“I am the good shepherd. The good shepherd gives His life for the sheep” [John 10:11].

“O Lord, make this man also, who has been proclaimed a steward of the episcopal grace, to be an imitator of You, the true Shepherd, Who laid down Your life for Your sheep….” [Prayer of Consecration of a Bishop]. On September 25, 1921, these words were prayed over Father Gorazd Pavlik as he was consecrated the Bishop of Moravia and Silesia. It is doubtful that anyone in attendance that day, including the new bishop, expected that he would be called upon to live that prayer in a literal way.

Matthias Pavlik was born in 1879 in the Moravian town of Hrubavrbka in what would later become the Czech Republic. He was born into a Roman Catholic family, completed the Roman Catholic seminary in Olomouc and was ordained a priest. With the end of World War I and the formation of the new nation of Czechoslovakia from the ruins of the Austro-Hungarian Empire, the laws requiring observance of the Catholic religion were loosened. Father Matthias, along with thousands of others left the Catholic Church with many seeking a home in the Orthodox Church, which in that region was then under the protection of the Orthodox Church of Serbia. Taking monastic vows, he assumed the name “Gorazd” who was a disciple of Saints Cyril and Methodius and who succeeded Saint Methodius as the bishop of Moravia. At the age of 42, Father Gorazd was consecrated an Orthodox bishop in Belgrade, Serbia by the Serbian Patriarch Dimitri along with the illustrious Metropolitan Anthony Khrapovitsky of Kiev and several other bishops, including Bishop Dositheus of Zagreb. Bishop Dositheus was a key figure in the re-birth of the Orthodox Church among Carpatho-Rusyns and was glorified as a saint of the Orthodox Church in May, 2000.

Bishop Gorazd immediately set to work building up the Orthodox Faith, building eleven churches and two chapels, translating service books into the Czech language. He paid particular attention to the Carpatho-Rusyns in the eastern part of the Czech Republic who were also returning to the Orthodox Faith of their ancestors. In that region, in 1934 he took part in the 20th anniversary commemoration of the Marmarosh-Sigotsky trial. This trial occurred in 1914 when 94 Carpatho-Rusyn Orthodox, together with their priest, Saint Alexis Kabaluk, were tried for treason for renouncing the Greek Catholic Faith and embracing Orthodoxy.

For twenty years, the bishop faithfully cared for his flock as a good shepherd. He remained faithful to the Orthodox Faith despite attempts by many Catholics to persuade him to renounce Orthodoxy. When many Roman Catholic priests rose up against him, the Catholic Bishop Stoian said, “Leave Pavlik alone, you are not worthy to tie his laces, it would be good if everyone were like Pavlik.”

When the German Nazis invaded and conquered Czechoslovakia in 1938, the Orthodox Church was placed under the Orthodox metropolitan of Berlin, Germany, Metropolitan Seraphim (Liade). The German ruler of Czechoslovakia, Reinhard Heydrich, was assassinated on May 27, 1942 by a group of Czech resistance fighters who then were allowed to hide in the crypt of Saints Cyril and Methodius Orthodox Cathedral. When Bishop Gorazd learned of this he realized what great danger he and his flock were in if the Nazis uncovered this hiding place. Before leaving for Berlin to take part in the consecration of Father Philip Gardner as a bishop, he insisted that the resistance fighters leave the Cathedral and find another place of refuge. But on June 18, the hiding place was revealed after a betrayal and torture, and all members of the group were killed.

The Nazis immediately began massive reprisals. The two Cathedral priests and senior lay officials were arrested. Bishop Gorazd, trying to save his people and his church from destruction, wrote letters to the Nazi authorities taking the blame for the actions in the Cathedral, in which he stated, “I am giving myself up to the authorities and am prepared to face any punishment, including death.”

Bishop Gorazd was arrested on June 27, 1942, tortured and executed by firing squad at the Kobylisz Shooting Range on September 4. He was 63 years old. The two Cathedral priests were also shot. Along with the priests and bishop, a total of 550 people were executed by the Nazis in reprisal for the assassination. In one particularly heinous act, the entire village of Lidice was exterminated. All of the men were executed, the women and children placed in labor camps, and all village dwellings destroyed. Following the martyrdom of the bishop, the Orthodox Church in Bohemia and Moravia was suppressed and all churches closed. Orthodox priests were exiled to forced labor camps in Germany.

Because Bishop Gorazd willingly laid down his life in order to protect his flock, he was recognized by the Orthodox Church of Serbia as a new martyr on May 4, 1961. On August 24, 1987 he was glorified in the Cathedral of Saint Gorazd in Olomouc, Moravia. His feast day is observed on the day of his martyrdom, September 4. Today, at the site of his martyrdom at the Kobylisz Shooting Range, a monument has been erected in his memory and those others who suffered at the hands of the Nazis.

Father Edward Pehanich
Posted with permission, the American Carpatho-Russian Orthodox Diocese, Johnstown, PA

The Hieromartyr Babylas and with him the three youths Urban, Prilidian, Epolonius and their mother Christodoula died as martyrs under the emperor Decius (249-251). During his stay in their city of Antioch, the emperor arranged for a large festival in honor of the pagan gods.

At the same time, Babylas, the holy and God-fearing Bishop of Antioch, was serving the Divine Liturgy in church. He prayed for his flock and taught them to endure all tribulations for Christ with courage. The idolater Decius, curious to witness the Divine Mysteries, decided to enter the church.

