Saint Meletius, Archbishop of Antioch, was Bishop of Sebaste in Armenia (ca. 357), and afterwards he was summoned to Antioch by the emperor Constantius to help combat the Arian heresy, and was appointed to that See.

Saint Meletius struggled zealously against the Arian error, but through the intrigues of the heretics he was thrice deposed from his cathedra by the Emperor Constantius who had become surrounded by the Arians and had accepted their position. In all this Saint Meletius was distinguished by an extraordinary gentleness, and he constantly led his flock by the example of his own virtue and kindly disposition, supposing that the seeds of the true teaching sprout more readily on such soil.

Saint Meletius was the one who ordained the future hierarch Saint Basil the Great as deacon. Saint Meletius also baptized and encouraged another of the greatest luminaries of Orthodoxy, Saint John Chrysostom, who later eulogized his former archpastor.

After Constantius, the throne was occupied by Julian the Apostate, and the saint again was expelled, having to hide himself in secret places for his safety. Returning under the emperor Jovian in the year 363, Saint Meletius wrote his theological treatise, “Exposition of the Faith,” which facilitated the conversion of many of the Arians to Orthodoxy.

In the year 381, under the emperor Theodosius the Great (379-395), the Second Ecumenical Council was convened. In the year 380 the saint had set off on his way to the Second Ecumenical Council at Constantinople, and came to preside over it.

Before the start of the Council, Saint Meletius raised his hand displaying three fingers, and then withdrawing two fingers and leaving one extended he blessed the people, proclaiming: “We understand three hypostases, and we speak about a single nature.” With this declaration, a fire surrounded the saint like lightning. During the Council Saint Meletius fell asleep in the Lord. Saint Gregory of Nyssa honored the memory of the deceased with a eulogy.

Saint Meletius has left treatises on the consubstantiality of the Son of God with the Father, and a letter to the emperor Jovian concerning the Holy Trinity. The relics of Saint Meletius were transferred from Constantinople to Antioch.

Saint Alexis, Metropolitan of Moscow and All Russia the Wonderworker (in the world Eleutherius), was born in the year 1292 (or according to another source, 1304) at Moscow into the family of the noble Theodore Byakont, a descendant of the Chernigov princely line.

The Lord revealed to the future saint his lofty destiny from early childhood. At twelve years of age Eleutherius went to a field and set nets to ensnare birds. He dozed off and suddenly he heard a voice: “Alexis! Why do you toil in vain? You are to be a catcher of people.”

From this day on the boy abandoned childish games and spent much time in solitude. He frequently visited church, and when he was fifteen he decided to become a monk.

In 1320, he entered Moscow’s Theophany monastery, where he spent more than twelve years in strict monastic struggles. The renowned ascetics of the monastery, the Elders Gerontius and Saint Stephen (July 14), brother of Saint Sergius of Radonezh, were guides for him and his companions.

Metropolitan Theognostus, who had taken notice of the virtuous life and spiritual gifts of Saint Alexis, bade the future saint to leave the monastery and manage the ecclesiastical courts. The saint fulfilled this office for twelve years. Towards the end of 1350, Metropolitan Theognostus had Alexis consecrated as Bishop of Vladimir. After the death of the metropolitan, he became his successor in the year 1354.

During this period the Russian Church was torn by great rifts and quarrels, in part because of the pretensions of Metropolitan Romanus of Lithuania and Volhynia. In 1356, in order to put an end to the troubles and disturbances, the saint went to Constantinople to the Ecumenical Patriarch. Patriarch Callistus gave Saint Alexis the right to both be called and to consider himself Archbishop of Kiev and Great Russia with the title, “All-Venerable Metropolitan and Exarch.”

On the return journey, during a storm at sea, the ship was in danger of shipwreck. Saint Alexis prayed and vowed to build a temple to the saint of that day on which the ship should come to shore. The storm subsided, and the ship arrived on August 16. Moscow delightedly came out to meet the saint.

In spite of problems on every side, Saint Alexis devoted himself to his flock: he appointed bishops, he established cenobitic monasteries (on the model of the Trinity Lavra, founded by Saint Sergius), and he brought order to Russian relations with the Khans of the Horde. The saint journeyed more than once to the Golden Horde. In 1357 the Khan told the Great Prince that the saint should come to him and heal the blindness of Taidulla, his wife.

“This is beyond my powers,” said Saint Alexis, “but I believe that God, Who gave sight to the blind, will also aid me.” Through his prayer, and after being sprinkled with holy water, the wife of the Khan was healed.

When Great Prince Ioann died, his young son Demetrius (the future saint), still a minor, was taken under the saint’s guardianship. The holy bishop had much toil in reconciling and appeasing princes obstinately refusing to accept the authority of Moscow. Nor did the metropolitan neglect the work of organizing new monasteries.

In 1361 he founded the Icon of the Savior Not-Made-by-Hands monastery at the Yauza in Moscow (Andronikov, the disciple of Saint Sergius, was the first igumen of the monastery), fulfilling the vow he had made on his return journey from Constantinople, when the ship was in danger.

He also founded the Chudov monastery in the Moscow Kremlin. Ancient monasteries were restored: the Annunciation monastery at Nizhni-Novgorod, and Saints Constantine and Helen at Vladimir. In 1361 a women’s cenobitic monastery was named for him (the Alekseev).

Saint Alexis reached the advanced age of seventy-eight, having spent twenty-four years upon the metropolitan cathedra. He reposed on February 12, 1378 and was buried in accord with his last wishes at the Chudov monastery. His relics were uncovered in a miraculous manner fifty years later, after which the memory of the great holy hierarch and man of prayer began to be celebrated.

Saint Alexis is also commemorated on May 20 (Uncovering of his relics) and on October 5.

Saint Meletios, Archbishop of Khar'kov and Akhtyrsk (in the world Michael Ivanovich Leontovich), was born on November 6, 1784 in the village of Stara Stanzhara in the Poltava district.

In 1808 Michael Leontovich successfully completed the Ekaterinoslav religious Seminary. Since he was the best student, Archbishop Platon of Ekterinoslav sent him to Peterburg, to the Saint Alexander Nevsky Spiritual Academy.¹ Graduating in 1814 with a Master's Degree, he was appointed as adjunct professor of Greek.

On March 11, 1817 they appointed Michael Leontovich as Secretary of the Academy Building Committee.

On July 30, 1817 he was transferred to the Kiev religious Seminary, serving in the position of Inspector, as well as Professor of Church History and Greek. When the Kiev Spiritual Academy opened on September 28, 1819, Michael became its first Inspector.

On February 11, 1820, on the eve of the Feast of Saint Meletios of Antioch, he was tonsured as a monk with the name Meletios, in the kathoikon of the Kiev-Bratsk Monastery, The tonsure was done by Metropolitan Eugene (Bolkhovitnikov). of Kiev. On February 22, 1820 the Monk Meletios was ordained to the diaconate by Metropolitan Eugene, and then as a Hieromonk on February 25.

On August 9, 1821 Hieromonk Meletios was appointed as Rector of the Mogilevsk religious Seminary and head of the Khutynsk Orshansk Monastery, and raised to the dignity of Archimandrite. In August 1823 he was appointed as Rector of the Pskov religious Seminary. On January 24,1824 Archimandrite Meletios was appointed as Rector of the Kiev Spiritual Academy.

In October 1826 the Holy Synod decided to name Archimandrite Meletios as Bishop of Chigirinsk, a vicar of the Kiev Diocese, and head of the Zlatoverkh Mikhailov Monastery. On October 19, 1826 he was elected as bishop, and on October 21, 1826 his consecration took place at Kiev's Holy Wisdom cathedral.

With paternal love, the Saint concerned himself with young foster-children, raising them in a spirit of devotion to the Church of Christ. He paid particular attention to the needy, widows, and orphans. He often visited those in prison and provided them the consolation of Divine Services in the prison churches. He was also concerned about the spiritual nourishment of the brethren of the Mikhailov Monastery. By his edifying discourses and personal example, he inspired the monks with the spirit of true asceticism. Saint Meletios said: "Humility is a protective sword, by which we pass over earth and Hades, to reach Heaven."

In April 1828 Saint Meletios was transferred to the cathedral in Perm.

Strict with himself, the Saint was also strict with others. To prepare candidates for accepting of the dignity of the priesthood, Saint Meletios himself wrote the so‑called "Ordinand's Catechism". In August 1831 Vladika was transferred to the See of Irkutsk, and elevated to the rank of Archbishop.

Vladika Meletios devoted much attention to the enlightenment of the lesser nations of Russia with the light of the Gospel. He founded churches in the north of Kamchatka, in the northeast parts of the Irkutsk Diocese and along the Aldan River, on the tract from Yakutsk to Okhotsk. He often reviewed his wide-spread Diocese, going to the shores of the Okhotsk and Arctic Seas, to the boundaries of North America, where Father John Veniaminov, the reknowned Apostle of Siberia (later known as Saint Innocent, the Apostle to America.² Journeying through Siberia and along the shores of the Pacific Ocean, Saint Meletios frequently interacted with the native peoples who professed Lamaism. Gently, he urged them to abandon their errors, and explained the Gospel truths to these pagan peoples: the Tungus, the Buryats, the Kamchadali, and also the inhabitants of the Kurile and Aleutian Islands.

Because of his tireless labors, Vladika's health began to deteriorate, and they transferred him to the Slobodsk-Ukraine See (later the See of Khar'kov and Akhtyrsk) in 1835.

Saint Meletios showed great interest in the institutions of spiritual learning, concerning himself with the life and education of the clergy.

The Archbishop raised questions about reopening the monasteries and spiritual schools which Empress Catherine II had closed. He also devoted much labor to the struggle with the schismatics.

On July 2, 1839 Saint Meletios led the service in the city of Akhtyrsk for the tenth anniversary of the appearance of the wonderworking Akhtyrsk Icon of the Mother of God.

The Saint's blessed repose occurred on the night of February 29, 1840. After receiving Holy Communion, he made the Sign of the Cross, and then he turned to everyone to say, "Forgive me." With those words, he departed to the Lord.

On March 4, 1840 Saint Meletios was buried by Bishop Iliodore of Kursk, in a crypt beneath the Church of the Cross at the Protection Monastery.

Immediately after his death, believers had great faith in the powerful intercession of Saint Meletios withGod, and they received healing in sicknesses, comfort in sorrows, and deliverance from difficult circumstances. Believers in Khar'kov placed their trust in Saint Meletios during the terrible days of World War II. With miraculous advice, the Saint foretold the impending deliverance of the city from the enemy.

In 1948, with the blessing of His Holiness Patriarch Alexei, the coffin with the relics of Saint Meletios was transferred to the cathedral of the Annunciation.

On February 21, 1978, the Holy Synod of the Russian Orthodox Church "approved and blessed a Church Service and an Akathist to Saint Meletios, Archbishop of Khar'kov and Akhtyrsk," for use in all churches of the Moscow Patriarchate. The Service and Akathist to the holy Archpastor was composed by Archbishop Νikόdēmos of Khar'kov (later Metropolitan of Leningrad).

The shrine containing the Saint's relics, from which believers receive grace-filled help, the healing of ailments of the soul and body is located in the left (northern) aisle of the cathedral.

Saint Meletios is commemorated on February 12 (his Name Day) and on February 29 (the day of his repose).³

¹ A Spiritual Academy ranks higher than a seminary.
² Saint Innocent is commemorated on March 31 (the day of his repose), and on September 23 (the day of his glorification in 1977.
³ February 28 in non-Leap Years.

Saint Mary and her father Eugene lived at the beginning of the sixth century in Bithynia (northwestern Asia Minor). After the death of his wife, Eugene decided to withdraw to a monastery, but his daughter did not want to be separated from him, and so she accompanied him, dressed as a man. Together they entered a monastery not far from Alexandria, and the daughter received the name Marinus.

Marinus became accomplished in virtue, and distinguished by humility and obedience. After several years, when her father died, she intensified her ascetical efforts and received from the Lord the gift to heal those afflicted by unclean spirits.

One time the “monk” Marinus was sent with other monks to the monastery gardens, and along the way they had to spend the night at an inn. The inn-keeper’s daughter, having sinned with one of the lodgers, denounced Marinus and named “him” as the father of her child. The girl’s father complained to the igumen of the monastery, who expelled the “sinful brother.” The saint spoke not a word in her defense and began to live outside the monastery wall. When the hapless girl gave birth to a boy, the inn-keeper brought it to Marinus. Without a word he put his grandson down before her and left. The saint took the infant and began to raise him.

After three years the brethren begged the igumen to take back the “monk” Marinus into the monastery. The igumen, who very reluctantly gave in to their requests, began to assign Marinus very difficult obediences, which she fulfilled with the greatest of zeal, while also raising her foster child.

Three years later the saint peacefully reposed in her cell. The brethren saw the deceased “monk” and the boy crying over “him”. As they began to dress the saint for burial, her secret was revealed. The igumen of the monastery tearfully asked forgiveness of the departed, and the inn-keeper followed his example.

The body of Saint Mary was reverently buried in the monastery. The inn-keeper’s daughter came to the grave of the saint and openly confessed her sin. Immediately, she was freed from the evil spirit which had been tormenting her. The boy whom the saint was raising later became a monk.

The relics of the saint were transferred to Constantinople, and were carried off to Venice in 1113.

Saint Anthony, Patriarch of Constantinople, was a native of Asia, but lived in Constantinople from his youth. He was born around 829 of rich and pious parents. After the death of his mother, he entered a monastery at the age of twelve, where following the example of the igumen, he spent his nights in prayer and led a strict monastic life.

With the passage of time, and against his will, he was ordained to the holy priesthood. Later, at the insistence of the Patriarch, he was made an igumen. Serving in this rank, he tonsured his own father into monasticism. Saint Anthony was distinguished by his mercy, by his love and concern for the destitute, and he provided generous help to them.

Elevated to the Patriarchal throne at Constantinople in 893, Saint Anthony intensified his care for the destitute, and especially for their spiritual condition. With the assistance of the emperor Leo the Wise, Patriarch Anthony did much good for the Church, and encouraged piety in the people. He also built a monastery over the relics of Saint Kallia (February 12). Despite being stooped over with age, he went around all the churches, fulfilling the command of the Savior to be the servant of all the brethren.

In the year 895, advanced in age, Saint Anthony went peacefully to the Lord.

The holy New Martyr Kristo was an Albanian who worked in a vegetable garden. At the age of forty, he decided to go to Constantinople to seek better business opportunities.

One day he was negotiating with a Turk who wished to purchase his entire stock of apples, but they were unable to agree on a price. The Turk became angry and accused Kristo of expressing a desire to become a Moslem. Kristo was brought before the authorities, and false witnesses were found to testify that he had indeed stated his intention to convert.

Kristo declared that he never said that he wished to become a Moslem. His testimony was discounted, however, because he was a Christian, and Moslem witnesses had contradicted him.

The saint was beaten and tortured the next day, but remained steadfast in his confession of Christ. Kaisarios Dapontes, a well known monk and author, visited Saint Kristo and got him freed from the place where he was chained. He brought food for him, but he refused to eat. “Why should I eat?” he asked. “I do not expect to live, so I may as well die hungering and thirsting for Christ.”

Since he refused to abandon the Orthodox Faith, Saint Kristo was sentenced to be beheaded. Before they led him away, Kristo gave Dapontes a metal file and told him to sell it and use the money to have memorial services offered for him.

On February 12, 1748 Saint Kristo the Gardener was beheaded, thereby receiving an imperishable crown of glory from Christ.

During the reign of Emperor Theophilus (829-842) the Byzantine Empire raged with the heresy of iconoclasm. In accordance with the emperor’s command, thousands of soldiers pillaged the empire, searching every corner, city, and village for hidden icons.

Near the city of Nicaea there lived a certain pious widow who had concealed an icon of the Most Holy Theotokos. Before long the soldiers discovered it, and one of them thrust his spear into the image.

