Saint Pelagia the Penitent was converted to Christianity by Saint Nonnus, Bishop of Edessa (Saturday of Cheesefare Week). Before her acceptance of Christianity through Baptism, Pelagia was head of a dance troupe in Palestinian Antioch, living a life of frivolity and prostitution.

One day Pelagia, elegantly dressed, was making her way past a church where Saint Nonnus was preaching a sermon. Believers turned their faces away from the sinner, but the bishop glanced after her. Struck by the outer beauty of Pelagia and having foreseen the spiritual greatness within her, the saint prayed in his cell for a long time to the Lord for the sinner. He told his fellow bishops that the prostitute put them all to shame. He explained that she took great care to adorn her body in order to appear beautiful in the eyes of men. “We… take no thought for the adornment of our wretched souls,” he said.

On the following day, when Saint Nonnus was teaching in the church about the dread Last Judgment and its consequences, Pelagia came. The teaching made a tremendous impression upon her. With the fear of God and weeping tears of repentance, she asked the saint for Baptism. Seeing her sincere and full repentance, Bishop Nonnus baptized her.

By night the devil appeared to Pelagia, urging her to return to her former life. The saint prayed, signed herself with the Sign of the Cross, and the devil vanished.

Three days after her baptism, Saint Pelagia gathered up her valuables and took them to Bishop Nonnus. The bishop ordered that they be distributed among the poor saying, “Let this be wisely dispersed, so that these riches gained by sin may become a wealth of righteousness.” After this Saint Pelagia journeyed to Jerusalem to the Mount of Olives. She lived there in a cell, disguised as the monk Pelagius, living in ascetic seclusion, and attaining great spiritual gifts. When she died, she was buried in her cell.

Saint Dositheus, Abbot of Verkhneostrov and Pskov was a disciple of Saint Euphrosynus of Spasoeleazarov and Pskov (May 15). In 1470, he founded the Peter and Paul Verkhneostrov monastery at Lake Pskova, where he was igumen.

Saint Tryphon, Archimandrite of Vyatka, came of pious parents, living in the Archangelsk diocese. His parents intended to marry Tryphon off, but from his youth, he desired the monastic life, and he secretly left his home for the city of Ustiug, where he took up residence with a parish priest who dwelt in strict fasting and prayer. He then lived in the town of Orletsa near the church, enduring hunger and cold, and from there he moved on to the Pyshkorsk monastery at the River Kama. Here Saint Tryphon was received into the monastic life and was tonsured under Igumen Barlaam. The 22-year-old monk did not miss a single church service, and he performed his obedience in the bakery. When he fell grievously ill, Saint Nicholas appeared to him and healed him, encouraging him in ascetic effort.

In search of solitude, the monk went to the Mulyanka River and settled at the place where the city Perm is now. Here he converted to Christianity the pagan Ostyaks and Voguli. Then Saint Tryphon withdrew to the River Chusova and founded a monastery in honor of the Dormition of the Most Holy Theotokos.

In 1580 he arrived in the city of Khynov in Vyatsk diocese, and he also founded a monastery there in honor of the Dormition and was made Archimandrite. Being a strict ascetic, he wore a hairshirt on his body and also heavy chains. The soul of the Elder longed to enlighten the lost with the light of faith in Christ. He devoted all his energy to this holy effort.

Before his death, Saint Tryphon wrote a last testament to the brethren, in which he says, “Fathers and brethren, the flock gathered about Christ! Heed me, a sinner. Though I am coarse and worse than any, God and His All-Pure Mother have permitted me, a sinner, to manage His household. I beseech you, for the sake of the Lord and His Mother, to have spiritual love among yourselves. Without this no virtue is complete before God. The lips of Christ spoke to the disciples, ‘Love one another’ (John. 13:34). And in the words of the Apostle Paul, ‘Bear one another’s burdens’ (Gal. 6: 2). Do not condemn one another before God, whether in the temple or in the cell, either alone or in common with the brethren. Pray with the fear of God. And by no means neglect church singing; although there are other matters, hasten to church to God for spiritual song. First give to God what is God’s, and then fulfill the other matters.”

Saint Tryphon fell asleep in the Lord in old age in 1612. He was buried in the Vyatka monastery he founded.

Saint Thais of Egypt, raised by her mother in a spirit far removed from Christian piety, led a depraved and dissolute life. She was famed for her beauty, leading many on the path to perdition.

The account about the prodigal Thais spread throughout all Egypt and reached even Saint Paphnutius, a strict ascetic who had converted many to salvation. Paphnutius dressed himself in worldly attire and went to Thais, giving her money as though he wished to pay for her favors. He pretended to be afraid that someone would see them, so he asked her if there were a place they would not be discovered. Thais said that they could lock the door and enjoy complete privacy. “But if you fear God,” she said, “there is no place where you can hide from Him.” Seeing that she knew about God and the punishment of the wicked, the Elder asked why she led a sinful life and enticed others to ruin their souls. He told her about the eternal punishment she would have to face for her own sins, and for the people who had been corrupted and destroyed by her.

The words of Saint Paphnutius so affected the sinner that she gathered up all her riches acquired through her shameful life, then set them afire in the city square. Then Saint Paphnutius shut her up in a small cell, where for three years she dwelt in seclusion. Turning toward the East, Thais constantly repeated the short prayer, “My Creator, have mercy on me!”

“From the moment I entered into the cell,” said Thais to the Elder before her death, “all my sins constantly were before my eyes, and I wept when I remembered them.”

Saint Paphnutius replied “It is for your tears, and not for the austerity of your seclusion, that the Lord has granted you mercy.”

Saint Thais was ill for three days, then fell asleep in the Lord. So this woman, who had been a harlot and a sinner, has entered the Kingdom of God before us (Mt. 21:31). Saint Paul the Simple (October 4) saw in a vision the place prepared for the penitant Thais in Paradise.

The Holy Virgin Martyr Pelagia (Πελαγία) came from Antioch in Syria and was descended from a prominent family during the reign of Emperor Numerian (282- 284). When the ruler of Antioch discovered that Pelagia was a Christian, he sent soldiers to rape her. They had surrounded her house and were about to seize her.

When the Saint learned of this, she asked the soldiers to let her go and change her clothes. Lifting her hands and her eyes to heaven, she prayed fervently to God not to allow the soldiers to rape her, but that she might depart this life as a pure virgin. Then she opened a window and jumped out, sustaining fatal injuries. Thus, she delivered her pure soul to God, in order to preserve herself from being defiled by the boorish soldiers. She was just fifteen years old.

Saint John Chrysostom has written a famous encomium for this Saint, in which he suggests that when Saint Pelagia threw herself out of the window, she was probably hoping to escape in that way, even though she was risking her life because of the danger she was in, and not because she wanted to commit suicide.

There was a church at Antioch, and another in Constantinople, which were dedicated to Saint Pelagia.

The holy New Martyr Ignatius was born in the village of Eski Zagora in the Trnovo region of Bulgaria, and was named John in Baptism. While he was still a young child, his parents George and Maria moved to the city of Philippopolis and enrolled him in a school there.

Although he did well at school, he had a strong desire for the monastic life. Upon reaching adulthood, he entered the Rila monastery in western Bulgaria. There he was assigned to an Elder, with whom he lived in obedience for six years. When the Elder’s strictness became unbearable, John returned home.

About that time the Serbs rose in revolt against the Moslem government. John’s father was asked to take command of an Ottoman brigade, but he refused to fight against other Orthodox Christians.

The Moslems attacked George with furious anger. He was stabbed and then beheaded. John’s mother and sisters were also taken by the Hagarenes, and they ultimately agreed to convert to Islam.

John fled and hid in the home of an elderly Orthodox woman. His mother and sisters learned where he was hiding, and they told the Moslems. Those sent to capture him did not know what he looked like, so the old woman told them she did not know him. The woman helped him escape to Bucharest, Romania, where he became acquainted with Saint Euthymius, who would also endure martyrdom.

John did not wish to stay in Bucharest, however, and so he left for Mt. Athos. On the way he visited the village of Soumla, where he ran into his friend Father Euthymius again. Learning that Euthymius had denied Christ and beome a Moslem, John became very sad and left the village.

He had not gotten very far when Turkish soldiers stopped him and took all his possessions. They demanded that he convert to Islam, and in his fright he told them that he would do so. Satisfied with this reply, they let him go.

John reached the village of Eski Zagora, where he met an Athonite monk from the monastery of Grigoriou. They journeyed to the Holy Mountain together, and John settled in the Skete of Saint Anna. There he met Father Basil.

One day John and Father Basil traveled to Thessalonica on monastery business. While they were there the monks David and Euthymius of Demetsana suffered martyrdom because they were Christians. John was inflamed with the desire for martyrdom. Father Basil, however, urged him to postpone his intention, and so they returned to the Holy Mountain. A short time after this, Father Basil died.

When a monk from the Skete of Saint Anna told him of the martyrdom of the New Martyr Euthymius (March 22), John was once more filled with zeal for martyrdom. He was placed under the spiritual direction of the Elder Acacius, who prescribed for him prayer, prostrations, and reading the Gospel.

In time, John was found worthy of monastic tonsure, and was given the new name Ignatius. The Elder Acacius blessed him to travel to Constantinople with the monk Gregory in order to bear witness to Christ. After receiving the Holy Mysteries in Constantinople, Ignatius felt he was ready for his ordeal.

Dressed in Moslem garb, Ignatius went before the kadi and proclaimed his faith in Christ. He told him how he had promised to become a Moslem when he was younger, but now he threw his turban at the kadi’s feet and said that he would never deny Christ.

Thinking that Ignatius was insane, the kadi warned him that if he did not come to his senses he would endure horrible torments before being put to death. On the other hand, if he embraced Islam, he would receive rich gifts and great honor from them.

The courageous martyr told the kadi to keep his gifts, for they were merely temporal gifts. “Your threats of torture and death are nothing new,” he said, “and I knew of them before I came here. In fact, I came here because of them, so that I might die for my Christ.”

Saint Ignatius went on to call Mohammed “a false prophet, a teacher of perdition, and a friend of the devil.” Then he invited the Moslems to believe in Christ, the only true God.

The kadi then became so angry he could not speak, so he motioned for a servant to lead Saint Ignatius out of the room. Ignatius turned and struck the servant, then knelt before the kadi and bent his neck, as if inviting him to behead him then and there. Other servants entered the room, however, and dragged him off to prison.

Later, Ignatius was brought before the kadi for questioning. When asked who had brought him to Constantinople, he replied, “My Lord Jesus Christ brought me here.”

Again the kadi urged him to reconsider, for he was about to experience unimaginable tortures. “Do not expect to be beheaded so that the Christians can collect your blood as a blessing,” he said, “for I intend to hang you.”

Ignatius replied, “You will be doing me a great service whether you hang me or put me to the sword. I accept everything for the love of Christ.”