News of this reached the bishop, so he went out to meet Decius and blocked the path to the church, for he was unwilling to permit impiety in the temple of God. When the emperor approached the church doors, Saint Babylas refused to let him enter, so the emperor had to abandon his intention. He wanted to take revenge on the saint right away, but when he saw the large throng of Christians, he feared they might riot.

The next day the angry emperor ordered that the church be set on fire, and for Bishop Babylas to be brought before him. When asked why he had insulted the imperial dignity by not allowing the emperor to enter the church, the holy bishop answered, “Anyone who would rise up against God and want to desecrate His sanctuary, is not worthy of respect, but has become the enemy of the Lord.”

Decius declared that the holy bishop must worship the idols in order to make up for his lack of respect for the emperor, or else face execution. After convincing himself that the martyr would remain steadfast in his faith, he commanded the military commander Victorinus to put him in heavy chains and lead him through the city in disgrace. The holy martyr replied, “Emperor, these chains are as venerable for me as your imperial crown is for you. For me, suffering for Christ is as desirable as the imperial power is for you. Death for the Immortal King is as precious to me as your life is to you.”

At the trial with Bishop Babylas were three young brothers, who did not forsake him even in this most difficult moment. Seeing them, the emperor asked, “Who are these children? “

“These are my spiritual children,” the saint replied, “and I have raised them in piety, I have given them an education, cultivated them with guidance, and here before you in a small body are these great young men and perfect Christians. Test them and see.”

The emperor tried in all sorts of ways to entice the youths and their mother Christodoula to renounce Christ, but in vain. Then, in a rage, he ordered each of them to be whipped with a number of blows corresponding to their age. The first received twelve blows, the second, ten, and the third, seven. Dismissing the mother and children, the torturer again summoned the bishop, telling him that the children had renounced Christ. He did not believe the lie, however.

Then he commanded all the martyrs be tied to a tree and burned with fire. Seeing the stoic bravery of the saints, the emperor finally condemned them to be beheaded with the sword.

The Holy Prophet and God-Seer Moses was of the tribe of Levi, the son of Abram and Jochabed (Exodus 6:20). His life is described in the Bible (Exodus 2 through Deuteronomy 34:12).

Moses was born in Egypt around 1689 B.C. When Pharaoh ordered all male children of the Hebrew slaves to be killed (Exodus 1:22), Moses’ mother placed him in a basket of papyrus coated with pitch, and set him adrift on the Nile. Pharaoh’s daughter found him and raised him as her own son.

At the age of eighty, Moses fled to Midian, where he spoke to God in the Burning Bush on Mt. Horeb (Exodus 3:2). God chose Moses to lead His people from the slavery of Egypt. They crossed the Red Sea as if it were dry land, and for forty years they wandered in the desert.

Arriving in the land of Moab, Moses went to the top of Mt. Nabau, or Nebo (Deuteronomy 32:49), which is called Phasga (Deut. 34:1). There, according to the will of God, he died in 1569 B.C. at the age of 120 without entering the Promised Land.

The first two Biblical Odes are attributed to Moses: “Let us sing to the Lord…” (Exodus 15:1-9), which was sung on the shores of the Red Sea after the Hebrews had crossed it. “Attend, O heaven…” (Deut. 32:1-43) was sung in the land of Moab, a few days before Moses’ death. He is also regarded as the author of the Pentateuch (the first five books of the Old Testament).

The holy Prophet Moses performed many miracles during his lifetime, and also after his death. He appeared on Tabor with the Prophet Elias at the Transfiguration of the Lord (August 6).

On the day that Saint John of the Ladder (March 30) was installed as abbot of Mt. Sinai, the Prophet Moses was seen going around and giving orders to the cooks, stewards, and servants. When the guests had gone and the monks were sitting at table, they wondered what had become of the stranger who had been giving orders. Saint John said, “Our Lord Moses does nothing strange by serving in the place which belongs to him.”

Saint Joasaph was born at Proluka, in the former Poltava governance, on September 8, 1705, the Feast of the Nativity of the Most Holy Theotokos. He was descended from the old and venerable Little Russian (Ukrainian) lineage of the Gorlenkovi. At Baptism he was named Joachim.

In 1712, his father enrolled the seven-year-old Joachim in the Kiev Spiritual Academy. Within the walls of the academy he felt attracted to monastic life.For seven years he studied it further, and finally revealed his intention to his parents.

For a long time his mother and father pleaded with their first-born son not to accept monastic tonsure. But in 1725, unknown to them, he became a “rasophore” (“robe-wearing novice”) with the name Hilarion at the Kiev Mezhigorsk monastery, and on 21 November 1727 he was tonsured in the mantya with the name Joasaph at the Kievo-Bratsk monastery. This event coincided with the completion of his studies at the spiritual academy.

After the death of His Grace Barlaam, the See of Kiev was governed by Archbishop Raphael Zaborovsky. Archbishop Raphael noticed the abilities of the young ascetic and assigned him to greater service to the Church. He was entrusted with the responsibility of the office of examiner of the Kiev archbishopric.

In November 1734, Archbishop Raphael ordained the hierodeacon Joasaph as hieromonk, and he was transferred from the Bratsk monastery school to the Kiev-Sophia archbishop’s house. At the same time, he was appointed a member of the Kiev religious consistory.

