The Holy Martyrs Manuel, Sabel and Ismael, brothers by birth, were descended from an illustrious Persian family. Their father was a pagan, but their mother was a Christian, who baptized the children and raised them with a firm faith in Christ the Savior.

When they reached adulthood, the brothers entered military service. Representing the Persian King Alamundar, they were his emissaries in concluding a peace treaty with Emperor Julian the Apostate (361-363). Julian received them with due honor and showed them his favor. However, when the brothers refused to take part in a pagan sacrifice, Julian became angry. He annulled the treaty and incarcerated the ambassadors of a foreign country like common criminals.

At the interrogation he told them that if they scorned the "gods" he worshipped, it would be impossible to reach any peace or accord between the two sides. The holy brothers answered that they were sent as emissaries of their King on matters of state, and not to argue about “gods.” Seeing their firmness of faith, the Emperor ordered the brothers to be tortured.

The hands and feet of the Holy Martyrs were nailed to trees. Later, they drove iron spikes into their heads, and wedged sharp splinters under their fingernails and toenails. During their torments, the Saints glorified God and prayed as though they did not feel the tortures.

Finally, the Holy Martyrs were beheaded, and Julian ordered their bodies to be burned. Suddenly, there was an earthquake. The ground opened up and the bodies of the Saints disappeared into the abyss. After Christians prayed fervently for two days, the earth gave up the bodies of the holy brothers, from which a sweet fragrance issued forth. Many of the pagans who had witnessed the miracle, came to believe in Christ and were baptized. This was in the year 362.

Christians reverently buried the bodies of the Holy Martyrs Manuel, Sabel and Ismael. Since that time the relics of the Holy Passion-Bearers have been glorified with miracles.

The following year, when he heard about the murder of his emissaries, and that Julian was marching against him with a vast army, the Persian King Alamundar mustered his army and started for the border of his domain. The Persians vanquished the Greeks in a great battle.

At this time, Saint Basil the Great (January 1) was praying before an icon of the Most Holy Theotokos, upon which Saint Merkourios (November 24)¹ was depicted as a soldier holding a spear. He asked God not to allow Emperor Julian to return from his war against the Persians, and resume his oppression of Christians. Suddenly, the image of the Holy Great Martyr Merkourios on the icon, next to the image of the Most Holy Theotokos, became invisible. Later, the image of Saint Merkourios reappeared with a bloodied spear.

As it happened, Julian was wounded by the spear of an unknown soldier, who disappeared. As he lay dying, the mortally wounded Julian cried out, “Thou hast conquered, O Galilean!”

The solemn commemoration of these saints is very ancient. In 395, thirty-three years after their death, Emperor Theodosios the Great built a church in honor of the Holy Martyrs at Constantinople, and Hieromonk Germanos (May 12), who later became the Patriarch of Constantinople, composed a Canon in honor of the holy brothers.

¹ November 25 in Greek usage.

Saint Nectan was born in Wales and lived in the sixth century, but we know few details about his life. He was the oldest of the twenty-four children of Saint Brychan of Brecknock (April 6). While he was still living in Wales, God inspired him to imitate the example of Saint Anthony (January 17) and other ascetics, and to embrace the monastic life.

Seeking greater solitude, Saint Nectan and his companions left Wales, intending to settle wherever their boat happened to land. Divine providence brought them to the northern coast of Devonshire at Hartland, where they lived for several years in a dense forest. The saint’s family would visit him there on the last day of the year. Later, he relocated to a remote valley with a spring.

Once, Saint Nectan found a stray pig and returned it to its owner. In gratitude, the swineherd gave Saint Nectan two cows. The saint accepted the gift, but the cows were soon stolen by two robbers. Saint Nectan found the thieves who took the animals, and tried to preach to them about Christ. They became angry and cut off his head. Then the saint picked up his head and carried it for half a mile, laying it down near the spring by his cell. Seeing this, the man who killed Saint Nectan went out of his mind, but the other thief buried the Saint. From that time, miracles began to take place at Saint Nectan’s tomb.

In 937, on the eve of the Battle of Brunanburgh, a young man from Hartland who was in a tent near King Athelstan’s pavilion suddenly felt himself afflicted with the plague which was then destroying the English army. The young man wept and called upon God and Saint Nectan to help him. His cries were so loud that he woke the king and others around him.

Saint Nectan came to the young man just after midnight and touched the afflicted area of his body, healing him. In the morning, he was brought before the king and admitted that it was he who had disturbed Athelstan’s sleep. The king asked gently why he had been crying out during the night.

The young man explained that he felt himself stricken with the plague, and was afraid that he would die. Therefore, he entreated God and Saint Nectan to help him, and his prayer was answered.

Athelstan asked for more information about the life and martyrdom of Saint Nectan, which the young man provided. He also urged the king to turn to Saint Nectan with faith, promising that he would be victorious in battle if he did so.

The king promised to honor God and Saint Nectan, and so his faith was rewarded. Not only did he win the battle, but the plague disappeared and his soldiers recovered. The first time that King Athelstan visited Hartland in Devonshire, he donated property to the saint’s church. For the rest of his life, the king placed great confidence in the intercession of Saint Nectan.

Saint Nectan is the patron of Hartland, Devonshire. The fullest surviving Life dates from the twelfth century (See Vol. 5 of THE SAINTS OF CORNWALL by G. H. Doble for an English translation).

There is an Orthodox house chapel (Russian diocese of Sourozh) dedicated to Saint Simeon and Saint Anna at Combe Martin, N. Devon where Saint Nectan is venerated.

Saint Shalva of Akhaltsikhe was a brilliant military commander in the army of Queen Tamar and the prince of Akhaltsikhe. After his victory at Shamkori in the Ganja region, Shalva carried with him the flag of the caliph, as a sign of the invincibility of the Christian Faith, and conferred it, along with the wealth he had won, as an offering to the Khakhuli Icon of the Theotokos. For his selfless service, Queen Tamar honored him with the rank of commander-in-chief of the Georgian army.

During the reign of Queen Tamar’s daughter Rusudan (1222-1245), the armies of Sultan Jalal al-Din stormed into Georgia. Rusudan rallied the Georgian forces and appointed a new commander-in-chief by the name of John Atabeg.

Six thousand Georgians confronted a Muslim army of two hundred thousand near the village of Garnisi. Command of the advance guard was entrusted to the brave and valorous brothers Shalva and John of Akhaltsikhe, while John Atabeg remained with the main body of the army for the decisive battle.

The advance guard fought fearlessly, though the enemy’s army greatly surpassed it in number. The brothers fought with great devotion, hoping for support from the commander-in-chief, but John Atabeg was seized with envy—rather than fear—and never offered them his help. “O envy, source of every evil!” wrote one chronicler of the incident.

The enemy devastated the Georgian army, killing four thousand of its most valiant soldiers. Among them was John of Akhaltsikhe, whose brother Shalva was captured and delivered as a slave to Jalal al-Din.

Jalal al-Din was overjoyed to have the famed soldier and military leader brought before him. He received him with proper honor, offered him cities of great wealth, and promised him more if he agreed to convert to Islam.

Jalal al-Din sought with great persistence to convert Shalva to Islam, but his efforts were in vain—Shalva would not be converted, and nothing in the world would change his mind. So the sultan ordered that he be tortured to death.

After hours of torment failed to kill him, Jalal al-Din’s servants cast the half-dead martyr in prison, where he later reposed.

No information available at this time.

No information available at this time.

Saint Ananias was born in Russia and was tonsured in the monastery of Saint Antony the Roman at Novgorod. God endowed him with a gift for painting icons, and he exercised this talent for the glory of the Lord. The Venerable Ananias painted "marvelous icons of many holy wonderworkers." For thirty-three years, he never went beyond the fence of the monastery.

Historical records do not agree about the year of his repose. Some say that he went to the Lord in 1521, 1561, or 1581. His relics are buried in a hidden place at the Monastery.

Saint Ananias is commemorated on June 17, and on the third Sunday of Pentecost.

Saint Tikhon, Bishop of Amathus, was born in the city Amathus on the island of Cyprus. His parents raised their son in Christian piety, and taught him the reading of sacred books. It is said that the gift of wonderworking appeared in Saint Tikhon at quite a young age.

His father was the owner of a bakery, and whenever he left his son alone in the shop, the holy youth would give free bread to those in need. Learning of this, his father became angry, but the son said that he had read in the Scriptures, that in giving to God one receives back a hundredfold. “I,” said the youth, “gave to God the bread which was taken,” and he persuaded his father to go to the place where the grain was stored. With astonishment the father saw that the granary, which formerly was empty, was now filled to overflowing with wheat. From that time the father did not hinder his son from distributing bread to the poor.

A certain gardener brought the dried prunings of vines from the vineyard. Saint Tikhon gathered them, planted them in his garden and besought the Lord that these branches might take root and yield fruit for the health of people. The Lord did so through the faith of the holy youth. The branches took root, and their fruit had a particular and very pleasant taste. It was used during the lifetime of the saint and after his death for making wine for the Mystery of the Holy Eucharist.

They accepted the pious youth into the church clergy, made him a reader. Later, Mnemonios, the Bishop of Amathus ordained him a deacon. After the death of Bishop Mnemonios, Saint Tikhon by universal agreement was chosen as Bishop of Amathus. Saint Epiphanius, Bishop of Cyprus (May 12), presided at the service.

Saint Tikhon labored zealously to eradicate the remnants of paganism on Cyprus; he destroyed a pagan temple and spread the Christian Faith. The holy bishop was generous, his doors were open to all, and he listened to and lovingly fulfilled the request of each person who came to him. Fearing neither threats nor tortures, he firmly and fearlessly confessed his faith before pagans.

In the service to Saint Tikhon it is stated that he foresaw the time of his death, which occurred in the year 425.

The name of Saint Tikhon of Amathus was greatly honored in Russia. Temples dedicated to the saint were constructed at Moscow, at Nizhni Novgorod, at Kazan and other cities. But he was particularly venerated in the Voronezh diocese, where there were three archpastors in succession sharing the name with the holy hierarch of Amathus: Saint Tikhon I (Sokolov) (+ 1783, August 13), Tikhon II (Yakubovsky, until 1785) and Tikhon III (Malinin, until 1788).

Saint Tikhon of Medin and Kaluga, in his youth received monastic tonsure at the Chudov monastery in Moscow, but through his love for solitude he settled at an isolated spot near Maloyaroslavl. He lived in asceticism in a deep dense forest, on the bank of the River Vepreika, in the hollow of an ancient giant oak. Once, during a hunt, Prince Basil Yaroslavich (grandson of Vladimir the Brave), came upon Saint Tikhon, angrily ordered him to leave his property immediately, and dared to raise his whip against the monk. At once, the hand of the prince grew numb. Taken aback by such punishment, the prince repented of his conduct and with humility asked forgiveness.

He received healing through the prayer of Saint Tikhon. The prince entreated the monk to remain always on his property and to build a monastery there for monks, promising to provide it with everything necessary. Saint Tikhon built a monastery in honor of the Dormition of the Most Holy Theotokos, which he headed. He guided the monastery until he reached a great old age, and he died in the year 1492, after receiving the great schema.

Saint Tikhon’s body was buried at the cathedral church of the monastery he founded. The celebration of Saint Tikhon was established at the Council of 1584.

Saint Tikhon of Lukhov, and Kostroma (in the world Timothy), was born within the bounds of the Lithuanian princedom and was in military service there. In the year 1482, not wanting to accept Uniatism, he went from Lithuania to Russia. The saint gave away everything that he had, accepted monastic tonsure with the name Tikhon, and settled in the Kostroma diocese in the Lukhov region. The city of Lukh was at that time given to Prince Theodore Belsky, with whom Saint Tikhon had come from Lithuania. On the banks of the boundary of the Kopitovka Saint Tikhon built his cell. When two monks, Photius and Gerasimus, came to him in the wilderness, because of them Tikhon moved three versts from the Koptovka to a more satisfactory location.

The monks earned their living by the work of their hands. Saint Tikhon copied books with skill, and was a fine lathe turner. Out of humility he did not become a priest. Saint Tikhon died on June 16, 1503 in such poverty that his disciples did not know how they would bury him. But to their comfort the Archbishop of Suzdal sent a monastic burial shroud, in which to bury him. Soon after his death, at the place of his labors, a monastery was built in honor of Saint Nicholas the Wonderworker.

Saint Tikhon is also commemorated on June 26. (the uncovering of his holy relics in 1569).

Hieromartyr Tigrius the Presbyter and the Martyr Eutropius the Reader were contemporaries of Saint John Chrysostom (November 13) and were among his clergy. The holy presbyter Tigrius was a mild and kindly pastor, and Saint Eutropius was distinguished for his prudence and purity of life. When Saint John Chrysostom was banished from Constantinople in 404, Saint Tigrius and the reader Eutropius were arrested as his partisans and were accused of setting fire to churches and buildings belonging to the opponents of Saint John Chrysostom.