But by God’s grace his terrible deed was overshadowed by a miracle: blood flowed forth from the wound on the face of the Mother of God.

The frightened soldiers quickly fled.

The widow spent the whole night in vigil, praying before the icon of the Most Holy Theotokos. In the morning, according to God’s will, she took the icon to the sea and cast it upon the water. The holy icon stood upright on the waves and began to sail westward.

Time passed, and one evening the monks of the Ivḗron Monastery on Mt. Athos beheld a pillar of light, shining upon the sea like the sun (ca. 1004). The miraculous image lasted several days, while the fathers of the Holy Mountain gathered together, marveling. Finally they descended to the edge of the sea, where they beheld the pillar of light standing above the icon of the Theotokos. But when they approached it, the icon moved farther out to sea.

At that time a Georgian monk named Gabriel was laboring at the Ivḗron Monastery. The Theotokos appeared to the fathers of the Holy Mountain and told them that Gabriel alone was worthy to retrieve the holy icon from the sea. At the same time, she appeared to Gabriel and told him, “Enter the sea, and walk out upon the waves with faith, and all will witness my love and mercy for your monastery.”

The monks of Mt. Athos found Gabriel at the Georgian monastery and led him down to the sea, chanting hymns, and censing with holy incense. Gabriel walked out upon the water as though upon dry land, took the icon in his arms, and obediently carried it back to shore.

This miracle occurred on Bright Tuesday.

While the monks were celebrating a paraklesis of thanksgiving, a cold, sweet spring miraculously gushed forth from the ground where the icon stood. Afterwards they took the icon to a church and set it down in the sanctuary with great reverence.

But the next morning one of the monks came to light a lamp and discovered that the icon was no longer where they had left it; now it was hanging on a wall near the entrance gate. The disbelieving monks took it down and returned it to the sanctuary, but the next day the icon was again found at the monastery gate. This miracle recurred several times, until the Most Holy Virgin appeared to Gabriel, saying, “Announce to the brothers that from this day they should not carry me away. For what I desire is not to be protected by you; rather I will overshadow you, both in this life and in the age to come. As long as you see my icon in the monastery, the grace and mercy of my Son shall never be lacking!”

Filled with exceeding joy, the monks erected a small church near the monastery gate to glorify the Most Holy Theotokos and placed the wonderworking icon inside. The holy icon came to be known as the “Ivḗron Mother of God” and, in Greek, Portaitissa. By the grace of the miraculous Ivḗron Icon of the Theotokos, many miracles have taken place and continue to take place throughout the world.

Saint Prochorus the Georgian, a descendant of the noble Shavteli family, was born at the end of the 10th century and grew up in a monastery. When he reached manhood he was ordained a hieromonk and labored for one year at the Lavra of Saint Savva in Jerusalem. Then, with the blessing of his spiritual father Ekvtime Grdzeli, he began the reconstruction of the Holy Cross Georgian Monastery near Jerusalem.

According to tradition, at this spot Abraham’s nephew Lot planted three trees—a cypress, a pine, and a cedar. Eventually these three trees miraculously grew into one large tree. When the Temple of Solomon was being built, this tree was cut down but left unused. It is said that the Cross on which Christ our Savior was crucified was constructed from the wood of this tree.

In the 4th century, the land on which the miraculous tree had grown was presented to Holy King Mirian, the first Christian king of Georgia. Then in the 5th century, during the reign of Holy King Vakhtang Gorgasali, the Holy Cross Monastery was founded on that land. The monastery was destroyed several times between the 7th and 9th centuries.

Finally, in the 11th century, King Bagrat Kuropalates offered much of his wealth to Fr. Prochorus for the restoration of the monastery. Saint Prochorus beautified the monastery, then gathered eighty monks and established the typicon (the monastic rule) for the community in accordance with that of the Saint Savva Lavra.

When Saint Prochorus had labored long and lived to an advanced age, he chose his disciple Giorgi to be the monastery’s next abbot.

Then he departed for the wilderness with two of his disciples, and after some time the righteous monk yielded up his spirit to God.

Beyond this, little is known about the life of Saint Prochorus. According to Georgian researchers and scholars, he was probably born sometime between 985 and 990. He spent the years 1010 to 1015 in Jerusalem, and labored at the Lavra of Saint Savva until 1025. He reposed in the year 1066, between the ages of 76 and 81.

Saint Nikoloz Dvali the Martyr was born at the end of the 13th century to a God-fearing couple who directed his path toward the spiritual life.

At the age of twelve Nikoloz traveled to the Klarjeti Wilderness and was tonsured a monk. From there he made a pilgrimage to Jerusalem and remained in the holy city, settling at the Holy Cross Monastery. Burning with desire for the apostolic life, Monk Nikoloz was determined to die a martyr’s death.

In Jerusalem a group of godless men arrested and tormented Saint Nikoloz for publicly confessing the Christian Faith, but a group of Christians succeeded in rescuing him from prison. Then, in accordance with his abbot’s counsel, Saint Nikoloz relocated to a Georgian monastery on Cyprus. There the pious monk beseeched the Lord to make him worthy of the crown of martyrdom. One day, while he was praying before the icon of Saint John the Baptist, he heard a voice saying, “Nikoloz! Arise and go to Jerusalem. There you will find a Georgian monk who will teach you the way of righteousness and encourage you on the path of martyrdom. He has been appointed to guide you.”

Accordingly, Saint Nikoloz returned to Jerusalem, met the monk whom God had appointed, and informed him of what had been revealed. The Most Holy Theotokos and Saint John the Baptist appeared to Saint Nikoloz’s spiritual father, who had been praying intensely for guidance, and told him that it was the Lord’s will for Nikoloz to journey to Damascus.

While in Damascus, the holy father entered a mosque and openly confessed Christ to be the Savior, reproving those present for their folly. The angry Muslims seized Saint Nikoloz, beat him, and cast him into prison. After a great struggle, the metropolitan and local Christians succeeded in recovering him from captivity, but he immediately returned to the Muslims and began again to denounce their ungodly ways. Again they beat him mercilessly, lashed him five hundred times, and cast him in prison for a second time. But the holy martyr’s wounds were healed through the miraculous intercession of Saint John the Baptist, and after two months he was released from prison.

By chance the emir of the city caught a glimpse of Saint Nikoloz as he was preparing to return to Jerusalem. The emir recognized him and sent him to Dengiz, the emir of emirs. Dengiz flattered him and offered to convert him to Islam, but Saint Nikoloz bravely defended his faith in Christ. In response, Dengiz ordered his execution.

At the hour appointed by Dengiz, the blessed martyr turned to the east, joyfully bowed his neck to the sword, and prayed, “Glory to Thee, O Christ God, Who hast accounted me worthy to die for Thy name’s sake.” The sword pierced his neck, but the severed head glorified God seven times, crying out, “Glory to Thee, O Christ our God!”

The Persians burned the saint’s body, and for three days a pillar of light shone at the place where it lay.

When Saint Nikoloz’s spiritual father heard about his martyrdom, he prayed to God to reveal to him whether Nikoloz would be numbered among the saints. Then one day while he was reading, he saw a vision of a host of saints standing atop a mountain, illumined and surrounded by a cloud of incense. Among them the Great-martyr George shone especially brightly, and he called Saint Nikoloz, saying, “Nikoloz! Come and see the monk, your spiritual father. He has shed many tears for you.”

Nikoloz greeted his spiritual father, saying, “Behold me and the place where I am, and from this day cease your sorrowing for me.”

Saint Nikoloz Dvali was tortured to death on Tuesday, October 19, in the year 1314. The Georgian Church continues to commemorate him on that date.

Saint Bassian of Uglich was a disciple of Saint Paisius of Uglich (June 6). He was born in the village of Rozhalov, in the Kesov district of the city of Bezhetsk Verkha. He was descended from the Shestikhin princes, whose ancestor was the prince Saint Theodore of Smolensk (September 19).

Saint Bassian came to the Protection monastery when he was thirty-three years of age, and was soon tonsured by Saint Paisius. He fulfilled his obediences without complaint and lived in great abstinence. In 1482, Saint Bassian discovered the Protection Icon of the Most Holy Theotokos. Having spent twenty years at the monastery of Saint Paisius, Saint Bassian then asked a blessing to live in silence. His teacher blessed him saying, “Go my child, be guided by Christ with the blessed yoke of the Lord as it pleases Him. Soon you yourself shall form your own monastery and gather a monastic flock to the glory of the the Most Holy Trinity.”

In 1492 Saint Bassian left the monastery and, after spending time at the Nikolo-Uleimsk monastery, he went to a remote place thirty versts south of Uglich and began to live as a hermit. Soon people learned of his solitary habitation and began to come for advice and guidance.

In 1492, the saint built a wooden church dedicated to the Most Holy Trinity, and soon those wishing to live the monastic life came to be guided by him. Saint Bassian did not cease his relationship with his teacher until the latter’s death, at which he was present together with other disciples.

Having dwelt at the Trinity monastery for seventeen years, Saint Bassian died on February 12, 1509. Three years later, a man named Gerasimus received healing from unclean spirits at his grave, and another fellow named Valerian was healed of palsy.

Saint Bassian was glorified in 1548 at the uncovering of his incorrupt relics, over which a stone crypt was built. Saint Bassian is commemorated twice during the year: on the day of his repose, February 12, and on June 6 with his spiritual teacher Saint Paisius of Uglich.

The holy martyr Luka of Jerusalem lived in the 13th century. He was born to an honorable, pious Georgian family by the name of Mukhaisdze. After the repose of Luka’s father, his mother left her children and went to labor at a monastery in Jerusalem.

When Luka reached the age of twenty, he traveled to Jerusalem to visit his mother and venerate the holy places. After spending some time there he decided to remain and be tonsured a monk. He was later ordained a deacon and became fluent in Arabic. Soon the brothers of the monastery recognized his wisdom and asked him to guide them as abbot. For three years Luka directed the monastery in an exemplary manner.

But the devil was envious of the holy father and provoked a certain Shekh-Khidar, an influential Persian at the court of Sultan Penducht, (Probably Sultan Zakhir-Rukedin-Baibars-Bundukdar of Egypt (1260-1277)) to take up arms against Saint Luka. Sultan Penducht then transferred possession of theHoly CrossMonastery to Shekh-Khidar, who “treated the Georgian monks in a beastly manner and finally ousted them from the monastery altogether.” Fulfilling his God-given duty, the blessed Luka insisted on personally confronting Shekh-Khidar in defense of his brotherhood.

Luka’s Christian brothers and sisters warned him, saying, “Shekh-Khidar is threatening you…. Flee and hide fromhim!” But Luka paid no heed to their admonitions, certain that it was more fitting to die for Christ than to live for the world. As he had insisted, he himself approached

Shekh-Khidar and asked for the release of the imprisoned fathers.

Luka told him that he was prepared to accept any demands. The wicked Persian leader demanded nothing from Luka except that he convert to Islam, promising to make him emir if he consented. When he refused, the furious Shekh-Khidar ordered Saint Luka’s beheading.

After the terrible deed had been performed, Saint Luka’s severed head turned toward the east and gave thanks to God with an expression of pure peace. Soon after, his precious body was set on fire at the command of the bewildered Shekh-Khidar. This occurred in 1277.

The Hieromartyr Blaise (Blasius), Bishop of Sebaste, was known for his righteous and devout life. Unanimously chosen by the people, he was consecrated Bishop of Sebaste. This occurred during the reign of the Roman emperors Diocletian (284-305) and Licinius (307-324), fierce persecutors of Christians. Saint Blaise encouraged his flock, visited the imprisoned, and gave support to the martyrs.

Many hid themselves from the persecutors by going off to desolate and solitary places. Saint Blaise also hid himself away on Mount Argeos, where he lived in a cave. Wild beasts came up to him and meekly waited until the saint finished his prayer and blessed them. The saint also healed sick animals by laying his hands upon them.

The refuge of the saint was discovered by servants of the governor Agrilaus, who had come to capture wild beasts to loose on the Christian martyrs. The servants reported to their master that Christians were hiding on the mountain, and he gave orders to arrest them. But those sent out found there only the Bishop of Sebaste. Glorifying God Who had summoned him to this exploit, Saint Blaise followed the soldiers.

Along the way the saint healed the sick and worked other miracles. Thus, a destitute widow complained to him of her misfortune. A wolf had carried off a small pig, her only possession. The bishop smiled and said to her, “Do not weep, your pig will be returned to you…” To the astonishment of everyone, the wolf came running back and returned his prey unharmed.

Agrilaus, greeting the bishop with words of deceit, called him a companion of the gods. The saint answered the greeting, but he called the gods devils. Then they beat him and led him off to prison.

On the next day, they subjected the saint to tortures again. When they led him back to the prison, seven women followed behind and gathered up the drops of blood. They arrested them and tried to compel them to worship the idols. The women pretended to consent to this and said that first they needed to wash the idols in the waters of a lake. They took the idols and threw them in a very deep part of the lake, and after this the Christians were fiercely tortured. The saints stoically endured the torments, strengthened by the grace of God, their bodies were transformed and became white as snow. One of the women had two young sons, who implored their mother to help them attain the Kingdom of Heaven, and she entrusted them to the care of Saint Blaise. The seven holy women were beheaded.

Saint Blaise was again brought before Agrilaus, and again he unflinchingly confessed his faith in Christ. The governor ordered that the martyr be thrown into a lake. The saint, going down to the water, signed himself with the Sign of the Cross, and he walked on it as though on dry land.

Addressing the pagans standing about on shore, he challenged them to come to him while calling on the help of their gods. Sixty-eight men of the governor’s retinue entered the water, and immediately drowned. The saint, however, heeding the angel who had appeared to him, returned to shore.

Agrilaus was in a rage over losing his finest servants, and he gave orders to behead Saint Blaise, and the two sons of the woman martyr entrusted to him. Before his death, the martyr prayed for the whole world, and especially for those honoring his memory. This occurred in about the year 316.

The relics of the Hieromartyr Blaise were brought to the West during the time of the Crusades, and portions of the relics are preserved in many of the lands of Europe [and his memory traditionally honored there on February 3].

We pray to Saint Blaise for the health of domestic animals, and for protection from wild beasts.

Saint Demetrius of Priluki, Wonderworker, was born into a rich merchant’s family in Pereyaslavl-Zalessk. From his youth the saint was uncommonly handsome. Receiving monastic tonsure at one of the Pereyaslavl monasteries, the saint later founded the Saint Nicholas cenobitic monastery on the Saints Boris and Gleb Hill at the shore of Lake Plescheevo near the city, and became its igumen.

In 1334 Saint Demetrius first met with Saint Sergius of Radonezh, who had come to Pereyaslavl to see Metropolitan Athanasius. From that time, he frequently conversed with Saint Sergius and became close with him. The fame of the Pereyaslavl igumen was so widespread that he became godfather to the children of Great Prince Demetrius Ioannovich. Under the influence of the Radonezh wonderworker, Saint Demetrius decided to withdraw to a remote place, and went north with his disciple Pachomius.

In the Vologda forests, at the River Velika, near the Avnezh settlement, they built a church of the Resurrection of Christ and they prepared to lay the foundations for a monastery. The local inhabitants were fearful that if a monastery were built there, their village would become monastery property. They demanded that the monks leave their territory, and wishing to be a burden to no one, they moved farther away.

Not far from Vologda, at the bend of a river in an isolated spot, Saint Demetrius decided to form the first of the cenobitic monasteries of the Russian North. The people of Vologda and the surrounding gladly consented to help the saint. The owners of the land intended for the monastery, Elias and Isidore, even trampled down a grain field, so that a temple might be built immediately. In 1371 the wooden Savior cathedral was built, and brethren began to gather.

Many disciples of the monk came there from Pereyaslavl. Saint Demetrius combined prayer and strict asceticism with kindliness. He fed the poor and hungry, he took in strangers, he conversed with those in need of consolation, and he gave counsel. He loved to pray in solitude. His Lenten food consisted of prosphora with warm water. Even on feastdays, he would not partake of the wine and fish permitted by the Rule. Both winter and summer he wore an old sheepskin coat, and even in his old age he went with the brethren on common tasks. The saint accepted contributions to the monastery cautiously, so that the welfare of the monastery would not be detrimental to those living nearby.