Seeing that he could not turn Ignatius from his Christian Faith, the kadi ordered him to be hanged. He was taken to a place called Daktyloporta, where the sentence was carried out. The martyr’s body remained hanging there for three days, then some pious Christians paid a ransom for it and took it to the island of Prote for burial.

Saint Ignatius gave his life for Christ on October 8, 1814. He is also commemorated on May 1 with Saints Acacius and Euthymius.

The head of Saint Ignatius is in the Monastery of Saint Panteleimon on Mt Athos.

The Martyrs Sergius and Bacchus in Syria were appointed to high positions in the army by the emperor Maximian (284-305), who did not know that they were Christians. Envious people informed Maximian that his two trusted counsellors did not honor the pagan gods. This was considered to be a crime against the state.

The emperor, wanting to convince himself of the truth of the accusation, ordered Sergius and Bacchus to offer sacrifice to the idols, but they replied that they honored the One God and worshiped only Him.

Maximian commanded that the martyrs be stripped of the insignia of military rank (their belts, gold pendants, and rings), and then dressed them in feminine clothing. They were led through the city with an iron chains around their necks, and the people mocked them. Then he summoned Sergius and Bacchus to him again and in a friendly manner advised them not to be swayed by Christian fables, but to return to the Roman gods. The saints refuted the emperor’s words, and demonstrated the folly of worshiping the pagan gods.

The emperor commanded that they be sent to the governor of the eastern part of Syria, Antiochus, a fierce hater of Christians. Antiochus had received his position with the help of Sergius and Bacchus. “My fathers and benefactors!” he said. “Have pity on yourselves, and also on me. I do not want to condemn my benefactors to cruel tortures.” The holy martyrs replied, “For us life is Christ, and to die is gain.” The enraged Antiochus ordered Bacchus to be mercilessly beaten, and the holy martyr surrendered his soul to the Lord. They shod Sergius with iron sandals with nails in their soles and sent him to another city, where he was beheaded with the sword.

Saint Sergius, the Wonderworker of Nurma, was from Greece, and traveled from Mount Athos in order to consult with Saint Sergius of Radonezh (September 25), and to ask his advice on spiritual matters, even though he himself was already an experienced Elder.

After spending some time with the great man as his disciple, Saint Sergius of Athos went to the Vologda region near the Nurma River, a tributary of the Obnora River, in order to live in solitude. Twice, he was attacked by thieves. The first time they beat him nearly to death. The second time, however, they were driven away by the power of his prayers.

Soon, monks and laymen came to join him, attracted by the holiness of his life. When forty ascetics had joined Saint Sergius in the wilderness, he established a cenobitic monastery and built a church dedicated to the Transfiguration of the Lord.

One day, Saint Sergius encountered Saint Paul of Obnora (January 10) in the forest near his monastery, and saw birds perched on his head and shoulders, feeding from his hands. A bear stood nearby, waiting patiently to be fed. Foxes, rabbits, and other animals ran about, and were not afraid of the bear. All these creatures obeyed Saint Paul, just as they had obeyed Adam in Paradise.

The two Saints became very close and counseled one another in their spiritual endeavors. Saint Paul chose Saint Sergius, who had been ordained to the holy priesthood on Mount Athos, as his Spiritual Father. Saint Paul would confess his thoughts to the Elder, and also received Holy Communion from him. They visited one another frequently, strengthening each other in their advanced ascetical endeavors. Saint Sergius also disclosed to Saint Paul what was in his heart, for they helped each other to endure the tribulations of life in the wilderness.

Whenever Saint Sergius would leave for his own cell three miles away, Saint Paul accompanied him for two thirds of the way. Later, a chapel was built on the spot where the two Saints parted.

Saint Paul heard church bells ringing one night as he was praying in the forest by the Nurma River, and he also beheld a bright light. This occurred again on another occasion. Then the phenomenon was repeated more and more often. To the Elder's astonishment, on week days he would hear the ringing of small bells, while on Feast Days, there would be a louder pealing. The greater the Feast Day, the more triumphant the ringing became.

For a long time, Saint Paul ignored the ringing of the bells, considering it to be a delusion and a trick of the devil, so he did not mention it to anyone. Then something happened which convinced him that the opposite was true. As the Feast of Pascha came, he began an all-night Vigil, praying most fervently, and with many tears. Suddenly, just at midnight, he heard a triumphant ringing. Opening the window of his cell, the Elder looked downhill toward the Nurma. There he saw an extraordinary light shining in the forest beyond the river on the very spot where the Monastery church of the Holy Trinity would stand. Saint Paul felt peace and an inexpressible joy in his heart, and spent the entire night glorifying God and His Most Holy Mother. When he told the brethren of this vision, they all confirmed his opinion and urged him to build a church and a monastery at that place. He realized that after such a vision it would be unforgivable for him to hesitate in fulfilling God's will, so he decided to seek the advice of his Elder, Saint Sergius. Regarding this as a revelation from God. Saint Sergius prophesied that someday a monastery would be established there, and that many would find salvation in it. He urged Saint Paul to build a church dedicated to the Holy Trinity. This was the last meeting of the two Elders in this world.

Weighed down by advanced age, Saint Sergius began to prepare for his departure from this life, which occurred on October 7, 1412. The Church-wide veneration of Saint Sergius of Nurma began in 1546.

Saint Sergius is also commemorated on the Second Sunday after Pentecost (Synaxis of the Saints of Mount Athos), on the Third Sunday after Pentecost (Synaxis of the Saints of Vologda), and on July 6 (Synaxis of The Saints of Radonezh).

Saint Martinian of White Lake, in the world Michael, was born in the year 1370 in the village of Berezniko, not far from the Cyrilov monastery. At age thirteen he left his parents and went secretly to Saint Cyril of White Lake (June 9), whom many described as a great ascetic.

The young Martinian began zealously to imitate his teacher, with whom he dwelt in complete obedience. At the monastery he studied reading and writing, and with the blessing of Saint Cyril, he occupied himself with the copying of books. In time Martinian was ordained deacon and then hieromonk.

After the death of Saint Cyril (+ 1427), Martinian withdrew to a deserted island on Lake Vozha. Several monks gradually gathered around him. Saint Martinian established for them the church of the Transfiguration of the Lord and introduced a general Rule for the inhabitants. Yielding to the persistent requests of the brethren of Therapon monastery, he consented to become igumen of the monastery and brought it into an improved condition.

Saint Martinian gave spiritual support to Great Prince Basil in the difficulties of his time, when his first-cousin Demetrius Shemyaka illicitly sought the Moscow throne. He was always an advocate of truth and justice. Afterwards, upon the entreaty of the Great Prince, the saint accepted the governance of the monastery of Saint Sergius of Radonezh.

In 1455, Saint Martinian returned to the Therapon monastery. In his last years he was grievously ill and not able to walk, so the brethren carried him to church. He died at age 85. His relics were uncovered in the year 1514, and this event is celebrated on October 7.

The Martyr Julian the Presbyter suffered martyrdom for Christ with Saint Caesarius the Deacon at Terracina, Italy in the first century.

Saint Caesarius was thrown into prison for insulting the pagan gods. They later took him in bonds to the temple of Apollo, but before they got him near the pagan temple it collapsed, killing the pagan priests and many of the people.

About the same time the idolaters arrested the Christian priest Julian. At the emperor’s orders, the holy martyrs were cast into the sea, but their bodies floated to the surface, and Christians buried the sufferers.

The relics of Saint Caesarius are kept in Rome.

Saint Pelagia of Tarsus in Cilicia (southeastern Asia Minor) lived in the third century, during the reign of Diocletian (284-305), and was the daughter of illustrious pagans. When she heard about Jesus Christ from her Christian friends, she believed in Him and desired to preserve her virginity, dedicating her whole life to the Lord.

Emperor Diocletian’s heir (a boy he adopted), saw the maiden Pelagia, was captivated by her beauty and wanted her to be his wife. The holy virgin told the youth that she was betrothed to Christ the Immortal Bridegroom, and had renounced earthly marriage.

Pelagia’s reply greatly angered the young man, but he decided to leave her in peace for awhile, hoping that she would change her mind. At the same time, Pelagia convinced her mother to let her visit the nurse who had raised her in childhood. She secretly hoped to find Bishop Linus of Tarsus, who had fled to a mountain during a persecution against Christians, and to be baptized by him. She had seen the face of Bishop Linus in a dream, which made a profound impression upon her. The holy bishop told her to be baptized. Saint Pelagia traveled in a chariot to visit her nurse, dressed in rich clothes and accompanied by a whole retinue of servants, as her mother wished.

Along the way Saint Pelagia, by the grace of God, met Bishop Linus. Pelagia immediately recognized the bishop who had appeared to her in the dream. She fell at his feet, requesting Baptism. At the bishop’s prayer a spring of water flowed from the ground.

Bishop Linus made the Sign of the Cross over Saint Pelagia, and during the Mystery of Baptism, angels appeared and covered the chosen one of God with a bright mantle. After giving the pious virgin Holy Communion, Bishop Linus offered a prayer of thanksgiving to the Lord with her, and then sent her to continue her journey. She then exchanged her expensive clothing for a simple white garment, and distributed her possessions to the poor. Returning to her servants, Saint Pelagia told them about Christ, and many of them were converted and believed.

She tried to convert her own mother to Christ, but the obdurate woman sent a message to Diocletian’s son that Pelagia was a Christian and did not wish to be his wife. The youth realized that Pelagia was lost to him, and he fell upon his sword in his despair. Pelagia’s mother feared the emperor’s wrath, so she tied her daughter up and led her to Diocletian’s court as a Christian who was also responsible for the death of the heir to the throne. The emperor was captivated by the unusual beauty of the virgin and tried to turn her from her faith in Christ, promising her every earthly blessing if she would become his wife.

The holy virgin refused the emperor’s offer with contempt and said, “You are insane, Emperor, saying such things to me. I will not do your bidding, and I loathe your vile marriage, since I have Christ, the King of Heaven, as my Bridegroom. I do not desire your worldly crowns which last only a short while. The Lord in His heavenly Kingdom has prepared three imperishable crowns for me. The first is for faith, since I have believed in the true God with all my heart; the second is for purity, because I have dedicated my virginity to Him; the third is for martyrdom, since I want to accept every suffering for Him and offer up my soul because of my love for Him.”

Diocletian sentenced Pelagia to be burned in a red-hot bronze bull. Not permitting the executioners to touch her body, the holy martyr signed herself with the Sign of the Cross, and went into the brazen bull and her flesh melted like myrrh, filling the whole city with fragrance. Saint Pelagia’s bones remained unharmed and were removed by the pagans to a place outside the city. Four lions then came out of the wilderness and sat around the bones letting neither bird nor wild beast get at them. The lions protected the relics of the saint until Bishop Linus came to that place. He gathered them up and buried them with honor. Later, a church was built over her holy relics.