Saint Tigrius was put to torture, beaten with leather and banished to Mesopotamia, where he was imprisoned and died. Saint Eutropius was flogged, suspended, struck with iron rods, and thrown into prison. When the torments were repeated, he died. His body, which had been thrown to the dogs, was taken by night and buried by Christians. As they took his body for burial, angelic singing was heard in the sky above them.

The life of Saint Kaikhosro the Georgian has been passed down to our century in the works of Archbishop Timote (Gabashvili), a famous Church figure and historian of the 18th century.

In a passage describing the frescoes and commemoration books of the Holy Cross Monastery in Jerusalem, Bishop Timote writes that an image of Saint Kaikhosro the Georgian is among the sacred frescoes.

According to the commemoration books of the Holy Cross Monastery, Saint Kaikhosro the Georgian was tortured to death by Shah Abbas I in 1612 for his pious veneration of the holy icons.

Saint Moses (Putilov) was born on January 15, 1782 in the city of Borisogleb in the Yaroslavl province, and was baptized with the name Timothy. His siblings were called Jonah, Basil, Cyril, Anysia, and Alexander. John Putilov named all his children after the saint commemorated on the eighth day after their birth, so the future Saint Moses was named for the holy Apostle Timothy of the Seventy (January 22). The children were educated at home, since their parents feared they would be corrupted in some way if they were sent away to school.

When Timothy was nineteen, his father sent him and his younger brother Jonah to work in Moscow. While in Moscow they met the Elders Alexander and Philaret of the Novospassky Monastery, who had spiritual ties to Saint Paisius Velichkovsky (November 15). Through their aquaintance with these two ascetics of piety, the brothers decided that they also wished to become monks. In May of 1805 they visited the Sarov monastery (which their widowed brother-in-law Cosmas Krundishev had entered in November 1804) and spoke with Saint Seraphim (January 2). The brothers remained at Sarov for two and a half years. At first they were assigned to the bakery, and then to other obediences.

In 1811, following the advice of Hieromonk Alexis of Moscow’s Simonov Monastery, Timothy went to live with the hermits of the Roslavl forests. There he was placed under the guidance of Elder Athanasius, a disciple of Saint Paisius Velichkovsky. In time, he received the monastic tonsure from Father Athanasius and was named Moses. His sponsor at his tonsure was Elder Dositheus, who had lived in the Rostov forests for forty years.

Alexander, the youngest brother of Father Moses, came to the Roslavl forest on January 15, 1816 to share the life of the monks. Four years later, he was tonsured with the name Anthony. He was placed in the care of Father Moses, to whom he remained obedient for the rest of his life.

In 1821 Bishop Philaret of Kaluga (later Metropolitan of Kiev) suggested that the Putilov brothers move to the Optina Hermitage with a few monks and establish a skete near the monastery, where they could live in greater solitude. Saints Moses and Anthony arrived at Optina on July 6, 1822 to begin their labors. Their first task was to clear away some trees from the place they had chosen, and to uproot the stumps. They built a small cell and enclosed it with a fence, and also built a church dedicated to Saint John the Baptist.

Bishop Philaret suggested that Father Moses be ordained, but he absolutely refused to consider it. The bishop said, “If you do not agree to this, I will call you to account for it at the Dread Judgment of the Lord.” Only then would Father Moses consent. He was ordained as a deacon on December 22, 1822, and to the holy priesthood on December 25. At the same time, he was appointed Father Confessor for the whole monastery.

Father Moses was chosen to be the Superior of Optina Hermitage in 1826 when he was forty-three, serving in this capacity for thirty-seven years. He was prepared for this service by his years of living in the wilderness under the guidance of his Elder, and by his study of patristic writings. He was mature in years, and he had also acquired a spiritual maturity through his patient endurance of tribulations and acceptance of God’s will in all things.

Optina underwent many changes during this time, and the number of monks increased. The size of the monastery’s property was doubled, orchards of fruit trees and berry bushes were planted, a library was established, and many buildings were constructed, including a cathedral and two churches.

Saint Moses did not have the money for all these projects, but he undertook them anyway, trusting in God to provide the means. Sometimes he would even travel to Moscow to solicit donations to the monastery. When people asked if he had enough money for his projects, he would show them a few roubles. Someone would say, “Father, that is nothing!” Then Father Moses would reply, “Are you forgetting about God? I may have nothing, but He has everything.”

During a time of famine there was scarcely enough food to feed the monks. It was just then that Father Moses began the construction of guest houses on the monastery grounds and hired people from the neighboring towns and villages to do the work. The monastery not only paid their wages, but also fed their families. One of the monks was concerned that the coming famine would force them to postpone the construction and lay off the workers. Saint Moses told him that the people would not starve, because as long as God sent gifts to the monastery they would share them with the people.

Though he was short-tempered by nature, Saint Moses struggled to acquire patience and meekness. If he felt himself becoming angry, he would leave to pray by himself for a while. Once he had calmed down, he would return. He would also advise people to keep the rule of Saint Dorotheus (June 5) for being at peace: “Do not desire that things turn out the way you would like, but desire whatever happens. That way you will be at peace” (Seventeenth Instruction).

Saint Moses did not sleep much. He would arise before midnight, and usually came to church for Matins. He said that the Bloodless Sacrifice was offered for us at Liturgy, and so the monk should sacrifice his own rest at Matins.

During Father Moses’ time the monastery published sixteen volumes of patristic writings under the direction of Saint Macarius (September 7). Saint Moses would send these books free of charge to various monasteries and individuals for their spiritual benefit.

Although Saint Moses concerned himself with every aspect of the monastery’s life, his greatest achievement was to establish eldership at Optina. He received Saint Leonid (October 11) and Saint Macarius into the monastery, yet he submitted his will to them. He made no decisions, and would not tonsure any monk without first seeking their counsel. Saint Moses had the gift of eldership himself, but preferred not to offer spiritual counsel to the brethren. He left this to Father Leonid or Father Macarius.

The saint endeavored to hide his spiritual gifts from others, but people knew that he was clairvoyant, and that his holy prayers were answered by God. Whenever anyone praised him for anything, he would smile and say, “I do not agree with you. I have my doubts.”

On June 15, 1862 Father Archimandrite Moses became very weak, and had to be supported by others when he received Holy Communion because he did not wish to partake of the Holy Mysteries of Christ while lying down. That evening he listened as the Gospel according to Saint John was being read for him. At midnight he received Holy Communion again, although this time he received lying down.

A few hours later, Saint Moses raised his right hand and those in the room came to receive his blessing. He continued to bless, even when there was no one there. Evidently, he was blessing people he knew in other places. Later the monastery received a letter from a person in Saint Petersburg who said that he had seen Saint Moses in a dream at the very hour when he was dying and blessing those who were absent. He seemed to see the Elder lying on a bed and blessing each individual member of this person’s family.

Then it was decided to resume reading the Gospel over Father Moses. The monks took turns reading until about ten o’clock when the Elder breathed a little sigh and surrendered his soul to God. At that very moment, the monk who was reading reached the end of the sixtenth chapter of the Gospel of Saint Matthew: “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Truly I say unto you, there are some standing here who shall not taste of death until they see the Son of man coming in his kingdom.” (Matthew 16:27-28).

Early in his life, when he visited the Sarov monastery and saw the life of the monks there, he resolved not to possess anything during his life. Ironically, he was forced to deal with raising money for building projects, and with paying the workers at Optina. After his death the money coffer in which he kept the monastery funds was opened. Inside they found a single ten kopek coin stuck between the bottom and side of the chest. His brother Saint Anthony remarked, “Father Moses probably did not notice it, otherwise he would have spent it.”

Several years after his death, the holy relics of Saint Moses were found to be incorrupt.

The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God.

The Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

The Holy Prophet Amos, the third of the Twelve Minor Prophets,¹ lived during the eighth century before Christ. He was from Judah, and was born at Tekoah in the land of Zebulon, six miles south of Bethlehem.

At that time, the Hebrew nation was divided into two Kingdoms: Judah in the south, and Israel in the north. King Uzziah ruled in Jerusalem, but the other ten tribes of Israel were ruled by Jeroboam II, who was an idolater. At Bethel he set up an idol in the shape of a golden calf, which the people worshipped, turning away from the true God.

Simple and uneducated, yet fervent in his faith and zealous for the glory of God, this former shepherd of sheep and goats, and dresser of sycamore trees (Amos 7:14-15) was chosen by the Lord for prophetic service. He was sent to the Kingdom of Israel to denounce King Jeroboam's impiety, as well as that of the Israelites. The Prophet predicted great misfortunes which would befall Israel because of its ungodliness. As a result of his denunciations, Amos repeatedly endured beatings and torture.

Amaziah, the chief priest of the royal sanctuary at Bethel, hated Amos, who predicted that the Gentiles would conquer Israel; that they will slay the King, as well as Amaziah's children; that Amaziah's wife would become a harlot; and that Amaziah himself would die in a pagan land, because he led the people into adultery with idols (7:17). Amaziah became furious and had Amos beaten, but all of these prophecies were fulfilled.

According to a later tradition, Uzziah, the son of Amaziah, struck the Prophet Amos with a club, seriously wounding him. He was taken to his native village of Tekoah in Judah, and died there after two days (circa 787 B.C.) He should not be confused with Amoz, the father of the Prophet Isaiah.

In iconography Amos is depicted as an old man with a pointed beard. His scroll reads: It is he who builds his ascent up to Heaven (Amos 9:6).

¹ The terms major and minor Prophets refer to the length of their books, not to their individual prominence. Although Amos is ranked third, his prophecy was the first to be recorded.

Saint Jonah, Metropolitan of Moscow and Wonderworker of All Russia, was born in the city of Galich into a pious Christian family. The father of the future saint was named Theodore. The youth received monastic tonsure in one of the Galich monasteries when he was only twelve years old. From there, he transferred to the Moscow Simonov monastery, where he fulfilled various obediences for many years.

Once, Saint Photius, Metropolitan of Moscow (May 27 and July 2), visited the Simonov monastery. After the Molieben, he blessed the archimandrite and brethren, and also wished to bless those monks who were fulfilling their obediences in the monastery.

When he came to the bakery, he saw Saint Jonah sleeping, exhausted from his work. The fingers of the saint’s right hand were positioned in a gesture of blessing. Saint Photius said not to wake him. He blessed the sleeping monk and predicted to those present that this monk would be a great hierarch of the Russian Church, and would guide many on the way to salvation.

The prediction of Saint Photius was fulfilled. Several years later, Saint Jonah was made Bishop of Ryazan and Murom.

Saint Photius died in 1431. Five years after his death, Saint Jonah was chosen Metropolitan of All Russia for his virtuous and holy life. The newly-elected Metropolitan journeyed to Constantinople in order to be confirmed as Metropolitan by Patriarch Joseph II (1416-1439). Shortly before this the nefarious Isidore, a Bulgarian, had already been established as Metropolitan. Spending a short time at Kiev and Moscow, Isidore journeyed to the Council of Florence (1438), where he embraced Catholicism.

A Council of Russian hierarchs and clergy deposed Metropolitan Isidore, and he was compelled to flee secretly to Rome (where he died in 1462). Saint Jonah was unanimously chosen Metropolitan of All Russia. He was consecrated by Russian hierarchs in Moscow, with the blessing of Patriarch Gregory III (1445-1450) of Constantinople. This was the first time that Russian bishops consecrated their own Metropolitan. Saint Jonah became Metropolitan on December 15, 1448. With archpastoral zeal he led his flock to virtue and piety, spreading the Orthodox Faith by word and by deed. Despite his lofty position, he continued with his monastic struggles as before.

In 1451 the Tatars unexpectedly advanced on Moscow; they burned the surrounding area and prepared for an assault on the city. Metropolitan Jonah led a procession along the walls of the city, tearfully entreating God to save the city and the people. Seeing the dying monk Anthony of the Chudov monastery, who was noted for his virtuous life, Saint Jonah said, “My son and brother Anthony! Pray to the Merciful God and the All-Pure Mother of God for the deliverance of the city and for all Orthodox Christians.”

The humble Anthony replied, “Great hierarch! We give thanks to God and to His All-Pure Mother. She has heard your prayer and has prayed to Her Son. The city and all Orthodox Christians will be saved through your prayers. The enemy will soon take flight. The Lord has ordained that I alone am to be killed by the enemy.” Just as the Elder said this, an enemy arrow struck him.

The prediction of Elder Anthony was made on July 2, on the Feast of the Placing of the Robe of the Most Holy Theotokos. Confusion broke out among the Tatars, and they fled in fear and terror. In his courtyard, Saint Jonah built a church in honor of the Placing of the Robe of the Most Holy Theotokos, to commemorate the deliverance of Moscow from the enemy.

Saint Jonah reposed in the year 1461, and miraculous healings began to take place at his grave.

