She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

He was born in Arabia to wealthy Christian parents. He and his brother Theodore (December 27) became monks in the monastery of St Sabbas the Sanctified. During the iconoclast persecutions, they were sent by Patriarch Thomas of Jerusalem to the Emperor Leo the Armenian, to defend the veneration of icons. The Emperor had the two brothers tortured and imprisoned; then, as a final insult, he had a condemnation branded (or, by another account, tattooed) on their faces in twelve lines of iambic verse. When the iconoclast persecution ended, Theophanes was freed and was soon made a bishop. In all, he suffered for the holy icons for twenty-five years. Both he and his brother Theodore composed many Canons and hymns, which are still used in the Church's services. He reposed in peace.

He was from Jerusalem. An orphan, he was adopted into the family of St John of Damascus (commemorated December 4). He became Bishop of Maiuma, a city on the coast of Palestine, which was later named Constantia. Like his adoptive brother he became a noted hymnographer: The Canon of the Cross (Sept. 14) and the Canon for Christ's Nativity, "Christ is born, give ye glory..." are his compositions.

He was born in Arabia to wealthy Christian parents. He and his brother Theodore (December 27) became monks in the monastery of St Sabbas the Sanctified. During the iconoclast persecutions, they were sent by Patriarch Thomas of Jerusalem to the Emperor Leo the Armenian, to defend the veneration of icons. The Emperor had the two brothers tortured and imprisoned; then, as a final insult, he had a condemnation branded (or, by another account, tattooed) on their faces in twelve lines of iambic verse. When the iconoclast persecution ended, Theophanes was freed and was soon made a bishop. In all, he suffered for the holy icons for twenty-five years. Both he and his brother Theodore composed many Canons and hymns, which are still used in the Church's services. He reposed in peace.

She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

He was from Jerusalem. An orphan, he was adopted into the family of St John of Damascus (commemorated December 4). He became Bishop of Maiuma, a city on the coast of Palestine, which was later named Constantia. Like his adoptive brother he became a noted hymnographer: The Canon of the Cross (Sept. 14) and the Canon for Christ's Nativity, "Christ is born, give ye glory..." are his compositions.

She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

"This monk died joyfully because he had never in his life condemned anyone. He was lazy, careless, disinclined to prayer, but throughout his entire life he had never judged anyone. And when he lay dying, he was full of joy. The brethren asked him how he could die so joyfully with all his sins, and he replied: 'I have just seen the angels, and they showed me a page with all my many sins. I said to them: "The Lord said: 'Judge not, that ye be not judged.' I have never judged anyone and I hope in the mercy of God, that He will not judge me." And the angels tore up the sheet of paper.' Hearing this, the monks wondered at it and learned from it." (From the Prologue)

He was from Jerusalem. An orphan, he was adopted into the family of St John of Damascus (commemorated December 4). He became Bishop of Maiuma, a city on the coast of Palestine, which was later named Constantia. Like his adoptive brother he became a noted hymnographer: The Canon of the Cross (Sept. 14) and the Canon for Christ's Nativity, "Christ is born, give ye glory..." are his compositions.

She was born in Rome and reared in the love of Christ. She secretly left her parents' house and traveled by ship to Alexandria, where she found lodging with four virtuous pagan maidens. By her example and counsel these four were in time led to abandon idolatry and embrace Domnica's faith. The five then sailed to Constantinople, where it is said that the Patriarch Nectarius (October 11) was notified of their coming by an angel and met them at the dock. The Patriarch baptized the four maidens himself, giving them the names Dorothea, Evanthia, Nonna and Timothea, then settled them and Domnica in a monastery.   Soon the fame of Domnica's pure life, wise teaching, and wondrous healings spread throughout the city, and even the Emperor Theodosius, with the Empress and his court, came to see her. Soon the crowds made it impossible for her and her sisters to live the heavenly life for which they had entered the monastery; so they relocated the monastery to a remote, demon-haunted location where executions had once commonly been performed, since everyone avoided the area. Here a new monastery was built by order of the Emperor, and the sisters found peace.   Saint Domnica's fame continued, and she became not only a healer but an oracle for the city of Constantinople, prophesying the death of the Emperor Theodosius and the unrest which followed it. She reposed in peace, having first entrusted the care of the monastery to Dorothea. At the moment of her death, the whole monastery was shaken, and those present saw Saint Domnica dressed as a bride, being borne heavenward escorted by a company of white-clad monks and nuns.