The Service to the holy Virgin Martyr Pelagia of Tarsus says that she was “deemed worthy of most strange and divine visions.” She is also commemorated on May 4.

The Martyr Polychronius the Presbyter was the son of a landowner, raised with a love for work and in Christian piety. Reaching maturity, Polychronius left his parents’ home for Constantinople and began to work for one of the rich vineyard owners.

The vineyard owner was amazed at the youth’s love for toil and the ascetic life. For his fine work the saint received much money, with which he built a church. Soon he was ordained to the priesthood. According to Tradition, Saint Polychronius participated in the First Ecumenical Council. He was martyred by Arian heretics at the altar of the church (4th Century).

These 99 martyrs were from Crete. The most prominent among them was called John, and he was known as a wonderworker. He knelt so much in prayer that he was not able to walk, and had to move about on his knees.

One day a woodsman saw him going about in this way. Thinking that it was some wild animal, he shot the saint with an arrow. It is said that the other ninety-eight Fathers also died on that same day.

It is not known when these holy ascetics lived.

The “Tenderness” Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. The Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha.

The Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov.

The October 7 commemoration was established in thanksgiving for the deliverance of Pskov from the invading army of Napoleon in 1812.

Little is known about the life of Saint Joseph of Khevi. The Church is certain only that he was a native of Khevi (in northern Georgia) and served as a priest in that village. In addition to being great warriors, the people of Khevi have throughout history been remarkably steadfast in the Christian Faith. The churches and monasteries in Khevi are extraordinary in both beauty and inaccessibility. They were deliberately built in mountainous places, as if reaching them should demand the greatest of zeal.

The most important ornament and symbol of Khevi is the ice that perpetually caps the peak of Mt. Kazbegi. On the slope of this mountain stands Trinity Monastery, where at one time Saint Nino’s cross was preserved (it is presently kept in Tbilisi, in the northern section of the iconostasis at Sioni Cathedral).

Located above Trinity Monastery, on the ice-covered, vertical cliff of Mt. Kazbegi, is a cave hermitage at 13,450 feet, known as the Bethlehem Cave. It is possible to reach this hermitage only by climbing chains let down from its height. According to the chronicle Life of Kartli, this cave has throughout history been used to store sacred objects and treasures of the Church.

The historian David Batonishvili records that Saint Joseph was especially known for his love of holy objects, for keeping the strictest of fasts, and for his outstanding virtues. He climbed to the Bethlehem Hermitage and returned with a piece of the tent of the patriarch Abraham, which he presented to King Erekle. Georgian tradition relates that both the tent of the Patriarch Abraham and the manger of Christ were kept in the Bethlehem Cave for many centuries. Having attained the heights of clairvoyance and miracle-working, Saint Joseph reposed peacefully in the year 1763.

Saint Innocent, Metropolitan of Moscow, Enlightener of the Aleuts and Apostle to America (in the world John Popov-Veniaminov), was born on August 26, 1797 in the village of Anginsk in the Irkutsk diocese, into the family of a sacristan. The boy mastered his studies at an early age and by age seven, he was reading the Epistle in church. In 1806 they sent him to the Irkutsk seminary. In 1814, the new rector thought it proper to change the surnames of some of the students. John Popov received the surname Veniaminov in honor of the deceased Archbishop Benjamin of Irkutsk (+ July 8, 1814). On May 13, 1817 he was ordained deacon for the Irkutsk Annunciation church, and on May 18, 1821, he was ordained priest.

The missionary service of the future Apostle of America and Siberia began with the year 1823. Father John spent 45 years laboring for the enlightenment of the peoples of Kamchatka, the Aleutian Islands, North America, Yakutsk, the Khabarov frontier, performing his apostolic exploit in severe conditions and at great risks to life. Saint Innocent baptized ten thousand people, and built churches, beside which he founded schools and he himself taught the fundamentals of the Christian life. His knowledge of various crafts and arts aided him in his work.

Father John was a remarkable preacher. During the celebration of the Liturgy, memorial services and the all-night Vigil, he incessantly guided his flock. During his time of endless travels, Father John studied the languages, customs and habits of the peoples, among whom he preached. His work in geography, ethnography and linguistics received worldwide acclaim. He composed an alphabet and grammar for the Aleut language and translated the Catechism, the Gospel and many prayers into that language. One of the finest of his works was the Indication of the Way into the Kingdom of Heaven (1833), translated into the various languages of the peoples of Siberia and appearing in more than 40 editions. Thanks to the toil of Father John, the Yakut people in 1859 first heard the Word of God and divine services in their own native language.

On November 29, 1840, after the death of his wife, Father John was tonsured a monk with the name Innocent by Saint Philaret, the Metropolitan of Moscow, in honor of Saint Innocent of Irkutsk. On December 15, Archimandrite Innocent was consecrated Bishop of Kamchatka, the Kurile and Aleutian Islands. On April 21, 1850 Bishop Innocent was elevated to the rank of archbishop.

By the Providence of God on January 5, 1868, Saint Innocent succeeded Metropolitan Philaret on the Moscow cathedra. Through the Holy Synod, Metropolitan Innocent consolidated the secular missionary efforts of the Russian Church (already in 1839 he had proposed a project for improving the organization of missionary service).

Under the care of Metropolitan Innocent a Missionary Society was created, and the Protection monastery was reorganized for missionary work. In 1870 the Japanese Orthodox Spiritual Mission headed by Archimandrite Nicholas Kasatkin [afterwards Saint Nicholas of Japan, (February 3)] was set up, with whom Saint Innocent had shared much of his own spiritual experience. The guidance by Saint Innocent of the Moscow diocese was also fruitful, by his efforts, the church of the Protection of the Most Holy Theotokos was built up into the Moscow Spiritual Academy.

Saint Innocent fell asleep in the Lord on March 31, 1879, on Holy Saturday, and was buried at the Holy Spirit Church of the Trinity-Saint Sergius Lavra. On October 6, 1977, Saint Innocent was glorified by the Russian Orthodox Church. His memory is celebrated three times during the year: on March 31, the day of his blessed repose, on October 5 (Synaxis of the Moscow Hierarchs), and on October 6, the day of his glorification.

The Holy and Glorious Apostle Thomas was born in the Galilean city of Pansada and was a fisherman. Hearing the good tidings of Jesus Christ, he left all and followed after Him. The Apostle Thomas is included in the number of the holy Twelve Apostles of the Savior.

According to Holy Scripture, the holy Apostle Thomas did not believe the reports of the other disciples about the Resurrection of Jesus Christ: “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe” (John 20:25).

On the eighth day after the Resurrection, the Lord appeared to the Apostle Thomas and showed him His wounds. “My Lord and my God,” the Apostle cried out (John 20:28). “Thomas, being once weaker in faith than the other apostles,” says Saint John Chrysostom, “toiled through the grace of God more bravely, more zealously and tirelessly than them all, so that he went preaching over nearly all the earth, not fearing to proclaim the Word of God to savage nations.”

Some icons depicting this event are inscribed “The Doubting Thomas.” This is incorrect. In Greek, the inscription reads, “The Touching of Thomas.” In Slavonic, it says, “The Belief of Thomas.” When Saint Thomas touched the Life-giving side of the Lord, he no longer had any doubts.

According to Church Tradition, the holy Apostle Thomas founded Christian churches in Palestine, Mesopotamia, Parthia, Ethiopia and India. Preaching the Gospel earned him a martyr’s death. For having converted the wife and son of the prefect of the Indian city of Meliapur [Melipur], the holy apostle was locked up in prison, suffered torture, and finally, pierced with five spears, he departed to the Lord. Part of the relics of the holy Apostle Thomas are in India, in Hungary and on Mt. Athos. The name of the Apostle Thomas is associated with the Arabian (or Arapet) Icon of the Mother of God (September 6).

No information available at this time.

The Icon “O All-Hymned Mother” derives its title from the thirteenth Kontakion of the Akathist to the Most Holy Theotokos. “O All-Hymned Mother who bore the Word, holiest of all the saints….”

The Mother of God wears a crown, and clasps Her child to Her breast with both hands. Christ is held in Her left arm, and rests on Her left shoulder. He is facing Her, and both of His hands are placed below Her neck.

Instead of the usual stars on Her head and shoulders, the faces of angels appear in three circles. This is similar to the Arabian Icon (September 6) and the “Stone of the Mountain not cut by Hands” Icon on the iconostasis of the cathedral of the Transfiguration at Solovki.

Saint Charitίnē was from Amisós in Pontus and lived during the reign of Emperor Diocletian (284-305). Orphaned at a young age, she became the servant of a noble Roman Christian named Claudianus, or Claudius, who brought her up as his own daughter. The young girl was very pretty, sensible, and kind. She imparted her love for Christ to others, and brought many to the path of salvation. Saint Charitίnē was meek, humble, obedient and silent. Although she was not yet baptized, she was a Christian at heart. She studied the Law of God day and night, and vowed to preserve her virginity as a true bride of Christ.

Because Saint Charitίnē brought many others to the Christian Faith, Dometius, one of Emperor Diocletian's governors, came to hear of her and sent a letter to Claudius, ordering him to send Charitίnē to him so that he might question her. Claudius had no doubts about the result of this interrogation. Grieved at the prospect of losing her, he put on sackcloth and wept bitter tears. Charitίnē comforted him, saying: "Do not grieve, my Master, but rejoice, for I am to become an acceptable sacrifice to God, for my sins and for yours."

Claudius replied: "O Servant of God, remember me when you stand before the heavenly King in the ranks of the Holy Martyrs."

The Saint was brought before a judge at the tribunal. He asked her: "Is it true that you are a Christian, and that you delude others by bringing them to your impious faith?"

Charitίnē replied: "It is true that I am a Christian, but it is a lie that I delude others. On the contrary, I lead them from deception to the path of truth, bringing them to my Christ."

Then the judge ordered her hair to be cut off, but by the power of God, her hair grew back even longer than before. Then burning coals were placed on her head, and vinegar was poured over her scorched flesh, increasing her pain. They drove flaming sticks through her breasts, and burnt her sides with candles. Finally, they tied a stone around her neck and threw her into the sea. She cried out: "This is my Baptism." Suddenly, the stone was loosened and sank, and God delivered her from the sea unharmed.

When the judge saw her on the shore, he ordered his men to seize her and strip her naked, and then tie her to a wheel which turned over burning coals, but an Angel of God stopped the wheel and once again Saint Charitίnē remained unharmed. The judge became furious and ordered that the nails of her hands and her feet be torn out, and that all her teeth be broken.

Then the wicked judge sent many dissolute men to rape her. Fearing this dishonor, Saint Charitίnē prayed that God would receive her soul before these vile men could defile her virginal body; and so, as she prayed, she surrendered her pure soul to God.

When the judge saw that she was dead, he had her body placed in a sack weighted with stones, and tossed it into the sea. By Divine Providence, her body was brought to the shore three days later. Her master Claudius found her body and buried her with appropriate honor and reverence.