In 1472 the incorrupt relics of Metropolitan Jonah were uncovered and placed in the Dormition Cathedral of the Kremlin (the Transfer of the holy Relics is celebrated May 27). A Council of the Russian Church in 1547 established the commemoration of Saint Jonah, Metropolitan of Moscow. In 1596, Patriarch Job added Saint Jonah to the Synaxis of the Moscow Hierarchs (October 5).

Saint Jonah, Metropolitan of Moscow is also commemorated on March 31.

Saints Gregory and Cassian of Avnezh lived in asceticism at the River Sukhona in the Vologda land. On June 15, 1392 they died as martyrs at Avnezh monastery during an incursion by Tatars.

The relics of the monastic martyrs were uncovered in the year 1524. In 1560, with the blessing of Macarius, Metropolitan of Moscow and All Russia (+ 1564), Barlaam, the Igumen of Makrisch monastery, wrote an account of these holy martyrs.

Saint Crescentia suffered for Christ during the reign of Emperor Diocletian (284-305) with the holy martyrs Vitus and Modestus. She was the governess of Saint Vitus, and tried to save the boy when his father wanted to kill him because he would not abandon his faith in Christ.

Saint Crescentia and the boy’s tutor Saint Modestus, who were Christians, secretly took him from his parental home. They found a boat at the river, and an angel entered the boat with them. They reached the Italian district of Lucanium, where the saints lived quietly, hiding from those who would persecute them. The holy youth continued to heal the sick and convert pagans to Christianity. His fame soon spread throughout the region.

Saints Vitus and Modestus were arrested and thrown into prison, then Diocletian had them tortured. Saint Crescentia came out of the crowd of spectators and confessed herself a Christian. She reproached the emperor for his cruelty, and he also sentenced her to torture.

Saint Vitus called out to God, “O God, save us by Thy power and deliver us.” Then an earthquake struck, and many pagans perished beneath the collapsed buildings. Diocletian fled to his chambers in fear. An angel released the martyrs from the pillars and took them to Lucanium.

Saint Vitus prayed that God would accept their souls in peace and not deprive those who kept their memory of His benefaction. A Voice came from Heaven, “Thy prayer is heard.” Then the saints joyfully surrendered their souls to God.

Saint Crescentia is also commemorated on May 16.

The Holy Martyr Doulas was a pious Christian from the city of Praetoriada. At the height of a persecution against Christians under Maximian (305-313) they arrested him and sent him to trial under the Cilicia district governor Maximus. Before the beginning of the trial the saint firmly besought the Lord to grant him the words to denounce idol-worship.

At his interrogation, the holy martyr bravely confessed Christ and forcefully denounced the false religion of the pagans and their gods with their shameful human vices and passions. The governor tried to confute his faith in Christ, but he was not able to resist against the grace-filled words of Saint Doulas. The governor flew into a rage, tortured him without pity and after interrogation sent him back to prison. At each new interrogation the saint appeared strong in spirit and body, prepared for new torture. At the final interrogation of Saint Doulas, they broke his lower jaw, they broke his knees, and they bound him to the chariot of the governor and dragged him about. In this way the holy martyr died, having signed himself with the Sign of the Cross.

They untied his body from the chariot and threw it into the river. The current carried the relics of the holy martyr to his native city. Dogs of shepherds discovered the holy body. One of them sat and guarded the body of the saint from birds, and another brought a shepherd’s robe in its teeth and covered up the body of the saint. The shepherds led Christians to the body of Saint Doulas, who then buried it with reverence.

Saint Doulas the Passion-Bearer was a monk at one of the Egyptian monasteries. He distinguished himself by his meekness, humility and obedience. For twenty years he endured the mockery, abuse and contempt of several of the monastic brethren. At first it was difficult for him to bear up and humbly endure the insult, but eventually he reached such a degree of passionlessness (apatheia), that he pitied his detractors and prayed for them with all his heart.

At the end of his life Saint Doulas underwent temptation. A certain monk stole some church vessels and hid them. When the Igumen and elders of the monastery started to investigate the theft, they accused Saint Doulas of this sin, because on that day he had not appeared at the Vigil service. Saint Doulas had always come to church before this, but he had been ill that day, and was unable to attend the service. They led Saint Doulas to the elders, to whom he protested his innocence, but his enemies slandered him, saying that they were witnesses of his sin. When he saw that they did not believe his words, Saint Doulas did not argue but said, “Forgive me, holy Fathers, I am a sinner.” The Igumen ordered that the innocent Doulas be stripped of his monastic garb and dressed in secular clothes. Sobbing bitterly, Saint Doulas prayed, “Lord Jesus Christ, Son of God, because of Thy Holy Name I clothed myself in monastic garb, but now, through my sins, it is stripped from me.”

Saint Doulas was placed in chains, and the steward demanded to know where the church vessels were hidden, but the innocent passion-bearer only repeated, “Forgive me, I have sinned.”

Then they turned him over to the civil authorities for trial and subjected him to torture, but the saint repeated, “I have neither silver, nor the lost vessels.” The city eparch asked the monks what to do with him, since they had delivered him over to the secular court. They answered, “Do with him as the laws prescribe.” The saint was sentenced to have both his hands cut off. Before the execution of the sentence the governor said, “Tell us where the vessels are and you shall go free.” The saint answered, “Governor, do you want me to confess something that I did not do? I do not want to tell lies about myself, since every lie is from the devil.” They took the saint to the place of execution. Finally, the perpetrator of the theft experienced remorse and went to the Igumen to confess that he had committed the crime.

After twenty years of exile and humiliation, Saint Doulas was allowed to return to the monastery. The monks began to ask forgiveness of the saint. Not only did he not bear them malice, but he was even grateful that they had given him the opportunity to wipe out his sins by enduring guiltless suffering. The saint asked the Lord to pardon his accusers.

After three days they found the saint had departed to the Lord while kneeling at prayer. His body was locked in the cathedral, and burial was delayed until the arrival of the Igumen and brethren of a nearby monastery. When everyone had gathered and gone into the church, the body of the innocent passion-bearer was not in the cathedral. Only his clothes and sandals remained.

Thus, those who had accused Saint Doulas of sin, were shown to be unworthy of burying his holy body.

Saint Jerome of Stridon was born into a Christian family in the city of Stridon located on the border between Dalmatia and Pannonia. His full name is Eusebius Hieronymos Sophronius. His parents sent him to Rome, where he studied the secular sciences. At the beginning of his life in the capital, the youth was captivated by worldly vanities and fell into temptation. At the end of his time in Rome, Jerome resolved to change his life and to live in goodness and purity. When the youth was about 20 years old, he accepted holy Baptism. After this he visited in Gaul (France). Then Saint Jerome decided to dedicate himself totally to God, and to become a monk.

In about the year 372 Saint Jerome returned to his native city, but his parents had already departed this life. On him fell the responsibility of raising his younger sisters and his brother Paulinian. These cares forced him to put aside his plans to enter a monastery, at least for a time.

Having made arrangements for the care of his siblings, he journeyed to the East with several of his friends. In 374, he decided to dwell in the desert of Chalcis southeast of Antioch. There he remained for about 5 years, combining work on the Holy Scriptures with austere ascetic deeds. Besides this, Saint Jerome mastered the Hebrew and Chaldean languages. During this period he began his correspondence with numerous persons upon a variety of questions. About 120 letters, considered as authentically written by Saint Jerome, have been preserved.

At the beginning of the 360s there arose a controversy between the proponents of bishops Meletius, Paulinos and Vitalis. The controversy also reached the monastery where Saint Jerome toiled. In consequence, the disputes caused him to leave the monastery and go to Antioch. Here Bishop Paulinos ordained him to the priesthood. Afterwards, Saint Jerome visited Constantinople and conversed with the holy hierarchs Gregory the Theologian and Gregory of Nyssa In the year 381 he set off for Rome. At Rome he continued his studies. The holy Pope Damasus I (366-384), who also devoted much of his time to the study of Holy Scripture, made Jerome his secretary.

But because the saint denounced the morals of the contemporary Christian society, a whole party of those bearing malice towards the saint came forward to spread slanders about him. After a three year stay at Rome, Saint Jerome felt compelled to abandon this city for good. Together with his brother Paulinian and friends, Saint Jerome visited the Holy Land, and also the monks of the Nitria wilderness monastery. In the year 386 he settled into a cave at Bethlehem near the cave where Christ was born, and there he began a life of austere asceticism.

This was the period of blossoming of his creative activity. Attending to the studies of his time, Saint Jerome left to the Church a rich written legacy: collections of dogmatic-polemic works, moral-ascetic works, commentaries on Scripture, and historical works. But the most important of his works was a new translation the books of the Old and New Testaments into the Latin language. This Latin translation is called the “Vulgate,” and it passed into general use throughout the Western Church.

Saint Jerome lived through the fall of his beloved city Rome, which was sacked by the Goths in the year 410. In the year 411 a new ordeal beset the saint, Bethlehem was invaded by wild Bedouin Arabs. Only through the mercy of God was the community of the aged ascetic saved from complete destruction. He finished his life at the cave in Bethlehem. Saint Jerome is believed to have reposed in 420. His relics were transferred from Bethlehem to Rome in 642, but their present location is unknown. His hand is enshrined in a church near Rome’s Piazza Farnese.

The transfer of the relics of Saint Theodore the Sykeote from Galatia to Constantinople occurred no later than the IX century. In the year 1200, his relics were seen by the Russian pilgrim Anthony in the Monastery of Saint George.

Saint Theodore's principal Feast Day is on April 22.

The Holy Prince Lazar of Serbia lived during the fourteenth century at a time when the Turks, having conquered neighboring lands, were preparing to invade Serbia.

Saint Lazar was raised at the court of the holy King Dushan, and was appointed governor of one of the Serbian districts. In the year 1371 he was chosen King of all Serbia and he toiled much at strengthening the condition of the country. He pacified neighboring princes, who had wronged or plundered Serbian settlements. He was concerned also for the Christian enlightenment of the nation, he built churches, supported the monasteries and charitable establishments. In 1380 the saint established the monastery at Rovanetz. Saint Lazar petitioned the Patriarch of Constantinople to remove the anathema from the people of Serbia. During the course of the ten years of his rule, Serbia was at peace.

Afterwards there began war with the Turks. At the time of the Battle of Kosovo, the wounded king was taken prisoner. On the orders of Sultan Bayazet, he was beheaded with a sword on June 15, 1389. The body of the holy King Lazar was buried at a nearby church. In 1391 his incorrupt relics were transferred to the Ravanica monastery. The monastery was destroyed by the Turks in 1683, and the relics of King Lazar were transferred to the monastery of New Ravanica on Mount Thruzh. He was the founder of the Monastery of Saint Panteleimon on the Holy Mountain, as well as numerous other monasteries and churches.

Saint Ephraim, Patriarch of Serbia, lived in asceticism on Mount Athos, and afterwards became Igumen of the Serbian Ivḗron monastery. After the death of Patriarch Savva III in 1376, he was chosen to the patriarchal throne. Aspiring to silence, the saint left the throne and for nine years dwelt at the Archangel-Dushanov monastery. After the Battle of Kosovo he returned to the throne. He died peacefully at age 88 in the year 1400, and was buried in the Patriarchal church at Pec.

Saint Augustine was born in the city of Thagaste in northern Africa. He was raised by his mother, Saint Monica (May 4), and he received his education at Carthage. In the capacity of professor of rhetoric, Augustine arrived at Milan, Italy where Saint Ambrose (December 7) was bishop. Under the guidance of Saint Ambrose, Augustine studied the Holy Scriptures. The Word of God produced in his soul a radical crisis; he accepted holy Baptism, gave all his wealth to the poor and was tonsured as a monk.

In the year 391 Valerian, Bishop of Hippo, ordained Saint Augustine a priest, and in 395, appointed him vicar bishop of the see of Hippo. After the death of Bishop Valerian, Saint Augustine took his place.

During his 35 years as bishop, Saint Augustine wrote many works devoted to combating the Donatist, Manichaean and Pelagian heresies.

Saint Augustine wrote many works (according to his student and biographer Possidias, the number approached 1030). Of his works the best known are: The City of God (De civitate Dei), The Confessions, 17 Books against the Pelagians and Handbook of Christian Knowledge (The Enchiridion). Saint Augustine was concerned above all else that his writings be intelligent and edifying. “It is better,” he said, “for them to condemn our grammar, than for people not to understand.” Saint Augustine died on August 28, 430.

No information available at this time.

Based on certain Russian sources, Saint Michael is remembered as the first Metropolitan of Kiev and all Russia (988-992). He began his missionary work in Kiev, Suzdal, Novgorod, and Rostov, as well as in other cities. He built the first wooden church of the Dormition of the Theotokos at Rostov, and installed Theodore the Greek there as bishop.