In fulfilling the office of examiner, he exerted much effort towards the correction of moral deficiencies among the parish clergy. The saint’s service in the consistory office enabled him to develop his administrative abilities. During this time, he made a good study of the needs of clergy-servers, noting both the good points and the failings of the diocese. His talent for administration was combined with his great spiritual effort. He quickly ascended the ladder of spiritual perfection, which can be seen in his work, “The Conflict of the Seven Venerable Virtues with the Seven Deadly Sins.”

On June 24, 1737 Hieromonk Joasaph was appointed head of the Holy Transfiguration Mgarsk monastery, and elevated to the rank of igumen. Here he worked with all his strength to put the monastery in good order, for it was an old bastion of Orthodoxy in the struggle with the Unia. In this monastery were relics of Saint Athanasius, Patriarch of Constantinople and Wonderworker of Lubny (May 2). Several times Saint Athanasius appeared to Igumen Joasaph, as a sign of his patronal protection.

In 1744 Metropolitan Raphael elevated Igumen Joasaph to the dignity of archimandrite. Towards the end of that same year he was called to Moscow and soon, at the direction of the Most Holy Synod, he was appointed vicar of the Holy Trinity Sergiev Lavra monastery. At this monastery of Saint Sergius he also unstintingly fulfilled obedience to the Church (this year required much exertion for the rebuilding of the monastery after a fire).

On June 2, 1748 at the Peter and Paul cathedral in Peterburg, Archimandrite Joasaph was ordained Bishop of Belgorod. Ascending the archbishop’s throne, Saint Joasaph strictly concerned himself with piety and the condition of the churches, with the proper celebration of divine services, and especially with the moral condition of his flock.

The saint devoted great attention to the education of the clergy, and the correct observance of churchly norms and traditions. Just as before, the saint worked with all his strength in his archpastoral service, without regard for his health.

On the eve of his repose, the saint forbade his cell attendant Stephen to aspire to the priesthood, and he predicted that if he did not obey him, he would meet with an untimely end. To another cell attendant Basil, the saint indicated that he would be a deacon, but would never become a priest. Later, this prediction was fulfilled. Saint Joasaph died on December 10, 1754, and was glorified on September 4, 1911.

The Holy Virgin Martyr Hermione (Ἑρμιόνη) was one of the four daughters of Saint Philip the Deacon (October 11). She had the gift of prophecy (Acts 21:8), and devoted herself to apostolic labors.

Desiring to see the Holy Apostle John the Theologian, Hermione and her sister Eutykhida traveled to Ephesus in search of the Saint. While on their journey, they learned that he had reposed. Continuing on, the sisters met a disciple of Saint Paul, whose name was Petronius, and emulating him in all things, they became his disciples. Saint Hermione mastered the healing arts, rendering assistance to many Christians, and healing the sick by the power of Christ.

At that time, Emperor Trajan (98-117) was waging war against the Persians. When he heard of Saint Hermione's prophetic gift, he stopped at Ephesus in order to have her predict what his future would be. She told him that he would defeat the Persians, and that his son-in-law Hadrian would succeed him as the Emperor of Rome. Then Trajan discovered that Hermione was a Christian, and at first he tried to persuade her to renounce Christ with gentle admonitions. When this did not succeed, he commanded that she should be struck in the face for several hours, but she endured this suffering with patience. Moreover, she was comforted by a vision of the Lord, Who appeared in the form of Petronius, and sitting upon the Judgment Seat.

Convinced that Hermione would continue steadfast in her faith, Trajan released her. Later she built a hospice where she cared for the sick, treating their physical and spiritual infirmities.

Trajan’s successor, Hadrian, also demanded that the Saint be brought to trial for professing the Christian Faith. At first, the Emperor ordered that she be beaten mercilessly, then the soles of her feet were pierced with nails; and finally they threw her into a cauldron filled with boiling tar, lead, and sulphurous brimstone. The Saint bore all this without complaint, giving thanks to God.

The Lord was merciful and the fire was extinguished, the lead poured out, and Saint Hermione remained unharmed. Astonished, Hadrian went to the place of torture and touched the cauldron to ascertain whether it had cooled. When he touched the cauldron, he burned the skin of his hand, but even this did not dissuade the Emperor.

Then Hadrian ordered that she be thrown naked into a large red-hot copper vessel. Her Guardian Angel protected her and put out the fire, which burned those standing around her. The Saint stood in the vessel, as if on dewy grass, singing hymns of praise to the Lord.

When she was removed from the vessel, the Holy Martyr pretended that she was ready to sacrifice to the pagan "god" Hercules. The delighted Emperor had her taken to the temple, but when she prayed to the only true God, a loud thunderclap was heard, and all the idols in the pagan temple fell down and shattered.

In a rage, Trajan ordered that Saint Hermione be led out of the city and executed. Two servants, Theódoulos and Theótimos, were commanded to carry out his orders. Because they were in such a hurry to execute the Saint, they did not allow her time to pray, and their hands were withered. Then they believed in Jesus Christ, and falling at Saint Hermione's feet in repentance, they entreated her to pray that the Lord would heal them and call them to Himself before her martyrdom. By her prayers, that is what transpired. Afterward, she was beheaded and was buried at Ephesus.

The Martyr Babylas and 84 disciples with him suffered in the city of Nicomedia for confessing Christianity during the reign of the emperor Maximian (284-305). The emperor, who was then in Nicomedia, renewed the persecution against Christians.

Like many other believers, Saint Babylas was denounced as someone who was instructing children in Christian piety. When Babylas was brought before the emperor, and after his confession of faith in the true God, he was given over to many torments.

