Saint Luke 12:20 KJV
Holy Apostle Onésimos
Saturday
February 15/28 ns, 2026
GREAT LENT
Fast Day
Wine & olive oil permitted today
Fasting appears gloomy until one steps into its arena. But begin and you will see what light it brings after darkness, what freedom from bonds, what release after a burdensome life..."
St. Philaret of New York
Saint Theodore Tiro
{the Recruit}
Miracle of the Kóllyva
Holy Apostle Onésimos
of the Seventy
The word "Tiro" means recruit. Just as soon as Theodore had entered the army in the Marmarite regiment in the town of Amasea then the persecution of Christians began under the Emperors Maximian and Maximus. As Theodore did not try to conceal the fact that he also was a Christian, he was dragged to court and thrown into prison which was then locked and sealed because the nefarious judge wanted Theodore to die of starvation.
The Lord Christ Himself appeared to Theodore in prison and encouraged His martyr, saying to him: "Fear not Theodore, I am with you; do not partake of earthly food and drink anymore, for you will be with Me in the other world in the heavens; eternal and permanent." At that moment there appeared a multitude of angels in the prison and the entire prison shown brightly and the guards, seeing angels dressed in white raiment, became very frightened. After that, St. Theodore was taken out, tortured and condemned to death. Theodore was tossed into a fire and gave up his holy soul to God the Most High. He suffered in the year 306 A.D.
On the Saturday of the 1st Week of Lent,
we celebrate the remarkable miracle performed by the Holy and Glorious Great Martyr, Theodore the Recruit, through the Kóllyva.
HISTORY
Kollyba, a word which, in Greek, is the plural form of kollybo (κόλλυβο – itself rarely used), is derived from the Classical Greek word κόλλυβος, kollybos, i.e. a small coin or a small gold weight. In the Hellenistic period, the neuter plural form of the latter word, i.e. κόλλυβα, kollyba, took the meaning of small pies made of boiled wheat. This sense of a ritual food is of a latter period.
THE MIRACLE
Koliva was introduced into the practice of the Church after the miracle of Saint Theodore of Tyro (Saint Theodore of Amasea), which happened about fifty years after this Saint’s death (February 17, 306), during the time of Emperor Julian the Apostate (361-363) who, wishing to mock the Christians, ordered the governor of Constantinople to sprinkle all supplies in the food markets with blood sacrificed to idols, in the first week of the Great Lent, because the Emperor knew that the Christians would be hungry after the first week of strict fasting, and would go to the marketplaces of Constantinople on Saturday to buy food.
Saint Theodore, appearing in a dream of Archbishop Eudoxios of Constantinople (360-370), commanded him to warn Christians not to buy anything from the market, but rather to eat boiled wheat with honey (koliva). Not long after this, the feast of the miracle of this Great Martyr Saint Theodore was scheduled in the calendar on the first Saturday of the Great Lent (more precisely during the time of Patriarch Nectary of Constantinople (381-397)). From then until today, on the first Saturday of the Great Lent, the remembrance of the dead and the commemoration of Saint Theodore Tyron are celebrated.
SYMBOLISM
The symbolic use of Koliva in our Church services also shows that man may also be regarded as a seed, a fruit of the earth, now sowing itself on the earth like wheat, to again be resurrected with the power of God, rising in the life to be and bringing himself alive and perfect in Christ. For as any seed is buried in the earth, it will, upon rising, bring forth much fruit, so also a human, being given to the earth through death, will rise again.
Hebrews 1:1-12 KJV
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
Saint Mark 2:23-3:5 KJV
23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
26 How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
27 And he said unto them, The sabbath was made for man, and not man for the sabbath:
28 Therefore the Son of man is Lord also of the sabbath.
3 And he entered again into the synagogue; and there was a man there which had a withered hand.
2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
3 And he saith unto the man which had the withered hand, Stand forth.
4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.
5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.
2 Saint Timothy 2:1-10 KJV
2 Thou therefore, my son, be strong in the grace that is in Christ Jesus.
2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
3 Thou therefore endure hardness, as a good soldier of Jesus Christ.
4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
5 And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.
6 The husbandman that laboureth must be first partaker of the fruits.
7 Consider what I say; and the Lord give thee understanding in all things.
8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:
9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.
10 Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
Saint John 15:17-16:2 KJV
17 These things I command you, that ye love one another.
18 If the world hate you, ye know that it hated me before it hated you.
19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
21 But all these things will they do unto you for my name's sake, because they know not him that sent me.
22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.