The largest church in Kiev was the one dedicated to the Dormition of the Most Holy Theotokos, which was adorned with icons, crosses and Church utensils, brought from Korsun by Saint Michael. Saint Vladimir moved the coffin containing the relics of Saint Olga, Equal-of-the-Apostles († 969) to that church. When Saint Michael fell asleep in the Lord on June 15, 992, he was also buried there.¹

The First Hierarch of the See of Kiev left behind a good memory. At the Synods held in the Holy Wisdom cathedrals of Kiev and Novgorod, he is forever described as "the first beginning of the hierarchy in Russia."

Saint Michael was distinguished for his wisdom, kindness and his strictness, and he was succeeded by Leo.

About the year 1103, the Saint's body was transferred to the katholikon in the Near Caves of Saint Anthony by Igoumen Theóktistos.²

Saint Michael is also commemorated on September 30 (the Transfer of his relics).

¹ Saint Vladimir set aside a tithe of his income and property to pay for the church's construction and maintenance, which gave the church its popular name: 'the church of the Tithes."

² Saint Theóktistos (August 5) later became Bishop of Chernigov. He reposed in 1123.

The holy Schema-monk Theophanes (in the world, Theodore Talunin) was from Vladimir Province. He served in the Black Sea Cossack army until 1791. After his discharge, he lived at Sophroniev Hermitage for a time, and then he went to Moldavia, where he lived at Neamts Monastery under obedience to Saint Paisios Velichkovsky (Nov. 15) for three years. After the death of Elder Paisios, he returned to Russia and was accepted into the brotherhood of Optina Hermitage in 1800, and he was tonsured there in 1801.

Saint Moses of Optina has provided most of the information about Schema-monk Theophanes, and has related the following: “He zealously pursued the active virtues of fasting, prayer, and prostrations with extreme non-acquisitiveness and meekness of spirit. During the first and last weeks of Great Lent, he ate nothing at all; and during the other fasting periods he ate only every third day. This zeal for fasting made him take up the great measure of fasting beyond the bounds of nature.”

Saint Theophanes often went from Optina to the Roslavl Forest to see Fathers Athanasios and Moses. In 1819, when Fathers Moses and Anthony came to look over Optina Hermitage, he told them that he would come to visit them for the entire period of Great Lent. “You are most welcome, please come,” the hermits told him. He came to them before the beginning of Great Lent in 1819, and he announced that he intended to pass the entire Fast without eating. “I have faith that I will not die from fasting,” he said.

“Let it be according to your faith,” they answered, not daring to dissuade him. He moved in with them, and brought along his icon of the Crucifixion painted on linen, before which he prayed. Saint Theophanes decided not to eat, and not to lie down to sleep. In addition to his usual Prayer Rule, he also made 800 prostrations.

When he prayed, he wore special cuffs with cords which were tied to the hooks on the wall where the icon was hanging. In this way, he was able to stand at prayer all night without falling from exhaustion. In addition, he heated his own cell, helped to sing at Church services, and he appeared cheerful. He ate nothing during the entire Fast, and once a week he drank some water mixed with vinegar, because the dryness of his mouth. Once, seeing his thinness, Saint Moses said, “Father, you have worn yourself out.” Father Theophanes replied, “No. Christ my Savior has poured out all His blood to the last drop for my sake. There is plenty of blood left in me yet.”

After the Fast, which he endured until the end, he partook of the Holy Mysteries of Christ. Later, he wanted to repeat this struggle, but because of the cold he fell ill with a terrible cough. He became very weak, and gradually wasted away, departing to the Lord on June 15, 1819.

A few moments before Father Theophanes died, Father Moses asked, “Is your soul at peace? Do you fear anything at this hour of death?” He replied, “With joy I desire to be released from this life.” At that moment, he passed away. He had just started to make the Sign of the Cross upon himself, and gave up his soul to God. He is buried in the wilderness.

Father Anthony, in whose arms Father Theophanes died, said that he forgot to ask him for his prayers at his death. On the fortieth day after death, the Elder appeared to him. “Batiushka,” said Father Anthony, “I wanted to ask you for your prayers for me when you come before the throne of God, and I did not do it.” Father Theophanes said, “I always pray to God for you. Saint Basil the Great says, ‘He who prays for others, prays for himself.’”

According to Father Anthony, this Elder had such a radiant face when he was still alive, that one could not look directly at it, but only small glances from the side. His grave is on the edge of a ravine by the Florovka creek, and is revered by pilgrims to this day.

Saint Theophanes was approved for local veneration in the Smolensk Diocese on August 31, 2017.

Saints Fortunatus, Akhaikos and Stephanas of the 70 Apostles were coworkers of the Apostle Paul, who, with all their heart and soul, helped to spread the Gospel among the nations. Saint Paul mentions these three men in his first Epistle to the Corinthians (16:17): "Now I rejoice in the presence of Stephanas, Fortunatus, and Akhaikos, because they have supplied what was lacking on your part; for they refreshed my spirit as well as yours. Therefore, give recognition to such men."

The household of Stephanas were among the first fruits of the province of Akhaia ( I Corinthians 16:15), and were baptized by Saint Paul, who declares that they devoted themselves to serving the saints.

Fortunatus is perhaps the Latin name of Tykhikos (Τυχικός), mentioned in the Acts of the Holy Apostles, which state that he came from Asia and accompanied Paul, along with others (Acts 20:5). This man Tykikos delivered two of Saint Paul's Epistles (see Ephesians 6:21-22; Colossians 4:7). It is not certain, however, that Fortunatus and Tykikos are the same individual.

Saint John of Kronstadt was glorified by the Russian Orthodox Church in 1990. He is also commemorated on December 20.

The Holy Prophet Elisha lived in the ninth century before the Birth of Christ, and was a native of the village of Abelmaum, near Jordan. By the command of the Lord he was called to prophetic service by the holy Prophet Elias (July 20).

When it became time for the Prophet Elias to be taken up to Heaven, he said to Elisha, “Ask what shall I do for you, before I am taken from you.” Elisha boldly asked for a double portion of the grace of God: “Let there be a double portion of your spirit upon me.” The Prophet Elias said, “You have asked a hard thing; if you see me when I am taken from you, then so shall it be for you; but if you do not see me, it will not be so” (4 [2] Kings 2: 10). As they went along the way talking, there appeared a fiery chariot and horses and separated them both. Elisha cried out, “My father, my father, the chariot of Israel and its horsemen!” (4 Kings 2: 12). Picking up the mantle of his teacher which fell from the sky, Elisha received the power and prophetic gift of Elias. He spent more than 65 years in prophetic service, under six Israelite kings (from Ahab to Joash). While Elisha lived, he did not tremble before any prince, and no word could overcome him (Sirach 48: 13 [“Sirach” is called “Ecclesiasticus” in Catholic Bibles ]).

The holy prophet worked numerous miracles. He divided the waters of the Jordan, having struck it with the mantle of the Prophet Elias; he made the waters of a Jericho spring fit for drinking; he saved the armies of the kings of Israel and Judah that stood in an arid wilderness by bringing forth abundant water by his prayer; he delivered a poor widow from death by starvation through a miraculous increase of oil in a vessel. This Shunamite woman showing hospitality to the prophet was gladdened by the birth of a son through his prayer, and when the child died, he was raised back to life by the prophet. The Syrian military-commander Namaan was healed from leprosy but the prophet’s servant Gehazi was afflicted since he disobeyed the prophet and took money from Namaan.

Elisha predicted to the Israelite king Joash the victory over his enemies, and by the power of his prayer he worked many other miracles (4 Kings 3-13). The holy Prophet Elisha died in old age at Samaria. “In his life he worked miracles, and at death his works were marvellous” (Sir. 48: 15). A year after his death, a corpse was thrown into the prophet’s grave. As soon as the dead man touched Elisha’s bones, he came to life and stood up (4 Kings 13: 20-21). The Prophet Elisha and his teacher, the Prophet Elias, left no books behind them, since their prophetic preaching was oral. Jesus, son of Sirach, praised both great prophets (Sir. 48:1-15).

John of Damascus composed a canon in honor of the Prophet Elisha, and at Constantinople a church was built in his honor.

Julian the Apostate (361-363) gave orders to burn the relics of the Prophet Elisha, Abdia (Obadiah) and John the Forerunner, but the holy relics were preserved by believers, and part of them were transferred to Alexandria.

In the twentieth century, the humble priest Nicholas Planas had a great veneration for the Prophet Elisha, and was accounted worthy to see him in visions.

Saint Methodius, Patriarch of Constantinople, was born in Sicily into a rich family. Having a vocation to serve God, he went while still in his youth off to a monastery on the island of Chios and renovated it with his means. During the reign of the iconoclast Leo the Armenian (813-820), Methodius held the high position of “apokrisiaros” (“advocate for Church matters”) under the holy Patriarch Nikēphóros (June 2). He was dispatched by the patriarch to Rome on a mission to the papacy and he remained there. During this period Leo the Armenian removed Nikēphóros from the patriarchal throne and put on it the iconoclast Theodotus of Melissinea, given the nickname “Kassiter” (“Tinman”) (815-822). After the death of Leo the Armenian, Saint Methodius returned, and in the dignity of presbyter he struggled incessantly against the Iconoclast heresy.

The emperor Michael the Stammerer (820-829) at first was noted for his benevolence and he set free many imprisoned by his predecessor for their veneration of icons, but after a while he renewed the persecution against Orthodoxy. Saint Methodius was locked up in prison in Akrita. After the death of Michael the Stammerer, the ruler was Theophilus (829-842), who also was an iconoclast. More refined a man than his father, he set free Saint Methodius, who likewise was a man of learning, superbly skilled in matters not only ecclesial, but also civil. Having received his freedom, Saint Methodius renewed the struggle with the heretics, and for a while the emperor tolerated this.

But after defeat in a war with the Arabs, Theophilus vented his anger against Methodius, saying, that God had punished him because he had let an “icon-worshipper” come close to him. Methodius objected, saying that the Lord was angry with him for the insults upon His holy icons. They gave the saint over to tortures, and struck him much about the face, from which his jaw was broken. Ugly scars remained on his face. Methodius was sent off to the island of Antigonos and he was locked up there with two robbers in a deep cave. In this dark prison where the light of day did not penetrate, Methodius languished for 7 years until the death of the emperor Theophilus.

During this time, the holy Confessors Theodore and Theophanes the Branded (December 27), who had also been sent to prison, sent Methodius greetings in verse, and the prisoner replied with greetings in verse, as well.

After the death of Theophilus, his son Michael III (842-867) began to rule, but not being of mature age, the Byzantine Empire was actually ruled by his mother, the empress Theodora, a venerater of icons.

The empress tried to extirpate the Iconoclast heresy, and gave orders to free the confessors imprisoned for icon veneration. The heretic Annios occupying the patriarchal throne was banished, and Saint Methodius chosen in his place. At Constantinople was convened a local Council with Saint Methodius presiding (842). The Council restored icon veneration and established an annual celebration of the triumph of Orthodoxy. The “Synodikon of Orthodoxy” compiled by Saint Methodius is read on the First Sunday of Great Lent.

Attempting to undermine the authority of Saint Methodius, and also the love and esteem of his flock for him, the heretics slandered him as having transgressed chastity. The slander was exposed as such, and the enemies of the saint put to shame. The final years of the saint passed peacefully, he toiled much, wisely guided the Church and his flock, renovated temples ruined by the heretics, gathered up the relics of saints scattered about by the heretics, and transferred the relics of Patriarch Nikēphóros from the place of his imprisonment back to Constantinople. Saint Methodius died in the year 846. He was spiritually close to Ioannikos (4 November), who had foretold that he would become patriarch and also the time of his death. Besides the “Synodikon of Orthodoxy,” the holy hierarch also compiled a rule for those converted to the Faith, three rites of marriage and several pastoral sermons and church hymns.

No information available at this time.

According to an old manuscript calendar, “The Monk Methodios, the Igumen (and founder) of Peshnosha Monastery, the disciple of Saint Sergius the wonderworker, reposed in the summer of 6900 (1392), on the fourteenth day of June.”

Saint Methodios was regarded as a saint at Peshnosha from the day of his death, and his memory was celebrated at the monastery and in the surrounding villages on June 14, on the same day as Saint Methodios, Patriarch of Constantinople.

According to other sources, Saint Methodios reposed on June 4, 1392.

Saint Methodios was numbered among the saints at the Moscow Council of 1549.

Saint Elisha of Suma was a monk at the Solovki monastery, and was occupied with the weaving of fishing nets. Before his death he became a schemamonk. In 1688 miracles began from the saint’s grave in a crypt in the Nikolsk church of the city of Suma, Archangelsk diocese.

Saint Niphon of Athos lived in the fourteenth century, and was the son of a priest. From childhood he was raised under the principles of strict Christian morality. Upon taking monastic tonsure he soon was ordained to the holy priesthood. But the thirst for perfect stillness and solitary labors led the monk to the Holy Mountain. There he struggled for many years with the renowned Athonite Elder Saint Maximus Kavsokalyvites (“the Hut-burner,” January 13). Saint Niphon died at age 96, glorified by gifts of wonderworking and clairvoyance.