During his sufferings the holy martyr cried to God, “I thank You, O Lord, that You have made me, who am old and infirm, to be young and strong.” After being pelted with stones, he was clapped in irons and they took him to prison.

Then the saint ‘s young disciples were brought before the emperor. Neither flattery nor promise of gifts were able to alter the Christian convictions of the children. Two of them, Ammonias and Donatus, firmly declared, “We are Christians, and we will not offer sacrifice to deaf and dumb devils.”

The emperor flew into a rage over the unexpected and firm rebuke from the children. At first, he ordered them to be whipped, and later to be put to death by beheading, together with their teacher. On the way to execution, the holy Martyr Babylas quoted Isaiah, “Behold, I and the children which God has given me” (Isaiah 8:18). With spiritual rejoicing, first Saint Babylas, and then his 84 disciples, received the crown of martyrdom.

The Holy Martyrs Theodore, Mianus (Ammianus), Julian and Kion (Oceanus) lived during the reign of Maximian (284-305)and were from the village of Quandababa (near Nicomedia). For confessing faith in Christ they were arrested and given over to torture.

At first their bodies were torn with sharp iron hooks, and then they were locked into a hot and flooded bath-house. The doors were locked and sealed with the imperial signet ring so that they should not escape. An angel of the Lord freed them, however.

Soldiers arrested the martyrs again and led them outside the city for execution. The saints at their request were given time for prayer, and then they surrendered their souls to the Lord. Their bodies were hacked into pieces and thrown into a fire.

One of the Old Testament prototypes pointing to the Mother of God is the Unburnt Bush – the Bush which Moses saw on Mount Horeb. It was on fire, but was not consumed (Exodus 3:2). This Bush signifies the Mother of God's sinless conception of Christ when the Holy Spirit came upon her and she was overshadowed by the power of the Most High (Luke 1:35). Thus the Angel "revealed the Holy Trinity by naming the Holy Spirit, the Power which is the Son (I Corinthians 1:24), and the Most High which is the Father" (Saint Theophylact, Commentary on the Holy Gospel According to St. Luke, chapter 1). The Theotokos was born into a fallen world, yet she was absolutely pure, and did not commit any personal sin. She remained a Virgin before, during, and after giving birth. "As the Bush burned and was not consumed, so the Virgin gave birth to Thee yet remained a Virgin" (Octoechos, Dogmatikon Tone 2, "The shadow of the Law").

An ancient Unburnt Bush Icon shows a bush engulfed in flames. The Virgin, with her Child in her arms, is seen above the Bush. This image is rare. Later Icons depict an octagonal star with the Mother of God in the center with a circle of Cherubim around her. She is shown holding Jacob's Ladder, for she calls us to ascend from earth to Heaven. Sometimes the gate and the rod are depicted as symbols of the Savior, Who in Church hymns is called "a rod from the root of Jesse."

The star is made up of two quadrangles. One is painted red, like a flame; the other is green, the color of the mysterious Bush seen by Moses. In the red points of the star there are four symbols of the Evangelists: a man (Matthew), a lion (Mark), an ox (Luke), and an eagle (John). Between the rays are eight Angels: 1) An Angel shows burning fire, for the earth will be destroyed by fire. 2) The Spirit of wisdom and of the knowledge of God – spring, summer, autumn, and winter. He created all things for man's benefit. 3) The Angel of Thunder shows Christ's second coming, for He shall come in thunder and lightning. 4) The Angel of the spirit of piety. The cutting off of those who proclaim things contrary to the Faith. He holds the cup of the bitterness of God's wrath. 5) The Spirit of the Lord for warmth amid winter, snow, frost, and ice. 6) The Spirit of purification which sends forth dew and mist and rain. 7) The Angel of Thunder and of the fear of God, revealing Christ's second coming, for He shall judge His servants at the end of the world. 8) The Angel of lightning and scorching, i.e. He shall be the righteous Judge, for the lightning shall find all.

In the four corners of the Icon are the Prophets who prefigure the Virgin: Moses and the Unburnt Bush (Exodus chapter 3); Isaiah with the Seraphim touching his lips with a live coal (Isaiah 6:6); Ezekiel's vision of the gate by which no one could enter except the Lord (Ezekiel 44:1), and Jacob's vision of the Ladder (Genesis 28:12-17).

According to popular belief, this Icon protects the homes of the faithful from fire. Once a man happened to witness a great fire which engulfed many buildings. Among them was a wooden house which did not burn. A woman stood there motionless, holding an icon of the Unburnt Bush in her hands. Tears ran down her cheeks, but her face expressed complete calm and unshakable faith. She did not seem to be worried about her home, but she wept for the misfortune of others. The fire was intense, but the woman would not move. The man left, marveling at her faith, but he expected her house to be reduced to ashes by the flames. The next day he returned to the spot. In the devastation of the fire only the woman's house remained standing, guarded by the power of the Icon.

One of the oldest icons of the Unburnt Bush is located in Moscow's Annunciation Cathedral. It was brought to Russia by Palestinian foreigners in 1390 and, according to tradition, it was painted on a piece of the rock where Moses beheld the mysterious Bush.

In the Moscow church of the Unburnt Bush at Khamovniki, there is an Icon which was once in the Palace. The ancient writing is beautiful. The size of the Icon measures 1 arshin 12 vershkov long, and 1 arshin 7 vershkov wide. This Icon is commemorated twice: on September 4, the Feast Day of the Prophet Moses, and on the sixth Sunday after Pascha (the Sunday of the Blind Man), because according to tradition, the Icon was transferred from the Kremlin to the newly-consecrated Khamovniki church on that day.