The Lord granted His servant the gift of clairvoyance, and he attained a high degree of spiritual perfection. Saint Demetrius died at an advanced age on February 11, 1392. The brethren approaching found him as though asleep, and his cell was filled with a wondrous fragrance.

Miracles from the relics of Saint Demetrius began in the year 1409, and during the fifteenth century his veneration spread throughout all Rus. And no later than the year 1440, the Priluki monk Macarius recorded his Life (Great Reading Menaion, February 11) based on the narratives of Saint Demetrius’s disciple Igumen Pachomius.

Holy Prince Vsevolod of Pskov, in Baptism Gabriel, a grandson of Vladimir Monomakh, was born at Novgorod, where in the years 1088-1093 and 1095-1117 his father ruled as prince. His father was the holy prince Saint Mstislav-Theodore the Great (April 15). In the year 1117, when Great Prince Vladimir Monomakh gave Mstislav Kievan Belgorod as his “udel” (land-holding), practically making him co-ruler, young Vsevolod remained as his father’s vicar in the Novgorod principality.

Holy Prince Vsevolod did much good for Novgorod. Together with the Archbishop of Novgorod, Saint Niphon (April 8), he raised up many churches, among which were the cathedral of the Great Martyr George at the Yuriev monastery, and the church of Saint John the Forerunner at Opokakh, built in honor of the “angel” (i.e. patron saint) of his first-born son John, who had died in infancy (+ 1128).

In his Ustav (Law code) the prince granted a special charter of lands and privileges to the cathedral of Holy Wisdom (Hagia Sophia) and other churches. During a terrible famine, he exhausted his entire treasury to save people from perishing. Prince Vsevolod was a valiant warrior, he marched victoriously against the Yam and Chud peoples, but he never took up the sword for lucre or power.

In 1132, upon the death of holy Great Prince Mstislav, Vsevolod’s uncle Prince Yaropolk of Kiev fulfilled the last wishes of his brother and transferred Vsevolod to Pereyaslavl, then regarded as the eldest city after Kiev itself. But the younger sons of Monomakh, Yuri Dolgoruky and Andrew Dobry, were apprehensive lest Yaropolk make Vsevolod his successor at Kiev, and so they marched out against their nephew. Hoping to avoid internecine strife, Saint Vsevolod returned to Novgorod, but was received there with disaffection. The Novgorodians felt that the prince had been “raised” by them and should not have left them earlier. “Vsevolod went to Rus, to Pereslavl,” noted the Novgorod chronicler, “and kissed the cross against the Novgorodians, saying, ‘I will kill you.’”

Striving to restore good relations with Novgorod, the prince undertook a victorious campaign against the Chud people in 1133, and he annexed Yuriev to the Novgorod domain. But a harsh winter campaign in 1135-1136 against Suzdal was unsuccessful. The stubborn people of Novgorod would not heed their chastisement by God, and they could not forgive the prince for their defeat. The assembly decided to summon a prince from the hostile Monomakh line of the Olgovichi, and they condemned Saint Vsevolod to banishment. “You suffered exile at the hands of your own people,” we sing in the troparion to the saint. For a month and a half they held the prince and his family under guard at the archbishop’s palace. When Prince Svyatoslav Olgovich arrived on July 15, 1136, Vsevolod was released from his captivity.

Vsevolod went again to Kiev, and his uncle Yaropolk gave him the Vyshgorod district near Kiev, the place where Saint Olga (July 11) had lived in the tenth century during the rule of her son Svyatoslav, “preferring the cities of Kiev and Pskov.” Saint Olga came to the defense of her descendant in 1137 when the people of Pskov, recalling the campaigns of the Novgorod-Pskov army led by the prince, invited him to the Pskov principality, the native region of Saint Olga. He was the first Pskov prince, chosen by the will of the Pskov people.

Among the glorious works of Saint Vsevolod-Gabriel at Pskov was the construction of the first stone church dedicated to the Life-Creating Trinity, replacing a wooden church from the time of Saint Olga. On the icons of the saint, he is often depicted holding the church of the Holy Trinity.

Saint Vsevolod ruled as prince at Pskov for only a year. He died on February 11, 1138 at the age of forty-six. All of Pskov gathered at the funeral of the beloved prince, and the chanting of the choir could scarcely be heard over the people’s wailing.

The people of Novgorod sent an archpriest from the Sophia cathedral to take his holy relics back to Novgorod. The prince, however, did not want his body to rest in Novgorod. He would not allow Pskov to be deprived of his relics by the people of Novgorod, who had driven him out, and the coffin would not move from the spot. The Novgorod people wept bitterly and repented in their misfortune. Then they asked to be given just a small piece of his relics “for the protection of their city.” Through their prayers a fingernail fell from the saint’s hand. The Pskov people put Saint Vsevolod into the temple of the holy Great Martyr Demetrius. Beside the grave they placed the military armaments of the prince, a shield and sword, in the shape of a cross, with the Latin inscription, “I will yield my honor to no one.”

On November 27, 1192, the relics of holy Prince Vsevolod were uncovered and transferred into the Trinity cathedral, in which a chapel was consecrated in his honor.

The deep spiritual bond of the city of Saint Olga with the holy Prince Vsevolod was never broken. He always remained a Pskov wonderworker. At the siege of Pskov by Stephen Bathory in 1581, when the walls of the fortress were already breached and the Poles were ready to rush into the city, they brought the holy relics of Prince Vsevolod from the Trinity cathedral to the place of battle, and the enemy withdrew.

On April 22, 1834, on the first day of Pascha, the saint’s holy relics were solemnly transferred to a new shrine in the main church of the cathedral.

At the appearance of the wonderworking Pskov-Protection Icon (October 1), holy Prince Vsevolod-Gabriel stood among the heavenly defenders of Pskov.

Holy Empress Theodora was the wife of the Byzantine emperor Theophilus the Iconoclast (829-842), but she did not share in the heresy of her husband and secretly venerated the holy icons. After the death of her husband, Saint Theodora governed the realm because her son Michael was a minor.

She convened a Council, at which the Iconoclasts were anathematized, and the veneration of icons was reinstated. Saint Theodora established the annual celebration of this event, the Triumph of Orthodoxy, on the first Sunday of the Great Fast. Saint Theodora did much for Holy Church and fostered a firm devotion to Orthodoxy in her son Michael.

When Michael came of age, she was retired from governing and spent eight years in the monastery of Saint Euphrosynē, where she devoted herself to ascetic struggles, and reading books that nourished her soul.

A copy of the Gospels, copied in her own hand, is known to exist. She died peacefully around the year 867.

In 1460, her relics were given by the Turks to the people of Kerkyra (Corfu).

The Holy Martyr George the New was born into an illustrious Bulgarian family, living in the capital city of Bulgaria, Sredets (now the city of Sofia). Saint George’s childless parents, John and Mary, in their declining years entreated the Lord to send them a child. Their prayer was answered, and they baptized the infant with the name of the holy Great Martyr George (April 23).

Young George received a fine upbringing, he attentively studied the Holy Scriptures, and he was pious and chaste. His parents died when George was twenty-five. At that time Bulgaria found itself under the rule of the Turks, who forcibly converted Christians to Islam.

Once, several Moslems tried to convert George. They put a fez on the saint’s head. This is a red circular hat which Moslems wear to enter their house of prayer. But George threw the fez on the ground. The Turks brought the martyr to their governor with beatings and abuse.

The governor was impressed with Saint George’s appearance and bearing, and he urged him to accept Islam, promising honors and wealth from Sultan Selim (1512-1520). The saint boldly and steadfastly confessed his faith in the Lord Jesus Christ, and reproached the errors of Islam. The governor in a rage gave orders to beat Saint George with rods, but the saint persevered in his confession of faith in Christ.

The governor ordered the tortures to be increased. The passion-bearer bore all his sufferings, calling on the Lord Jesus Christ for help. Then they led the martyr through the city to the beat of a drum and shouts: “Do not insult Mohammed nor abase the Moslem faith”.

Finally, a large fire was lit in the city, to burn Saint George. Weakened by his wounds, the saint fell to the ground. They threw him into the fire still alive, and they threw corpses of dogs on top of him so that Christians would not be able to find the relics of the martyr.

Suddenly, a heavy rain fell and extinguished the fire. With the onset of darkness, the place where the body of the martyr was thrown was illumined with a bright light. They gave permission to a certain Christian priest to take the venerable relics of the martyr for burial. Informed about the occurrence, Metropolitan Jeremiah and his clergy went to the place of execution. In the ashes of the fire they located the body of the holy Martyr George and carried it to the church of Saint George the Great Martyr in the city of Sredets.

On May 26, 1515 the holy relics of Saint George were removed from the grave, placed in a coffin, and then brought into the church, where they have remained ever since. The Church honors Saint George twice during the year: on February 11, the day of his martyrdom, and on May 26, the uncovering of his holy relics.

Saint Gobnata was born in Co.Clare at the end of the fifth, or the beginning of the sixth century. Later she fled to the Aran Islands to escape from some enemy. An angel appeared to her one day and told her to leave that place and to keep walking until she found nine white deer. She saw three white deer at Clondrohid, Co. Cork, and decided to follow them. Then at Ballymakeera, she saw six white deer. Finally, at Ballyvourney she came upon nine white deer grazing in a wood. There she was given land for a women’s monastery by her spiritual Father Saint Abban of Kilabban, Co. Laois (March 16), and he installed her as abbess. Excavations in 1951 proved that indeed there had been an early Christian settlement on the site.

Saint Gobnata was renowned for her gift of healing, and there is a story of how she kept the plague from Ballyvourney. She is also famous for her skill as a bee-keeper.

One day, Saint Gobnata was watching from a hill overlooking a valley as an invading chieftain and his army came through, destroying crops and driving off cattle. She sent the bees to attack them, and they were thrown into such confusion that they left without their plunder.

The holy virgin Saint Gobnata fell asleep in the Lord on February 11. The exact year of her death is not known, but it probably occurred in the sixth century. Although she is regarded as the patron saint of Ballyvourney, she is venerated throughout southern Ireland. There are churches dedicated to her in Waterford and Kerry, for example, and she is also revered in Scotland.

The Hieromartyr Charalampus, Bishop of Magnesia, the martyrs Porphyrius and Baptus and three women martyrs suffered in the year 202.

Saint Charalampus, Bishop of Magnesia (Asia Minor), successfully spread faith in Christ the Savior, guiding people on the way to salvation. News of his preaching reached Lucian, the governor of the district, and the military commander Lucius. The saint was arrested and brought to trial, where he confessed his faith in Christ and refused to offer sacrifice to idols.

Despite the bishop’s advanced age (he was 113 years old), he was subjected to monstrous tortures. They lacerated his body with iron hooks, and scraped all the skin from his body. During this the saint turned to his tormentors, “I thank you, brethren, that you have restored my spirit, which longs to pass over to a new and everlasting life!”

Seeing the Elder’s endurance and his complete lack of malice, two soldiers (Porphyrius and Baptus) openly confessed Christ, for which they were immediately beheaded with a sword. Three women who were watching the sufferings of Saint Charalampus also began to glorify Christ, and were quickly martyred.

The enraged Lucius seized the instruments of torture and began to torture the holy martyr, but suddenly his forearms were cut off as if by a sword. The governor then spat in the face of the saint, and immediately his head was turned around so that he faced backwards.

Then Lucius entreated the saint to show mercy on him, and both torturers were healed through the prayers of Saint Charalampus. During this a multitude of witnesses came to believe in Christ. Among them also was Lucius, who fell at the feet of the holy bishop, asking to be baptized.

Lucian reported these events to the emperor Septimus Severus (193-211), who was then at Pisidian Antioch (western Asia Minor). The emperor ordered Saint Charalampus to be brought to him in Antioch. Soldiers twisted the saint’s beard into a rope, wound it around his neck, and used it to drag him along. They also drove an iron nail into his body. The emperor then ordered them to torture the bishop more intensely, and they began to burn him with fire, a little at a time. But God protected the saint, and he remained unharmed.

Many miracles were worked through his prayer: he raised a dead youth, and healed a man tormented by devils for thirty-five years, so that many people began to believe in Christ the Savior. Even Galina, the daughter of the emperor, began to believe in Christ, and twice smashed the idols in a pagan temple. On the orders of the emperor they beat the saint about the mouth with stones. They also wanted to set his beard on fire, but the flames burned the torturer.

Full of wickedness, Septimus Severus and an official named Crispus hurled blasphemy at the Lord, mockingly summoning Him to come down to the earth, and boasting of their own power and might. The Lord sent an earthquake, and great fear fell upon all, the impious ones were both suspended in mid-air held by invisible bonds, and only by the prayer of the saint were they put down. The dazed emperor was shaken in his former impiety, but again quickly fell into error and gave orders to torture the saint.

And finally, the emperor sentenced Saint Charalampus to beheading with a sword. During Saint Charalampus' final prayer, the heavens opened and the saint saw the Savior and a multitude of angels. The holy martyr asked Him to grant that the place where his relics would repose would never suffer famine or disease. He also begged that there would be peace, prosperity, and an abundance of fruit, grain, and wine in that place, and that the souls of these people would be saved. The Lord promised to fulfill his request and ascended to heaven, and the soul of the hieromartyr Charalampus followed after Him. By the mercy of God, the saint died before he could be executed. Galina buried the martyr’s body with great honor.

In Greek hagiography and iconography Saint Charalampus is regarded as a priest, while Russian sources seem to regard him as a bishop.

The Synaxis of Novgorod Hierarchs is also celebrated on October 4 and on the third Sunday after Pentecost. On October 4, 1439 Saint John (September 7) appeared to the presiding hierarch Saint Euthymius (March 11) and ordered him to serve a special panikhida in memory of those buried at the Sophia cathedral (the Russian princes and Archbishops of Novgorod, and all Orthodox Christians) on the Feast of the Hieromartyr Hierotheus, first Bishop of Athens.

Then the incorrupt relics of Saint John (September 7) were uncovered. Afterwards, the Synaxis was established to mark the glorification of the Novgorod hierarchs. E.E. Golubinsky says that because these hierarchs remained unknown at the time of their glorification, he determined this date for their common celebration was established in the period between the time of the Moscow Council of 1549 and the time of the formation of the Holy Synod (E.E. Golubinsky, History of the Canonization of Saints in the Russian Church. Moscow, 1903, p. 157).

Included in the Synaxis of Novgorod hierarchs are: Saint Joachim of Korsun, first bishop of Novgorod (988-1030); Saint Luke the Jew, bishop (October 15, 1060); Saint Germanus, bishop (1078-1096); Saint Arcadius, bishop (September 18); Saint Gregory, archbishop (May 24, 1193); Saint Martyrius, archbishop (August 24, 1199); Saint Anthony, archbishop (October 8, 1231); Saint Basil the Lame, archbishop (July 3, 1352); Saint Simeon, archbishop (June 15, 1421); Saint Gennadius, archbishop (December 4); Saint Pimen, archbishop (1553-1571); Saint Aphthonius, metropolitan (April 6, 1653).

The relics of these saints were buried or transferred to Novgorod’s Sophia Cathedral (except for Saint Germanus, Saint Gennadius and Saint Pimen) therefore, in some sources their names are not included in the Synaxis.

Besides those mentioned, hierarchs who have separate commemorations are: Saint Nikḗtas the Hermit, bishop (January 31); Saint Niphon, bishop (April 8); Saint John, archbishop (September 7); Saint Theoctistus, archbishop (December 23); Saint Moses, archbishop (January 25); Saint Euthymius, archbishop (March 11); Saint Jonah, archbishop (November 5); Saint Serapion, archbishop (March 16.