No information available at this time.

The Holy Trinity St. Seraphim-Diveyevo Convent was founded in 1760 when the Mother of God appeared in a dream to a woman named Agatha in the village of Diveyevo and promised that she would build a great women's monastery there. Agatha also built a church in honor of the Kazan Icon of the Most Holy Theotokos on the spot where she had appeared. Later, Agatha received the monastic tonsure and the new name Alexandra, and she became the first Igoumeness of the new Convent.

The Most Holy Theotokos chose Diveyevo as her "fourth portion in the inhabited world." The others are Mount Athos, Georgia, and Kiev's Holy Trinity Lavra of the Caves. She also promised that God's mercy and grace would be gathered there from the other three portions.

Venerable Alexandra Mel'gunova (+ June 13, 1789)

Martyr Daria Slushinskaya (+ August 5/18,1919)

Martyr Daria Timagina (+ August 5/18,1919)

Venerable Elena Manturova (+ May 28, 1832)

Martyr Eudokia Shikova (+ August 5/18,1919)

Martyr Jacob Gusev (+ December 16/29 1937)

Martyr Maria of Puzo (+ August 5/18,1919)

Blessed Maria Ivanovna Fedina, Fool for Christ (+ August 26/ September 8, 1937)

Martyr Maria Neizvestnaya, Suborovskaya (+ August 5,1919)

Martyr Michael Gusev (+ December 16/29 1937)

Venerable Martha Milyukova (+ August 21,1829)

Martyr Pelagia Testova (+ October 21/November 3, 1944)

Confessor Matrona (Vlasova) of Diveevo, (+ October 25/November 7, 1963)

Blessed Natalia Dmitrievna-“Natashenka” of Diveevo (+ February 22/March 7, 1900

Blessed Paraskeve (Pasha) Ivanovna Semyonovna, Fool for Christ (+ September 22, 1915)

Blessed Pelagia Ivanovna Semyonovna (+ January 30, 1884)

Pelagia (Testova) of Diveevo (+1944) Commemorated on October 21/November 3

Venerable Seraphim of Sarov (January 2 and July 19)

Hieromartyr Seraphim (Chichagov (+ November 28, 1937)

Hieromartyr Seraphim of Dmitrov (+ August 13/26, 1937)

Martyr Xenia Cherlina-Brailovskaya (+ September 2/15,1937)

The Holy Martyr Aquilina, a native of the Phoenician city of Byblos, suffered under the emperor Diocletian (284-305). Her parents raised her in Christian piety. When the girl was only twelve years old, she persuaded a pagan friend to convert to Christ. One of the servants of the imperial governor Volusian accused her of teaching others not to follow the religion of their fathers. The girl firmly confessed her faith in Christ before the governor and said that she would not renounce Him. Volusian tried to influence the young confessor through persuasion and by flattery, but seeing her confidence, he ordered her to be tortured.

They struck her upon the face, then they stripped her and beat her with whips. The torturer asked, “Where then is your God? Let Him come and take you out of my hands”.

The saint answered, “The Lord is here with me invisibly, and the more I suffer, the more strength and endurance will He give me.”

They drilled through the martyr’s ears with heated metal rods. The holy virgin fell down as if dead. The torturer thought that the girl had actually died, and he gave orders to throw her body outside the city to be eaten by dogs.

By night a holy angel appeared to Saint Aquilina, roused her and said, “Arise and be healed. Go and denounce Volusian, so that he and his plans may come to nothing.”

The martyr went to the court of the governor and stood before Volusian. Seeing Saint Aquilina, he called for his servants and ordered them to keep watch over her until morning.

In the morning he sentenced Saint Aquilina to death, saying that she was a sorceress who did not obey the imperial decrees. When they led the saint to execution, she prayed and gave thanks to God for allowing her to suffer for His Holy Name.

A voice was heard in answer to her prayer, summoning her to the heavenly Kingdom. Before the executioner could carry out the sentence, the martyr gave up her spirit to God (+ 293). The executioner feared to disobey the governor’s orders, so he cut off her head although she was already dead.

Christians piously buried the martyr’s body. Later, her relics were taken to Constantinople and placed in a church named for her.

Saint Tryphillius, Bishop of Leukosia, was born in Constantinople, and he received his education at Berit (Beirut, in Lebanon). He was very intelligent and eloquent. In spite of this, the saint chose as his guide a man neither bookish nor learned, but one of conspicuous holiness: Saint Spyridon of Tremithos (December 12).

The emperor Constantine II (337-340) fell grievously ill, and receiving no help from the doctors, he turned to God. In a dream he saw an angel, directing him to a group of hierarchs. Pointing out two of them, the angel said that only through them could he receive healing.

Constantine issued an imperial edict, commanding the bishops to assemble. Saint Spyridon also received this order, and went to the emperor with his disciple Saint Tryphillius. The sick one immediately recognized them as the healers indicated by the angel. He bowed to them and asked them to pray for his health. Saint Spyridon with a prayer touched the head of the emperor, and he became well.

Saint Tryphillius was charmed by the beautiful palace, the majestic figure of the emperor, and the pomp of palace life. Saint Spyridon said, “Why are you astonished? Does all this make the emperor any more righteous? All of them, emperors and dignitaries alike, will die and stand together with the very poorest before the judgment seat of God. One should seek eternal blessings and heavenly glory.”

Soon Saint Tryphillius was made Bishop of Leukosia on Cyprus. He often visited with Saint Spyridon. Once, they passed through an area of vineyards and gardens of special beauty and abundance, named Parimnos. Saint Tryphillius, attracted by the beauty of nature, considered how they might explore this land. Saint Spyridon discerned the thoughts of Saint Tryphillius and said, “Why do you always think about earthly and transitory blessings? Our habitation and riches are in Heaven, for which we ought to strive.” Thus did Saint Spyridon lead his disciple toward spiritual perfection, which Saint Tryphillius attained through the prayers of his instructor. Saint Tryphillius had a charitable soul, a heart without malice, right faith and love towards all, and many other virtues.

Once, a Council of bishops assembled on Cyprus. The Fathers of the Council requested that Saint Tryphillius, known for his erudition and eloquence, address the people. Speaking about the healing of the paralytic by the Lord (Mark 2:11), in place of the word “cot” he used the word “bed”. Impatient with the imprecise rendering of the Gospel text, Saint Spyridon said to Saint Tryphillius, “Are you better than He who said “cot”, that you should be ashamed of His wording?” and abruptly he left the church.

In this way Saint Spyridon gave Saint Tryphillius a lesson in humility, so that he would not become proud of his own eloquence. Saint Tryphillius wisely shepherded his flock. From the inheritance left him by his mother, he built a monastery at Leukosia. The saint died in old age in about the year 370.

The Russian pilgrim Igumen Daniel saw the relics of Saint Tryphillius on Cyprus at the beginning of the twelfth century.

Saint Andronicus was born in Rostov, and was a disciple of Saint Sergius of Radonezh (September 25), and received the monastic tonsure from him. Adorned with every virtue, Saint Andronicus lived at Holy Trinity Monastery for many years.

One day, the holy Metropolitan Alexis (February 12) visited the monastery to speak with Saint Sergius about founding a monastery in fulfillment of a vow he had made when he was saved from shipwreck. Saint Alexis wished to establish a cenobitic monastery dedicated to the Icon of Christ Not-Made-By Hands (August 16), and he wanted Saint Andronicus to become the igumen. Saint Sergius agreed to this proposal, and the monastery was completed between 1358-1361.

Saint Andronicus governed the monastery for many years, attracting many monks to that place. Among the notable monks of that monastery was Saint Andrew Rublev (July 4).

Saint Andronicus fell asleep in the Lord in 1395, and was succeeded as igumen by his disciple Saint Savva of Moscow.

Saint Savva of Moscow succeeded Saint Andronicus as the igumen of the monastery of the Savior, dedicated to the Icon of Christ Not-Made-By Hands (August 16) in 1395. He died in 1410.

The Holy Martyr Antonina suffered during the third century under Diocletian (284-305) in the city of Nicea. They tortured her in various ways: they burned her with fire, they put her on a red-hot plate, they bored into her hands and feet with red-hot rods and they threw her in prison, where she languished for two days.

These torments did not break Saint Antonina’s spirit, and to her very death she confessed her faith in Christ. They threw the holy martyr into the sea.

Saint Anna and her son Saint John lived in the ninth century. Saint Anna was the daughter of a deacon of the Blachernae church in Constantinople. After the death of her husband, she dressed in men’s clothing and called herself Euthymianus. She and her son Saint John lived in asceticism in one of the Bythinian monasteries near Olympus.

Saint Anna died in Constantinople in 826. Her memory is also celebrated on October 29.

Saint James had so much love for Christ, and so little regard for the things of this world, that he sold all of all his possessions, and distributed the money to the poor, keeping none for himself. Unfortunately, he was overcome with pride. He said to himself, “Who knows better than I do, concerning my salvation?”

Following his own will and personal inclinations, he lived in solitude, undertaking difficult spiritual struggles without first seeking the advice of wiser, more experienced ascetics. Because of his pride, he fell away from God's grace. Therefore, Satan was able to enter his soul.

One day he was visited by a demon who had assumed the appearance of an Angel of light (2 Corinthians 11:14). He told James that Christ was very pleased by his labors, and would come that night to reward him. “Clean your cell,” he said, “and make ready by lighting the lamps and burning incense.”

James, blinded by his delusion, accepted these words without question. When the Antichrist appeared at midnight, James opened his door and fell down in worship before him. The devil struck him on the head, and then vanished. Only then did the deceived monk realize the truth.

He awoke at dawn and went to visit a certain Elder to tell him what had happened, and to ask how he might atone for his sin. Before James could utter a single word, the Elder said, “You must leave this place, for you have been deceived by Satan.”

James was heartbroken and wept bitter tears. The Elder advised him to go to a cenobitic monastery in order to acquire humility, the cornerstone of all the virtues. There he observed all the rules of the Monastery and persevered in his assigned obedience in the trapeza. Then for another seven years, he sat in his cell working at some handicraft, and performing his Prayer Rule.

After some time, Saint James was restored to grace, acquiring the gift of discernment, following God's straight and narrow path, and becoming a great worker of miracles. After living the rest of his life in all righteousness and humility, he reposed in peace. No one knows where he lived, or when.

Saint Antipater’s life is not to be found in the Synaxaristes. From other sources, we know that he was the Bishop of Bostra in Arabia, and he lived in the second half of the fifth century. He was esteemed highly by his contemporaries. His best known work was a book refuting the doctrines of Origen, which has been lost, and only a few fragments of it have been preserved in the Acts of the Seventh Ecumenical Council. He is known to have composed a treatise against the Apollonarians, but we possess only a few fragments of it. Two of his sermons have survived, however: one on the Annunciation, and another on Saint John the Baptist.

Saint Antipater reposed in peace.

Saint Anthimus of Iberia was one of the most highly educated people of his time. He was fluent in many languages, including Greek, Romanian, Old Slavonic, Arabic, and Turkish and well-versed in theology, literature, and the natural sciences. He was unusually gifted in the fine arts—in painting, engraving, and sculpture in particular. He was famed for his beautiful calligraphy. Finally, Saint Anthimus was a great writer, a renowned orator, and a reformer of the written Romanian language.

Little is known about the youth of Saint Anthimus. He was a native of the Samtskhe region in southern Georgia. His parents, John and Mariam, gave him the name Andria at Baptism. He accompanied King Archil to Russia and helped him to found a Georgian print shop there, but after he returned he was captured by Dagestani robbers and sold into slavery. Through the efforts of Patriarch Dositheus of Jerusalem, Anthimus was finally set free, but he remained in the patriarch’s service in order to further his spiritual education.

Already famed for his paintings, engravings, and calligraphy, Anthimus was asked by Prince Constantine Brincoveanu (1688-1714) of Wallachia (present-day Romania) to travel to his kingdom around the year 1691. After he had arrived in Wallachia, he began to manage a local print shop. The printing industry in that country advanced tremendously at that time, and the chief inspiration and driving force behind the great advances was the Georgian master Anthimus. He succeeded in making Wallachia a center of Christianity and a major publisher of books for all the East.

In 1694 Anthimus was enthroned as abbot of Snagov Monastery (in present-day Romania), where he soon founded a print shop. In the same year his new print shop published Guidelines for the Divine Services on May 21, All Saints’ Day. The book was signed by Subdeacon Michael Ishtvanovich, future founder of the first Georgian print shop.

In 1705 Anthimus, “the chosen among chosen abbots of Wallachia,” was consecrated bishop of Rimnicu Vilcea, and in 1708 he was appointed metropolitan of Hungro-Wallachia. The whole country celebrated his elevation. As one abbot proclaimed: “The divine Anthimus, a great man and son of the wise Iberian nation, has come to Wallachia and enlightened our land. God has granted him an inexhaustible source of wisdom, entrusted him to accomplish great endeavors, and helped to advance our nation by establishing for us a great printing industry.”