Fragments of Saint Charitίnē's Holy Relics are found in the Monasteries of Kykkos, Cyprus, and Jerusalem of Boeotia.

The celebration of a special Feast Day to honor Saints Peter, Alexis, and Jonah, Metropolitans and Wonderworkers of All Russia, was established by Patriarch Job on October 5, 1596. In 1875, Saint Innocent, Metropolitan of Moscow, proposed that Saint Philip be included with the others. Saint Ermogénes was added in the year 1913.

Just as the Three Hierarchs Saints Basil the Great, Gregory the Theologian and John Chrysostom have their individual Feast Days, they are also commemorated together on January 30. Similarly, on October 5 the Russian Church honors the First Hierarchs of Moscow, Saints Peter, Alexis, Jonah, Philip, and Ermogénes, who also have their own separate Feast Days as well. In this manner, the Russian Church honors them separately, and collectively today, glorifying them as guardians of the Church, and heavenly intercessors before the Throne of God.

In 2005, the names of Saint Innocent, Saint Makarios, Saint Job, Saint Tikhon, Saint Philaret, Saint Peter (Polyansky), and Saint Makarios (Nevsky) were added to the list of the other Hierarchs who are commemorated on October 5. These seven names, however, have not been added to the Menaion Service by the Russian Orthodox Church.

Information about the lives of these holy Hierarchs is to be found under the dates of their commemoration:

Saint Peter (December 21 and August 24)

Saint Alexis (February 12 and May 20)

Saint Jonah (March 31, May 27, and June 15)

Saint Makarios (December 30)

Saint Philip (January 9 and July 3)

Saint Job (April 5 and June 19)

Saint Ermogénes (February 17 and May 12)

Saint Tikhon (April 7 and October 9)

Saint Philaret (November 19)

Saint Peter (Polyansky) (September 27)

Saint Makarios (Nevsky) (February 16)

Saints Damian the Presbyter and Healer, Jeremiah and Matthew, Clairvoyants of the Kiev Caves, Near Caves, were described by Saint Nestor the Chronicler (October 27).

Saint Damian (+1071) remembered the Baptism of Rus (in year 988). The zealous imitator of Saint Theodosius (May 3) was gentle, industrious and obedient, to the joy of all the brethren. He spent the entire night at prayer and reading the Divine Scriptures. Saint Damian was strict in fasting, and ate nothing but bread and water. The Lord rewarded him with the gift of treating ailments.

Saint Jeremiah had the gift of the Lord to see into the future, and to see into the moral condition of a person. He died at an old age (+ ca. 1070).

In the Iconographers’ Manual it says, “Matthew has the appearance of a clairvoyant Elder, with a black greyish beard like Vlas, in black klobuk, a monastic robe, hands pressed to the heart.”

The general troparion to these saints is: “Your hearts were enlightened with the light of Christ’s commandments, and you dispelled the dread darkness. Like an abode of the Trinity, from whom we receive grace, O Fathers Damian, Jeremiah and Matthew, you heal the infirm, and you announce the future in the communion with the angels. We pray to you to intercede with Christ God to grant to us the communion of the saints.”

They are also commemorated on September 28 and the second Sunday of Great Lent

Saint Charitina, Princess of Lithuania, nun of Novgorod, pursued asceticism in a Novgorod women’s monastery in honor of the holy apostles Peter and Paul, built on Sinich hill.

Having resolved to dedicate her life to the Lord, she became a nun. For her virtuous life she was made Abbess of the monastery. Until the time of her death, she was a sister to all through her humility, purity and strict temperance. She fell asleep in the Lord in the year 1281 and was buried in the Peter and Paul monastery church.

In the Iconographers’ Manual it says, “The holy and righteous Charitina, Abbess of the Peter and Paul women’s monastery at Novgorod. She was born of Lithuanian royalty, yet appears as a maiden in a single garb without the mantiya.”

Saint Dionysius, Bishop of Alexandria, was the son of wealthy pagan parents. He converted to Christianity at a mature age, and became a pupil of Origen. Later, he was appointed as the head of Alexandria’s Catechetical School, and then became Bishop of Alexandria in the year 247.

Saint Dionysius devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) and Valerian (253-259).

The holy bishop endured much suffering in his lifetime. When the Decian persecution broke out, Saint Dionysius was forced to flee Alexandria, but returned when the Emperor died. He was later exiled to Libya during the reign of Valerian.

When he was able to resume his duties in Alexandria in 261, Saint Dionysius had to contend with civil war, famine, plague, and other difficulties. The saint called upon his flock to tend sick Christians and pagans alike, and to bury the dead. Concerning the death of his spiritual children he wrote, “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom.”

Saint Dionysius illumined his flock through his preaching, and with deeds of love and charity. An illness prevented him from attending the Council of Antioch (264- 265), and he fell asleep in the Lord while it was in session.

The influence of Saint Dionysius extended beyond the limits of his diocese, and his writings dealt with practical as well as theological subjects (“On Nature,” “On Temptations,” “On the Promises,” etc.). He was also familiar with Greek philosophy. Only fragments of his writings survive today, most of them preserved in Eusebius, who mentions him in his CHURCH HISTORY ( Book 7) and calls him “Dionysius the Great.”

Two complete letters of Saint Dionysius are extant, one addressed to Novatian, and the other to Basilides.

The Martyr Memelchtha of Persia was, before her conversion to the Christian Faith, a pagan priestess of the goddess Artemis.

The saint’s sister convinced her to accept Baptism. When the pagans saw Memelchtha in her white baptismal robe, they stoned her. The saint suffered in the year 344. Later, a church was dedicated to her on the site of the temple of Artemis.

Our Holy Father Gregory of Khandzta was raised in the court of the Kartlian ruler Nerse. His family was part of the Meskhetian aristocracy. He received an education befitting his family’s noble rank and displayed a special aptitude for the sciences and theology.

The youth chosen by God was extraordinarily dedicated to his studies. In a short time he memorized the Psalms and familiarized himself with the doctrines of the Church. He also learned several languages and knew many theological works by heart.

While Gregory was still young, his loved ones expressed a wish to see him enter the priesthood. The wise youth had aspired to the spiritual life from early on, but he considered himself unprepared to bear such an enormous responsibility. “My pride prevents me from fulfilling your desire,” he told them.

Finally he consented to be ordained a priest, but the local princes sought to consecrate him a bishop. Frightened at the prospect, Gregory secretly fled to southwestern Georgia with three like-minded companions: his cousin Saba (a future bishop and the reviver of Ishkhani Monastery), Theodore (the builder of Nedzvi [Akhaldaba] Monastery), and Christopher (the builder of the Dviri Monastery of Saint Cyricus). The four brothers were unified by faith and love of God and bound by a single desire, as though they were one soul existing in four bodies.

The brothers arrived at the Monastery of Saint John the Baptist in Opiza and presented themselves before the abbot George. With his blessing they labored there for two years. Then Saint Gregory visited the monk Khvedios, the righteous hermit of Khandzta. Prior to Gregory’s arrival, Khvedios had received a sign from God indicating that a monastery would be built in Khandzta by the hands of the priest Gregory. It was revealed to him that Fr. Gregory’s prayers were so holy that their sweet-smelling fragrance rose up before God like incense. The monk showed Saint Gregory the environs, and he was so drawn to this area that he soon returned there with the other brothers and began to build a monastery.

The monks were forced to construct the monastery in difficult conditions, since the earth was rocky and mountainous and they were not equipped with the proper tools. First they built a wooden church, and later four cells and a dining hall.

A certain aristocrat by the name of Gabriel Dapanchuli lived nearby, and Gregory turned to him for help with construction of the monastery. With great joy he donated the stone, labor and food necessary for this worthy project to be realized. In such a way the first monastery church in Khandzta was established.

Gabriel informed Holy King Ashot Kuropalates about the brothers’ activity, and the king invited their leader, Saint Gregory, to the palace.

There he received him with great honor, asked him to bless the royal family, and inquired in detail about the life and labors of the holy monks. Then he presented Gregory with a generous donation to the monastery and, having learned that the land in Khandzta could not be cultivated, bestowed upon the monastery a large plot of fertile land in Shatberdi. King Ashot’s sons, the princes Adarnerse, Bagrat, and Guaram, also donated generously to the monastery.

And so, during the bloody Arab-Muslim period of rule, when the Georgian people had sunk into deep despair, the Klarjeti Wilderness was transformed into a life-giving oasis to which the greatest sons of the nation flocked.

The rules of the monastery were strict. In each monk’s cell was nothing but a short, stiff bed and a small pitcher for water. Neither fires nor candles were lit inside.

Saint Gregory was known throughout all of Georgia. At the request of King Demetre II of Abkhazeti (837-872), Fr. Gregory built a monastery in the village of Ubisi in Imereti and appointed his disciple Ilarion of Jerusalem as abbot. He built this monastery on the border of western and eastern Georgia and in so doing foresaw the unification of the two kingdoms.

The Lord performed many miracles through Saint Gregory. Once the church bell-ringer was approaching the abbot’s cell and saw a light issuing forth from inside. He knew that Saint Gregory had lit neither a fire nor his oil lamp, and he became frightened, believing that a fire might have started in the abbot’s cell. As it turned out, others had witnessed similar wonders: when the saint stood praying, he would light up like the sun, and beams of light would emanate from his body in the shape of a cross.

Venerable Gregory stood firmly in defense of morality, and he even confronted King Ashot Kuropalates when his conduct was at odds with the values of the Georgian people. Gregory had united his companions in their love of God, but among the roses there appeared a thorn. A certain Tskir, a protégé of the Tbilisi emir Sahak, schemed to obtain the episocopal see of Anchi.

He forcibly took control of Anchi Cathedral and committed many blasphemies. The clergy, and venerable Gregory in particular, condemned his behavior, but Tskir was consumed by pride and hired a killer to eliminate Saint Gregory. Like a prophet, Saint Gregory foresaw the imminent danger but went out to meet it nevertheless. Approaching his victim, while still at a distance from him, the murderer saw a bright light enveloping the holy father. He froze in fear, and his hand immediately withered. Only the prayers of Saint Gregory could heal him and permit him to return home.

The Church excommunicated Tskir, and he fled to the emir for refuge. With Sahak’s help he returned to the throne of Anchi and sent a military detachment to destroy Khandzta Monastery.

The monks of Khandzta and their abbot met the attackers in meekness and requested time to celebrate the Sunday Liturgy. The whole brotherhood prayed tearfully to the Lord to save the monastery.

The Liturgy had not yet been completed when a messenger arrived from Anchi to report that Tskir had died suddenly.

Near the end of his life Saint Gregory spent most of his time at Shatberdi Monastery, which he himself had built. When he received a sign that his death was approaching, he distributed candles throughout all the monasteries in the Klarjeti Wilderness and requested that they be burned on the day of his death. He asked all to remember him and bade farewell to Khandzta.