The October 4 celebration was established in connection with the memory of the holy Prince Vladimir Yaroslavich of Novgorod (+ 1052), and the February 10 Synaxis of the Novgorod hierarchs is celebrated in connection with the holy Princess Anna of Novgorod (+ 1056).

The Holy Princess Anna of Novgorod, wife of Great Prince Yaroslav the Wise, gave her children a true Christian upbringing, marked by a strong faith in God; and love of work, integrity and learning.

Her son Mstislav later became Great Prince of Kiev, and her daughter the queen of a western European realm. Saint Anna left the world and went into a monastery, where she ended her days in strict obedience and prayer in the year 1056.

Saint Prochorus of the Caves was a native of Smolensk, and entered the Kiev Caves monastery under the igumen John (1089-1103). He was a great ascetic of strict temperance. In place of bread he ate pigweed (or orach), and so he was called “pigweed-eater.” Every summer, he gathered pigweed and made enough bread from it to last him for a whole year. He also ate prosphora from church now and then, and his only drink was water. Seeing the patience of Saint Prochorus, God transformed the usual bitterness of the pigweed into sweetness.

During the saint’s lifetime, a famine threatened Russia. Prochorus began to gather the pigweed even more zealously and to prepare his “bread”. Certain people followed his example, but they were not able to eat this weed because of its bitterness. Prochorus distributed his pigweed bread to the needy, and it tasted like it was made from fine wheat. Only the bread given with the blessing of Saint Prochorus was edible, and even pure and light in appearance. If anyone tried to prepare this bread himself, or take it without the saint’s blessing, it was not fit for consumption. This became known to the igumen and the brethren, and the fame of Prochorus spread far and wide.

After a certain while there was no salt at Kiev, and the people suffered because of this. Then the saint gathered ashes from all the cells, and began to distribute it to the needy. Through his prayers, the ashes became pure salt. The merchants, who hoped to take advantage of this shortage of salt for their own profit, became angry with Saint Prochorus for distributing free salt to the people.

Prince Svyatopolk confiscated the salt from Prochorus. When they transported it to the prince’s court, everyone saw that it was just ordinary ashes. After three days, Svyatopolk gave orders to discard it. Saint Prochorus blessed the people to take the discarded ashes, and they were again changed into salt.

This miracle reformed the fierce prince. He began to pray zealously, made peace with the igumen of the monastery of the Caves, and highly esteemed Saint Prochorus. When the last hour of the saint approached, the prince left his army and hastened to him, even though he was at war.

He received his blessing and with his own hands, carried the body of the saint to the cave and buried him. Returning to his army, Svyatopolk easily gained victory over the Polvetsians, turning them to flight and capturing their supply carts. Such was the great power of the prayer of Saint Prochorus.

The righteous one died in the year 1107, and was buried in the Near Caves. He is also commemorated on September 28 and on the second Sunday of Great Lent.

Saint Longinus of Koryazhemsk first pursued asceticism at the monastery of Saint Paul of Obnora, and then lived at the Saints Boris and Gleb Solvychegod monastery. From there he settled with his friend Simon near Vychegda, toward the mouth of the Koryazhema river.

Here, deep in the countryside, ten versts from Solvychegod, the ascetics built cells and a chapel. When brethren gathered around them, they built a church named for Saint Nicholas, and built a monastery in which the saint was igumen. Near the church there was a well, dug out by Saint Longinus himself.

After his death in 1540 the saint’s body was buried, in accord with his last wishes, near the entrance to the church. Sixteen years later, it was placed inside the church.

The memory of Saint Longinus is celebrated with a special service, and there is a brief Life, compiled at a later time.

The Holy Virgin Martyrs Ennatha, Valentina and Paula suffered in the year 308 under the emperor Maximian II Galerius (305-311). Saint Ennatha came from the city of Gaza (in the south of Palestine), Saint Valentina was a native of Palestinian Caesarea, and Saint Paula was from the region of Caesarea.

Saint Ennatha was the first to be brought to trial before the governor Firmilian, bravely declaring herself a Christian. They beat her, and then they suspended her from a pillar and scourged her.

Saint Valentina, accused of not worshipping the gods, was led to a pagan temple to offer sacrifice, but she bravely hurled a stone at the sacrifice and turned her back on it. They beat her mercilessly and sentenced her to be beheaded along with Saint Ennatha.

Last of all, Saint Paula was brought, and they subjected her to many torments. With the help of God, however, she endured them with great patience and courage. Before her death Paula gave thanks to the Lord for strengthening her. Bowing to the Christians present, she bent her neck beneath the sword.

There is little information about the history of this Icon, and the story of its appearance is shrouded in mystery. We only know that the now lost original was painted around 845. However, there is reason to believe its iconographic type was the same as the Hagiosoritissa Icon.¹ Copies of the ancient Icon were widespread in Byzantium during the 12th to the 15th centuries; apparently one of these came from that area to Russia.

The original version of the Icon represented the Virgin without the Child, but she held a scroll in her hands. On this scroll were the All Holy Virgin’s petitions concerning us, which are addressed to her Son. This gives us hope that the “Fire-appearing” Icon of the Mother of God, like her other icons, will help and protect us from all misfortune and adversity. Therefore, we pray before the Icon for everything that exceeds the limits of our strength and requires God’s help.

The face of the Theotokos is turned toward her right side, and her garments are bright red red in color. This is why the Icon is called “Fire-appearing,” or “Visible in Fire.”

¹ The name Hagiosoritissa, “of the holy soros” (chest), is derived from the chapel of the holy soros, which was built next to the Blachernae church by Emperor Leo I to house the robe of the Most Holy Theotokos, which was brought from Palestine in 473 (see July 2). The Panagia Hagiosoritissa Icon is associated with this shrine. This icon type shows the Mother of God with both hands raised in supplication, as depicted in the Deisis row of the iconostasis.

Little information about the life of Saint John of Chimchimeli has been preserved, but we know that he was a great translator, philosopher, and defender of the Georgian Christian Faith.

John received his education in present-day Bulgaria, at the literary school of the famous Petritsoni (now Bachkovo) Georgian Monastery.

One historian writes: “In his eulogy on the death of Saint Demetre the King, John the Philosopher of Chimchimeli brilliantly describes the glory, honor, and heroism of this holy man’s life.”

Saint John translated many exegetical compositions, including two commentaries on the Book of Ecclesiastes, one by Metrophanes of Smyrna (Metropolitan of Smyrna (857-880); his Commentary on Ecclesiastes is preserved only in Georgian) and the other by Olympiodorus of Alexandria (a 6th-century deacon who wrote a series of commentaries on the books of the Bible, not to be confused with the neoplatonist philosopher also of the 6th century). He also translated “An Explanation of the Gospel According to Saint Mark” and “An Explanation of the Gospel According to Saint Luke”, both by Blessed Theophylactus of Bulgaria.

The works of our Holy Father John of Chimchimeli are fundamental to the canon of Georgian theological literature.

In his work Pilgrimage, the eminent eighteenth-century historian Archbishop Timote (Gabashvili) mentions John of Chimchimeli among the holy fathers portrayed in the frescoes at the Holy Cross Monastery in Jerusalem.

In the second half of the 19th century the historian Mose Janashvili wrote, in his History of the Georgian Church, that John of Chimchimeli directed a literary school in the village of Gremi in Kakheti.

According to Janashvili, students at Saint John’s school were instructed in philosophy and theology as well as in the Greek, Syrian, and Arabic languages.

Hieromonk Ioanikkios (in the world Trophimos N. Averkiev) was born in 1823 and was named Trophimos in Holy Baptism. His parents were Government-owned peasants in Orlov Province, and they had a large family. Trophimos was one of the younger children. The boy was quite bright and also very pious. He loved to be in church, and if his mother went to church for the Feast Days he always begged to go along. This, however, was not easy. The village where they lived was not near the church. They had to cross a stream on the way, and the bridge was so old and rotten that once Trophimos fell in and caused his mother to be delayed. Therefore, she did not always take him with her. Most of the time, she left him at home. When he stayed at home, Trophimos wept bitterly because she would not bring him to church. He felt drawn there by some “overpowering force,” as he expressed himself later in life.

One Sunday his father and mother went to church for the Divine Liturgy and took his older brothers, but they left him at home. After crying for some time, Trophimos went out into the yard, before which there was a field covered with grass. Then he noticed a beautiful stone church on a hillock. He was surprised to see it and wondered how it got there, so he started walking toward it in order to take a closer look at it. For a while he walked around the church, admiring its beauty. He tried to enter, but the door was locked. When his hand touched the door knob, it vanished, and there he was, standing in the middle of an empty field! This astonished him even more, and he could not understand anything for a while. When his parents came home, he hastened to tell them what had happened.

At first, they paid no attention to him, but later, when his father mentioned this at a meeting of all the peasants in the village, an old man stated that he had also had seen a church on that very spot at dawn. The peasants asked to see Trophimos and to hear the story from his own lips. When Trophimos was brought to the meeting, he told them in detail where he had seen the church in the field, and described what sort of church it was. He showed them the exact spot, and the men marked the spot with four stakes. They decided to collect money and to build a stone church there. Indeed, a church was needed because the parish church was far away. In addition, there was the stream to be crossed. In the spring, when the stream was full, it became difficult and dangerous to cross.

Since the peasants were wealthy, the required funds were soon collected, and they began to build a church in honor of the Kazan Icon of the Most Holy Theotokos (July 8, Oct. 22). In a few years the church was completed and consecrated, and on the outside it closely resembled the church that Trophimos had seen in a vision. When the boy was sixteen years old, he wanted to enter a monastery, so he begged his parents to give their blessing for him to go to Tolshev’s Savior-Transfiguration Monastery. His parents were very unhappy about this, especially his father. The young man became very sad and did not know what to do.

One night he had a dream wherein he saw a group of monks in a church in their mantiyas and klobuks. All of them went to the middle of the church and sang a divine hymn. Taking Trophimos by the hand they said, “Come with us, and do not be afraid of grieving your parents. It is God’s will that you be with us.”

Awakening from his dream, he decided to run off to the monastery in secret. He got ready, placing a piece of bread in a shepherd’s sack. Dressed in an old peasant’s coat, and without shoes, he left for the Tolshev Monastery. The road was not easy for him, but he arrived at the gates of the Monastery in the afternoon, and he saw a few monks standing there. Seeing the barefoot boy, they asked him why he had come. Trophimos replied that he had come in order to be a monk. One monk, an Elder with a grey beard, volunteered to take him to the Superior’s cells. This was Hieromonk Jacob from Sarov Hermitage, where he had been known and loved by Batushka Seraphim. Father Jacob led an ascetical life, and was respected by the brethren. Trophimos now sat in the waiting room, fearfully awaiting the Superior’s decision concerning him.

The Superior, a short, grey-headed old man, was surprised at the young man’s appearance because he was dressed in rags. He thought that Trophimos was a beggar seeking alms. When Father Jacob started to tell him that the young man wanted to be a monk, the Superior said that he was much too young, and he would never be able to endure the labors and the sorrows of the monastic life. So he advised him to go back home. When this did not work, and the young man remained unshaken, the Superior pretended to be angry and ordered a bundle of rods to be brought over, saying; “Now I will teach you not to wander needlessly and leave home in order to avoid work. Take off your shirt and I will punish you so that you will remember our monastery.”

The young man immediately removed his shirt and lay on the ground before the Superior to receive his punishment. Seeing his readiness and weakness, the Superior and Father Jacob looked at each other and changed their tone. The Superior told Trophimos to get up and to tell him in detail where he was from, and why he had come. Had he perhaps committed some crime and thought to hide in the monastery? After telling him everything in detail, Trophimos fell down on the floor, tearfully begging the Superior not to chase him away and to make him a monk.

The Superior ordered Father Jacob to take him to his cell and teach him the monastic Rule for novices. Father Jacob fed him and got him some clothes, making him his cell attendant. His cell was the very cell which the wonderworker Saint Tikhon of Zadonsk (August 13) had occupied when he lived at Tolshev Monastery in retirement. Here the holy bishop’s belongings were preserved. His chair stood in the corner, covered up. Elder Jacob never dared to sit in the chair himself, but Trophimos, who did not know the value of the chair, once tried to sit in it when the Elder was out of the cell, but he was pushed away by some force he did not understand. When Father Jacob returned Trophimos told him what had occurred. Father Jacob explained the chair’s significance to him and strictly forbade him to sit in it.

By his humility, obedience, and meekness, Trophimos soon won Father Jacob’s paternal love. Trophimos loved the order and customs of the monastery and had no time to become bored. He could only thank God and be happy that he lived in such a holy place. In particular he loved being in church when the monks all came to the center in their mantiyas and klobuks. He always wondered how he had been able to see all this in such detail in his dream. He was especially attracted to the mantiya, and when Father Jacob was not in the cell he would put it on and walk around the cell with measured footsteps. His greatest wish was to receive the mantiya and to be able to wear it to church. One day Father Jacob caught him in the cell wearing his mantiya. He forbade him to do this, explaining the spiritual meaning of the mantiya. He told him to pray to God, asking Him for His mercy, so that perhaps he might receive a mantiya in due time.

Trophimos was not destined to remain at Tolshev Hermitage, since his father did not wish it. He came to the monastery and bound his son’s legs so he could not get away. He brought him home that way and punished him severely for running away. The poor young man had to submit to his parents’ wishes for the time being, waiting for the time to come when he might fulfill his heartfelt desire. He had lived at Tolshev Monastery only three months, but in that short time it left its mark on the future course of his life.

His father’s death released Trophimos from his burdensome situation. Now the family’s finances were controlledby his mother and older brothers. His mother no longer tried to hold him there against his will, but blessed him to be a monk. She even gave him an icon of the Great Martyr George (April 23). He kept this icon as a great treasure and revered Saint George until the end of his life. After obtaining his identification papers, Trophimos went to Kiev to venerate the holy places. From there, he went to the Holy Mountain Hermitage in Kharkhov Province with the intention of remaining there for the rest of his life. He arrived on October 10, 1845 and went to see Igumen (later Archimandrite) Arsenios. The latter asked him detailed questions concerning the events of his past life. Then he accepted him into the monastery and assigned him to the kitchen for his obedience.

At first, Trophimos lived in the attic with his knapsack for two weeks, until the cold forced him to move elsewhere. Hieromonk Theodosios, the Father Confessor of the monks, who had come from Glinsk Hermitage with Father Arsenios, took him into his cell as his cell attendant. Trophimos lived behind a thin wall in the narrow entryway.

In the beginning, Father Theodosios treated him sternly, testing his character and intentions. He would leave money lying around in the cell, or he would leave some tea or sugar, as though he had forgotten to put them away, or perhaps he would leave some honey on the table and go out. After seeing that nothing was ever touched, he stopped doing this and began to trust Trophimos. Hieromonk Theodosios, who had received his spiritual formation under the guidance of the well-known Igumen of Glina Hermitage, Saint Philaretos (March 31, 1841) of holy life, was himself a strict ascetic. He often went into the woods with his prayer rope, walking about with his mind focused on the Jesus Prayer. When he returned from the forest his face was always radiant. So much so that at first his novice Trophimos feared this radiance, and he was afraid to approach him or talk to him.

Since Trophimos was illiterate, Father Theodosios saw to it that he learned to read. His instructor was Father Philotheos, who worked in the monastery office. He was not yet old, but he led a life of strict asceticism. Trophimos learned to read and write under his guidance. At the same time, he continued his careful study of the monastic Rule, taught by his Elder. After the evening Prayer Rule, Father Theodosios would dismiss the monk who came to him for Confession. Handing Trophimos a prayer rope, he made him repeat the Jesus Prayer slowly and in a loud voice. At first it was frightening for him to repeat the prayer under the watchful eye of his Elder, and his voice would tremble. The Elder noticed this and ordered him to be brave. In this fear, Father Theodosios saw in this the work of the Enemy, who especially hated the Jesus Prayer. As it happened, his fear soon disappeared and was replaced by a tender, compunctionate feeling, which produced abundant tears in him. Sometimes, because of these tears, he could scarcely say the words of the prayer.