Under the direct leadership of Saint Anthimus, more than twenty churches and monasteries were erected in Wallachia. Of particular significance is All Saints’ Monastery, located in the center of Bucharest. The main gates of this monastery were made of oak and carved with traditional Georgian motifs by Saint Anthimus himself. The metropolitan also established rules for the monastery and declared its independence from the Church of Constantinople.

From the day of his consecration, Metropolitan Anthimus fought tirelessly for the liberation of Wallachia from foreign oppressors. On the day he was ordained he addressed his flock: “You have defended the Christian Faith in purity and without fault. Nevertheless, you are surrounded and tightly bound by the violence of other nations. You endure countless deprivations and tribulations from those who dominate this world…. Though I am unworthy and am indeed younger than many of you—like David, I am the youngest among my brothers— the Lord God has anointed me to be your shepherd. Thus I will share in your future trials and griefs and partake in the lot that God has appointed for you.”

His words were prophetic: In 1714 the Turks executed the Wallachian prince Constantine Brincoveanu, and in 1716 they executed Stefan Cantacuzino (1714-1716), the last prince of Wallachia.

In his place they appointed the Phanariote (a member of one of the principal Greek families of the Phanar, the Greek quarter of Constantinople, who, as administrators in the civil bureaucracy, exercised great influence in the Ottoman Empire after the Turkish conquest) Nicholas Mavrokordatos, who concerned himself only with the interests of the Ottoman Empire.

During this difficult time, Anthimus of Iberia gathered around him a group of loyal boyar patriots determined to liberate their country from Turkish and Phanariote domination. But Nicholas Mavrokordatos became suspicious, and he ordered Anthimus to resign as metropolitan. When Anthimus failed to do so, he filed a complaint with Patriarch Jeremiah of Constantinople.

Then a council of bishops, which did not include a single Romanian clergyman, condemned the “conspirator and instigator of revolutionary activity” to anathema and excommunication and declared him unworthy to be called a monk. But Nicholas Mavrokordatos was still unsatisfied and claimed that to deny Anthimus the title of Metropolitan of Hungro-Wallachia was insufficient punishment. He ordered Anthimus to be exiled far from Wallachia, to Saint Catherine’s Monastery on Mt. Sinai. Metropolitan Anthimus, beloved of the Romanian people, was escorted out of the city at night since the conspirators feared the reaction of the people.

But Metropolitan Anthimus never reached Mt. Sinai. On September 14, 1716, a band of Turkish soldiers stabbed Saint Anthimus to death on the bank of the Tundzha (Tunca) River where it flows through Adrianople, not far from Gallipoli, and cast his butchered remains into the river.

Thus ended the earthly life of one more Georgian saint—a man who had dedicated all of his strength, talent, and knowledge to the revival of Christian culture and the strengthening of the Wallachian people in the Orthodox Faith.

In 1992 the Romanian Church canonized Anthimus of Iberia and proclaimed his commemoration day to be September 14, the day of his repose. The Georgian Church commemorates him on June 13.

Today we also commemorate 10,000 Martyrs, beheaded by the sword for Christ. The year of their death is not known.

Today we commemorate the finding of the relics of Saint Nicholas the Deacon at Karyes Monastery on Lesbos on June 13, 1960.

In April of 1960 he appeared to three women in the town of Thermi, telling them where his relics were to be found. They hesitated to ask the Metropolitan of Mytilene for permission to dig, lest the tomb should not be found and they become objects of derision. Finally, they went and told the Metropolitan about seeing Saint Nicholas in their dreams, and the Hierarch blessed them to dig.

Doukas Tsolakis was asked to dig where the women told him. He dug a little, and then stopped because the ground was hard. That night Doukas saw Saint Nicholas in a dream, sitting at the very place where he had been digging. The Saint said, "I am Nicholas. Why do you doubt that my grave is here?" Then he told Doukas that he would be punished if he did not dig at the spot indicated by the women.

On June 13, 1960, Mr. Tsolakis was helped by another workman, and after some difficulties, the Martyr's relics were found. That day was one of great rejoicing for the pious people, for many miracles took place. On that same day, a round Patriarchal Privelege Seal was found. It was made of lead and silver, and was from the XIV century. One side depicted the Mother of God, and the Archangel Michael on the other.

Other persons also saw Deacon Nicholas in their dreams, and he told them that he was a native of Thessaloniki, from an aristocratic family, and he was ordained as a Deacon. In 1454, Saint Nicholas accompanied Saint Raphael to Lesbos after the Turks invaded Thrace.

In 1463, the Turks invaded the Karyes Monastery and captured the monks, subjecting them to various torments. Then the Turks dragged Archimandrite Raphael by his hair and beard, and tied him to a tree. They beat him and struck him with their heated weapons. Finally, they sawed through his mouth, separating the jaw and his head. This took place on Bright Tuesday (April 9, 1463). Saint Nicholas died of heart failure after witnessing Saint Raphael's martyrdom.

Saint Nicholas is short and thin, with a small blond beard. Sometimes he appears in his vestments, holding a censer. He always stands before Saint Raphael with great respect.

Read more about Saints Raphael, Nicholas, and Irene

Saint Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others.

It occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. He took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller.

Seeing a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner.

From that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way.

Having rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him.

On the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself.

Saint Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord.

After walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord.

At the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well.

The monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians.

Saint Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died.

Saint Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey.

After four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.”

Continuing on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place.

A man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2).

The youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.”

Saint Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers.

Having bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Saint Peter of Athos, a Greek by birth, served as a soldier in the imperial armies and he lived at Constantinople. In the year 667, during a war with the Syrians, Saint Peter was taken captive and locked up in a fortress in the city of Samara on the Euphrates River.

For a long time he languished in prison and he pondered over which of his sins had brought God’s chastisement upon him. Saint Peter remembered that once he had intended to leave the world and go to a monastery, but he had not done so. He began to observe a strict fast in the prison and to pray fervently, and he besought Saint Nicholas the Wonderworker to intercede before God for him.

Saint Nicholas appeared in a dream to Peter and advised him to call upon Saint Simeon the God-Receiver (Feb. 3) for help. Saint Nicholas appeared to him once more in a dream, encouraging the prisoner in patience and hope. The third time that he appeared it was not in a dream, but with Saint Simeon the God-Receiver. Saint Simeon touched his staff to the chains binding Saint Peter, and the chains melted away like wax. The doors of the prison opened, and Saint Peter was free.

Saint Simeon the God-Receiver became invisible, but Saint Nicholas conveyed Saint Peter to the borders of the Greek territory. Reminding him of his vow, Saint Nicholas became invisible. Saint Peter then journeyed to Rome to receive monastic tonsure at the tomb of the Apostle Peter. Even here Saint Nicholas did not leave him without his help. He appeared in a dream to the Pope of Rome and informed him of the circumstances of Saint Peter’s liberation from captivity, and he commanded the Pope to tonsure the former prisoner into monasticism.

On the following day, in the midst of a throng of the people who had gathered for divine services, the Pope loudly exclaimed, “Peter, you who are from the Greek lands, and whom Saint Nicholas has freed from prison in Samara, come here to me.” Saint Peter stood in front of the Pope, who tonsured him into monasticism at the tomb of the Apostle Peter. The Pope taught Saint Peter the rules of monastic life and kept the monk by him. Then with a blessing, he sent Saint Peter to where God had appointed him to journey.

Saint Peter boarded a ship sailing to the East. The shipowners, after going ashore, besought Saint Peter to come and pray at a certain house, where the owner and all the household lay sick. Saint Peter healed them through his prayer.

The Most Holy Theotokos appeared in a dream to Saint Peter and indicated the place where he should live til the very end of his days: Mount Athos. When the ship arrived at Athos, it then halted of its own accord. Saint Peter realized that this was the place he was meant to go, and so he went ashore. This was in the year 681. Peter then dwelt in the desolate places of the Holy Mountain, not seeing another person for fifty-three years. His clothing had become tattered, but his hair and beard had grown out and covered his body in place of clothes.

At first Saint Peter was repeatedly subjected to demonic assaults. Trying to force the saint to abandon his cave, the demons sometimes took on the form of armed soldiers, and at other times of fierce beasts and vipers that seemed ready to tear the hermit apart. Saint Peter overcame the demonic attacks through fervent prayer to God and His Holy Mother. Then the enemy resorted to trickery. Appearing under the guise of a lad sent to him from his native home, he besought the monk with tears to leave the wilderness and return to his own home. The saint wept, but without hesitation he answered, “Here have the Lord and the Most Holy Theotokos led me. I will not leave here without Her permission.” Hearing the Name of the Mother of God, the demon vanished.

After seven years the devil came to Saint Peter in the guise of a radiant angel and said that God was commanding him to go into the world for the enlightenment and salvation of people in need of his guidance. The experienced ascetic again replied that without the permission of the Mother of God he would not forsake the wilderness. The devil disappeared and did not bother to come near the saint anymore. The Mother of God appeared to Saint Peter in a dream with Saint Nicholas and told the brave hermit that after he had fasted for forty days, an angel would bring him heavenly manna. Saint Peter fasted, and on the fortieth day he fortified himself with the heavenly manna, receiving the strength for another forty-day fast.

Once, a hunter chasing after a stag saw the naked man, covered with hair and girded about the loins with leaves. He was afraid and was about to flee, but Saint Peter stopped him and told him of his life. The hunter asked to remain with him, but the saint sent him home. Saint Peter gave the hunter a year for self-examination and forbade him to tell anyone about meeting him.

A year later the hunter returned with his brother, who was afflicted with a demon, and several other companions. When they entered the Saint Peter’s cave, they saw that he had already reposed. The hunter, with bitter tears, told his companions of the life of Saint Peter. His brother, after merely touching the saint’s body, received healing. Saint Peter died in the year 734. His holy relics were on Athos at the monastery of Saint Clement. During the Iconoclast period the relics were hidden away, and in the year 969 they were transferred to the Thracian village of Photokami.

Saint Peter once saw the Mother of God in a vision, and she spoke of Her earthly domain, Mount Athos: “I have chosen this mountain… and have received it from My Son and God as an inheritance, for those who wish to forsake worldly cares and strife…. Exceedingly do I love this place. I will aid those who come to dwell here and who labor for God… and keep His commandments…. I will lighten their afflictions and labors, and shall be an invincible ally for the monks, invisibly guiding and guarding them….”

Generations of Orthodox monks can attest to the truth of these words. The Mother of God is regarded as the Abbess of the Holy Mountain, not just in name, but in actual fact. For this reason, Mt. Athos is known as the “Garden of the Theotokos.”

In 1677 Patriarch Joachim proposed to the Moscow Council that the veneration of Saint Anna of Kashin (October 2) throughout Russia should be discontinued because of the Old Believers Schism, which made use of the name of Saint Anna of Kashin for its own purposes. When she was buried her hand had been positioned to make the Sign of the Cross with two fingers, rather than three. Therefore, only local veneration of Saint Anna was permitted.

However, the memory of Saint Anna, who had received a crown of glory from Christ, could not be erased by decree. People continued to love and venerate her, and many miracles took place at her tomb.

On June 12, 1909 her second glorification took place, and her universally observed Feast day was established. Her Life describes her as a model of spiritual beauty and chastity, and an example to future generations.

Saint Arsenius of Konevits was a native of Novgorod, a coppersmith by trade. The saint accepted tonsure at the Lisich monastery near Novgorod, where he spent eleven years. He went to Mount Athos in 1373, and there he spent three years, dwelling in prayer and making copper vessels for the brethren.

In the year 1393, Saint Arsenius returned to Russia and brought with him an icon of the Mother of God, which was later called the Konevits Icon. Saint Arsenius went with this icon to the island of Konevets on Lake Ladoga, where he spent five years in solitude.

In 1398, with the blessing of Archbishop John of Novgorod, Saint Arsenius laid the foundations of a cenobitic monastery dedicated to the Nativity of the Most Holy Theotokos. He visited Athos a second time, and asked the holy Fathers for their prayers and a blessing for his monastery.

In 1421 the lake flooded, destroying the monastery structures. This forced Saint Arsenius to relocate the monastery to a new site on the island. Saint Arsenius died in 1447, and was buried in the monastery church. His Life was written in the sixteenth century by Igumen Barlaam of Konevits. The Life of Saint Arsenius was published in 1850, together with the Service and Akathist in his honor

Saint Onuphrius of Mala and Pskov [Izborsk] founded a monastery in honor of the Nativity of the Mother of God at Mala, four versts from Izborsk and 56 versts from Pskov. The saint died on June 12, 1592 and was buried in the Nativity church, in a chapel named for him. The memory of Saint Onuphrius is also celebrated on the so-called “Malsk Sunday,” the first Sunday after the Peter and Paul Fast.

