Pharisee be read today, even before the Fast begins, to teach, through the vaunting of the Pharisee, that the foul smoke of self-esteem and the stench of boasting drives away the grace of the Spirit, strips man of all his virtue, and casts him into the pits of Hades; and, through the repentance and contrite prayer of the Publican, that humility confers upon the sinner forgiveness of all his wicked deeds and raises him up to the greatest heights.

All foods are allowed the week that follows this Sunday.

This Martyr, who was from Panormus (that is, Palermo) or perhaps Catania of Sicily, was a most comely and chaste virgin. After many exceedingly harsh torments, she gave up her spirit in prison at Catania in 251, because she did not consent to the seductions of Quintian, the Governor of Sicily. At her burial, an Angel placed a stone tablet on her grave inscribed with the words, "A righteous mind, self-determining, honor from God, the deliverance of her father-land." The following year this was fulfilled when Mount Etna erupted, spewing forth violent fire from which Catania was manifestly saved by Saint Agatha's prayers. The holy Martyr Agatha, the protectress and chief patroness of Sicily, is, with perhaps the exception of Saint Agnes of Rome, the most highly venerated Virgin Martyr of the West. Saint Damasus, Pope of Rome, and Saint Ambrose of Milan both wrote in praise of her.

Saint Theodosius, Archbishop of Chernigov, was born in the seventeenth century at the beginning of the decade of the thirties in Podolsk governance. He was descended from a noble family, the Polonitsky-Uglitskys. His parents were the priest Nikita and Maria. The saint was taught Christian piety in his parents’ home, and this piety remained with him throughout his life.

From childhood he was distinguished by a fervent love for God and zeal for the Church. The innate abilities of the youth came to light in the Kiev Brotherhood school at Kiev’s Theophany monastery. The school was flourishing at the end of the 1640s, when its rectors were Archimandrite Innocent (Gizel), and Igumen Lazar (Baranovich), who later became Archbishop of Chernigov. Among its instructors were: Hieromonk Epiphanius (Slavinetsky), Hieromonk Arsenius (Satanovsky), Bishop Theodosius (Baevsky) of Belorus, Igumen Theodosius (Saphonovich) and Meletius Dzik. These were the enlightened men of those days. The comrades of Saint Theodosius at the school would become future outstanding pastors: Simeon Polotsky, Joannicius Golyatovsky, Anthony Radivillovsky, Barlaam Yasninsky. The Kiev Brotherhood Theophany school was the chief center in the struggle of Orthodoxy against the assaults of Catholic clergy, particularly the Jesuits.

Saint Theodosius grew to spiritual maturity near the relics of Saints Anthony and Theodosius and other God-pleasers of the Kiev Caves, and he tried to imitate their holy life as much as he could. He devoted all his free time to prayer, meditation on God, and the reading of Holy Scripture.

It might be surmised that the saint did not finish the full course of studies, since the school ceased its activity for several years following the devastation of Podolia by the Poles. All his life the saint had a deep regard for the Kiev Brotherhood monastery where he was educated. In the Synodikon of the Kiev-Vydubitsk monastery is the following comment about Saint Theodosius: “He was a man of fine intellect, and generous to the Kiev Brotherhood monastery.”

Upon receiving his education, the future hierarch received monastic tonsure at the Kiev Caves Lavra with the name Theodosius, in honor of Saint Theodosius of the Caves (May 3).

Metropolitan Dionysius (Balaban) of Kiev made him archdeacon of Kiev’s cathedral of Holy Wisdom (Hagia Sophia) , and then appointed him steward of the episcopal household. Soon he left Kiev and went to the distant Krupitsky monastery near Baturino (in the Chernigov diocese), which was famed for its strict monastic life. There he was ordained to the holy priesthood, but remained there only a short time.

In 1662, Saint Theodosius was appointed Igumen of the Korsun monastery in Kiev diocese, and in the year 1664 he was made head of the ancient Kiev-Vydubitsky monastery. This monastery had fallen into the hands of the Uniates and Poles at the beginning of the seventeenth century and was in complete ruin. Thanks to the energy and initiative of Saint Theodosius, the Vydubitsky Mikhailovsk monastery was quickly restored.