On the day of his repose, holy fathers from all over Klarjeti gathered to receive a final blessing from their teacher. Gregory blessed them, admonished them for the last time, and gave up his soul to God. When he breathed his last, a voice was heard from heaven, calling him: “Do not be afraid to come, O Venerable Servant of Christ, for Christ, the King of heaven, has Himself anointed you an earthly angel and a heavenly man. Now come and approach thy Lord with great joy and prepare for exaltation, for you are blessed among the saints and your everlasting glory has been prepared!”

Abounding in blessings and perfect in wisdom, justly ruling the inhabitants of the wilderness, Saint Gregory of Khandzta reposed on October 5, 861, at the age of 102. In accordance with his will, he was buried among his brothers at Khandzta Monastery.

No information available at this time.

Saint Methodίa was born on the island of Kίmolos on November 10, 1865, to devout parents. Her father's name was Jacob Sardēs, and her mother's name was Maria. They had three sons and five daughters, the second of whom was called Irene.

From childhood the Saint was drawn to divine things and always frequented the church. When she reached a suitable age, she married a sailor, in order to please her parents. Although she was married, her zeal for the Church remained unabated. One day, however, while her husband was out on a voyage, he was shipwrecked and drowned near Asia Minor.

Later Irene was tonsured in the church of Panagia Hodēgḗtria on Kίmolos by Archbishop Methodios of Syros, who renamed her Methodίa. Her joy knew no bounds, and she followed the evangelic commandments of the Lord with all her soul. Her ascetical struggles were severe, and she was a living example for all. Therefore, Christ, Who dwells in pure hearts, also came to dwell in her, and she became a chosen vessel (Acts 9:15). The report of her great virtue spread everywhere and a multitude of women went to stay with her, in order to find a spiritual refuge and a safe harbor from the storms of life. The Saint's inspired words were a source of refreshment and healing for the afflicted souls of these women, and she guided them on the path of repentance. In addition to her other gifts, God gave Saint Methodίa the grace to work miracles.

Venerable Methodίa reposed peacefully on Sunday, October 5, 1908 at the age of 43. She was glorified as a Saint on October 5, 1991.

For centuries the region of Tao-Klarjeti in southwestern Georgia was known for its holiness, unity and spiritual strength. The cultural life and faith of Kartli were nearly extinguished by the Arab-Muslim domination from the 8th to 10th centuries. Tao-Klarjeti, however, which had been emptied by a cholera epidemic and the aftermath of the Islamic invasions, filled with new churches and monasteries, becoming a destination for many Christian ascetics. Saint Ekvtime Taqaishvili wrote that “Every monastery included a school and a seminary where the Christian Faith, philosophy, Greek and other foreign languages, chant, calligraphy, fine arts, jewelry making, and other disciplines were taught. Countless priests, translators, miniaturists, and jewelry makers developed their craft in these schools.”

The prayers of the Tao-Klarjeti monastics multiplied and were lifted up to the heavens like holy incense. Hagiographical works were written, original hymns composed, and theological texts translated.

The literature of this period was thoroughly infused with the spirit of the Georgian people. Tao-Klarjeti reinvigorated the soul of the Georgian people and redirected the lost back to the true path.

Saint Gregory of Khandzta, a priest of great virtue and wisdom, spearheaded this spiritual revival. He was a good shepherd to his flock and the builder of many churches. The Lives of Saint Gregory of Khandzta and the other holy fathers and mothers of Tao-Klarjeti are recounted in Saint George Merchule’s work The Life of Saint Gregory of Khandzta. George Merchule labored in the Khandzta wilderness in the 10th century. His epithet, “Merchule,” means “the theologian” or literally “the knower of the law.”

George Merchule also provided the Church with the Life of Holy Catholicos Nerse III, an Armenian by descent. Nerse confessed the Orthodox Faith and labored in Tao-Klarjeti with the Georgian fathers. (At that time many Orthodox Armenians fled to Tao-Klarjeti after being exiled from their homeland.) In the first half of the 7th century Saint Nerse laid the foundations of Ishkhani Church and labored there in holiness.

Holy Catholicos Hilarion was the founder and abbot of Tsqarostavi Church and a disciple of Gregory of Khandzta. He arrived at Khandzta Monastery with his spiritual father, Saint David, Abbot of Midznadzori Monastery, and Saint Zachariah, the builder of Beretelta Church. Those who witnessed the fathers’ unity and piety abandoned the world to join them in offering their lives to God. In the middle of the 9th century Saint Hilarion was enthroned as Catholicos of Kartli in recognition of his wisdom and holiness. He followed Gabriel II (ca. 830-850) and was succeeded by Arsenius I “the Great” (ca. 860-887) in this most honorable role.

Saint Stephen of Tbeti was the first bishop of Tbeti. He was a major writer and hagiographer in the Church of his time and a brilliant figure of the Tao-Klarjeti literary school. Saint Stephen is credited with authoring the narrative The Martyrdom of Saint Gobron.

From his childhood Saint Zachariah of Anchi was filled with love and fear of God. Strict in his discipline but free from every constraint of this world, he led the life of a shepherd like St.David the Psalmist. As a child, Saint Zachariah would gather his friends and relate with precision the words and scenes he had witnessed in churches and monasteries. Once the bishop of Anchi observed this unusual pastime and reported seeing a pillar of light descend fromthe heavens and alight atop St.Zachariah’s head.

When he reached a mature age, Saint Zachariah became the spiritual leader of his brothers. Through his prayers many miracles were performed: he stopped the stone wall of a collapsing building from crashing to the ground, eliminated the troublesome birds and grasshoppers from the monastery’s vineyard, and killed two venomous snakes that were keeping his frightened brothers from the vineyard. Filled with good faith and virtue, Saint Zachariah was later consecrated bishop of Anchi.

Saint Macarius of Anchi served as bishop of Anchi following the repose of Saint Gregory of Khandzta in 861.

Saint Ezra of Anchi, of the noble Dapanchuli family, labored in holiness during the 10th century.

Saint Savva of Ishkhani was a cousin and one of the closest companions of St.Gregory of Khandzta. Along with two other friends, Christopher and Theodore, the young Savva accompanied Gregory of Khandzta to Klarjeti on a quest for the ascetic life. At first the young monks settled at Opiza Monastery and labored there with great zeal, and afterwards they moved to Khandzta.

Once Saint Savva made a pilgrimage with Saint Gregory to Byzantium, and there he learned the typica of the local monasteries. On the way back to Tao-Klarjeti, God revealed to them His will for Savva to restore Ishkhani Church, which had been destroyed by Arab-Muslim invaders. Saint Savva desired to begin this holy task at once, but he continued on the way with Saint Gregory at the latter’s insistence.

Later, Gregory assigned two monks to help Savva restore the church and sent the three of them to Ishkhani. By God’s grace, the brothers restored the church and monastery and the number of monks who labored there multiplied. Before long their abbot, Saint Savva, was consecrated bishop of Ishkhani.

Saint John the New Martyr for Christ labored at Khandzta Monastery. While he was journeying to Jerusalem on a pilgrimage, the Saracens captured him in Baghdad and attempted to torture him into a denial of the Christian Faith. But by shedding his blood Saint John demonstrated his immutable fidelity to the Faith of our Savior.

Saint Theodore, Founder of Nedzvi Monastery, and Saint Christopher, Founder of the Dviri Monastery of Saint Cyricus, were spiritual sons of Saint Gregory of Khandzta and the first men to join him in his holy labors.

With Saint Gregory they labored first at Opiza and later at Khandzta Monastery. These holy fathers journeyed to Abkhazeti to increase the fullness of the Faith in that region, and on their way, in Samtskhe, an aristocrat named Mirian entrusted them with the care and upbringing of his son, the six-year-old Arsenius (later Holy Catholicos Arsenius the Great).

Eventually Saint Gregory of Khandzta desired the return of Theodore and Christopher, and he traveled to Abkhazeti to find them. Saint Gregory took with him his young disciple Ephraim (later the bishop and wonderworker of Atsquri). When he met the brothers in Abkhazeti, Saint Gregory entrusted them with Ephraim’s upbringing and made them vow not to leave Khandzta Monastery until Ephraim and Arsenius had reached maturity.

When Ephraim and Arsenius reached manhood they were “perfected in wisdom,” and Theodore and Christopher left Khandzta to establish the Nedzvi and Dviri Monasteries. There each father labored until the day of his repose.

Holy Fathers George, Amona, Peter, and Macarius labored in the wilderness of Opiza. Abba George was abbot of Opiza’s Saint John the Baptist Monastery during the two years Saint Gregory of Khandzta and his companions labored there. Fr. George was the third abbot of the monastery (he was succeeded by Saint Andria and Saint Samuel).

Through God’s grace Abba George recognized the pilgrims’ faith and received them, not as pupils, but as honorable and wise elders. Witnessing the ascetic feats of the venerable fathers of Opiza, Saint Gregory increased in virtue and humility, and acquired inner peace. (History has preserved a Holy Gospel from the Opiza Wilderness that has been dated to the year 913, around the time that Abba George was laboring there.)

In the second part of the 9th century Saint Serapion of Zarzma founded Zarzma Monastery in Samtskhe. Saint Serapion’s nephew, Saint Basil, later performed great ascetic feats and worked miracles at that monastery. Saint Basil authored The Life of Serapion of Zarzma and recounted the lives of the other venerable fathers of Zarzma as well.

Saint George, “a brilliant and kindhearted man of great virtue,” succeeded Saint Serapion as abbot of Zarzma Monastery. After Saint George, the Venerable Abbot Michael began building a second church in Zarzma, in fulfillment of Saint Serapion’s prophecy. Saint Paul, who followed Michael as abbot of the monastery, completed construction of this second church.

The holy and righteous Saint Khvedios labored as a hermit in the caves of the Khandzta Wilderness. God revealed to him the news of Saint Gregory’s arrival, and he received Gregory and his brothers with great joy.

He blessed them, while receiving a blessing himself from Saint Gregory of Khandzta. Then, rather than journeying on with Saint Gregory and the other brothers, Saint Khvedios retired to his secluded cave, since he had taken a vow before God to live his whole life in solitude. After the holy father reposed, his dwelling place filled with a sweet fragrance.

Saint Epiphanius was a wonderworker and a spiritual son of Saint Gregory of Khandzta. This venerable father was truly clad in the armor of righteousness, and he was an inspiration to many. According to Saint Gregory’s instructions, he became an example of obedience for the other brothers of the monastery. Saint Epiphanius’s prayers healed many who were afflicted by terminal illnesses.

Saint Matthew labored in the Khandzta Wilderness. After the abbess of Mere Monastery reposed, he took upon himself leadership of the women’s monastery and for forty years set an example of life lived in the fullness of the Faith. He was so strict in his asceticism that, for those forty years, he never once shared a meal with the mothers, nor did he receive a single object from any of their hands. When Saint Matthew reached an advanced age, he became diseased in the flesh, but he declined the nuns’ offers to care for him. Instead he asked his relative, also a monk, to attend to him in his time of need.