There was a wondrous event connected with the riza of this Icon, when Russia was attacked by Napoleon in 1812. Before leaving Moscow, a Polish soldier came to Father Alexei Vvedensky, the priest of the Novodevichii Monastery, and gave him the riza from the Unburnt Bush Icon, begging him to return it to the church from which it was taken. The soldier confessed that ever since he took the riza, he had been unable to find peace, and he was tormented by an unbearable melancholia.

In the same church there is an Icon of the Unburnt Bush (which was donated in 1835) and a smaller, especially revered Icon dating from 1837. It depicts someone praying before the Mother of God. In the church there is a special manuscript Service to the Icon with the note: "This Service is chanted on Holy Mount Sinai, whenever someone requests it, or whenever there is terrible lightning."

In 1822, in the city of Slavyansk, Kharkov gubernia, fires caused by arson became more frequent. The residents were at a loss about what to do. Then it was revealed in a dream to a pious old woman named Belnitskaya that if they painted an Icon of the Unburnt Bush, and served a Moleben before it, the fires would stop. Belnitskaya told the Archpriest about her dream, and the Icon was painted right away. After the Liturgy, a Moleben was served before it. On that very day, there was another fire, and the arsonist was caught. A crafty young woman named Maura had set all the fires. Then the fires ceased, and the grateful residents had a kiot made for the Icon with the inscription: "In remembrance of the city's deliverance from fire in 1822." The Icon is in the church of the Holy Trinity.

There is also a revered icon of the Unburnt Bush in the village of Kubenskoye, Vologda Province.

The Second finding of the relics of Saint Metrophanes of Voronezh took place in 1989. On March 22, 1998 Patriarch Alexei II of Moscow gave his blessing for the celebration of this Feast.

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No information available at this time.

No information available at this time.

Saint Simeon was raised at Davit-Gareji Monastery. He labored as a simple monk until he reached an advanced age, and was chosen to be abbot. Outstanding in virtue and humility, Saint Simeon was endowed by the Lord with the ability to work miracles.

Once Saint Simeon became deathly ill and lay lifeless for more than an hour. Then, by Divine Providence, he arose and distributed all of his possessions to the fathers of the monastery to keep him in remembrance.

When Saint Serapion heard about this miracle, he hastened to Abbot Simeon, his spiritual father, and, enlightened with prophetic grace, comforted him: “O honorable Father, give me your holy hands that I may kiss them. How I desire for these hands to bury the dust of my worthless body—but now you are departing this world ahead of me. You will go, Father, but without you I will not remain long on this earth; soon I will follow after you!”

So the fathers bade him farewell for the last time.

Saint Simeon settled his affairs at the monastery, and in 1773 he reposed in peace, exactly one week after he had recovered from his deathly illness.

The Hieromartyr Anthimus, Bishop of Nicomedia, and those with him suffered during the persecution against Christians under the emperors Diocletian (284-305) and Maximian (305-311). The persecution became particularly intense after a fire at the imperial court at Nicomedia. The pagans accused the Christians of setting the fire and reacted against them with terrible ferocity.

In Nicomedia alone, on the day of the Nativity of Christ, as many as twenty thousand Christians were burned inside a church. However, this monstrous inhumanity did not frighten the Christians, who firmly confessed their faith and endured martyrdom for Christ.

Saints Dorotheus, Mardonius, Migdonius, Peter, Indes and Gorgonius died during this period. One of them was beheaded by the sword, others perished by burning, or being buried alive, or by drowning in the sea. The soldier Zeno boldly denounced the emperor Maximian, for which he was stoned, and then beheaded.

Then the holy Virgin Martyr Domna, a former pagan priestess, perished at the hands of the pagans, and also Saint Euthymius, because of their concern that the bodies of the holy martyrs should be buried. Bishop Anthimus, who headed the Church of Nicomedia, hid himself in a village not far from Nicomedia at the request of his flock. From there he sent letters to the Christians, urging them to cleave firmly to the holy Faith and not to fear tortures.

One of his letters, sent with Deacon Theophilus, was intercepted and given to the emperor Maximian. Theophilus was interrogated and died under torture, without revealing to his torturers the whereabouts of Bishop Anthimus. After a while Maximian managed to learn where Saint Anthimus was, and sent a detachment of soldiers after him.

The bishop met them along the way, but the soldiers did not recognize the saint. He invited them to join him and provided a meal, after which he revealed that he was the one they sought. The soldiers did not know what to do. They wanted to leave him and tell the emperor that they had not found him. Bishop Anthimus was not one to tolerate a lie, and so he would not consent to this.

The soldiers came to believe in Christ and received holy Baptism. The saint ordered them to carry out the emperor’s instructions. When Bishop Anthimus was brought before the emperor, the emperor ordered that the instruments of execution be brought out and placed before him. “Do you think, emperor, to frighten me with these tools of execution?” asked the saint. “No indeed, you cannot frighten one who wishes to die for Christ! Execution is frightening only for the cowardly, for whom the present life is most precious.” The emperor then directed that the saint be fiercely tortured and beheaded by the sword.

Bishop Anthimus joyfully glorified God with his last breath, and received the crown of martyrdom. (See December 28 for another account of the Nicomedian martyrs.)