No information on the life of this saint is available at this time.

No information on the life of this saint is available at this time.

No information on the life of this saint is available at this time.

No information available at this time.

Saints Andrew, John, Heraclemon, and Theophilus lived in Egypt in the fourth century, and is mentioned in the Life of Saint Onuphrius.

After he had buried Saint Onuphrius, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place.

A man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraclemon and Theophilus (Dec. 2).

The youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.”

Saint Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers.

Having bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Saint John is also commemorated on December 2

Tornike Eristavi¹ (later John of Mt. Athos) was a Georgian army commander famed for his victories in war and a favorite of King David Kuropalates. Eventually he abandoned his worldly glory and set off in search of his spiritual father, Saint John, on Mt. Olympus. There he learned that Saint John had moved to Mt. Athos, so he journeyed there and settled with him in a monastery headed by Saint Athanasius the Athonite. He was tonsured a monk and given the new name John.

Soon many Georgians became thirsty for the ascetic life and arrived to labor on the Holy Mountain. To serve the young community, Saint John built a church in honor of Saint John the Theologian and constructed cells nearby. In such a way, the first Georgian community on Mt. Athos was established.

At that time, Bardas Sclerus, commander of the army of Asia Minor, led a revolt against Basil and Constantine, the young Byzantine emperors. The dowager empress Theophania, hoping to receive assistance from Georgia, requested that John-Tornike travel to his homeland, inform the king about the difficult situation in Byzantium, and rally the Georgian armies for support. At first John-Tornike refused, doubting his preparedness to return to life in the world. But after the other brothers pleaded with him and he received Saint Athanasius’ blessing, he returned to Georgia and delivered Theophania’s letter to King David Kuropalates. The king was overjoyed at the sight of his favorite military leader, and he consented to the empress’ request, provided John-Tornike would command the army. The king was resolute and John-Tornike was compelled to honor his will. With God’s help and under the wise leadership of John-Tornike, twelve thousand Georgian soldiers defeated the army of the godless Bardas Sclerus, banishing the conspirator from Byzantium (ca. 979).

After this great victory John-Tornike returned immediately to Mt. Athos. The brothers met him with great joy and gave thanks to God for returning him safely to the monastery.

Saint John-Tornike was a perfect example of humility. He renounced his own will completely and would do nothing without a blessing from his spiritual father. “I entrust myself and my will to you. Save me according to your will!” he would tell Saint John.

The brothers of the monastery often asked John-Tornike to recount his military glories, and he was obliged to recall his past. Once Saint John requested that he share his memories with a certain Elder Gabriel, a man who spoke not a single vain word. John-Tornike agreed, and after he had narrated his glorious past to the elder, he ceased speaking entirely. He spent the rest of his life in silence, hoping in God, and reposed peacefully.

¹A Georgian title, meaning literally “head of the army.” An eristavi was the ruler or governor of his province and a pillar of the Georgian monarchy. During certain periods of Georgian history the title was hereditary. The title is equivalent to a European duke.

No information on the life of this saint is available at this time.

The Holy Right-Believing Princess Anna of Kashin died on October 2, 1338. A Church council decided to glorify the holy Princess Anna as a saint, and her holy relics were uncovered on July 21, 1649. The solemn transfer of her relics from the wooden Dormition cathedral into the stone Resurrection church took place on June 12, 1650.

The Sunday following Pentecost is dedicated to All Saints, both those who are known to us, and those who are known only to God. There have been saints at all times, and they have come from every corner of the earth. They were Apostles, Martyrs, Prophets, Hierarchs, Monastics, and Righteous, yet all were perfected by the same Holy Spirit.

The Descent of the Holy Spirit makes it possible for us to rise above our fallen state and to attain sainthood, thereby fulfilling God’s directive to “be holy, for I am holy” (Lev. 11:44, 1 Peter 1:16, etc.). Therefore, it is fitting to commemorate All Saints on the first Sunday after Pentecost.

This feast may have originated at an early date, perhaps as a celebration of all martyrs, then it was broadened to include all men and women who had borne witness to Christ by their virtuous lives, even if they did not shed their blood for Him.

Saint Peter of Damascus, in his “Fourth Stage of Contemplation,” mentions five categories of saints: Apostles, Martyrs, Prophets, Hierarchs, and Monastic Saints (Philokalia [in English] Vol. 3, p.131). He is actually quoting from the Octoechos, Tone 2 for Saturday Matins, kathisma after the first stichology.

Saint Νikόdēmos of the Holy Mountain (July 14) adds the Righteous to Saint Peter’s five categories. The list of Saint Νikόdēmos is found in his book The Fourteen Epistles of Saint Paul (Venice, 1819, p. 384) in his discussion of I Corinthians 12:28.

The hymnology for the feast of All Saints also lists six categories: “Rejoice, assembly of the Apostles, Prophets of the Lord, loyal choirs of the Martyrs, divine Hierarchs, Monastic Fathers, and the Righteous….”

Some of the saints are described as Confessors, a category which does not appear in the above lists. Since they are similar in spirit to the martyrs, they are regarded as belonging to the category of Martyrs. They were not put to death as the Martyrs were, but they boldly confessed Christ and came close to being executed for their faith. Saint Maximus the Confessor (January 21) is such a saint.

The order of these six types of saints seems to be based on their importance to the Church. The Apostles are listed first, because they were the first to spread the Gospel throughout the world.

The Martyrs come next because of their example of courage in professing their faith before the enemies and persecutors of the Church, which encouraged other Christians to remain faithful to Christ even unto death.

Although they come first chronologically, the Prophets are listed after the Apostles and Martyrs. This is because the Old Testament Prophets saw only the shadows of things to come, whereas the Apostles and Martyrs experienced them firsthand. The New Testament also takes precedence over the Old Testament.

The holy Hierarchs comprise the fourth category. They are the leaders of their flocks, teaching them by their word and their example.

The Monastic Saints are those who withdrew from this world to live in monasteries, or in seclusion. They did not do this out of hatred for the world, but in order to devote themselves to unceasing prayer, and to do battle against the power of the demons. Although some people erroneously believe that monks and nuns are useless and unproductive, Saint John Climacus had a high regard for them: “Angels are a light for monks, and the monastic life is a light for all men” (LADDER, Step 26:31).

The last category, the Righteous, are those who attained holiness of life while living “in the world.” Examples include Abraham and his wife Sarah, Job, Saints Joachim and Anna, Saint Joseph the Betrothed, Saint Juliana of Lazarevo, and others.

The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor Leo VI the Wise (886-911). His wife, the Holy Empress Theophano (December 16) lived in the world, but was not attached to worldly things. She was a great benefactor to the poor, and was generous to the monasteries. She was a true mother to her subjects, caring for widows and orphans, and consoling the sorrowful.

Even before the death of Saint Theophano in 893 or 894, her husband started to build a church, intending to dedicate it to Theophano, but she forbade him to do so. It was this emperor who decreed that the Sunday after Pentecost be dedicated to All Saints. Believing that his wife was one of the righteous, he knew that she would also be honored whenever the Feast of All Saints was celebrated.

The “Unbreakable (or “Indestructible”) Wall” Icon of the Most Holy Theotokos is commemorated on the Sunday of All Saints. It is an XI century mosaic icon of the Blachernae type, above the main altar of Kiev's Holy Wisdom Cathedral. The Mother of God is depicted against a golden background, standing with upraised hands on a quadrangular gold platform.

In some Icons of this type [but not in the mosaic Icon], Christ is depicted within a mandorla, an oval or circle, symbolizing the glory of Heaven, or the Divine Light.

The Icon is called the "Unbreakable Wall" because for ten centuries it has remained intact, in spite of the fact that both Kiev's Holy Wisdom Cathedral and the city have been damaged several times. An ancient description of this Icon has been preserved: "A gigantic full-length portrait of the Theotokos…. She stands upon a gold stone, as an unshakable foundation for all who resort to her protection. Her chiton is blue, and she wears a scarlet belt. Hanging from it is an embroidered cloth with which she wipes away so many tears.

There are several possible sources for this Icon's title:

1. The Prophet-King David wrote "God is in the midst of her (i. e. the city of God); she shall not be moved: God shall help her with his countenance" (Psalm 45/46:5).
2. "Thus the Lord showed me; and behold, he stood upon a wall of adamant…" (Amos 7:7, LXX).
3. The Akathist to the Mother of God, Ikos 12. "Rejoice, indestructible wall of kingdoms" – Ikos XII).

According to Kievan tradition, the wall of the church will not perish while the hands of the Mother of God are extended over it.

The Holy Apostle Bartholomew was born at Cana of Galilee and was one of the Twelve Apostles of Christ. After the Descent of the Holy Spirit on the Day of Pentecost, it fell by lot to the holy Apostles Bartholomew and Philip (November 14) to preach the Gospel in Syria and Asia Minor. In their preaching they wandered through various cities, and then met up again. Accompanying the holy Apostle Philip was his sister, the holy virgin Saint Mariamnne.

Traversing the cities of Syria and Myzia, they underwent much hardship and tribulations, they were stoned and they were locked up in prison. In one of the villages they met up with the Apostle John the Theologian, and together they set off to Phrygia. In the city of Hieropolis by the power of their prayers they destroyed an enormous viper, which the pagans worshipped as a god. The holy Apostles Bartholomew and Philip with his sister confirmed their preaching with many miracles.

At Hieropolis there lived a man by the name of Stachys, who had been blind for 40 years. When he received healing, he then believed in Christ and was baptized. News of this spread throughout the city, and a multitude of the people thronged to the house where the apostles were staying. The sick and those beset by demons were released from their infirmities, and many were baptized. The city prefect gave orders to arrest the preachers and throw them in prison, and to burn down the house of Stachys. At the trial pagan priests came forth with the complaint that the strangers were turning people away from the worship of the ancestral gods.

Thinking that perhaps some sort of magic power was hidden away in the clothes of the apostles, the prefect gave orders to strip them. But Saint Mariamne became like a fiery torch before their eyes, and none dared touch her. They sentenced the saints to death. The Apostle Philip was crucified upside down. Suddenly there was an earthquake, and a fissure in the earth swallowed up the prefect of the city, together with the pagan priests and many of the people. Others took fright and rushed to take down the apostles from the crosses. Since the Apostle Bartholomew had not been suspended very high, they soon managed to take him down. The Apostle Philip, however, had died. After making Stachys Bishop of Hieropolis, the Apostle Bartholomew and Saint Mariamne left the city and moved on.

Preaching the Word of God, Mariamne arrived in Lykaonia, where she peacefully died (February 17). The Apostle Bartholomew went to India, where he translated the Gospel of Matthew into their language, and he converted many pagans to Christ. He also visited Greater Armenia (the country between the River Kura and the upper stretches of the Tigrus and Euphrates Rivers), where he worked many miracles and healed the daughter of King Polymios from the demons afflicting her. In gratitude, the king sent gifts to the apostle, who refused to accept them, saying that he sought only the salvation of the souls of mankind.

Then Polymios together with his wife, daughter, and many of those close to them accepted Baptism. And people from more than ten cities of Greater Armenia followed their example. But through the intrigues of the pagan priests, the Apostle Bartholomew was seized by the king’s brother Astiagus in the city of Alban (now the city of Baku), and crucified upside down. But even from the cross he did not cease to proclaim the good news about Christ the Savior. Finally, on orders from Astiagus, they flayed the skin from the Apostle Bartholomew and cut off his head. Believers placed his relics in a leaden coffin and buried him.

In about the year 508 the holy relics of the Apostle Bartholomew were transferred to Mesopotamia, to the city of Dara. When the Persians seized the city in 574, Christians took the relics of the Apostle Bartholomew with them when they fled to the shores of the Black Sea. But since the enemy overtook them there, they were compelled to leave the coffin behind, and the pagans threw it into the sea. By the power of God the coffin miraculously arrived on the island of Lipari. In the ninth century, after the taking of the island by the Arabs, the holy relics were transferred to the Neapolitan city of Beneventum in Italy, and in the tenth century part of the relics were transferred to Rome.

The holy Apostle Bartholomew is mentioned in the Life of Saint Joseph the Hymnographer (April 4). Having received from a certain man part of the relics of the Apostle Bartholomew, Saint Joseph conveyed them to his own monastery near Constantinople, and he built a church in the name of the Apostle Bartholomew, placing in it a portion of the relics. Saint Joseph ardently desired to compose hymns of praise in honor of the saint, and he fervently besought God to grant him the ability to do so.

On the Feast day in memory of the Apostle Bartholomew, Saint Joseph saw him at the altar. He beckoned to Joseph and took the holy Gospel from the altar table and pressed it to his bosom with the words, “May the Lord bless you, and may your song delight the whole world.” And from that time Saint Joseph began to write hymns and canons to adorn not only the Feast day of the Apostle Bartholomew, but also the Feast days of many other saints, composing about 300 canons in all. Saints John Chrysostom, Cyril of Alexandria, Epiphanius of Cyprus and certain other teachers of the Church regard the Apostle Bartholomew as being the same person as Nathanael (John 1:45-51, 21:2).