Saint Zenon was born in Samtskhe to a family of aristocrats. He was raised in the fear of God, and he desired from his youth to enter the monastic life. Before this desire was fulfilled, however, his sister was kidnapped by a certain godless man. Zenon set off to pursue the abductor on horseback, but while he was riding the devil began to assault him with anxieties. “I am a respectable man,” he thought, “but the one whom I am following is dishonorable. If I catch and kill him, I will destroy my soul, but if I turn back, shame will come upon me.”

And so, at that very moment, Saint Zenon turned back to fulfill his lifelong desire. He was tonsured a monk and later became a disciple of Saint Gregory of Khandzta.

Saint Zenon, the “Treasure of Virtue, Holy Model of Asceticism and Gate of the Klarjeti Wilderness,” reposed at an advanced age.

Saint John, Abbot of Khandzta, is celebrated for having completed construction of the new church at Khandzta that was begun by his predecessor, Saint Arsenius. Both holy fathers reposed in the Khandzta Wilderness.

Saint Theodore the Abbot and his brother Saint John both labored at Khandzta Monastery. Saint George Merchule recognizes the brothers as co-authors, with him, of the work The Life of Saint Gregory of Khandzta; historians, however, believe that they were contributors, rather than coauthors, of this work.

The monk Saint Gabriel ministered to the infirm and elderly monks of Khandzta Monastery. Saint Gabriel verbally recounted the Lives of the great Church Fathers and admonished his brothers to follow the same strict disciplines as the fathers who had gone before them.

Saint Demetrius was raised by the blessed Saint Febronia and later became one of Saint Gregory of Khandzta’s first disciples. He is commemorated among the holy fathers for having attaining the heights of the monastic struggle and for working wonders, both in this life and after he had been received into the bosom of Abraham.

SS. Arsenius and Macarius, “good monks full of wisdom and the gift of wonderworking,” were relatives of Saint Ephraim of Atsquri. They labored together at Saint Savva Monastery in Jerusalem and corresponded regularly with the monks of Khandzta. Saints Arsenius and Macarius possessed a profound love for Christ and a longing to serve their motherland and mother Church.

Saint Shio the Wonderworker “shone upon the land of Kartli like the North Star in the morning sky.” According to Basil of Zarzma, Saint Shio was the spiritual father of Saint Michael of Parekhi.

SS. Basil and Markelus, “abounding and brilliant in virtue,” were disciples of Saint Michael of Parekhi. Saint Basil was buried in Parekhi next to his spiritual father. Both fathers worked miracles from their graves and healed the infirmities of the faithful who came to seek their blessings.

Venerable Father David, “an image of the angels” and builder of many monasteries, labored as abbot of Midznadzori Monastery. He was the spiritual father of the holy catholicos Hilarion.

Endowed with many gifts of grace, Saint Jacob was a prominent figure in the tenth-century Georgian Church. He labored first in Shatberdi, and later near Midznadzori Gorge, where he shone forth as the brightest of stars.

Venerable Sophronius the Great was the restorer of the Shatberdi Church and a famous writer, but his literary works have not been preserved.

Saint George Merchule numbers him among the wise and holy fathers whose stories are worthy to be told. Saint Gregory of Shatberdi labored at the same monastery. Several of the tenth-century manuscripts copied by him at Shatberdi Monastery have been preserved, including the Notebooks of the Shatberdi Wilderness and the Gospels of Hadishi, Jruchi, and Parekhi.

Saint Zachariah built the famous Beretelta Monastery and set an example of wisdom and holiness for the fathers who labored there after him.

Saint George Merchule honors the venerable and God-fearing Saint Hilarion of Parekhi as one of the greatest writers and figures in the Church of his time.

Saint Hilarion, Abbot of Ubisi, labored for many years at the Lavra of Saint Savva in Jerusalem, where the Georgians had their own chapel for many centuries (See Archimandrite Gregory Peradze, “An Account of the Georgian Monks and Monasteries in Palestine,” Georgica, Autumn 1937, nos. 4-5, pp. 181-246.). After he had reached an advanced age, the venerable father moved to Georgia and settled at Khandzta Monastery. Later this clever and learned father began construction of Ubisi Church in Imereti, where he labored until his death.

Saint Febronia labored at Mere Monastery in Samtskhe. She was a close friend of Saint Gregory of Khandzta. He sent to her a certain woman whom King Ashot Kuropalates (later the holy martyr) had taken as his mistress, to instruct her in the Christian Faith. Saint Febronia denied the king’s pleas to return the woman to the royal palace.

Angels often visited Saint Febronia to inform her of God’s holy will. Saint Temestia labored with Saint Febronia at Mere Monastery. For forty years she ministered to Saint Matthew, the spiritual father of the monastery. Saint Temestia herself remarked that her relationship with Father Matthew was so chaste and innocent that the holy father would not even permit himself to receive the holy incense directly from her hands.

Saint Anatole (also called Antonios) labored in seclusion at Mere Monastery. Angels often appeared to the holy mother, who herself led a life equal to that of the bodiless powers. Both venerable Temestia and Anatole were informed by angels of the repose of their abbot, St.Matthew.

Saint Anastasia labored among the holy mothers in remarkable sanctity and humility. She descended from an Abkhaz family and was known as Bevreli in the world. As queen (the wife of King Adarnerse) she was often called upon to protect the interests of Mere Monastery.

King Adarnerse later grew cold towards Bevreli, so she left the world and was tonsured a nun with the name Anastasia. Saint Anastasia bore the most difficult labor at the monastery: she gathered the firewood and carried it from the forest. She wore only rags and prayed constantly.

Once King Adarnerse suddenly fell ill, and he sent messengers to Persati Monastery, where Anastasia was laboring, asking forgiveness on his behalf. Saint Anastasia prayed for the sick king: “May Christ forgive all his sins and heal him in soul and body.” King Adarnerse was soon healed of his infirmity.

Abounding in holiness and humility, Saint Anastasia labored at Persati Monastery to the end of her days on earth. God granted her the gift of wonderworking both during her life on earth and after her repose.

Saint Anastasia’s own sons, Gurgen and Sumbat, were cured of their diseases at her grave, and afterwards many more who came with faith received healing from the holy mother.

The historical region of Tao-Klarjeti has throughout history, and even up to the present day, been inhabited by ethnic Georgians. However, since 1921, when the Communists annulled the independence of the Georgian Republic, Tao-Klarjeti has been a Turkish possession.

God endowed this region with abundant sunshine and clear air, free from cruel heat and bitter frost. The local climate heightens the beauty of this wondrous region.

But Tao-Klarjeti has been transformed into a battlefield countless times throughout history: it has witnessed victory and defeat, destruction and restoration, treason and selfless loyalty. Through all these trials it has remained an inseparable part of the unified Georgian nation. In spite of the fact that, today, Tao-Klarjeti is located within the borders of a foreign government and its Georgian dioceses are often referred to as belonging to the Armenian Church, the historical truth must be upheld.

On October 17, 2002, the Georgian Apostolic Church nominally restored the dioceses of Klarjeti and Lazeti to its own jurisdiction and declared the incumbent bishop of Akhaltsikhe to be their spiritual leader. On the same day, the Georgian Church canonized the holy and venerable fathers and mothers who labored in those regions under the leadership of Saint Gregory of Khandzta. Only a few of the God-fearing laborers, among them Holy Catholicos Nerse II, were Armenian by descent, but they had converted to Orthodoxy and preached the true Faith in the wilderness with the Georgian fathers.

The Hieromartyr Hierotheus, the first Bishop of Athens, was a member of the Athenian Areopagos and was converted to Christ by the Apostle Paul together with Saint Dionysius the Areopagite (October 3).

The saint was consecrated by the Apostle Paul to the rank of bishop. According to Tradition, Bishop Hierotheus was present with Saint Dionysius at the funeral of the Most Holy Theotokos.

Saint Hierotheus died a martyr’s death in the first century.

The Uncovering of the relics of Saint Gurias, First Archbishop of Kazan, and Saint Barsanuphius, Bishop of Tver, occurred at Kazan in the year 1595. During the construction of a new stone church in honor of the Transfiguration of the Lord at the Savior-Transfiguration monastery, which had been founded by Saint Barsanuphius, graves with the bodies of the holy hierarchs in the altar-wall were uncovered beneath the former wooden church. The unusual aspect of incorrupt graves filled Saint Hermogenes (February 17) with a pious desire to open the graves before a large crowd of the people.

Saint Hermogenes described this event, “We beheld a marvel we had not hoped for. The coffin of the saint was full of fragrant myrrh, like pure water, and the relics of Saint Gurias were above the myrrh, like a sponge. God gave his venerable and hard-working body incorruption, as is now seen by all. Decay touched only very little of the upper lip, his other limbs were whole, and nothing has disappeared. We touched his burial robe and it held up very firm. Then we opened up the coffin of Saint Barsanuphius and we looked upon the relics of Saint Barsanuphius which were blessed by God with little corruption. Decay had touched the feet of the monk, however the bones were not destroyed, and held up quite well. There was no other sign of corruption in the condition of the rest of his relics, the same was for the relics of Saint Gurias. The burial robe of both saints was strong and like new.”

Many sick were healed, having been anointed with the holy myrrh flowing from the relics of Saint Gurias.

There is a description of the saints in the Iconographer’s Manual under October 4: “In appearance Gurias is grey and bearded, like Basil of Caesarea, with a mitre, omophorion, holding a Gospel in his hands, and dressed in the robes of a hierarch. Barsanuphius is grey and bearded like Gurias, but his is parted at the end. He wears a mitre, the robes of a hierarch, an omophorion and carries the Gospel.”

The Life Saint Gurias is found on December 5; and the Life of Saint Barsanuphius on April 11.

In the correspondence from a report of the Archbishop of Cheboksarsk and Chuvash Benjamin (Novitsky), + 14 October 1976, His Holiness Pimen, Patriarch of Moscow gave a blessing to commemorate the Synaxis of all the Kazan hierarchs on the first Sunday after October 4th.

Today the Church honors the holy hierarchs of Kazan:

Bishop Barsanuphius of Tver (April 11 and October 4)

Archbishop Herman (June 23, September 25, and November 6)

Archbishop Gurias (June 20, October 4, and December 5).

The holy right-believing Prince Vladimir Yaroslavich of Novgorod, the Wonderworker, was the eldest son of Great Prince Yaroslav the Wise, and was born in the year 1020. At age fourteen, his father made him administrator of Novgorod. The military commander Vyshata and the holy Bishop Menignus Zhidyata (February 10) assisted in guiding the prince.