Saint Theoctistus of Palestine was a great ascetic who lived in the Judean wilderness in the Wadi Mukellik. At first, he was the companion of Saint Euthymius the Great (January 20) in the ascetic lfe. So great was their mutual affection and oneness of mind that they seemed to live as one soul in two bodies. They were persons of similar virtue and holiness, and they encouraged one another in their struggles. Each year after the Leave-taking of Theophany, they would go into the desert to struggle and pray in solitude, returning to their cells on Palm Sunday.

After five years together, Saints Euthymius and Theoctistus went into the desert for Great Lent, and in a wadi they discovered a large cave which later became a church. They decided to remain there, believing that they had been led there by God. They ate wild herbs to sustain themselves, and met with no other people for some time.

The Lord did not wish these great luminaries to remain hidden, however. He wanted their wisdom and holiness of life to become known in order to benefit others. One day, shepherds from Bethany found the ascetics and went back to their village and told others about them. After that, many people came to hear of them, and monks came from other monasteries to visit them. Some even stayed there in order to be instructed by them.

So many monks gathered around them that they were obliged to build a lavra over the cave church. Saint Euthymius made Theoctistus the igumen of the lavra, while he himself lived in seclusion in the cave. The wise Theoctistus accepted all who came to him, confessing them and treating the infirmities of their wounded souls with appropriate spiritual remedies.

When he had reached an advanced old age, Saint Theoctistus became very ill. Saint Euthymius (who was ninety years old himself) visited him and took care of him. When Saint Theoctistus went to the Lord in 467, Patriarch Anastasius of Jerusalem came and presided at his burial service.

Saint Theoctistus of Palestine should not be confused with Saint Theoctistus of Sicily (January 4).

No information available at this time.

Blessed John the Merciful of Rostov (also known as “the Hairy”) struggled at Rostov in the exploit of holy foolishness, enduring much deprivation and sorrow. He did not have a permanent shelter, and at times took his rest at the house of his spiritual Father, a priest at the church of All Saints, or with one of the aged widows.

Living in humility, patience and unceasing prayer, he spiritually nourished many people, among them Saint Irenarchus, Hermit of Rostov (January 13). After a long life of pursuing asceticism, he died on September 3, 1580 and was buried, according to his final wishes, beside the church of Saint Blaise beyond the altar.

He had “hair upon his head abundantly,” therefore he was called “Hairy.” The title “Merciful” was given to Blessed John because of the many healings that occurred at his grave, and also in connection with the memory of the holy Patriarch John the Merciful (November 12), whose name he shared.

Saint Phoebe is mentioned by the Apostle Paul in his Epistle to the Romans 16:1-2. "I commend to you Phoebe, our sister, the deaconess¹ of the church of Cenchrea² that you may receive her in the Lord, as befits the saints, and may assist her in whatever business she has need of you, for she has been a helper of many, and of myself as well" (Romans 16:1-2).

She may have been the one who delivered this Epistle, and then planned to continue her work in Rome.

¹ Since Saint Paul called her diakonos, Origen concluded that this passage meant that women were appointed to the ministry of the Church (Commentary on Romans, Book 10, chapter 17). Saint John Chrysostom merely says: "Moreover, he has added to her rank by mentioning her as being a 'deaconess' (On Romans, Homily XXX). There are two possibilities: the word could mean 'servant' in a general sense (as in Matthew 20:26; 22:13; John 2:5:9; and in Romans 13:4. It may refer to her as one who had a special ministry to women, preparing them for Baptism, instruction, etc.

² The village of Cenchrea (Κεγχρεαί) was a ship's wharf in Corinth.

The Martyr Basilissa of Nicomedia suffered for her faith in Christ under the emperor Diocletian. The Nicomedia governor Alexander gave orders to arrest the nine-year-old Basilissa and force her to renounce Christ. But the young maiden displayed unshakable firmness in fidelity to her Lord, and so she was subjected to protracted and intense torture.

Through the grace of God, the holy martyr remained alive and unharmed. This was evident to all those present as a manifestation of the power of God, and it so upset the governor Alexander, that he also came to believe in Christ and confessed himself a Christian.

Baptized later by Bishop Anthimus, he lived for a short while in deep repentance, and then departed peacefully to the Lord, as did Saint Basilissa some while after him. Her death was peaceful and accompanied by miraculous signs of God’s mercy.

Saint Aristion was the bishop of lesser Alexandria in Cilicia (Asia Minor). He was born in the small town of Aribazo in the eparchy of Apamea, Syria at the beginning of the second century. His parents were pagans, and he spent his early years in an atmosphere of idolatry.

We do not know what sort of early education Saint Aristion received, nor where he studied, but it did not satisfy his search for the truth. A ten-year-old boy who lived in the same town, the future martyr Anthony, showed him the path which led to the truth. Anthony instructed him in the true Faith, and Aristion increased in piety and zeal for God.

It is significant that Anthony, despite the constant fear of persecution, exile and even danger to his own life, was not just a member of the local church, but also preached the Faith to others. It is certain that Aristion prayed for his young friend and remembered his courage and strength, for Anthony’s efforts to bring Aristion to the saving Faith had born fruit and were not in vain. Not only did Anthony give himself to the Church through his martyrdom at the age of twenty, he also gave it another saint and martyr: Saint Aristion

Years later, Saint Aristion was consecrated bishop for Isso in Cilicia, which is found in lesser Alexandria. He was a good shepherd to his flock, and cared diligently for their souls.