Holy Apostle Barnabas of the Seventy was born on the island of Cyprus into the family of the tribe of Levi, and he was named Joseph. He received his education at Jerusalem, being raised with his friend and fellow student Saul (the future Apostle Paul) under the renowned teacher of the Law, Gamaliel. Joseph was pious, he frequented the Temple, he strictly observed the fasts and avoided youthful distractions. During this time period our Lord Jesus Christ began His public ministry. Seeing the Lord and hearing His Divine Words, Joseph believed in Him as the Messiah. Filled with ardent love for the Savior, he followed Him. The Lord chose him to be one of His Seventy Apostles. The other Apostles called him Barnabas, which means “son of consolation.” After the Ascension of the Lord to Heaven, Barnabas sold land belonging to him near Jerusalem and he brought the money to the feet of the Apostles, leaving nothing for himself (Acts 4:36-37).

When Saul arrived in Jerusalem after his conversion and sought to join the followers of Christ, everyone there was afraid of him since he had persecuted the Church only a short while before. Barnabas, however, came with him to the Apostles and reported how the Lord had appeared to Saul on the road to Damascus (Acts 9:26-28).

Saint Barnabas went to Antioch to encourage the believers, “Having come and having seen the grace of God, he rejoiced and he urged all to cleave to the Lord with sincerity of heart” (Acts 11:23). Then he went to Tarsus, and brought the Apostle Paul to Antioch, where for about a year they taught the people. It was here that the disciples first began to be called Christians (Acts 11:26). With the onset of famine, and taking along generous alms, Paul and Barnabas returned to Jerusalem. When King Herod killed Saint James the son of Zebedee, and had the Apostle Peter put under guard in prison to please the Jews, Saints Barnabas and Paul and Peter were led out of the prison by an angel of the Lord.

They hid out at the house of Barnabas’ aunt Maria. Later, when the persecution had quieted down, they returned to Antioch, taking with them Maria’s son John, surnamed Mark. Under the inspiration of the Holy Spirit, the prophets and teachers there imposed hands upon Barnabas and Paul, and sent them off to do the work to which the Lord had called them (Acts 13:2-3). Arriving in Seleucia, they sailed off to Cyprus and in the city of Salamis they preached the Word of God in the Jewish synagogues.

On Paphos they came across a sorcerer and false prophet named Bar-Jesus, who was close with the proconsul Sergius. Wishing to hear the Word of God, the proconsul invited the saints to come to him. The sorcerer attempted to sway the proconsul from the Faith, but the Apostle Paul denounced the sorcerer, who through his words suddenly fell blind. The proconsul believed in Christ (Acts 13:6-12).

From Paphos Barnabas and Paul set sail for Pergamum of Pamphylia, and then they preached to the Jews and the Gentiles at Pisidian Antioch and throughout all that region. The Jews rioted and expelled Paul and Barnabas. The saints arrived in Iconium, but learning that the Jews wanted to stone them, they withdrew to Lystra and Derben. There the Apostle Paul healed a man, crippled in the legs from birth. The people assumed them to be the gods Zeus and Hermes and wanted to offer them sacrifice. The saints just barely persuaded them not to do this (Acts 14:8-18).

When the question arose whether those converted from the Gentiles should accept circumcision, Barnabas and Paul went to Jerusalem. There they were warmly received by the Apostles and elders. The preachers related “what God had wrought with them and how He had opened the door of faith to the Gentiles” (Acts 14:27).

After long deliberations the Apostles collectively resolved not to impose any sort of burden upon Gentile Christians except what was necessary: to refrain from the pollutions of idols, and from fornication, and from things strangled, and from blood (Acts 15:19-20). Letters were sent with Barnabas and Paul, and they again preached at Antioch, and after a certain while they decided to visit the other cities where they had visited earlier. Saint Barnabas wanted to take Mark along with him, but Saint Paul did not want to, since earlier he had left them. A quarrel arose, and they separated. Paul took Silas with him and went to Syria and Cilicia, while Barnabas took Mark with him to Cyprus (Acts 15:36-41).

Having multiplied the number of believers, Saint Barnabas traveled to Rome, where he was perhaps the first to preach Christ.

Saint Barnabas founded the episcopal see at Mediolanum (now Milan), and upon his return to Cyprus he continued to preach about Christ the Savior. Then the enraged Jews incited the pagans against Barnabas, and they led him out beyond the city and stoned him, and then built a fire to burn the body. Later on, having come upon this spot, Mark took up the unharmed body of Saint Barnabas and buried it in a cave, placing upon the saint’s bosom, in accord with his final wishes, the Gospel of Matthew which he had copied in his own hand.

Saint Barnabas died in about the year 62, at age seventy-six. In time, the burial spot was forgotten, but numerous signs took place at this spot. In the year 448, during the time of the emperor Zeno, Saint Barnabas appeared three times in a dream to Archbishop Anthimus of Cyprus and indicated the place where his relics were buried. Starting to dig at the indicated spot, Christians found the incorrupt body of the saint, and upon his chest was the Holy Gospel.

It was during this time that the Church of Cyprus began to be regarded as Apostolic in origin, and received the right of choosing its head. Thus Saint Barnabas defended Cyprus against the pretensions of the opponent of the Fourth Ecumenical Council, the heretic surnamed Knapheios, who had usurped the patriarchal throne at Antioch and tried to gain dominion over the Church of Cyprus.

Saint Barnabas of Vetluga was born in Great Ustiug. Before going off into the wilderness he was a priest in one of the city churches. In 1417 the monk settled at one of the banks of the River Vetluga at Red Hill, where he labored in solitude for 28 years, “toiling for God in psalmody and prayer, he subsisted on grass and acorns.” In the words of the author of his Life, there came also to Saint Barnabas “wild animals, and many bears lived near his cell. He, however, walked among them, as though among cattle, watching after them and delighting with them; rejoicing in the great God that these beasts had become tame for him.”

There was not a single human habitation in the area of Red Hill as far off as 50 versts. Occasionally wilderness people would visit “for a blessing,” and he would predict to them that after his repose on the banks of the River Vetluga “God would multiply the human habitation, and upon the place of his dwelling monks would live.”

According to Tradition, in 1439, before he settled at the River Unzha, Saint Macarius (July 25) came there for instruction and guidance. Saint Barnabas died in old age on June 11, 1445. After the death of the ascetic, at the place of his efforts many monks came to dwell “from various lands” and “after them farmers” and “many people did spread all along this river all the way to the great River Volga.” At Red Hill the monks built two churches, one in honor of the Most Holy Trinity, and the other, over the grave of the monk, dedicated to Saint Nicholas the Wonderworker. They founded a cenobitic monastery, which received as its name “the Varnavinsk wilderness-monastery.” The Life of Saint Barnabas was written in 1639 by a monk of the Varnavinsk monastery, “the most venerable hieromonk Joseph (Dyadkin), who later, in the imperial city of Moscow, was in charge of the directory of book printing.” For the authentication and verification of the miracles, which occurred at the grave of the monk, in that same year of 1639 there was an uncovering of the holy relics under the direction of Patriarch Joasaph.

With the passing of time at the place of the Varnavinsk monastery there arose the district town Varnavin, and the chief church of the monastery became the cathedral church dedicated to the Holy Apostle Barnabas.

Transfer of the Relics of Saint Ephraim of Novy Torg (+ January 28, 1053) took place in the year 1572 under Archbishop Leonid of Novgorod. The Feast day was established under Metropolitan Daniel of Moscow (1584-1587).

According to Tradition, during the iconoclast persecution of Leo III the Isaurian (717-741), an Icon of the Theotokos was slashed by the sword of one of the Emperor’s soldiers. Blood flowed from the Icon into the sea. Shaken by this sign, the repentant sinner fled to Mount Athos. One day he saw the Icon, which had floated from Constantinople, lying on the shore, it was still bleeding and dyeing the water red. He ran toward it and, with fear and trembling, he carried it to the Protaton church. There the Icon stopped bleeding, indicating that the Panagia had forgiven him for desecrating her holy Icon.

Many years later, a certain Elder and his disciple were living in a cave near Karyes. On a Saturday night in 982, the Elder went to attend the All-Night Vigil at Karyes, leaving his disciple behind to read the service in their cell. When it was dark, an unknown monk came to the cell. He said that his name was Gabriel, and the disciple invited him to come in.

Since it was time for the Vigil, the two monks began to pray before the Icon of the Mother of God. When they finished the eighth Ode of the Canon, the disciple began to chant: “My soul magnifies the Lord…” and then he sang the Irmos of Saint Cosmas the Hymnographer (Oct. 14): “More honorable than the Cherubim…” The visitor then chanted the next verse: “For He hath regarded the lowliness of His handmaiden; for behold, henceforth all generations shall call me blessed.” Then, instead of singing “More honorable…” the visitor prefaced it with: “It is truly meet to bless thee, O Theotokos, ever blessed and most pure, and the Mother of our God.” Then he continued with “More honorable.”

During the singing of this hymn, the Icon was illumined with a heavenly light, and the disciple was moved to tears He asked his guest to write down the new words, but there was no paper. The stranger took a roofing tile and wrote the entire hymn upon it with his finger, as though it were made of wax. The disciple then realized that this was no ordinary monk, but the Archangel Gabriel. The heavenly visitor told him, “Sing the hymn this way, and all of the Orthodox as well.” Then, he disappeared. The light continued to shine forth from the Icon for a long time.

The Eleousa (Merciful) Icon of the Mother of God, before which the hymn “It Is Truly Meet” was first sung, was transferred to the katholikon at Karyes. The tile, with the hymn written on it by the Archangel Gabriel, was taken to Constantinople when Saint Nicholas Chrysoberges (December 16) was Patriarch.

Numerous copies of the “It Is Truly Meet” Icon are revered in Russian churches. At the Galerna Harbor of St. Petersburg a church with five cupolas was built in honor of the “Merciful” Mother of God, and into it they placed a grace-bearing copy of the “Axion Estin” Icon sent from Mount Athos.

The inscription on the scroll held by Christ reads: “The Spirit of the Lord is upon me.”

The Axion Estin Icon kept at the High Place in the sanctuary of the Holy Dormition katholikon at Karyes, the capital of Mount Athos. Enthroned on the Igoumen's stone chair, the Icon is an object of great veneration. The church is known as Protaton because it was the first church to be built on the Holy Mountain in 843 by Saint Athanasios the Athonite (July 5) The iconography of the church was done in the XIII century by the renowned iconographer Emmanuel Panselinos.

The Icon takes its name from the hymn we sing after the epiklesis during the Divine Liturgy. The cell where the miracle took place is known today by the name “Axion Estin.” The miracle occurred on June 11, 982 on a Sunday. The miraculous tile on which was the hymn was transcribed was transferred to the Patriarchate of Constantinople and was displayed for veneration by the faithful in the imperial palace Church of Saint Stephen. From that time on, the expanded hymn Axion Estin became part of the Divine Liturgy and other services of the Church.

The Icon is especially honored with festivities and a procession on Bright Monday, and many miracles take place on that day.

The Icon itself is a bit faded, but is now covered by a silver riza. It has been restored recently and is in good condition. There is an inscription: “Μήτηρ Θεού Καρυώτισσα” or “Mother of God Karyotissa (of Karyes).” Originally, it came from Constantinople, and belongs to the Panagia Eleousa type, which was first painted by the Holy Apostle and Evangelist Luke.

On the one thousand year anniversary of Mount Athos in 1963, the Axion Estin Icon left the Holy Mountain for the first time to be venerated in Athens by thousands of faithful. In 1985 it was brought to Thessaloniki aboard a military ship and received there with the same honors as a Head of State.

On the great and saving day of Pentecost the Holy Spirit descended upon the Apostles, as Christ had promised (John 16:7-15). The unlearned fishermen were made wise by divine grace, proclaiming the Gospel of Christ and teaching with authority. Most of them (except for Saint John the Theologian) sealed their labors with their own blood. This was the beginning of the Church's mission to make disciples of all nations (Matthew 28:18), which continues even to the present day.

In 1685, the Russian Orthodox Church established an Orthodox mission in Peking (now Beijing). For more than two hundred years, some of the Chinese converted to Christianity, and married Russian spouses.

Because of the Boxer Rebellion in 1900, against the foreign powers occupying China, these Chinese Christians were given the choice of renouncing Christianity, or being tortured and killed.

Two hundred and twenty-two members of the Peking Mission, led by their priest, Father Metrophanes Chang (Chang Tzi-tzung) refused to deny Christ, and received incorruptible crowns of glory.

Among these Holy New Martyrs are Saint Metrophanes, his wife Tatiana, his sons John and Isaiah, Isaiah's fiancée Maria; the church school teachers Paul Wang and Ia Wen; and many others.

No information available at this time.