When he matured, the prince became a brave defender of the land and a pious Christian. Saint Vladimir built the Sophia cathedral at Novgorod, which was begun in the year 1045 and consecrated on September 14, 1052 by Bishop Luke. The holy prince was not only concerned about the strengthening of the princedom (by his decree a stone fortress was built at Novgorod) but he also zealously instructed himself in the law of the Lord. In 1047 the prophetic books with commentaries were copied out for him.

The holy prince died at age thirty-two on October 4, 1052, twenty days after the consecration of the Sophia cathedral, and his relics were placed in the church he built. His wife, Princess Alexandra, is mentioned in the Novgorod Synodikon. Commemoration of the holy prince Vladimir was established in the year 1439 by Saint Euthymius, Archbishop of Novgorod (March 11).

No information available at this time.

No information available at this time.

Saints Ammon the Recluse of the Kiev Caves, Far Caves, was given the title “Lover of Labor.” The saint went to Athos and to Jerusalem. Upon his return, he became famous for his exploits, and he was an image of holy life for the brethren. He was buried in the Far Caves. His memory is also celebrated on August 28 and on the second Sunday of Great Lent.

Saints Gaius, Faustus, Eusebius, and Chaeremon were deacons and disciples of Saint Dionysius of Alexandria (October 5). They were arrested and banished from from Alexandria along with with Saint Dionysius.

They were tortured and beheaded during the persecution of Valerian (253-259).

Saint Peter was born and raised in the city of Capitolias (an ancient city in eastern Jordan, on the way to Damascus), and he was both wise and very prudent. He was married with three children, and after his wife died he became a monk.

He was ordained to the holy priesthood by the Bishop of Busra (an ancient Syrian city in Choran, 80 km. east of Lake Gennesaret, and 90 km. south of Damascus, where Job's tomb is located). As a Christian teacher, he was denounced to the Saracen ethnarch. Because Saint Peter courageously confessed his faith before the ethnarch, his hands and feet were cut off. Then they gouged his eyes out and crucified him. Finally, he was beheaded. After his martyrdom, his body was burnt in a fire, and then it was thrown into the river.

Some sources say that the Hieromartyr Peter received his crown of martyrdom during the III or IV century; it is more probable, however, that his martyrdom occurred in the VIII century.

Saint Domnina was a woman with two daughters named Verine (Saint John Chrysostom calls her Vernike, or Berenice) and Prosdoce. Leaving their home and family, they settled in Edessa on the plain of Mesopotamia.

Berenice’s father and her husband, who were pagans, took the women to Hieropolis in Syria. When the soldiers stopped to rest and eat, they became drunk with wine. Taking advantage of this opportunity, the women fled and were drowned in the river.

According to Saint John Chrysostom (PG 50, 629-640), Domnina stood in the middle of the river and pulled her daughters under the water with her, for she was afraid that the soldiers were going to rape them. Saint John praises Domnina for her courage, and Berenice and Prosdoce for their obedience.

Saint Ammon of Egypt was raised in Christian piety. He entered into marriage at the urging of his parents, but by agreement with his spouse preserved his virginity and they lived as brother and sister. The spiritual spouses pursued asceticism in fasting, prayer and joint effort for twenty years. Having matured in piety, the spouses separately continued their ascetic deeds. Ammon’s wife remained home and established a women’s monastery. Ammon went out into the Nitrian desert, where he dwelt for twenty-two years and attained the high spiritual accomplishments of wonderworking and discernment.

Saint Ammon often came to Saint Anthony the Great (January 17) for his blessing. At the time of Saint Ammon’s death, Saint Anthony saw angels bearing the soul of the righteous one to heaven. Saint Ammon died in the mid-fourth century.

Saint Paul the Simple of Egypt also lived in the fourth century and was called the Simple for his simplicity of heart and gentleness. He had been married, but when he discovered his wife’s infidelity, he left her and went into the desert to Saint Anthony the Great (January 17). Paul was already 60 years old, and at first Saint Anthony would not accept Paul, saying that he was unfit for the harshness of the hermit’s life. Paul stood outside the cell of the ascetic for three days, saying that he would sooner die than go from there. Then Saint Anthony took Paul into his cell, and tested his endurance and humility by hard work, severe fasting, with nightly vigils, constant singing of Psalms and prostrations. Finally, Saint Anthony decided to settle Paul into a separate cell.

During the many years of ascetic exploits the Lord granted Saint Paul both discernment, and the power to cast out demons. When they brought a possessed youth to Saint Anthony, he guided the afflicted one to Saint Paul saying, “I cannot help the boy, for I have not received power over the Prince of the demons. Paul the Simple, however, does have this gift.” Saint Paul expelled the demon by his simplicity and humility.

After living for many years, performing numerous miracles, he departed to the Lord. He is mentioned by Saint John, the Abbot of Sinai (Ladder 24:30): “The thrice-blessed Paul the Simple was a clear example for us, for he was the rule and type of blessed simplicity….”

Saint Paul is also commemorated on March 7.

The holy martyr Callisthene was born in Ephesus, and her father was the eparch Audactus. She was to marry the emperor Maximian Galerius (305-311), but her father would not consent to the match because the emperor was a pagan. Therefore, Audactus was deprived of his wealth and position, and was exiled to Melitene, Armenia where he was beheaded.

Callisthene hid for a time in Nicomedia with a certain woman, and healed the woman’s daughter of an eye ailment. After the death of Maximian, Licinius (311-324) became the last pagan emperor. Callisthene became friendly with his Christian wife Constantia, the daughter of Saint Constantine (May 21). She told Constantia of all that had happened to her, and Constantia helped Callisthene to regain her father’s wealth and possessions. She did not want these things for herself, but gave everything away to the poor.

She also brought her father’s body back to Ephesus and built a church which was dedicated to him.

Saint Callisthene devoted the rest of her life to Christ, and died in Ephesus in the first half of the fourth century.

Saint Stephen Stiljianovich of Serbia was born into a pious Christian family in the Serbian city of Zhupa (south of Zakholmya). During this time Serbia was often subjected to invasions by the Turks, who devastated the land. Saint Stephen defended his native land, did military service in the army of the Serbian ruler. When famine began in the country, the kindly Saint Stephen distributed his own bread to the hungry.

The patriotic activity of the saintly soldier was indissolubly bound up with his truly Christian life. “In virtue, he lived as an ascetic with charity, purity, prayer, the Orthodox Faith and unhypocritical love of neighbor.”

The saint fell asleep in the Lord on October 4, 1515. After a time, the Turks saw a light shining over his grave. Thinking that they had found a hidden treasure, they opened the grave and found the incorrupt body of Saint Stephen. Serbian monks ransomed the relics from the Turkish Pasha and transferred them to the Shishatovets monastery on Mount Phrushtsk.

The Serbian Church prays to him as a glorious righteous defender of his native land, “Glory in the struggles, warrior Stephen Stiljianovich, great healer of those who pray to you in faith.”

Saint Evdemoz led the Georgian Orthodox Church in the mid-17th century during the reign of King Rostom-Khan (1632-1658), a Georgian who had converted to Islam.

Having murdered King Luarsab II of Kartli and chased out King Teimuraz I of Kakheti, the Persian shah Abbas I had declared Rostom-Khan ruler of a unified Kartli-Kakheti kingdom.

Rostom tried to be accommodating in his policies and protect the beliefs and traditions of both the Persian shah and the Georgian people: he set a standard salary for the Georgian clergy and even built churches, but society deteriorated rapidly nevertheless. Human vices became commonplace, and sins like those of Sodom and Gomorrah were multiplied. The nation was so overtaken by sin that even the clergy ceased to conduct themselves in a manner befitting their God-given role.

But the chief shepherd of the Georgian nation would not yield to the moral decline of his flock, and he confronted this crisis with conviction and fearlessness. Several times he led his most valiant military leaders in revolt against Persia. Following the example of Catholicos Evdemoz, several Georgian princes rebelled against the pro-Persian policies of Rostom-Khan and cast out the Islamic influence from their territories.

Catholicos Evdemoz resisted the Islamic custom of raising the king’s heirs in the shah’s court from a young age. He was never too intimidated by the king to expose his wrongdoing and tell him at every convenient opportunity: “You are the natural father of the Muslims, but the stepfather of the Christians!”

Evdemoz was the spiritual father of Rostom-Khan’s wife, the faithful Queen Mariam, the daughter of Manuchar Dadiani, Prince of Samegrelo.

As a result of the holy labors of Catholicos Evdemoz and Queen Mariam, the Christian soul of the Georgian people was not entirely extinguished. The Georgians built churches, wrote spiritual literature, and gradually regained their national consciousness. Catholicos Evdemoz preached throughout the country and developed and implemented a plan to bring King Teimuraz, who had been driven out by Shah Abbas, back to the throne.

Naturally Rostom-Khan felt threatened by the strong influence Catholicos Evdemoz had on the people. In 1642 he arrested the chief shepherd of the Georgian people and tried to win him over, but neither his feigned tenderness nor his threats could break the firm will of the man who loved Christ and his motherland above all else. After his arrest, Saint Evdemoz criticized the king even more harshly and called on the people to rise up against him. Finally Rostom-Khan ordered that Catholicos Evdemoz be strangled to death in his prison cell, and as a further insult, his body was cast off Nariqala Fortress (in Tbilisi) in the direction of the Turkish baths.

That night, a group of Christians stole the body of the holy hieromartyr Catholicos-Patriarch Evdemoz and buried it in the northwest corner of Anchiskhati Church in Tbilisi.

Princess Elena was the wife of the Despot Stephen Štiljanović who is also venerated as a Saint. After his death around 1515, she fled to Germany in order to escape from the Turks.

Later, a light appeared at his grave by night, which led to the discovery of his holy relics. The Saint's body was kept for a long time in the monastery of Šišatovacnto at Fruška Gora. When she learned that her husband's incorrupt relics had been uncovered, Saint Elena went to the monastery to venerate them. After witnessing the miracles which took place at his grave, she decided to remain there with the monastic name Jelisaveta. According to Tradition, she founded the Monastery of Petkovica in 1522.

After a life of asceticism, Saint Elena reposed in 1546. There is reason to believe that she was buried at the Convent of the Most Holy Theotokos in Sremski Karlovci.

Saints Jonah and Nectarius of Kazan were called John and Nestor Zastolsky before they received monastic tonsure. When Saint Gurias (December 5 ) was sent to the newly established Kazan diocese, the boyar John Zastolsky went with him. Under the spiritual guidance of Saint Gurias, John led a virtuous and pious life. He avoided sin, loved truth, and was strictly honest.

John raised his son Nestor in the fear of God. The gentle youth was an ascetic from childhood. He wore a hair-shirt, kept the fasts, and he loved to pray in church. With his father’s consent, Nestor became a monk with the new name Nectarius. He died at a young age, and was buried near the grave of Saint Gurias.

John was tonsured into monasticism with the name Jonah. Before his death, he left instructions that he also be buried near Saint Gurias.