He was particularly concerned with the order of church services. He formed an excellent choir, which was famed not only in Little Russia, but also in Moscow. Saint Theodosius sent his singers to Moscow in 1685 to instruct their choirs in Kievan chant.

As a strict ascetic himself, Saint Theodosius was concerned with the spiritual growth of his monks. He founded a small skete on the island of Mikhailovschina, not far from the monastery, for brethren wishing to live in solitude. He appointed the hieromonk Job (Opalinsky), one of the most zealous monks of his monastery, to organize and administer the skete.

Saint Theodosius had to live through some quite difficult days, enduring many sorrows. He and other Igumens were accused by Bishop Methodius of Mstislav and Orshansk of betraying Russia in a supposed correspondence with the enemies of Russia.

On September 20, 1668 Saint Theodosius explained the matter. On November 17, 1668 the lie was exposed, and Saint Theodosius together with the other Igumens were vindicated. Archbishop Lazar (Baranovich) esteemed the high spiritual qualities of Saint Theodosius and befriended him. He called him “a sheep of the flock of Christ, teaching by humility,” and he prophetically expressed the wish that the name of Saint Theodosius might be inscribed in Heaven.

When Archbishop Lazar became locum tenens of Kiev’s Metropolitan See in 1689, he appointed Saint Theodosius as his vicar in Kiev, while he remained at Chernigov. In his capacity as vicar of the locum tenens of the Kiev Metropolitan See, Saint Theodosius had an active role in many churchly events. In 1685 he participated with the right of a decisive vote in the election of Bishop Gideon (Chetverinsky) as Metropolitan of Kiev, and he was sent to Moscow with news of this event with Igumen Jerome (Dubin) of Pereyaslavl . In Moscow, both representatives were received with honor and esteem. Indeed, the result of this delegation was the reuniting of the Kiev Metropolitan See with the Russian Orthodox Church.

In 1688 Saint Theodosius was appointed archimandrite of Chernigov’s Eletsy monastery, replacing the deceased Archimandrite Joannicius (Golyatovsky). In appointing Saint Theodosius, Archbishop Lazar told him to spare no effort in placing the Eletsy monastery in good order. This monastery had not yet been set aright after the expulsion of the Jesuits and Dominicans, and it was in great disorder.

Through the efforts of Saint Theodosius, in his two or three years as igumen, the monastery’s revenues and properties increased, the church of the Dormition was repaired, and the Elets Icon (February 5) was enshrined there.

In his new position, the saint also assisted Archbishop Lazar in many important matters. He participated in drafting a conciliar reply to Patriarch Joachim of Moscow in response to his questions about the attitude of the Kiev Metropolitan See to the Council of Florence, and its judgment on the question of the transformation of the Holy Gifts as accepted by this Florentine Council. When the Patriarch proved to be unsatisfied by these answers, the Baturino Igumen Saint Demetrius (the future Metropolitan of Rostov) was sent to him at the beginning of 1689. Saint Theodosius journeyed with him as the representative of Archbishop Lazar. He was entrusted with the delivery of a letter to the Patriarch, and to clear up the misunderstandings.

Because of his poor health, Archbishop Lazar wished to see Saint Theodosius consecrated to the episcopate, seeing in the saint a worthy successor to himself. On September 11, 1692 the election of Saint Theodosius as Archbishop of Chernigov was confirmed, and he was consecrated in the Dormition cathdral of the Moscow Kremlin two days later.

Little information regarding Saint Theodosius’s administration of the Chernigov diocese has been preserved. The saint worked incessantly to raise the level of true Christian piety in his flock. He also focused on maintaining old monasteries, and founding new communities.

At the very beginning of his episcopate, the the Pecheniksk women’s monastery was established with his blessing, and he himself consecrated the monastery church in honor of the Dormition of the Most Holy Theotokos.

In 1694, a skete was founded near Liubech. The same year, at the Domnitsky men’s monastery, the saint consecrated a temple in honor of the Nativity of the Most Holy Theotokos. In the summer of 1695, he consecrated a majestic temple in honor of the Most Holy Theotokos, on the summit of Boldino Hill, near the ancient monastery of Saint Elias. Under Saint Theodosius there was a special enthusiasm for and strengthening of monasticism in the Chernigov diocese.