This was a time of strict judgment for Trophimos under the Elder’s watchfulness. He would forget all the sins he had committed during the day, but all the details would come back to his mind during prayer. This brought about sincere repentance in him. After prayer, he would confess to his Elder and receive absolution. After this, Trophimos would feel an unusual lightness and joy in his soul. He went through all the trials of his novitiate before the eyes of his experienced Elder without concealing any of his transgressions from him. Almost unnoticed, he raised himself up.

The Psalter, the Holy Gospels, the Acts of the Apostles, and the Epistles became his favorite books. He always read a certain amount from each of them every day. He tried to do this without fail, often cutting short his night’s rest if he had no time to read during the day. Seeing his zeal, simplicity, and loyalty, his Elder sometimes told him some of the things that happened to him. Once, for example, he came back from the woods with his riasson and prayer rope badly torn. As he sewed up the sleeves of the riasson, Trophimos was amazed and wondered how the Elder could have torn them so much.

The Elder said, “I was battling with the devils in the forest. They jumped me, a whole bunch of them, and they wanted to tear the prayer ropes from my hands, screaming that I must not say the Jesus Prayer. God helped me, however. I held on to the prayer ropes, even though they were torn in many places, but the riasson really got it from them.” Father Theodosios strictly forbade him to mention this to any of the monks.

Father Theodosios did not have a bed, but slept on the floor. Noticing that there were bedbugs on the floor where the Elder slept, Trophimos brought a kettle of hot water, and wanted to pour it on them. The Elder would not allow this saying, “Their bites remind me of the never-resting worm which is ready for the sinners who have angered God. In this way they bring me to repentance. Do not deprive me of these insects so that I will not feel sorry later.”

Trophimos lived for about two and a half years in his obedience as cell attendant to Father Theodosios. In 1850, he was listed officially as a novice of the Holy Mountain Hermitage. On March 24, he was tonsured as a riassophore monk by Father Arsenios and was named Timon. At that time he was appointed as overseer of the caves.

On October 21, 1850 Hieromonk Theodosios, the Monastery’s Father Confessor, reposed. His death was a severe blow to his loyal spiritual son Timon, who shed bitter tears at the loss of his father, instructor, and benefactor. Father Arsenios gave him a wooden cross which belonged to Father Theodosios. He accepted it as a treasure in memory of his Elder. Later, Timon gave the cross to the Skete church, where it is a reminder of the labors and prayers of the great ascetic, Father Theodosios.

Following the repose of Father Theodosios, he received a certain comfort when he was appointed to serve the recluse Hieromonk John in his cave. Timon was quite attached to the recluse. He did everything he could for him, watching over him, and fulfilling all of his requests, even the smallest. Later, when others replaced Timon, the recluse often remembered how Timon always pleased him and was always sincerely predisposed toward him.

On April 2, 1854, Timon was tonsured into the mantiya and renamed Ioannikios. After this he was appointed as the sacristan (ризничий). This was not an easy obedience, for it required a lot of work. After a while he was appointed to the caves, and once again he served Hieromonk John, who lived there.

After he was ordained to the diaconate, he became even more diligent toward the church services, while continuing his labors of fasting and prayer in his cell. He acquired a fair number of spiritual books and read them with fervor, increasing his knowledge, and using them as guides in his life. In his spare time he liked to go into the woods and converse with God in seclusion. He practiced the Jesus Prayer with attentiveness (π ρο σοχή), and it became more and more a part of his soul. During one of his walks he ventured deep into the forest, and was taken by its seclusion and beauty as he sat down beside the roots of a large spruce tree. As soon as he touched the moss with his hand, he felt heat coming from it, as if from a stove. He was amazed by this, so he began to inspect the place carefully, and discovered that the moss had been placed there skillfully to conceal the entrance of a cave. Inside he saw a a small stove, and a table, upon which was a Psalter. A lampada was burning before an icon, but the occupant of the cave was not at home, giving Father Ioannikios a chance to examine the cave. Except for some old dried bread, some dried fruit, and a pitcher of water, there was nothing in the cave that indicated the hermit’s life of strict fasting. For some time he had been hearing rumors in the Holy Mountain Hermitage about solitaries who lived nearby in the forest, unknown to the world. It was said that they were living there even before the monastery was rebuilt.¹ Archimandrite Arsenios, the Superior, was very uneasy about this because he feared that the secular authorities might regard these unknown persons as vagabonds without identification papers, and this could cause trouble for the newly reopened monastery. Father Arsenios discovered two of these hermits, and so he sent them away from the monastery in a peaceful manner. These two happened to be aged Elders, and soon afterward they completed the course of their lives in nearby villages.

With their departure Father Arsenios felt somewhat more at ease and stopped searching for the others. The brethren of the monastery continued to wonder if there were more hermits were living in the forest, because they saw thin, blackened people at the church services who were dressed like peasants. They avoided all contact with the monks and left quickly after the service, heading in the direction of the nearest farm.

Father Ioannikios realized that the cave he found must belong to one of these hermits, so he decided to wait for him to return. Soon a tall, very thin man of middle age arrived dressed in a white peasant’s shirt and carrying an armload of firewood from another part of the forest. The hermit was rather disturbed to find a guest waiting for him. He sighed deeply and said, “Apparently, it is God’s will that I leave here. I know you. You are the servant of God, Father Ioannikios. Perhaps you will not tell the Archimandrite about me, but I do not wish to place you in such a position. So tomorrow I shall leave here and go elsewhere.”

Then he invited Father Ioannikios to sit down and offered to let him taste some of his cooked dried pears. The hermit told him that his name was Leontios, and he was a soldier who had deserted. He had been living in that vicinity for about twenty years. Here he found an Elder, who was also a hermit, and who taught him to fast, to pray and to sing Psalms. When the Elder was dying he left him this cave. Father Ioannikios loved the hermit and, in his simplicity, he tried to persuade him to stay in the monastery with them. Not understanding, he offered to go to Father Arsenios with him, saying that he would probably be accepted into the monastery.

Sadly, the hermit shook his head and said, “I am a runaway soldier and have no identification whatsoever. Your Superior will not take me in without papers, so it is useless to ask him to do what is impossible. I thank you, Father, for your love, for which the Lord will reward you in Heaven. But now demonstrate your love and do not say anything to anyone in the monastery until tomorrow about finding my cave and seeing me here until I can move to a place farther away from the monastery. Also bow down before the Father Confessor Epiphanios and say to him that by God’s will Leontios left here and went farther away from those who would pursue him.”

After leaving the hermit, Father Ioannikios did as he requested, and said nothing to anyone about seeing him. About two days later, he went into the woods again, to the cave, thinking that he might find the hermit still there. However, the entrance to the cave was filled in with dirt, and there was no sign that anyone had lived there. When Father Ioannikios described to Father Epiphanios how he had found the hermit, the Confessor felt sorry for him. He said that he had known him for a long time, and that he was his Spiritual Father. He called him a true servant of God, and an ascetic of lofty spiritual life.

Several years later, a peasant came to Father Ioannikios from a nearby village, bringing him several pounds of beeswax. He said, “Leontios orders you to live a long life, and wishes you to know of his repose. The wax is given to you to make candles to be used in the services offered for the repose of his soul.” The hermit had lived beside the peasant’s beehives. He had lived a very strict ascetical life, and had departed to the Lord after a brief illness. Before his death, he had received the Holy Mysteries from the local priest.

Archimandrite Arsenios organized a Skete on the Holy Mountain with a church dedicated to Saint Arsenios the Great (May 8). He wanted to place a few monks from his monastery there, monks who loved ascetical struggles and who would lay a firm foundation for this place of seclusion and prayer. Father Ioannikios was also assigned to the Skete as a deacon. This was very much to his liking, since he had an inclination for solitude.

In 1859, Archimandrite Arsenios passed away after a lengthy illness. Father Germanus (later Archimandrite) was chosen by the brethren to succeed him, and he completed the work of establishing the Skete.

The life of Father Ioannikios was peaceful and quiet, and he served in the church in his capacity as a deacon. He labored in fasting and prayer, not sparing himself, and so he grew weaker in body. He began to spit up blood; he lost weight, and became thin and pale. Finally, he was put to bed in the monastery’s infirmary where he remained for about six months. Several times he was so close to death that the doctor lost all hope for his recovery.

More than once during his illness he saw before him the icon of the Holy Napkin (Aug. 16) and the image of the Lord’s face was life-sized. A beautiful fragrance came forth from it, which brought him untold joy and made him forget his illness. Once, when he was especially ill, those around him awaited his death. He saw the holy icon again, and it came so close to him that it touched his face. He heard a soft voice say, “Get up! Be half-healthy, and benefit the souls of your neighbors.”

From that moment, he felt that the terrible pain in his chest and side had vanished; some of his strength began to return, and he started to get better, which bewildered the doctor who said long ago that he would die. Truly, he never became completely healthy, but only “half-healthy,“ thin, weak, and bent over. Frequently, he spat up blood, but he got out of bed and was able to walk around, praying and serving in order to benefit the souls of his neighbors.

On August 24, 1864, he was ordained as a priest. Though weak and sickly, Father Ioannikios labored along with other priests who were healthy, young, and strong. He often did more than they did, and soon he was appointed as the Father Confessor for the pilgrims to the monastery. He performed this duty without any respite or laziness. He frequently confessed the pilgrims who came to the Holy Mountain Hermitage for the better part of the day, especially during the summer. On Feast Days it was often the case that between 2000 and 5000 pilgrims received Holy Communion.

The Lord gave him a special gift to be a Father Confessor: he knew how to obtain people’s love and trust. He knew at once, from his experience, the spiritual illnesses of those who came to him, and he also knew how to apply the right spiritual medicine for them. There were times, however, when he sought the advice of the very experienced and knowledgeable Elder Kyprianos, who was also his Father Confessor.

At first, Father Ioannikios admitted that “many women, pilgrims and nuns, would bother me with their tales of the supposed visions and miracles they had seen. They did not say what needs to be said in Confession, but wasted time flaunting their alleged holiness before me. So, I asked Batushka Kyprianos how to deal with such penitents.

“He advised me: ‘Order them to make prostrations for every vision or miracle that they disclose to you in a boastful way, and without need for it. Believe me; they will soon leave you in peace.’

“I began to follow his advice, and the women didn’t like it. They stopped coming to me for Confession, and went to other priests. They said I was rude. I was happy though, because they only caused difficulties without any benefit to anyone. Some would waste an hour telling of her visions, while others were waiting for Confession.”

Father Ioannikios disliked hypocrisy and self-proclaimed holiness. He scolded to their face those who tried to conceal their sinfulness under the guise of false virtue and holiness. For those who repented sincerely, however, he avoided making harsh demands, and did not impose severe penances. He said that one might vex the soul of a sinner and thereby cause more harm than good.

“It is not beneficial to deprive a penitent of Communion,” said Father Ioannikios. “Christianity is so weak now, especially among the learned, that even without depriving them, they seldom receive Communion. To deprive them would not be a punishment for them, but would only serve to make them weaker.”

He often substituted other means of penance, and even then with great care, according to each person’s strength and circumstances.

In addition to his duties as Father Confessor for the Monastery, Father Ioannikios was often sent to nearby villages to give Holy Communion, or to minister to those who were sick or dying. Here are some of the other things that Father Ioannikios related about his experience as a Father Confessor:

“Once, a peasant came to me late at night and asked me to go with him at once to give Holy Communion to his brother who was dying. I said to him, ‘Can this wait until morning? It will be easier to make the trip then, and it is better to give Communion before a person has any food. ’

“The peasant insisted that we must go immediately; saying that his brother had told him that he would not live through the night. So we went! We travelled through forests and over fields, and we saw wolves whose eyes shone like candles in the dark. At long last, we arrived at a small secluded village and his brother’s home. I went in and saw that the house had been tidied up. The table was covered with a cloth, and on it were lighted candles. I did not see the sick man anywhere, however.

“I was met by a thin and pale peasant, who was dressed decently in clean clothes. As it turned out, he was the one who wished to receive Holy Communion. I was amazed and said, ‘Since you are strong enough to be up, you could have waited to receive Communion in the morning, because only those who are dying may receive after eating food.’

“The man said that he was dying, and had very little time to live. He asked me to confess him right away and then give him Communion. He said, ‘I waited for you, Father. Glory be to God that I was able to wait this long. Please give me the Holy Mysteries now, for those who are sent for my soul are here, and are waiting until you do so.’

“After sending his family from the house, I started to confess him. I must admit that seldom have I heard such a Confession. His life was righteous, his feelings and his mind were so elevated and spiritual, his faith was so sincere, and his love for the Savior was so ardent that I was amazed how such an illiterate family man could acquire such virtues. He partook of the Holy Mysteries with great tenderness and heard the Prayers of Thanksgiving while sitting on a bench. He kissed the cross and my hand, and then peacefully gave his soul into God’s hands.

“Later, after questioning his family and his grieving wife, I learned that he had been ill for just a few days. He was not confined to bed, but sat up most of the time. From the start of his illness he ate no food. He told his wife that his time was up and he would die. He asked for a priest to come and give him Communion. Seeing that he was sitting up, his family was in no hurry to do so. Only in the evening of the day before he reposed, they heeded his request and believed him when he said he wouldn’t live until morning. He led an abstinent life; he was kind and ready to help anyone with his last piece of bread. He was most fervent in prayer, and the Lord manifested His grace in him, which was revealed clearly by his righteous death.”

“On another occasion, I was called to visit a sick woman. I entered the house and saw a woman, who was still young, standing before a mirror and putting a kerchief on her head. She was the sick person! I was quite upset and I reproached her sternly because she appeared to be healthy, but she wanted to receive the Holy Mysteries before she died. She listened to me meekly and said, ‘I asked you to come because I feel that my death is near. Do not think that you have been deceived because you found me by the mirror. I did not want to come to the holy chalice with my hair uncombed, so I did the best I could.’

“She asked me to confess her and give her Holy Communion. I began unwillingly, because I did not believe what she said, and she seemed to be completely healthy. She confessed and received Holy Communion with great reverence, as a true Christian ought to do. I didn’t even have time to put the holy chalice away and begin the Prayers of Thanksgiving. When I looked, she lay down and closed her eyes. I bent over her, but she had already departed to the Lord. She became sick after giving birth and had passed away, leaving an orphaned child.”

Near the Holy Mountain Monastery lived a landowner, a family man, of advanced years. He had cancer, which covered his face in one large wound. He suffered very much, and had to be fed with a spoon. The local priest refused to give him Holy Communion because of the stench which came from the open wound. The family turned to Father Ioannikios for help because the man wanted very much to receive Holy Communion. He looked at the sick man and decided that he could place the Holy Communion right into his mouth with a long-handled spoon, since it had not been eaten away by the cancer. He made such a spoon, confessed the man, and gave him Holy Communion. This made the man very happy.

From that time on, the suffering man frequently sent for Father Ioannikios in order to receive the Holy Mysteries from him, for it was the one joy in his life. The effect on Father Ioannikios was not insignificant. Many of the monks at the monastery marveled at how he was able to bear the stench, or even the sight of this terrible wound. They even thought that he would become ill himself by visiting this man. Father Ioannikios, however, having complete hope in God, did not fear the stench or the possibility of becoming infected. He continued to bring the Holy Mysteries to the man until the very end.

The feeling of compassion for the sick and the suffering was especially strong in Father Ioannikios. Very many pilgrims came to Holy Mountain Monastery from everywhere in the summertime. People from all walks of life, from peasants to those who were educated; and many of these were afflicted or possessed, and were brought to the monastery by relatives in the hope of a cure from the wonderworking icon of Saint Nicholas. Seeing the suffering of these unfortunates, who often screamed loudly with tumultuous voices, or went into convulsions, especially in church during the Divine Liturgy. Knowing that prayers of exorcism are to be read in such cases, Saint Ioannikios was motivated by faith, and he began to pray in this manner over the possessed, anointing them with holy oil in the name of the Lord.