At the uncovering of the relics of Saints Gurias and Barsanuphius in 1595, the incorrupt bodies and clothing of Saints Jonah and Nectarius were also found. They were left beneath a crypt in a chapel of the Kazan Savior-Transfiguration monastery. The chapel had been built by Jonah over the grave of Saint Gurias.

The saints are mentioned in the service to Saint Gurias, “Two monks, Jonah and Nectarius, ascetics well-pleasing to God, one born of the other, faithfully served you in the world. Upon your death, O Gurias, keeping sincere faith for you, they built a chapel over your grave. These saints are buried here beside you, honored with incorruption from God above. Saint Gurias, pray with them unto Christ God, to grant us peace and great mercy.”

Saint Dionysius lived originally in the city of Athens. He was raised there and received a classical Greek education. He then went to Egypt, where he studied astronomy at the city of Heliopolis. It was in Heliopolis, along with his friend Apollophonos where he witnessed the solar eclipse that occurred at the moment of the death of the Lord Jesus Christ by Crucifixion. “Either the Creator of all the world now suffers, or this visible world is coming to an end,” Dionysius said. Upon his return to Athens from Egypt, he was chosen to be a member of the Areopagus Council (Athenian high court).

When the holy Apostle Paul preached at the place on the Hill of Ares (Acts 17:16-34), Dionysius accepted his salvific proclamation and became a Christian. For three years Saint Dionysius remained a companion of the holy Apostle Paul in preaching the Word of God. Later on, the Apostle Paul selected him as bishop of the city of Athens. And in the year 57 Saint Dionysius was present at the repose of the Most Holy Theotokos.

During the lifetime of the Mother of God, Saint Dionysius had journeyed from Athens to Jerusalem to meet Her. He wrote to his teacher the Apostle Paul: “I witness by God, that besides the very God Himself, there is nothing else filled with such divine power and grace. No one can fully comprehend what I saw. I confess before God: when I was with John, who shone among the Apostles like the sun in the sky, when I was brought before the countenance of the Most Holy Virgin, I experienced an inexpressible sensation. Before me gleamed a sort of divine radiance which transfixed my spirit. I perceived the fragrance of indescribable aromas and was filled with such delight that my very body became faint, and my spirit could hardly endure these signs and marks of eternal majesty and heavenly power. The grace from her overwhelmed my heart and shook my very spirit. If I did not have in mind your instruction, I should have mistaken Her for the very God. It is impossible to stand before greater blessedness than this which I beheld.”

After the death of the Apostle Paul, Saint Dionysius wanted to continue with his work, and therefore went off preaching in the West, accompanied by the Presbyter Rusticus and Deacon Eleutherius. They converted many to Christ at Rome, and then in Germany, and then in Spain. In Gaul, during a persecution against Christians by the pagan authorities, all three confessors were arrested and thrown into prison. By night Saint Dionysius celebrated the Divine Liturgy with angels of the Lord. In the morning the martyrs were beheaded. According to an old tradition, Saint Dionysius took up his head, proceeded with it to the church and fell down dead there. A pious woman named Catulla buried the relics of the saint.

The writings of Saint Dionysius the Areopagite hold great significance for the Orthodox Church. Four books of his have survived to the present day:

On the Celestial Hierarchy

On the Ecclesiastical Hierarchy

On the Names of God

On Mystical Theology

In additional, there are ten letters to various people.

The book On the Celestial Hierarchies was written actually in one of the countries of Western Europe, where Saint Dionysius was preaching. In it he speaks of the Christian teaching about the angelic world. The angelic (or Celestial-Heavenly) hierarchy comprises the nine angelic Ranks:

Seraphim

Cherubim

Thrones

Dominions

Powers

Authorities

Principalities

Archangels

Angels

The account of the Synaxis of the Bodiless Powers of Heaven is located under November 8.

The purpose of the divinely-established Angelic Hierarchy is the ascent towards godliness through purification, enlightenment and perfection. The highest ranks are bearers of divine light and divine life for the lower ranks. And not only are the sentient, bodiless angelic hosts included in the spiritual light-bearing hierarchy, but also the human race, created anew and sanctified in the Church of Christ.

The book of Saint Dionysius On the Ecclesiastical Hierarchies is a continuation of his book On the Celestial Hierarchies. The Church of Christ, like the Angelic ranks, in its universal service is set upon the foundation of priestly principles established by God.

In the earthly world, for the children of the Church, divine grace comes down indescribably in the holy Mysteries of the Church, which are spiritual in nature, though perceptible to the senses in form. Few, even among the holy ascetics, were able to behold with their earthly eyes the fiery vision of the Holy Mysteries of God. But outside of the Church’s sacraments, outside of Baptism and the Eucharist, the light-bearing saving grace of God is not found, neither is divine knowledge nor theosis (deification).

The book On the Names of God expounds upon the way of divine knowledge through a progression of the Divine Names.

Saint Dionysius’ book On Mystical Theology also sets forth the teaching about divine knowledge. The theology of the Orthodox Church is totally based upon experience of divine knowledge. In order to know God it is necessary to be in proximity to Him, to have come near to Him in some measure, so as to attain communion with God and deification (theosis). This condition is accomplished through prayer. This is not because prayer in itself brings us close to the incomprehensible God, but rather that the purity of heart in true prayer brings us closer to God.

The written works of Saint Dionysius the Areopagite are of extraordinary significance in the theology of the Orthodox Church, and also for late Medieval Western theology. For almost four centuries, until the beginning of the sixth century, the works of this holy Father of the Church were preserved in an obscure manuscript tradition, primarily by theologians of the Alexandrian Church. The concepts in these works were known and utilized by Clement of Alexandria, Origen, Dionysius the Great, pre-eminent figures of the catechetical school in Alexandria, and also by Saint Gregory the Theologian. Saint Dionysius of Alexandria wrote to Saint Gregory the Theologian a Commentary on the “Areopagitum.” The works of Saint Dionysius the Areopagite received general Church recognition during the sixth-seventh centuries.

Particularly relevant are the Commentaries written by Saint Maximus the Confessor (January 21). (trans. note: although many scholars suggest that the “Areopagitum” was actually written by an anonymous sixth century figure who employed the common ancient device of piously borrowing an illustrious name, this in no way diminishes the profound theological significance of the works.)

In the Russian Orthodox Church the teachings of Saint Dionysius the Areopagite about the spiritual principles and deification were at first known through the writings of Saint John of Damascus (December 4). The first Slavonic translation of the “Areopagitum” was done on Mt. Athos in about the year 1371 by a monk named Isaiah. Copies of it were widely distributed in Russia. Many of them have been preserved to the present day in historic manuscript collections, among which is a parchment manuscript “Works of Saint Dionysius the Areopagite” belonging to Saint Cyprian, Metropolitan of Kiev and All Rus (September 16) in his own handwriting.

According to one tradition, he was killed at Lutetia (ancient name of Paris, France) in the year 96 during the persecution under the Roman emperor Dometian (81-96). Today most scholars and theologians believe that Saint Dionysius the Areopagite did not die in Gaul, and that Saint Dionysius (or Denys) of Paris is a different saint with the same name.

Saint Demetrius of Rostov says that the Hieromartyr Dionysius was beheaded in Athens, and that many miracles were worked at his grave.

Saints Rusticus and Eleutherius were disciples of Saint Dionysius the Areopagite. They suffered martyrdom in Athens during the persecution of the emperor Domitian (81-96).

Saint Dionysius, Hermit of the Kiev Caves, Far Caves, called Schepa, is mentioned briefly in the Kiev Caves Paterikon. In the year 1463 during Paschal Matins, Dionysius went around censing the relics of the God-pleasers buried in the Kiev Caves. When the monk cried out: “Holy Fathers and brethren, today is the great day! Christ is Risen!” their reply resounded like thunder: “Truly, He is Risen!”

From that very day Saint Dionysius lived as a recluse, and after many labors he fell asleep in the Lord. The miracle involving Saint Dionysius is mentioned in the 8th Ode of the Canon of the Kiev Caves Saints. He is also commemorated on August 28, and on the second Sunday of Great Lent.

Saint John the Chozebite, Bishop of Caesarea in Palestine (587-596), was famed for his struggle against the Eutychian heresy, and also for his grace-filled gifts of discernment and wonderworking. He was born in the Egyptian city of Thebes and while still a youth he spent a long time in the Thebaid desert with his uncle, who was an ascetic.

The emperor, who learned of John’s holy life, decided to make him bishop of the city of Caesarea. But the saint, yearning for solitude, left his cathedra and withdrew into the Chozeba wilderness (between Jerusalem and Jericho) where he struggled in asceticism until the end of his life.

Once, while on his way to visit some of the brethren, he met a woman on the road. She entreated him to follow her to her home so that he might bless it and sanctify it by his prayers. Once they entered the house, however, the vile woman locked the door and removed all her clothing, and tried to tempt the saint into sinning with her. He opened the door and fled from the place.

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After this, he performed many miracles until he fell asleep in the Lord. It is said that whenever he served the Divine Liturgy, he would see a heavenly light in the altar.

Saint Hesychius the Silent of Mt. Horeb, lived during the sixth century at one of the monasteries on Mt. Horeb, and at first he was not a very fervent monk. Hesychius died after a serious illness, but through a wondrous act of Divine Providence, he came back to life an hour later. After this, the saint secluded himself in his cell as a recluse, and for twelve years he dwelt in complete solitude. He would not converse with any of the brethren, but devoted himself to the singing of Psalms and penitential weeping. Before his death, Blessed Hesychius said to the assembled monks: “Forgive me, brethren. He who acquires the remembrance of death cannot sin.”

The holy hesychasts (those who keep silence) are the spiritual descendants of Saint Hesychius. These ascetics devote themselves to contemplating God, and to unceasing prayer of the heart.

Saint Damaris was the first Athenian woman to believe in Christ, through the preaching of the Apostle Paul. She is mentioned in Acts 17:34: “Some men joined him and believed; among whom were both Dionysios the Areopagite and a woman named Damaris, and others with them.”

The name Damaris (“heifer”) is not Greek, but may be a Hellenized form of the Hebrew name Thamar (“palm tree”). The name Thamar appears in both the Old and New Testaments (Genesis 38:6, and Matthew 1:3). From her name, it may be inferred that Saint Damaris was not a Greek by nationality, but she may have been a Jewish woman who moved to Athens.

After Saint Paul left Beroia and visited Athens in the year 52 AD, Saint Damaris had the opportunity to hear him preach Christianity to the Athenians on the Areopagus. Only a few people accepted Saint Paul’s message, but Saint Damaris was one of them. We do not know anything for certain concerning her life beyond that. Some have speculated that she came from a wealthy Jewish family of social prominence, but there is no documentation of this. Neither is there any concrete evidence for the opinion of some patristic writers, and of Saint Dimitry of Rostov, that she was married to Saint Dionysios the Areopagite, or that they were baptized by Saint Paul, together with their two sons, and their entire household.