One day the ruler of Alexandria had Saint Aristion arrested because he was a Christian. Although he was placed on public trial, the holy bishop was calm and showed no fear. His whole demeanor made the Roman eparch realize that it would not easy to deal with this man who stood before him. He tried to turn Aristion from Christ through flattery and promises of reward, but the saint stood firm. Seeing that his words had no effect on the bishop, he threatened him with fierce tortures. He was not influenced by these threats, however.

Saint Aristion stood before the eparch and his counselors, gazing at them with love and concern for their salvation. Even in his weakness, this captive was stronger than his captors, and he refused to offer sacrifice to the pagan gods.

Before a multitude of idolaters, Saint Aristion spoke of the Triune God, by Whom all things were created. He also told them about the Incarnation of the Lord Jesus Christ, which was accomplished through God’s saving dispensation. He explained that Christ brings salvation to fallen man, thereby giving him another chance to attain the true purpose of his life—theosis.

“How poor these soulless statues of the gods are,” the bishop said, “and how helpless the eparch looks in his radiant apparel.”

All who heard the saint speak were amazed and asked one another where he got such courage. Aristion invited them to believe in the truth which he was revealing to them. Those who watched understood that this holy man was someone special, and they wanted to hear more about his beliefs.

The Roman eparch could not find any way to resist Aristion except through violence, so he sentenced him to death. He commanded his soldiers to prepare a large furnace and then throw him into the flames.The saint went to his martyrdom without resistance, remaining brave and strong until the end. The few Christians who were present tried not to weep.They whispered prayers for him, and were saddened because their father was leaving them. They knew, however, that their archpastor would not cease praying for them, especially now that he was going to Christ. They could hear Saint Aristion singing hymns in the fire until his last breath.

The eparch did not know what a terrible mistake he had made. He did not realize that death is not the end for men, nor for the truth. Nothing could separate Saint Aristion from the Fountain of Life, and so the Lord bestowed upon him an imperishable crown of glory.

After the flames died down, his spiritual children approached the furnace and collected as many of his bones as they could. With great reverence they put the holy relics in a secret place, which remains unknown to the present day.

A more detailed biography of the saint has been published (in Greek): THE HOLY HIEROMARTYR ARISTION, by John G. Thalassinos (Athens, 2003). This volume also contains the Service to the saint, which was composed by Hieromonk Athanasius of Simonopetra Monastery on Mt. Athos.

Saint Joannicius, Patriarch of Serbia, was a native of the city of Prizren. At first, he was a secretary under King Karl (Charles) of Serbia, and later on from the year 1339, he guided the Church as Archbishop.

In the year 1346 a Council of all the Serbian archpastors, and including also the Patriarch of Bulgaria, at the wish of King Dushan, chose Archbishop Joannicius as Patriarch of the Serbian Orthodox Church. Saint Joannicius reposed on September 3, 1349 and was buried in the Pech monastery.

The exact origin of this Icon is unknown. The miracles by which it was glorified, and the information which has come down to us, date back to the VI century, and even then it was called ancient. Evidence of the Icon's presence in Sozopol can be documented up to the VIII century, after which it is no longer mentioned.

At that time (between 565-577) the exiled Patriarch Eutykhios of Constantinople (April 6), was living in the nearby city of Amasia. The presbyter Eustáthios, a contemporary of Patriarch Eutykhios, who also wrote his Life, mentions several of the Patriarch's miracles, which Father Eustathios himself witnessed.

There was a married couple in Amasia whose children were all stillborn. The heartbroken parents, grieving over their misfortune, asked the Patriarch to pray for them, so that the Lord would turn away His wrath from them and give them a living child. Saint Eutykhios, after praying fervently for them, anointed them both with holy oil, some from the Honorable Cross, and some from the Holy Icon of our Most Pure Lady Theotokos at Sozopol saying: "In the name of our Lord Jesus Christ."

After this short prayer, Saint Eutykhios became silent for a while; then, as if illumined by divine grace, he told the couple: "Name the child Peter, and he will live." Father Eustathios, who was present at that time, asked Saint Eutykhios: "And if the child is a girl, what should she be called?" Saint Eutykhios replied: "No, let them call him Peter, and he shall live."

Trusting in God's mercy, the overjoyed couple returned home. In due time, a son was born to them, just as Saint Eutykhios had predicted, and he was named Peter in Holy Baptism. In addition to that child, they had another son, whom they called John, with the Patriarch's blessing. The children grew up healthy and thrived, and the parents, and all the inhabitants of the city who knew about this miracle glorified God.

Eleusippos, a disciple of the great ascetic Theodore the Sykeote (April 22), who accompanied his teacher everywhere, witnessed a miracle of the myrrh flowing from the Pisidia Icon of the Mother of God. Around the year 600, as Saint Theodore was returning from Constantinople, he stopped at Sozopol in order to venerate the miraculous Myrrh-streaming Icon of the Mother of God. Entering the temple of the Most Holy Theotokos, and stretching out his hands in prayer in the form of a cross, Saint Theodore pressed his eyes to the wonderworking icon, and a miraculous power flowed from the Icon of the Mother of God and healed the Saint's eyes as he stood before her. Seeing this sign of grace-filled power, all those who were present exclaimed: "Truly, this man is a great servant of God."