"This monk died joyfully because he had never in his life condemned anyone. He was lazy, careless, disinclined to prayer, but throughout his entire life he had never judged anyone. And when he lay dying, he was full of joy. The brethren asked him how he could die so joyfully with all his sins, and he replied: 'I have just seen the angels, and they showed me a page with all my many sins. I said to them: "The Lord said: 'Judge not, that ye be not judged.' I have never judged anyone and I hope in the mercy of God, that He will not judge me." And the angels tore up the sheet of paper.' Hearing this, the monks wondered at it and learned from it." (From the Prologue)

He was from Jerusalem. An orphan, he was adopted into the family of St John of Damascus (commemorated December 4). He became Bishop of Maiuma, a city on the coast of Palestine, which was later named Constantia. Like his adoptive brother he became a noted hymnographer: The Canon of the Cross (Sept. 14) and the Canon for Christ's Nativity, "Christ is born, give ye glory..." are his compositions.

In this encore presentation, Fr. Joseph sets out on a search for the Baby Jesus.

Fr. Joseph sets out on a search for the Baby Jesus.

Elissa talks about the new hymnology program at her parish in Austih, TX, and then discusses the Cherubic Hymn.

"Why God, why God do I gotta bleed? Every stone thrown at you restin' at my feet." Steve and Christian listened to Kendrick Lamar's 2017 album, "DAMN." The guys discuss wickedness, duality, mercy, and Christian art. Philanthropy Spotlight: We're also shining a light on "Samaritan Ministries," a community of Christians paying one another's medical bills. Learn more on their website: https://samaritanministries.org

Fr. John discusses the life and activities of St. Pulcheria, as well as how the Trisagion came into Orthodox worship.

Fr. John discusses the development of Christian hymnography.

Fr. John looks at some of the actual texts of early Christian hymns and the way in which they gave expression to the vision of early Christendom.

Remembering the apostles, we consider Jesus’ words from Matt 9:13 concerning God’s mercy, and the Resurrection hymns in the fourth tone, in the light of 1 Cor 1:26-31, Hosea 6:6-7, Genesis 3:1-5, and Wisdom 2:23-24.

What is meant by the phrase “He was not tempted by Hades”, and is it the case that Jesus appeared first to the Theotokos? We look to the Scriptural teaching on the despoiling of Hades, to the cultural associations of Hades in the Greek and Roman mind, and to the prophet Isaiah for help in understanding the joy of Holy Saturday’s conquest.

We are helped to reflect upon that mysterious tour of Christ (from the heavens, to the grave, and back to glory) described in the Tone 8’s Resurrectional Hymns by looking to Psalm 67/68:17-19, Ephesians 4:7-11, John 20:19-31, and 1 Corinthians 3:9-17.

We consider the astonishing resurrectional hymns in the second tone, and understand their dramatic language in the light of the book of Job, the prophecy of Isaiah, and the Transfiguration narratives.

Dr. Edith M. Humphrey returns after nearly a year to resume her blog and podcast on how the Old Testament illumines our reading of the New Testament and our worship. This week we consider the resurrectional hymns in the first tone (used the second Sunday after Pentecost), in the light of the OT, especially the prophet Hosea.

This week we meditate upon the resurrectional hymns in tone three, rejoicing in our solidarity with the righteous of the Old Testament. God’s ancient people saw His mighty arm outstretched for them, understood themselves to be the first-born of the LORD, and were vouchsafed glimpses of the great release from Hades. We look especially to Deuteronomy, Isaiah and Wisdom for these insights.

This week’s troparion (apolytikion) and kontakion in tone five range from the foundational to the ineffable, as they focus on the nature of the God-Man. We are helped in understanding them by considering Psalm 117 LXX (118 Hebrew) and the consequences of the fall in Genesis 3.