Some of the monks did not approve of this, for they thought Father Ioannikios was too bold. However, Elder Kyprianos, the Father Confessor of the monastery, did not have enough nerve to pray over them himself, so he blessed the saint to do it with complete faith and humility of mind.

Father Kyprianos said that Father Ioannikios, as a faster and a man of prayer, was fully capable of dealing with such afflicted persons, because according to the Lord, “This kind is never expelled except by prayer and fasting” (Matthew 17:21, Mark 9:29). In truth, the prayers of Father Ioannikios over these people, said with firm faith before the Almighty Lord, often brought visible cures. Far from the monastery word spread that the Father Confessor was a healer and that he was able to cure the possessed by his prayers.

In the summertime, he was often seen after the services in front of the wonderworking icon of Saint Nicholas, praying over the possessed, whose ferocious screaming could be heard at that time. Some cursed him with the most horrible words; others blasphemed terribly, and some even tried to beat him. He did suffer from beatings more than once. He endured all of this meekly, however, attacking the evil demons through fasting and prayer, with which he prepared himself beforehand. Usually, he succeeded, and the sufferers would calm down. They would become humble and meek, and would start praying to God and weep, or they threw up a malodorous liquid on the floor, after which they were completely healed.

Once, an enormous man, a Cossack soldier from the vicinity of the Kuban River, was brought to him with a wild expression on his face. His relatives, two strong men, had dragged him there with great difficulty. The possessed man roared with an inhuman voice like a bear, or a wolf, or a pig. All of these were heard from the man at the same time, and his eyes glared with unspeakable hatred. In front of the cathedral of the Holy Mountain Monastery, which is on top of a hill, there is a wide stone stairway leading to the small square where the cathedral is situated. The two men dragged the possessed man to the stairs, but were unable to make him climb the stairs by any means. One of these men went into the cathedral to speak to Father Ioannikios. Fearlessly, the saint came out of the cathedral in his epitracheilion, ready to pray over the man, who was lying on the ground.

Suddenly, the man jumped up, seized Father Ioannikios, and threw him over his shoulder. He ran up the stairs and around the cathedral. Those who were present were terrified and did not know what to do. They ran after the man, and saw him on the ground by the cathedral’s western door. Father Ioannikios was all right and unharmed, and he sat on top of the man, holding him by his hair. His relatives ran up to bind the man’s hands and feet, but Father Ioannikios would not permit it. “Don’t touch him,” he said. “Leave him alone. He won’t run anymore. We’ve already had our battle, and you can see who won.” He pointed to the man, whose hair he held with a firm grip. Then he stood up and covered the man’s head with his epitracheilion, and began to read the prayers. The man lay quietly, breathing heavily, as though he were going to vomit. Finally, with a great effort, he threw up fetid, bloody foam so malodorous that those who stood nearby had to move away from him.

After this the man got up and began to make prostrations while facing the church and offering his heartfelt prayers. The next day he made his Confession to Father Ioannikios and partook of the Holy Mysteries, which he had avoided for the past five years. During Confession he explained that he had become possessed when he had dared to strike his mother.

From that moment, he experienced terrible suffering. He left the monastery, assured of his complete cure, and went home to Kuban. Later, he received instructions on how to conduct himself so that he would not become subjected to that same evil spirit again. Father Ioannikios said later that when the possessed man threw him over his shoulder and ran up the stairs, he suddenly felt a power within him which enabled him to overcome the man almost effortlessly, while calling upon the sweetest name of the Lord Jesus.

It was not only adults who were brought to Father Ioannikios, but even children who exhibited sure signs of possession. They spoke in foreign languages, foretold the future, and blasphemed so much that it was frightening. It was much easier to win them over than the adults, however. This was not simply because they were only children, but also because their innocent nature was much more receptive to God’s grace. There were cases where the possessed would relate in detail, and in a loud voice, whatever Father Ioannikios did or thought, or if he ate a little more than usual. They told him that all of his efforts to cast them out would be in vain. Therefore, he fasted even more, for he knew that prayer and fasting are the best weapons to use in healing those who are afflicted.

Not only were the saint’s prayers effective against evil spirits, but also in healing many other illnesses of people who came to him with sincere faith. Once, a young man, the son of a merchant from a nearby town, visited him in his cell. He told him of his sorrow at being a drunkard, because this caused his parents intense grief. He fell down at the feet of Father Ioannikios, begging to be released from this destructive passion, by his prayers. Father Ioannikios put on his epitracheilion and read the prayer for the sick, and then he anointed him with holy oil. He ordered him to drink a little holy water every morning before eating or drinking anything else.

After a while, the young man visited Father Ioannikios again and said that from the time that he prayed over him and anointed him with the holy oil, he felt such revulsion for wine that he could no longer endure the smell of it. He gave fervent thanks to Father Ioannikios for this. The saint advised him to continue to drink the holy water, ascribing his cure to the grace of God. Later, the young man became interested in monasticism and entered a monastery in Kursk province.

Feeling compassion for everyone, Saint Ioannikios was always ready to help a poor person in trouble and even went so far as to deny himself as much as possible.

A large throng of pilgrims usually visited the monastery on the Feast of the Transfer of the Relics of Saint Nicholas on May 9, and the church was very crowded during the services. Once, two well-dressed, still young women from Rostov on the Don River came for this Feast. One of them was pregnant and was so pressed by those in the church that she felt that her child was about to be born. The other woman got her out of the church with some difficulty, and her son was born in the monastery guesthouse. This created a disturbance and so the manager told Father Ioannikios what had happened, and asked him what to do. He wondered if he should ask the women to go to the nearby village.

“Why,” Father Ioannikios cried, “are we like animals to act in such a way?”

He went to the guesthouse himself and asked the other woman to come out and tell him right away about everything in detail. Then he sent other women pilgrims to the monastery to go and help them. He also sent for the parish priest to come and baptize the baby, because a Hieromonk is not permitted to do so, except in cases of great necessity. He himself became the child’s godfather² and participated in this unforeseen event which befell these visitors so far from their home, for which they thanked him very much. The boy’s father, a wealthy merchant of Rostov, became a great benefactor of the Holy Mountain Hermitage and sincerely respected Father Ioannikios, keeping him informed about the child’s growth and accomplishments.

One of the saint’s extraordinary character traits was his love for children. Often, among the pilgrims, there were families with children, who received special attention from the Elder. He also had a child-like simplicity and trust, and he knew how to convey this to the youngsters so that they loved him and listened to him. He said, “The innocence of such children always evokes tenderness in me. One child looks like an angel of God, the purity of his soul just radiates from his face, especially at Holy Communion.”

Certain unfortunate persons, feeble-minded adults, may seem like children in their undeveloped minds. These also received the special love and protection of the kindly Father Ioannikios. We have already see how much he loved Theophilos, the blessed Fool for Christ (+ January 30, 1868), and how he cared for him during his illness, visiting him and gratifying all his wishes.

Theophilos was not the only one he befriended, however. Father Ioannikios always knew how to get along with those whose mental faculties were somewhat diminished. They always loved him and listened to him, and would frequently work along with the monks.

When Hieromonk Kyprianos, the monastery’s Father Confessor reposed, Father Ioannikios, in the humility and simplicity of his soul, did not wish to take his place. Some of the monks, however, desired this. Even Father Kyprianos himself pointed him out as a Confessor who was more experienced than anyone else. The Superior, Archimandrite Germanus, chose him as his own Father Confessor following the death of Father Kyprianos. This elevated him in the eyes of the entire monastery, but he always acted in such a way that he would not arouse anyone’s jealousy or give them cause to complain.

Frequently, he was sent out into the world by the Superior on the monastery’s business. Even though he was exposed to worldly turmoil, he preserved his spiritual tranquility by unceasing prayer. He also brought much benefit to those worldly people in whose company he happened to find himself. In particular, he loved to visit with his spiritual children who were living in the world. He completed his business quickly and in an expeditious manner. He did not like to sit around for very long. He performed his duties, and then went home to the monastery. His ill health also made such traveling and movement necessary for him. If he remained in his cell too long, the bleeding would start again. If he was traveling, it stopped right away. So it happened that he would leave the monastery feeling very weak, but when he returned he felt much stronger. Whether he was in a railroad car, at the train station, at an inn, or in the home of a peasant, he always tried to benefit his neighbor.

His cell was very simple. There were a few icons, a number of Church Service Books, some clothing, a poor man’s tea service, and a cheap clock. That was all. He always had books all over his cell. Some were opened, others had page markers. It was apparent that the Elder spent all his spare time in reading. A lampada always burned in his cell before the holy icons. He always advised people to prepare for, and to partake of, the Holy Mysteries of Christ as often as possible. He would say, “Someone who often prepares himself for receiving Holy Communion will improve in his inward being unconsciously, and even that is a great accomplishment. Our union with Christ through partaking of His Mysteries makes even our poor and insufficient preparation better by His grace. It renews us and recreates us, transforming us from carnal creatures to spiritual beings. Every person who partakes of the Holy Mysteries frequently will soon discover this and feel it within himself. Do not tell me that you are not prepared, or are unworthy to partake often. You are not prepared because of laziness, and in this way you do what the Enemy likes. He cannot endure anyone who prepares himself and receives Communion often, because this person is frightening and inaccessible to him. You are not worthy! Who among us can claim to be worthy of receiving the Body and Blood of our Lord? All of us are unworthy of this gift of God’s mercy! If we deprive ourselves of this gift by saying that we are unworthy, then we sin grievously, because we are pushing God away from ourselves. If we acknowledge our unworthiness, if we repent, and if we thirst to partake of the Holy Mysteries, then we receive help from above, and this becomes the means by which we partake of the Holy Mysteries uncondemned.”

Since he himself was cautious about manifestations from the spiritual world, Father Ioannikios always warned his Spiritual Children about believing in dreams or visions.

His simplicity was extraordinary, and often it was like that of a child. Since he was non-acquisitive, he always declined expensive gifts. If he was forced to accept, he would give all of it to the monastery, according to the strict cenobitic Rule. It was easy to make him happy with a small inexpensive gift. He preferred small sizes of books, such as the Psalter, the Holy Gospels, or the book of Canons. He had them in the smallest sizes one could obtain. His tea service was also quite small, almost like those made for children. Nothing made him happier than to be presented with a small drinking glass, or a tiny tea cup, or a small comb.

Several events occurred to make his poor health even worse. Once, while passing through the monastery yard, he saw that the crank on the water well was not working properly, and that the novice who was sent to repair it was unable to do so. The Elder came, and without stopping to think about it, he started to help. He climbed to the top of the structure and fell down into the well, where he might have drowned if the pulley hadn’t kept his head above the water. He bruised his shoulder, arm, and side very seriously on the wooden sides of the well. The monks came running and pulled him out of the well nearly unconscious, and he was ill for a long time afterward. This fall made his health even worse and, as he said himself, it was the precursor of his approaching death.

He found himself in danger once again, on one of his trips by train. He was rushing, as quickly as ever, to get into the coach. He missed his step, however, and fell between the car and the station platform. He was saved by his slender build, which allowed the train to pass over him, brushing him slightly with the wheels.

Even after this, he was sick for some time, and his side turned black and hard to the touch. As he lay beneath the train expecting to be killed, he prayed to the Mother of God asking her to deliver him from such a terrible death. Suddenly, he felt as if someone were pulling him toward the platform to a narrow space where he lay on his side and waited for the entire train to pass over him.

“Yes, my time is near, perceptibly near,” he said. He began to ask his friends not to forget him after his death, and to remember his parents Nikḗtas and Martha as well. “If you love me,” he said, “do not forget my parents. In this way you will show your love for me.”

On February 1, 1882 he was visited by the Superior, Father Germanus after Vespers, who found the Elder very ill. They sent for a doctor, who diagnosed him with acute pneumonia, and stated that his condition was grave. His Confessor, Hieromonk Arkadios, brought him the Holy Mysteries every day, and visited him often. His neighbor in the next cell, Hieromonk Dometios, was with him almost all the time and looked after him with rare love and devotion.

On February 8, he received the Mystery of Holy Unction. Toward evening on February 10, he became much worse. Now his death was very near, indeed. His Confessor read the Prayer for the dying over him. Father Germanus came to visit and stayed until the end, which was not long in coming. At 7:00 P.M. he passed peacefully and quietly away.

The crowds in the monastery were very large. Memorial Services were sung over him, and everyone wanted to bid him farewell in his cell. It was very stuffy because of the crowds, but his body remained incorrupt. There was no odor of death, but he was so thin that his body on the table looked like bones covered with skin.

On February 11, his body was taken from his cell to the church of the Protecting Veil by Hieromonk Paisios, the Confessor for the monks. On February 12, in the same church, the Superior, Archimandrite Germanus, solemnly served the Liturgy with other priests, and the Funeral Service took place afterward. The coffin was taken to the underground church in the caves and was buried there.

Saint Ioannikios was glorified on July 12, 2008.

¹ The monastery was rebuilt after it was destroyed by the French in 1812.

² According to Canon 4 of the Fourth Ecumenical Synod, a monk may not intrude upon or meddle in ecclesiastical affairs. See The Pedalion p. 248. The Interpretation of this Canon says that “monks must not become godfathers to children being baptized (except in cases of urgent necessity…”) Pedalion page 249.

Bishop Nikodim (Kononov) of Belgorod, National Ascetics of Piety of the XVIII-XIX Centuries, February Volume (Жизнеописания Отечественных подвижников благочестия 18 и 19 веков, февраль). This anonymous translation was edited by Archpriest Joseph Frawley.

The Leavetaking of the Meeting of the Lord usually falls on February 9, but may be moved if the Feast falls during the period of the Triodion. In that case, the Typikon must be consulted for information on the Leavetaking.

Usually, the entire office of the Feast is repeated except for the Entrance, festal readings, and Litya at Vespers, and the Polyeleos and festal Gospel at Matins. The festal Antiphons are not sung at Liturgy, and the Epistle and Gospel of the day are read.

The Holy Martyr Nikēphóros lived in the city of Syrian Antioch. In this city lived also the presbyter Sapricius, with whom Nikēphóros was very friendly, so that they were considered as brothers. They quarreled because of some disagreement, and their former love changed into enmity and hate.

After a certain time Nikēphóros came to his senses, repented of his sin and more than once asked Sapricius, through mutual friends, to forgive him. Sapricius, however, did not wish to forgive him. Nikēphóros then went to his former friend and fervently asked forgiveness, but Sapricius was adamant.

At this time the emperors Valerian (253-259) and Gallius (260-268) began to persecute Christians, and one of the first brought before the court was the priest Sapricius. He firmly confessed himself a Christian, underwent tortures for his faith and was condemned to death by beheading with a sword. As they led Sapricius to execution, Nikēphóros tearfully implored his forgiveness saying, “O martyr of Christ, forgive me if I have sinned against you in any way.”

The priest Sapricius remained stubborn, and even as he approached death he refused to forgive his fellow Christian. Seeing the hardness of his heart, the Lord withdrew His blessing from Sapricius, and would not let him receive the crown of martyrdom. At the last moment, he suddenly became afraid of death and agreed to offer sacrifice to idols. In vain did Saint Nikēphóros urge Sapricius not to lose his reward through apostasy, since he already stood on the threshold of the heavenly Kingdom.

Saint Nikēphóros then said to the executioner, “I am a Christian, and I believe in our Lord Jesus Christ. Execute me in place of Sapricius.” The executioners reported this to the governor. He decided to free Sapricius, and to behead Nikēphóros in his place. Thus did Saint Nikēphóros inherit the Kingdom and receive a martyr’s crown.

In 1764, the body of Saint Innocent of Irkutsk was discovered incorrupt during restoration work on the Ascension monastery’s Tikhvin church. Many miracles occurred not only at Irkutsk, but also in remote places of Siberia, for those who flocked to the saint with prayer. This moved the Most Holy Synod to uncover the relics and to glorify the saint in the year 1800.