The saint also devoted much attention to the clergy, and he tried to choose worthy candidates for the priesthood. He also encouraged the pastoral education of the Chernigov clergy. He invited learned monks from Kiev, among whom was Saint John (Maximovitch), the future Metropolitan of Tobolsk (June 10), and also a helper and successor of Saint Theodosius in organizing the Chernigov clergy school.

Strict uprightness in regard to clergy and flock, deep compassion, concern and Christian love of peace were distinguishing features in the activity of Saint Theodosius. Not only did the Orthodox turn to him for help and advice, but even persons of other confessions.

Saint Theodosius did not remain with his Chernigov flock very long. Sensing the approach of death, he summoned the administrator of the Briansk Svensk monastery, Saint John (Maximovitch), and appointed him Archimandrite of the Chernigov Elets monastery.

Saint Theodosius died on February 5, 1696, and was buried in Chernigov’s Saints Boris and Gleb cathedral church, in a special crypt near the right cleros. His successor Saint John (Maximovitch), who was healed of a grievous illness by Saint Theodosius, later placed a stone plaque over his grave with a poetic inscription in gratitude for the saint’s help. The special grace which Saint Theodosius attained is shown by his ascetic life and his assistance to all who turn to him in prayer.

The glorification of Saint Theodosius occurred on September 9, 1896.

As for the thrice-blessed Photius, the great and most resplendent Father and teacher of the Church, the Confessor of the Faith and Equal to the Apostles, he lived during the years of the emperors Michael (the son of Theophilus), Basil the Macedonian, and Leo his son. He was the son of pious parents, Sergius and Irene, who suffered for the Faith under the Iconoclast Emperor Theophilus; he was also a nephew of Saint Tarasius, Patriarch of Constantinople (see Feb. 25). He was born in Constantinople, where he excelled in the foremost imperial ministries, while ever practicing a virtuous and godly life. An upright and honorable man of singular learning and erudition, he was raised to the apostolic, ecumenical, and patriarchal throne of Constantinople in the year 857.

The many struggles that this thrice-blessed one undertook for the Orthodox Faith against the Manichaeans, the Iconoclasts, and other heretics, and the attacks and assaults that he endured from Nicholas I, the haughty and ambitious Pope of Rome, and the great persecutions and distresses he suffered, are beyond number. Contending against the Latin error of the filioque, that is, the doctrine that the Holy Spirit proceeds from both the Father and the Son, he demonstrated clearly with his Mystagogy on the Holy Spirit how the filioque destroys the unity and equality of the Trinity. He has left us many theological writings, panegyric homilies, and epistles, including one to Boris, the Sovereign of Bulgaria, in which he set forth for him the history and teachings of the Seven Ecumenical Councils. Having tended the Church of Christ in holiness and in an evangelical manner, and with fervent zeal having rooted out all the tares of every alien teaching, he departed to the Lord in the Monastery of the Armenians on February 6, 891.

Saint Barsanuphius the Great, who was from Egypt, and his disciple, Saint John the Prophet, struggled in very strict reclusion during the sixth century at the monastery of Abba Seridus at Gaza of Palestine, and were endowed with amazing gifts of prophecy and spiritual discernment. They are mentioned by Saint Dorotheus of Gaza, their disciple, in his writings. Many of the counsels they sent to Christians who wrote to them are preserved in the book which bears their names. Once certain of the Fathers besought Saint Barsanuphius to pray that God stay His wrath and spare the world. Saint Barsanuphius wrote back that there were "three men perfect before God," whose prayers met at the throne of God and protected the whole world; to them it had been revealed that the wrath of God would not last long. These three, he said, were "John of Rome, Elias of Corinth, and another in the diocese of Jerusalem," concealing the name of the last, since it was himself.