This week we understand the depths of Christ’s demolition of death, and the great reversal, in the light of Ezekiel 7, Jeremiah 7, and Psalm 125 (MT 126).

We read of the joy, warnings, and blessings of God in Rev 14:1-13, helped in our interpretation by St. Andrew of Caesarea, St. Bede, and St. Augustine, as well as three passages from the OT— 2 Kings 6, 2 Sam 11:6-13, Genesis 2:1-3. Because of its imagery, the worship in heaven may seem exclusive; however, all who follow the Lamb are invited to join in the “new song.”

Fr. Ted addresses the concept of remembrance.

In this section, Metropolitan Kallistos addresses the question of music adaptation to the culture and modern ears.

The St. Vladimir’s Seminary Octet, under the direction of Hierodeacon Herman (Majkrzak), presented a concert of liturgical music at this year’s Education Day at St. Vladimir’s Seminary. The program included hymns in celebration of saints venerated in both the Eastern and Oriental Orthodox churches.

In the original usage, the Trisagion was sung as a refrain to Psalm 80. The cantor would chant verses of the psalm as all walked in procession and the people sung the Trisagion hymn as its refrain after every verse.

Fr Thomas reminds us that the encounter of Jesus with the Samaritan Woman was not about her condemnation, but her salvation. We can also embrace a change of life through encountering Christ. (John 4:5-42) Sunday of the Samaritan Woman, May 14, 2023

In this broadcast, Fr Matthew looks at the "Evlogitaria" and Psalm 118, and considers the Church's moving reflection on the Myrrh-bearing women discovering the empty tomb. If you enjoy the music that is part of this episode, please consider supporting the choir by purchasing a copy of their newest CD, Chrysostom, by clicking here.

In this episode, Fr. Dcn. Matthew explores the commentary on the "Holy God..." by the 14th-century Byzantine lay theologian, St Nicholas Cabasilas. What is the significance of this ancient hymn of glorification of the Trinity? This episode features portions of recordings of the hymn by St Anthony's Monastery, the Monastery of St John the Wonderworker, the Stretennia Men's Chorus, and St Vladimir's Orthodox Seminary.

In this episode, Archimandrite Irenei explores the commentary on the "Holy God..." by the 14th-century Byzantine lay theologian, St Nicholas Cabasilas. What is the significance of this ancient hymn of glorification of the Trinity? This episode features portions of recordings of the hymn by St Anthony’s Monastery, the Monastery of St John the Wonderworker, the Stretennia Men’s Chorus, and St Vladimir’s Orthodox Seminary.

We are pleased to share this panel presentation from our 2013 CrossRoad alumni retreat. Thanks to the generosity of an Archbishop Iakovos Leadership 100 grant for CrossRoad outreach, the OVM was able to offer a new retreat for post-college CrossRoad alumni—alumni who are now in the workforce and wrestling with questions around vocation, profession, and life choices. These questions they asked themselves as teenagers at CrossRoad, but now are finding that they are facing them in a much more pertinent way in their 20s. While the panel is geared for twenty-somethings, we think Orthodox Christians of all ages will find here some wonderful wisdom for living and working in our world today.

In this episode of Ancient Faith Presents, we speak with Harriet Stratis, the Treasurer of Friends of the Hogar, about a recently released CD featuring hymns sung by the children of the Hogar Rafael Ayau orphanage.

Bobby Maddex interviews Vladimir Morosan, the director of the professional Orthodox choir Archangel Voices, about the choir's new CD Panagia: Orthodox Hymns to the Mother of God.

Former scrum-half Matt Dawson on what England should learn from their agonising last-gasp defeat by Australia.

A look at the life of rugby player Rob Burrow as he and his family deal with his MND.

As Wales prepare to get their 2024 Autumn Nations Series under way this weekend, how well do you recall their last autumn campaign?

Form guide, facts and how to follow Wales who take on Fiji, Australia and South Africa this month.

Nantes condemn alleged racist abuse of their Wales international Sorba following a recent Ligue 1 defeat at Lens.