The Troparion for St. Nicholas may be the model for all holy bishops. We don’t have to count all his good deeds, because he was “a rule of faith, an image of gentleness and a teacher of moderation.” As a true Christian, he became poor, but found wealth, he became humble and found greatness. If we were to follow him in poverty and humility, we would become true “Christmas saints,” worshiping Jesus with the Magi and the shepherds.

Because his feast is so closely connected to Christmas, on this feast the doxastichera at Psalm 140, at the Litija, at the Apostichera and at The Psalms of Praise are all about the birth of our Lord.

The sticheron at Psalm 140 invites the cave, the manger, the shepherds and the Magi all to welcome and receive Jesus who has been born from a Virgin Mother. The sticheron at Litija extends that same invitation, to receive as a small child who holds all creation in his hands, held in the arms of his mother. The sticheron at the apostichera asks how a child can be born of a virgin, a worthy cave is his birthplace, worthy because of its humility and poverty, for the one who emptied himself and became poor for our sakes.

The two stichera at “Glory … and Now and ever ….” begin the same way, “let us sound the trumpets of praise,” both for our Holy Father Nicholas, who imitates the good shepherd, and is “the healer of the sick and deliverer of those in tribulations; the intercessor of the sinful, the treasure of the poor, and the comforter of the sorrowful; the companion of travelers and pilot of those at sea,” and for the Theotokos, who is the Queen of all, and is the lampstand that gleams like gold, the light-bearing cloud more spacious than the heavens, the living tabernacle and golden urn containing the manna, the sealed door of the Word and refuge of all Christians.

Meditation by Archpriest David Petras
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The image of St. Nicholas is that of an icon at St. Ann Melkite Church, Danbury.