23 He that hateth me hateth my Father also.
24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
27 And ye also shall bear witness, because ye have been with me from the beginning.
16 These things have I spoken unto you, that ye should not be offended.
2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
ON THE LAW OF GOD
by St. Philaret of New York
Fifth section:
Freedom of Will
The eminent 17th century philosopher Spinoza defends this opinion. As an example, he spoke of a stone that is thrown. If this stone could think and speak, it too would say that it is flying toward and falling upon the spot which it desires. But, in reality, it flies only because someone threw it and it falls under the action and power of gravity.
We will return to this example later, but meanwhile, let us note the following: The teaching which is opposite to determinism, and which acknowledges man's freedom of will is called indeterminism. This teaching is accepted by Christians, but it is necessary to remember that there are extreme indeterminists, whose teaching has a one-sided, false character. They claim that man's freedom is his full authority to act precisely as he desires. In their understanding, therefore, man's freedom is his complete free-will, authority to act upon his every desire or whim (the Holy Apostle Peter speaks concerning such "freedom" - l Pt. 2:15-16; 2 Pt. 2:19). This is not freedom, of course, this is an evil use of freedom, a distortion of it. Man does not have absolute, undoubted freedom; only Almighty God possesses the perfect and highest creative freedom.
In contrast to such false indeterminism, true indeterminism teaches correctly. Its teaching recognizes that man is undoubtedly under the influence of motives and impulses of the most varied types. For example, the surrounding milieu, conditions of life, the political situation, one's education, cultural development, etc., act upon him. All this is reflected in the features of his moral countenance. In this recognition of the action upon man - and sometimes very strongly - of various external motives and influences, the indeterminists are in accord with the determinists but, beyond this, there is a deep separation. While the determinists say that man acts one way or another only under the influences of the strongest motives, but does not have freedom, the indeterminists recognize that he is always free to choose any of the motives. This motive does not at all need to be the strongest. Moreover, man can even prefer a motive which, to other people, seems to be clearly disadvantageous and unprofitable. The zeal of the holy martyrs serves as an example of this. To their pagan persecutors, they seemed to be fools consciously destroying themselves. Thus, in the opinion of indeterminists, man's freedom is not an undoubted creative freedom, but a freedom of choice; the freedom of our will decides whether one acts one way or another. Christianity accepts precisely such an understanding of human freedom, agreeing with indeterminism. Applying it to the realm of morals, to the question of the struggle between good and evil, between virtue and sin, Christianity declares that man's freedom is his freedom of choice between good and evil. According to learned theological definition, "freedom of the will is our capability, independent of anyone and anything, of defining for ourselves concerning good and evil."
Now we can immediately set aside Spinoza's example of the falling stone. We realize that man possesses a free will in the sense of a choice of acting in one way or another. Spinoza considers the actions of the flying stone analogous with man's actions. This comparison could have been made only if the stone had a freedom of choice - to fly or not to fly, to fall or not to fall. But a stone, of course, has no such freedom and the given example is altogether unconvincing.
The insolvency of determinism, which negates the freedom of the will, is evident from the following. Firstly, not a single determinist effects his teaching in practical life. It is clear precisely why. For, if one is to look at life from a strictly deterministic point of view, there is no need to punish anyone - neither the thief for thievery, nor the murderer for murder, etc., since they did not act freely, but were slaves, unwilling fulfillers of whatever motives commanded them and which influenced them from without. This is an absurd but completely inevitable deduction from determinism. Secondly, proof of the freedom of the will is served by the fact of the experience of the soul which is called to repentance, an experience personally well-known to everyone. What is this feeling of repentance based upon? It is evident that it is based upon the fact that the repentant man returns in thought to the moment of the performance of his wrong action, and weeps over his sin, clearly acknowledging that he could have acted otherwise, could have done not evil, but good. Clearly, such repentance could not have had a place if man did not possess free will, but was an unwilling slave to external influences. In such a case he would not have answered for his action.
We Christians acknowledge man to be morally free and the guide of his own personal will and actions and responsible for them before God's truth. Such freedom is a most great gift to man from God, Who seeks from man not a mechanical submission, but a freely given filial obedience of love. The Lord Himself affirmed this freedom, "If anyone wishes to be My disciple, let him deny himself and take up his cross and follow Me" (St Mt. 16:24). Again, in the Old Testament He said through the prophet:
"Behold, I have set before thee this day, life and death, good and evil. If thou wilt hearken to the commands of the Lord thy God, which I command thee this day, to love the Lord thy God, to walk in all His ways, and to keep His ordinance, and His judgments; then ye shall live, and ... the Lord thy God shall bless thee ... but if thy heart change and thou wilt not hearken, and thou shalt go astray ... ye shall utterly perish ... I have set before thee life and death, the blessing and the curse: choose thou life ... to love the Lord thy God"
(Deut. 30:15-19).