In 1804, a feastday was established to celebrate his memory throughout all Russia on November 26, since the Icon of the Mother of God “of the Sign” is commemorated on the actual day of his repose (November 27). Today we commemorate the uncovering of his relics in 1805.

The holy hieromonk Pancratius performed the divine services with much grace, and received the gift of working miracles. He shared his gifts with those who asked, healing the sick with fasting, prayer, and anointing with holy oil.

Saint Nikēphóros of Vazhe Lake came to Saint Alexander of Svir (April 17) in the year 1510 and was warmly received by him. In 1518 he made a visit, with the blessing of his mentor, to Saint Cyril of New Lake (February 4). When Nikēphóros approached New Lake, he was fatigued by his long journey and lay down in the darkness and fell asleep.

Saint Cyril hastened by boat to row across the lake and awoke him. Saint Nikēphóros spent eight days in spiritual conversation with the saint. Nikēphóros then journeyed to Kiev to venerate the relics of the saints of the Caves.

Upon his return, and with the blessing of Saint Alexander, he settled at Vazhe Lake, where Saint Gennadius pursued asceticism. Saint Nikēphóros built the Church of the Transfiguration and a monastery, where he lived until his own death.

In the second half of the nineteenth century, in the Zadne-Nikiforov wilderness, a church was built and dedicated to Saints Nikēphóros and Gennadius of Vazhe Lake. The relics of the saints were put to rest in a hidden place in the monastery they founded.

Saint Gennadius of Vazhe Lake was the son of rich parents but, giving away everything, he became a disciple of Saint Alexander of Svir and lived with him in asceticism as a hermit by the river Svira. Afterwards, with blessing of Saint Alexander, he went to Vazhe Lake, twelve versts from the Svir monastery. And here, having built a cell, he spent his solitary ascetic life with two of his disciples.

Before his death, Saint Gennadius told his disciple, “Here at this place shall be a church and a monastery.” The holy ascetic reposed on January 8, 1516.

The Hieromartyrs Marcellus, Philagrius and Pancratius were disciples of the holy Apostle Peter and were made bishops by him: Saints Marcellus of Sicily, Philagrius of Cyprus, and Pancratius of Taormina. They were put to death for spreading the faith of Christ among the pagans.

Saint Shio was one of the twelve disciples of Saint John Zedazeni. They were holy Syrian (Cappadocian) ascetics, the founders of Georgian monasticism, who arrived in Georgia from Cappadocia in the mid-sixth century. The holy Thirteen Cappadocian Fathers were actually Georgians, who received their spiritual schooling at the renowned Lavra of Saint Simeon the Stylite and at other monasteries of Syria and Mesopotamia, intending to return to their native land and assist in its Christian enlightenment.

Saint Shio is also commemorated on May 9.

Saint Apollonia was an elderly virgin and deaconess of Alexandria, whose martyrdom was described by Saint Dionysius of Alexandria (October 5) in one of his letters.

When Decius became emperor in 249, he launched the greatest attack upon Christianity up to that time, becoming the first emperor to call for its total extermination. Saint Dionysius says that the persecution started at Alexandria a year before it began in other places, incited by a certain “prophet and poet of evil,” who stirred up the people against the Christians.

Backed by the power of the government, the pagans massacred Christians, believing that they were serving their false gods by doing so. The “aged and excellent virgin Apollonia” was seized and struck in the face until all her teeth were knocked out. The mob built a fire outside the city and threatened to burn her alive unless she agreed to worship the idols and sacrifice to the emperor’s genius.

Saint Apollonia asked the pagans to let go of her for a moment so that she could pray. As soon as they did, she leaped into the flames and was consumed, receiving a double crown of martyrdom and virginity. Because of the nature of her torments, she is sometimes depicted with a golden tooth hanging from a necklace, or holding a tooth in a pair of pincers. She is invoked by those suffering from toothache.

No information available at this time.

The sixth day of the Afterfeast of the Meeting of the Lord falls on February 8. The hymns of the day speak of Christ fulfilling the Law by being brought to the Temple, and of how the Theotokos “reveals to the world its Creator, and the Giver of the Law.”

The Great Martyr Theodore Stratelates came from the city of Euchaita in Asia Minor. He was endowed with many talents, and was handsome in appearance. For his charity God enlightened him with the knowledge of Christian truth. The bravery of the saintly soldier was revealed after he, with the help of God, killed a giant serpent living on a precipice in the outskirts of Euchaita. The serpent had devoured many people and animals, terrorizing the countryside. Saint Theodore armed himself with a sword and vanquished it, glorifying the name of Christ among the people.

For his bravery Saint Theodore was appointed military commander [stratelatos] in the city of Heraclea, where he combined his military service with preaching the Gospel among the pagans subject to him. His gift of persuasion, reinforced by his personal example of Christian life, turned many from their false gods. Soon, nearly all of Heraclea had accepted Christianity.

During this time the emperor Licinius (311-324) began a fierce persecution against Christians. In an effort to stamp out the new faith, he persecuted the enlightened adherents of Christianity, who were perceived as a threat to paganism. Among these was Saint Theodore. Licinius tried to force Saint Theodore to offer sacrifice to the pagan gods. The saint invited Licinius to come to him with his idols so both of them could offer sacrifice before the people.

Blinded by his hatred for Christianity, Licinius trusted the words of the saint, but he was disappointed. Saint Theodore smashed the gold and silver statues into pieces, which he then distributed to the poor. Thus he demonstrated the vain faith in soulless idols, and also displayed Christian charity.

Saint Theodore was arrested and subjected to fierce and refined torture. He was dragged on the ground, beaten with iron rods, had his body pierced with sharp spikes, was burned with fire, and his eyes were plucked out. Finally, he was crucified. Varus, the servant of Saint Theodore, barely had the strength to write down the incredible torments of his master.

God, however, in His great mercy, willed that the death of Saint Theodore should be as fruitful for those near him as his life was. An angel healed the saint’s wounded body and took him down from the cross. In the morning, the imperial soldiers found him alive and unharmed. Seeing with their own eyes the infinite might of the Christian God, they were baptized not far from the place of the unsuccessful execution.

Thus Saint Theodore became “like a day of splendor” for those pagans dwelling in the darkness of idolatary, and he enlightened their souls “with the bright rays of his suffering.” Unwilling to escape martyrdom for Christ, Saint Theodore voluntarily surrendered himself to Licinius, and discouraged the Christians from rising up against the torturer, saying, “Beloved, halt! My Lord Jesus Christ, hanging upon the Cross, restrained the angels and did not permit them to take revenge on the race of man.”

Going to execution, the holy martyr opened up the prison doors with just a word and freed the prisoners from their bonds. People who touched his robe were healed instantly from sicknesses, and freed from demonic possession. By order of the emperor, Saint Theodore was beheaded by the sword. Before his death he told Varus, “ Do not fail to record the day of my death, and bury my body in Euchaita.” He also asked to be remembered each year on this date. Then he bent his neck beneath the sword, and received the crown of martyrdom which he had sought. This occurred on February 8, 319, on a Saturday, at the third hour of the day.

Saint Theodore is regarded as the patron saint of soldiers. He is also commemorated on June 8.

The Prophet Zachariah the Sickle-Seer the eleventh of the twelve Minor Prophets. He was descended from the tribe of Levi, and seems to have been a priest (Nehemiah 12:4,16). He was called to prophetic service at a young age and became, in the wondrous expression of church hymnology, “a spectator of supra-worldly visions.”

The Book of the Prophet Zachariah contains inspired details about the coming of the Messiah (Zach 6:12); about the last days of the Savior’s earthly life, about the Entry of the Lord into Jerusalem on a young donkey (Zach 9:9); about the betrayal of the Lord for thirty pieces of silver and the purchase of the potter’s field with them (Zach 11:12-13); about the piercing of the Savior’s side (Zach 12:10); about the scattering of the apostles from the Garden of Gethsemane (Zach 13:7); about the eclipse of the sun at the time of the Crucifixion (Zach 14:6-7).

“Enlightened by dawnings all above,” the Prophet Zachariah, “saw the future as it were the present.” According to Tradition, this “most true God-proclaimer” lived to old age and was buried near Jerusalem, beside his illustrious contemporary and companion, the Prophet Haggai (December 16). The title “Sickle-Seer” given Zachariah comes from a vision in which he saw a sickle flying in the air, destroying thieves and perjurors (Zach 5:1-3).

The holy Prophet Zachariah died around 520 B.C. His tomb was discovered in 415 in a village near Eleutheropolis (Sozomen, Hist. Eccles. VI:32, IX:17). At the prophet’s feet was the body of a child dressed in royal accoutrements. His holy relics were transferred to the church of Saint James the Brother of the Lord (October 23) in Constantinople.

Born Predislav Nemanjic, the son of Saint-King Stephen Prvovencani the First-Crowned (September 24) and the nephew of Saint Savva I, the first Archbishop of Serbia (January 14), Saint Savva II distinguished himself in monastic life by his ascetic practices, in imitation of his sainted uncle.

He succeeded Saint Arsenius (October 28) as Archbishop of Serbia in 1266. He guided the Church with great love and dedication until his repose, variously dated as 1268, 1269 and 1271. His holy relics are at Pec, the site of the ancient Serbian Patriarchate.

The fifth day of the Afterfeast of the Meeting of the Lord falls on February 7.

Saint Parthenius, Bishop of Lampsacus, was a native of the city of Melitoupolis (in northwestern Asia Minor), where his father Christopher served as deacon. The youth did not receive adequate schooling, but he learned the Holy Scripture by attending church services. He had a good heart, and distributed to the poor the money he earned working as a fisherman.

Filled with the grace of God, Saint Parthenius from age eighteen healed the sick in the name of Christ, cast out demons and worked other miracles. Learning of the young man’s virtuous life, Bishop Philetus of Melitoupolis educated him and ordained him presbyter.

In 325, during the reign of Constantine the Great, Archbishop Achilles of Cyzicus made him bishop of the city of Lampsacus (Asia Minor). In the city were many pagans, and the saint fervently began to spread the faith in Christ, confirming it through many miracles and by healing the sick.

The people began to turn from their pagan beliefs, and the saint went to the emperor Constantine the Great seeking permission to tear down the pagan temple and build a Christian church in its place. The emperor received the saint with honor, gave him a decree authorizing the destruction of the pagan temple, and provided him with the means to build a church. Returning to Lampsacus, Saint Parthenius had the pagan temple torn down, and built a beautiful church of God in the city.

In one of the razed temples, he found a large marble slab which he thought would be very suitable as an altar. The saint ordered work to begin on the stone, and to move it to the church. Through the malice of the devil, who became enraged at the removal of the stone from the pagan temple, the cart overturned and killed the driver Eutychian. Saint Parthenius restored him to life by his prayer and shamed the devil, who wanted to frustrate the work of God.

The saint was so kind that he refused healing to no one who came to him, or who chanced to meet him by the wayside, whether he suffered from bodily illnesses or was tormented by unclean spirits. People even stopped going to physicians, since Saint Parthenius healed all the sick for free. With the great power of the name of Christ, the saint banished a host of demons from people, from their homes, and from the waters of the sea.

Once, the saint prepared to cast out a devil from a certain man, who had been possessed by it since childhood. The demon began to implore the saint not to do so. Saint Parthenius promised to give the evil spirit another man in whom he could dwell. The demon asked, “Who is that man?” The saint replied, “You may dwell in me, if you wish.”

The demon fled as if stung by fire, crying out, “If the mere sight of you is a torment to me, how can I dare to enter into you?”

An unclean spirit, cast out of the house where the imperial purple dye was prepared, said that a divine fire was pursuing him with the fire of Gehenna.

Having shown people the great power of faith in Christ, the saint converted a multitude of idol-worshippers to the true God.

Saint Parthenius died peacefully and was solemnly buried beside the cathedral church of Lampsacus, which he built.

Saint Luke of Hellas was a native of the Greek village of Kastorion. The son of poor farmers, the saint from childhood had toiled much, working in the fields and shepherding the sheep. He was very obedient to his parents and very temperate in eating. He often gave his own food and clothing to the poor, for which he suffered reproach from his parents. He once gave away almost all the seed which was needed for planting in the fields. The Lord rewarded him for his charity, and the harvest gathered was greater than ever before.

As a child, he prayed fervently and often. His mother saw him more than once standing not on the ground, but in the air while he prayed.

After the death of his father, he left his mother and went to Athens, where he entered a monastery. But through the prayers of his mother, who was very concerned about him, the Lord returned him to his parental home in a miraculous manner. He spent four months there, then with his mother’s blessing he went to a solitary place on a mountain called Ioannou (or Ioannitsa). Here there was a church dedicated to the holy Unmercenaries Cosmas and Damian, where he lived an ascetical life in constant prayer and fasting. He was tonsured there by some Elders who were on pilgrimage. After this, Saint Luke redoubled his ascetic efforts, for which the Lord granted him the gift of foresight.

After a seven years on Ioannou, the saint moved to Corinth because of an invasion of the Bulgarian armies. Hearing about the exploits of a certain stylite at Patras, he went to see him, and remained for ten years to serve the ascetic with humility and obedience. Afterwards, the saint returned again to his native land and again began to pursue asceticism on Mount Ioannou.

The throngs of people flocking there disturbed his quietude, so with the blessing of his Elder Theophylactus, Saint Luke went with his disciple to a still more remote place at Kalamion. After three years, he settled on the desolate and arid island of Ampelon because of an invasion of the Turks. Steiris was another place of his ascetic efforts. Here brethren gathered to the monk, and a small monastery grew up, the church of which was dedicated to the Great Martyr Barbara. Dwelling in the monastery, the saint performed many miracles, healing sicknesses of soul and of body.

Foreseeing his end, the saint confined himself in a cell and for three months prepared for his departure. When asked where he was to be buried, the monk replied, “Throw my body into a ravine to be eaten by wild beasts.” When the brethren begged him to change these instructions, he commanded them to bury his body on the spot where he lay. Raising his eyes to heaven, he said, “Into Thy hands, O Lord, I commend my spirit!”

Saint Luke fell asleep in the Lord on February 7, 946. Later, a church was built over his tomb. Myrrh flowed from his holy relics, and many healings occurred.

1003 Martyrs at Nicomedia, were servants of the four dignitaries Bassos, Eusebius, Eutychius and Basilides, who suffered for Christ with their wives (January 5) in the year 303 during the reign of the emperor Diocletian (284-305).

After the martyric death of their masters, the servants decided to follow their example, and they also confessed themselves Christians before Diocletian. Swayed neither by persuasion nor promises nor rewards, 1003 men, women, and small children were cut down by soldiers who formed a tight circle around them so that none of them remained alive.

Saint Aule suffered martyrdom in London during Diocletian’s persecution of Christians.

The paschal season of the Church is preceded by the season of Great Lent, which is also preceded by its own liturgical preparation. The first sign of the approach of Great Lent comes five Sundays before its beginning. On this Sunday the Gospel reading is about Zacchaeus the tax-collector. It tells how Christ brought salvation to the sinful man, and how his life was changed simply because he “sought to see who Jesus was” (Luke 19:3). The desire and effort to see Jesus begins the entire movement through Lent towards Pascha. It is the first movement of salvation.

Our lenten journey begins with a recognition of our own sinfulness, just as Zacchaeus recognized his. He promised to make restitution by giving half of his wealth to the poor, and by paying to those he had falsely accused four times as much as they had lost. In this, he went beyond the requirements of the Law (Ex. 22:3-12).

The example of Zacchaeus teaches us that we should turn away from our sins, and atone for them. The real proof of our sorrow and repentance is not just a verbal apology, but when we correct ourselves and try to make amends for the consequences of our evil actions.

We are also assured of God’s mercy and compassion by Christ’s words to Zacchaeus, “Today salvation is come to this house” (Luke 19:9). After the Great Doxology at Sunday Matins (when the Tone of the week is Tone 1, 3, 5, 7) we sing the Dismissal Hymn of the Resurrection “Today salvation has come to the world,” which echoes the Lord’s words to Zacchaeus.