Saint Luke was the descendant of a family from Aegina which, because of the frequent invasions of the Saracens, left Aegina and dwelt in Phocis, where the Saint was born in 896. From his earliest childhood Luke ate neither flesh, nor cheese, nor eggs, but gave himself over with his whole soul to hardship and fasting for the love of heavenly blessings, often giving away his clothing to the poor, for which his father punished him. After his father's death he secretly left home to become a monk, but the Lord, inclining to the fervent prayers of his mother, made him known, and he returned to her for a time to care for her. For many years he lived as a hermit, moving from place to place; he spent the last part of his life on Mount Stirion at Phocis, where there is a city named Stiris. The grace of God that was in him made him a wonder-worker, and his tomb in the monastery of Hosios Loukas, famous for its mosaics, became a source of healings and place of pilgrimage for the faithful. According to some he reposed in the year 946; according to others, in 953.

The holy Martyr Theodore was from Euchaita of Galatia and dwelt in Heraclea of Pontus. He was a renowned commander in the military, and the report came to the Emperor Licinius that he was a Christian and abominated the idols. Licinius therefore sent certain men to him from Nicomedia, to honor him and ask him to appear before him. Through them, however, Saint Theodore sent back a message that it was necessary for various reasons, that Licinius come to Heraclea. Licinius, seeing in this a hope of turning Saint Theodore away from Christ did as was asked of him.

When the Emperor came to Heraclea, Saint Theodore met him with honor, and the Emperor in turn gave Theodore his hand, believing that through him he would be able to draw the Christians to the worship of his idols. Seated upon his throne in the midst of the people, he publicly bade Theodore offer sacrifice to the gods. But Theodore asked that the emperor entrust him with the most venerable of his gods, those of gold and silver, that he might take them home and himself attend upon them that evening, promising that the following day he would honor them in public. The Emperor, filled with joy at these tidings, gave command that Theodore's request be fulfilled.

When the Saint had taken the idols home, he broke them in pieces and distributed the gold and silver to the poor by night. The next day a centurion named Maxentius told Licinius that he had seen a pauper pass by carrying the head of Artemis. Saint Theodore, far from repenting of this, confessed Christ boldly. Licinius, in an uncontainable fury, had the Saint put to many torments, then crucified. While upon the cross, the holy Martyr was further tormented -- his privy parts were cut off, he was shot with arrows, his eyes were put out, and he was left on the cross to die. The next day Licinius sent men to take his corpse and cast it into the sea; but they found the Saint alive and perfectly whole. Through this, many believed in Christ. Seeing his own men turning to Christ, and the city in an uproar, Licinius had Theodore beheaded, about the year 320. The Saint's holy relics were returned to his ancestral home on June 8, which is also a feast of the Great Martyr Theodore.

This Martyr, who was from Antioch in Syria, contested during the reign of Gallienus, about the year 260. Through the working of the evil one, his friendship with a certain Christian priest named Sapricius was turned to bitter hatred. Nicephoros, repenting of his enmity, tried both through intermediaries and in person to be reconciled with Sapricius, but to no avail. Later, when the persecution broke out under Valerian and Gallienus, Sapricius was seized as a Christian. When Saint Nicephoros learned that Sapricius had been arrested by the pagans and was enduring torments for Christ, he sent intermediaries to Sapricius, begging his forgiveness; but Sapricius would not forgive him. Later, as Sapricius was being taken to beheading, Nicephoros, hoping that Sapricius, at his end, in such a holy hour, would at last forgive him, met him on the way, fell before him, and fervently asked his forgiveness; but Sapricius forgave him not. Wherefore, though Sapricius had passed through many sufferings, and the crown of martyrdom was now awaiting him, because he disdained the chief commandments of love and forgiveness, the grace of God, which had been strengthening him in his torments, departed from him, and he told his executioners he would sacrifice. Nicephoros immediately confessed Christ before them, and being himself beheaded, took the crown that Sapricius had cast away.

Should the Apodosis of the Feast of the Meeting in the Temple fall on this day the service to Saint Nicephoros is chanted on the 8th.

This Saint was a priest of the Christians in Magnesia, the foremost city of Thessaly, in the diocese having the same name. He contested during the reign of Alexander Severus (222-235), when Lucian was Proconsul of Magnesia. At the time of his martyrdom the Saint was 103 years of age.

St. Haralampus is commemorated on February 10th, with the exception when this date falls on the Saturday of the Souls preceding Lent or on Clean Monday (the first day of Lent), in which case the feast is celebrated on February 9th.