Zacchaeus was short, so he climbed a tree in order to see the Lord. All of us have sinned and come short of the glory of God (Rom. 3:23). We are also short in our spiritual stature, therefore we must climb the ladder of the virtues. In other words, we must prepare for spiritual effort and growth.

Saint Zacchaeus is also commemorated on April 20.

The fourth day of the Afterfeast of the Meeting of the Lord falls on February 6.

Saint Bucolus, Bishop of Smyrna, was a disciple of the holy Apostle and Evangelist John the Theologian, and became the first Bishop of Smyrna (Asia Minor).

By the grace of God, Saint Bucolus converted many of the pagans to Christ and baptized them. As a wise and experienced guide, he defended his flock from the darkness of heresy.

He died in peace between the years 100-105. He entrusted his flock to Saint Polycarp (February 23), one of the Apostolic Fathers, who was also a disciple of the holy Apostle John the Theologian. At the grave of Saint Bucolus grew a myrtle tree, which healed the sick.

Saint Photius, Patriarch of Constantinople, “the Church’s far-gleaming beacon,” lived during the ninth century, and came from a family of zealous Christians. His father Sergius died as a martyr in defense of holy icons. Saint Photius received an excellent education and, since his family was related to the imperial house, he occupied the position of first state secretary in the Senate. His contemporaries said of him: “He so distinguished himself with knowledge in almost all the secular sciences, that it rightfully might be possible to take into account the glory of his age and compare it with the ancients.”

Michael, the young successor to the throne, and Saint Cyril, the future Enlightener of the Slavs, were taught by him. His deep Christian piety protected Saint Photius from being seduced by the charms of court life. With all his soul, he yearned for monasticism.

In 857 Bardas, who ruled with Emperor Michael, deposed Patriarch Ignatius (October 23) from the See of Constantinople. The bishops, knowing the piety and extensive knowledge of Photius, informed the emperor that he was a man worthy to occupy the archpastoral throne. Saint Photius accepted the proposal with humility. He passed through all the clerical ranks in six days. On the day of the Nativity of Christ, he was consecrated bishop and elevated to the patriarchal throne.

Soon, however, discord arose within the Church, stirred up by the removal of Patriarch Ignatius from office. The Synod of 861 was called to end the unrest, at which the deposition of Ignatius and the installation of Photius as patriarch were confirmed.

Pope Nicholas I, whose envoys were present at this council, hoped that by recognizing Photius as patriarch he could subordinate him to his power. When the new patriarch proved unsubmissive, Nicholas anathematized Photius at a Roman council.

Until the end of his life Saint Photius was a firm opponent of papal intrigues and designs upon the Orthodox Church of the East. In 864, Bulgaria voluntarily converted to Christianity. The Bulgarian prince Boris was baptized by Patriarch Photius himself. Later, Saint Photius sent an archbishop and priests to baptize the Bulgarian people. In 865, Saints Cyril and Methodius were sent to preach Christ in the Slavonic language. However, the partisans of the Pope incited the Bulgarians against the Orthodox missionaries.

The calamitous situation in Bulgaria developed because an invasion by the Germans forced them to seek help in the West, and the Bulgarian prince requested the Pope to send his bishops. When they arrived in Bulgaria, the papal legates began to substitute Latin teachings and customs in place of Orthodox belief and practice. Saint Photius, as a firm defender of truth and denouncer of falsehood, wrote an encyclical informing the Eastern bishops of the Pope’s actions, indicating that the departure of the Roman Church from Orthodoxy was not only in ritual, but also in its confession of faith. A council was convened, censuring the arrogance of the West.

In 867, Basil the Macedonian seized the imperial throne, after murdering the emperor Michael. Saint Photius denounced the murderer and would not permit him to partake of the Holy Mysteries of Christ. Therefore, he was removed from the patriarchal throne and locked in a monastery under guard, and Patriarch Ignatius was restored to his position.

The Synod of 869 met to investigate the conduct of Saint Photius. This council took place with the participation of papal legates, who demanded that the participants sign a document (Libellus) condemning Photius and recognizing the primacy of the Pope. The Eastern bishops would not agree to this, and argued with the legates. Summoned to the council, Saint Photius met all the accusations of the legates with a dignified silence. Only when the judges asked him whether he wished to repent did he reply, “Why do you consider yourselves judges?” After long disputes, the opponents of Photius were victorious. Although their judgment was baseless, they anathematized Patriarch Photius and the bishops defending him. The saint was sent to prison for seven years, and by his own testimony, he thanked the Lord for patiently enduring His judges.

During this time the Latin clergy were expelled from Bulgaria, and Patriarch Ignatius sent his bishops there. In 879, two years after the death of Patriarch Ignatius, another council was summoned (many consider it the Eighth Ecumenical Council), and again Saint Photius was acknowledged as the lawful archpastor of the Church of Constantinople. Pope John VIII, who knew Photius personally, declared through his envoys that the former papal decisions about Photius were annulled. The council acknowledged the unalterable character of the Nicean-Constantinople Creed, rejecting the Latin distortion (“filioque”), and acknowledging the independence and equality of both thrones and both churches (Western and Eastern). The council decided to abolish Latin usages and rituals in the Bulgarian church introduced by the Roman clergy, who ended their activities there.

Under Emperor Basil’s successor, Leo, Saint Photius again endured false denunciations, and was accused of speaking against the emperor. Again deposed from his See in 886, the saint completed the course of his life in 891. He was buried at the monastery of Eremia.

The Orthodox Church venerates Saint Photius as a “pillar and foundation of the Church,” an “inspired guide of the Orthodox,” and a wise theologian. He left behind several works, exposing the errors of the Latins, refuting soul-destroying heresies, explicating Holy Scripture, and exploring many aspects of the Faith.

Saints Barsanuphius the Great and John the Prophet lived during the sixth century during the reign of the emperor Justinian I (483-565). They lived in asceticism at the monastery of Abba Seridus in Palestine, near the city of Gaza.

Saint Barsanuphius was born in Egypt (the year of his birth is unknown). From his youth, he began to lead an ascetic life. Arriving at the cenobitic monastery of Abba Seridus, he built a small cell outside the monastery. Here he lived in solitude.

Later, Saint John, disciple of Saint Barsanuphius, lived in this cell for eighteen years until his death. Saint John imitated his teacher in silence, ascetic deeds and in virtue. Because of his gift of clairvoyance, he was known as “the Prophet.”

After a certain time, Saint Barsanuphius built another cell near the monastery. At the beginning of his solitude, the monastery sent him only three loaves of bread per week. He dwelt for fifty years in work and ascetic deeds.

When Patriarch Eustochios of Jerusalem heard about the ascetical life of Saint Barsanuphius, it seemed unbelievable to him. He wanted to see Barsanuphius for himself, so he and his companions tried to dig under the wall, and to enter the monk’s cell from beneath. Those attempting to enter were almost burned by flames suddenly bursting forth from the cell.

In his hermitage Saint Barsanuphius devoted himeself entirely to prayer, and he attained a high degree of spiritual perfection. We have manuscript accounts about the life, the deeds and talents of Saints Barsanuphius and John. During the lifetime of Saint Paisius Velichkovsky (November 15), they were translated into the Moldavian and Slavonic languages. The publication of these manuscripts, and also their translation into the Russian language, was done in the nineteenth century by the Elders of Optina’s Entry of the Theotokos Monastery.

The precepts of Saints Barsanuphius and John clearly show the degree of their moral perfection, and their love for people, but contain scant facts about their lives. We do not know exactly when Saint Barsanuphius died. Some sources say the year of his death was 563, others say more cautiously before the year 600.

After spending a long time in seclusion, Saint Barsanuphius thereafter and until the death of Saint John the Prophet began to serve others by instructing them on the path to salvation, as Abba Dorotheus (June 5) testifies. Saint Barsanuphius replied to questioners through Saint John, sometimes instructing him to give the answers, or even through Abba Seridus (August 13), who wrote down the saint’s answers.

In the answers of Saints Barsanuphius and John the Prophet, who were guides in the spiritual life not only for their contemporaries, but also for succeeding generations, it is clearly possible to see the monks’ gradual spiritual ascent “from strength to strength.”

By deeds of fasting, silence, guarding the heart, and unceasing prayer, Saint Barsanuphius attained the heights of humility, reasoning and fiery love. The Lord gave him the gifts of discernment, clairvoyance, and wonderworking. By the power of his prayers, he was able to free the souls of people from sins. Sometimes, he took the sins of others upon himself.

The venerable one knew the dispositions of hearts, therefore he gave advice according to the spiritual state of each person. In the Name of the Lord he raised the dead, he cast out demons, and healed incurable illnesses. Things that he blessed received divine power and grace (for example, kukol or furrow-weed took away a monk’s headache). Even the name of Abba Barsanuphius, when invoked mentally, gave help to those who called upon it.

Through the prayers of Saint Barsanuphius, God sent rain upon the earth, withdrawing His wrath from the multitudes of the people. The saint’s predictions always came true. Thus, he predicted that a certain monk, the Elder Euthymius the Silent, would be placed with him in a single grave, which indeed came to pass.Saint Barsanuphius acquired these gifts after many years of patiently enduring great temptations and illness.

(Besides the Orthodox ascetic Barsanuphius the Great, there was another Barsanuphius, a Monophysite heretic. Sophronius, Patriarch of Jerusalem, anathematized him in his “Confession of Faith,” sent to the Sixth Ecumenical Council).

We do not know when Saint Barsanuphius arrived at the monastery of Abba Seridus, nor anything about the home and family of Saint John the Prophet. Following the instructions of Saint Barsanuphius, John attained the heights of perfection, and became like his teacher in all things. Out of humility, he sent those who came to him with questions to Abba Barsanuphius.

Saint John foresaw and predicted many things, even his own death a week after the death of Abba Seridus. Abba Elian, the young igumen of this monastery, begged John to remain with him for two more weeks, in order to teach him the Rule and how to govern the monastery. Saint John fulfilled his request and died after two weeks.

Saint Barsanuphius the Great survived his disciple and friend, but after St. John's death embraced complete silence and refused to give answers to anyone. These two ascetics have left the soul-profiting book, GUIDANCE TOWARD SPIRITUAL LIFE: ANSWERS TO THE QUESTIONS OF DISCIPLES by the Holy Monastic Fathers Barsanuphius and John as their spiritual legacy. This book was known to many saints who lived at a later time, as evidenced by the wrings of Saint Theodore the Studite (November 11 and January 26), the hieromonk Nikon Chernogorets (+ 1060), Saint Simeon the New Theologian (March 12), and other Orthodox ascetics and writers.

The Holy Martyr Dorothy, the Martyrs Christina, Callista and the Martyr Theophilus lived in Caesarea of Cappadocia and suffered under the emperor Diocletian in either the year 288 or 300.

Saint Dorothy was a pious Christian maiden, distinguished by her great beauty, humility, prudence, and God-given wisdom, which astonished many. Arrested upon orders of the governor Sapricius, she steadfastly confessed her faith in Christ and was subjected to tortures.

Failing to break the will of the saint, the governor sent to her two women, the sisters Christina and Callista, who once were Christians, but fearing torture, they renounced Christ and began to lead impious lives. He ordered them to get Saint Dorothy to offer sacrifice to the pagan gods, but just the reverse happened. Saint Dorothy convinced them that the mercy of God is granted to all who repent, so they corrected themselves and returned to Christ. The tormentors tied them back to back and burned them in a vat of tar. Through martyrdom, Christina and Callista atoned for their sin of apostasy, receiving from God not only forgiveness, but crowns of victory.

Saint Dorothy was again subjected to tortures, but she gladly endured them and accepted the death sentence. She cried out with joy, thanking Christ for calling her to Paradise and to the heavenly bridal chamber. As they led the saint to execution Theophilus, one of the governor’s counselors, laughed and said to her, “Bride of Christ, send me an apple and some roses from the Paradise of your Bridegroom.” The martyr nodded and said, “I shall do that.”

At the place of execution, the saint requested a little time to pray. When she finished the prayer, an angel appeared before her in the form of a handsome child presenting her three apples and three roses on a pure linen cloth. The saint requested that these be given to Theophilus, after which she was beheaded by the sword.

Having received the gracious gift, the recent mocker of Christians was shaken, and he confessed Christ as the true God. His friends were astonished, and wondered whether he were joking, or perhaps mad. He assured them he was not joking. Then they asked the reason for this sudden change. He asked what month it was. “February,” they replied. “In the winter, Cappadocia is covered with ice and frost, and the trees are bare of leaves. What do you think? From where do these apples and flowers come?” After being subjected to cruel tortures, Saint Theophilus was beheaded with a sword.

The relics of Saint Dorothy are in Rome in the church dedicated to her, and her head is also at Rome, in a church of the Mother of God at Trastevero.

The Holy Martyr Julian was a native of the Phoenician city of Emesa, and he suffered in the year 312 under the emperor Maximian. He was a skilled physician, and healed illnesses not only of the body but also of the soul, and he converted many people to faith in Christ the Savior.

When they led away the holy Martyrs Bishop Silvanus, Deacon Luke and the Reader Mocius (February 29) to be eaten by wild beasts, Julian encouraged them and urged them not to fear death for the Lord. He was also arrested and put to death. His head, hands and feet were pierced with long nails.

The holy virgin martyrs Martha and Mary were sisters who lived in Asia Minor, and fervently desired to suffer for the Lord Jesus Christ. Once, a pagan military commander marched past their house. The sisters went out to him and loudly declared that they were Christians. At first the commander paid no attention to them, but they persistently shouted after him, repeating their confession.

They were arrested together with their brother Lykarion. All three were crucified, and during the execution their mother came to them, encouraging them in their sufferings for Christ. The sisters were pierced with spears, and Lykarion was beheaded by the sword.

Saint Arsen of Iqalto was a translator, researcher, compiler of manuscripts, hymnographer, philosopher, and a great defender of the Georgian Christian Faith. His father was Ibadi Vachnadze, a wise, learned man and a fluent speaker of the Greek language. He directed the academy at Iqalto Monastery and was an instructor of Holy King Davit the Restorer.

Few details about the life of Saint Arsen have been preserved, but we know that he lived in the 11th and 12th centuries and was a younger contemporary of Saint Eprem the Lesser. He received both his primary and higher education in Byzantium, at Mangana Monastery, which had been founded by the Byzantine emperor Constantine IX Monomachus (1042-1055). At the academy he completed one of his most important projects: a translation of the Byzantine historian George Hamartolus’ Chronicle. Hamartolus’ work is a nine-volume account of history from Adam to the year A.D. 842. Also at Mangana, Arsen translated a volume of dogmatic-polemical writings into Georgian and called his work Dogmatikon. In the years that followed, works translated by other authors were added to the book.

After completing his studies at Mangana Monastery, Arsen moved to the Black Mountains near Antioch to continue his labors under the guidance of Saint Eprem the Lesser. Following Saint Eprem’s repose, he returned to Mangana Monastery to continue his translations. In 1114 King Davit the Restorer summoned Arsen back to Georgia, to the Gelati Academy in the west. It was there that he translated The Nomocanon (a Byzantine collection of ecclesiastical law) from the original Greek into Georgian. Arsen later returned to Kakheti in eastern Georgia, where he founded an academy at Iqalto Monastery. He also participated in the Council of Ruisi-Urbnisi, which had been convened by King Davit the Restorer. One of King Davit’s biographers writes that he invited “Arsen of Iqalto, translator and interpreter of the Greek and Georgian languages and enlightener of many churches.”

Arsen was present at the repose of King Davit the Restorer, and it is believed that he composed the king’s epitaph:

I fed seven kings with my wealth,
Drove the Turks, Persians, and Arabs from our borders,
Moved the fish from one river to another,
And, having accomplished all these things,
Lay my hands upon my heart to die.

The “theologian, philosopher, physicist, anatomist, writer of allegories and verses, epic poet, and compiler of Church typika” Arsen was buried in Iqalto next to Saint Zenon, the founder of Iqalto Monastery.

No information available at this time.