At the start of the iconoclastic persecution under Emperor Leo the Isaurian (716-741), Saint Germanus (May 12) wrote a letter to Bishop Thomas of Claudiopolis, justifying the veneration of holy icons by the Church's practice. In support of this he cited the image of the Savior not made by hands at Edessa, and the Icons of the Mother of God, painted by the Evangelist Luke. He stated that through various icons, God has worked many miracles. For example, He gave healing to the sick, as Saint Germanus had experienced himself. The most remarkable thing is that there had been no objection or doubt to the fact that the Icon of the Most Pure Mother of God at Pisidia had poured forth a stream of myrrh from her right hand. This miracle was witnessed by many. The truth of Patriarch Germanus's letter was confirmed by the Seventh Ecumenical Synod at which it was read.

According to written sources, the copy of the Most Holy Theotokos Icon is one of the oldest Byzantine icons. The church in which it was kept was built in honor of the Theotokos at Sozopol, Pisidia (today Uluborlu is a city and district of the province of Isparta, Turkey), from which the Icon got its name: Pisidiotissa (Παναγία Πισιδιώτισσα). This is a rather rare icon: the Virgin holds the Child on her left hand, and blesses with with her right. Testimonies say that it was from her right hand that the myrrh flowed from the original Icon.

A copy of the ancient wonderworking Icon was made in 1608 at Moscow's Novospassky Monastery. Other sources say that there was a copy of the Pisidia Icon, which was the cell Icon of the nun Martha, the mother of Tsar Michael Romanov. After her death, it was placed in the Novospassky Monastery. Unfortunately, all traces of the Icon were lost after 1918.

In 2015, a significant event occurred. In the province of Alanya, near the city of Uluborlu (formerly Sozopol, Pisidia), the first Christian church was opened and dedicated to the Icon of the Most Holy Theotokos of Pisidia.

The ceremony of opening the new church was led by the Ecumenical Patriarch Bartholomew and Metropolitan Sotirios of Pisidia, thanks to whom the construction of the church of the Most Holy Theotokos in Alanya became possible, and the priest of this church, Father Constantine (Shevchenko), originally from Kazan, Russia, was appointed as priest of the newly rebuilt church, where he arrived in early October 2016.

In the region of Alanya there is a large Russian-speaking community of Orthodox Christians, which established a holiday on the opening day of the temple. Russian parishioners venerate and bow down before a copy of the Pisidiotissa Icon of the Most Holy Theotokos, located in the Novospassky Monastery of Christ the Savior in Moscow.

The most recent miracle occurred in 2014. Vladyka Sotḗrios was on a visit to Athens, Greece, where he met a married couple who were expecting a child. Vladyka presented them with a paper copy of the new Icon. Later, twins were born in the family. The child (a girl) could not breathe on her own and was placed in an incubator with a respirator. The doctors stated that only surgery could save the child. The parents immediately contacted Vladyka Sotḗrios and asked him to pray for their daughter. The mother decided to pray before the Pisidia Icon of the Mother of God. The operation was scheduled for September 3. According to the new calendar, that is on the Icon's Feast Day. However, preoperative studies on that day revealed that the disease was gone. The child was disconnected from the respirator and given to her mother, who was able to hug her for the first time. Further tests showed that the girl was completely well.

No information available at this time.

Saint Anthony of the Kiev Caves was born in the year 983 at Liubech, not far from Chernigov, and was named Antipas in Baptism. Possessing the fear of God from his youth, he desired to be clothed in the monastic schema. When he reached a mature age, he wandered until he arrived on Mt. Athos, burning with the desire to emulate the deeds of its holy inhabitants. Here he received monastic tonsure, and the young monk pleased God in every aspect of his spiritual struggles on the path of virtue. He particularly excelled in humility and obedience, so that all the monks rejoiced to see his holy life.

The igumen saw in Saint Anthony the great future ascetic, and inspired by God, he sent him back to his native land, saying, “Anthony, it is time for you to guide others in holiness. Return to your own Russian land, and be an example for others. May the blessing of the Holy Mountain be with you.”

Returning to the land of Rus, Anthony began to make the rounds of the monasteries about Kiev, but nowhere did he find that strict life which had drawn him to Mt. Athos.

Through the Providence of God, Anthony came to the hills of Kiev by the banks of the River Dnieper. The forested area near the village of Berestovo reminded him of his beloved Athos. There he found a cave which had been dug out by the Priest Hilarion, who later became Metropolitan of Kiev (October 21). Since he liked the spot, Anthony prayed with tears, “Lord, let the blessing of Mt. Athos be upon this spot, and strengthen me to remain here.” He began to struggle in prayer, fasting, vigil and physical labor. Every other day, or every third day, he would eat only dry bread and a little water. Sometimes he did not eat for a week. People began to come to the ascetic for his blessing and counsel, and some decided to remain with the saint.

Among Anthony’s first disciples was Saint Nikon (March 23), who tonsured Saint Theodosius of the Caves (May 3) at the monastery in the year 1032.

The virtuous life of Saint Anthony illumined the Russian land with the beauty of monasticism. Saint Anthony lovingly received those who yearned for the monastic life. After instructing them how to follow Christ, he asked Saint Nikon to tonsure them. When twelve disciples had gathered about Saint Anthony, the brethren dug a large cave and built a church and cells for the monks within it.

After he appointed Abbot Barlaam to guide the brethren, Saint Anthony withdrew from the monastery. He dug a new cave for himself, then hid himself within it. There too, monks began to settle around him. Afterwards, the saint built a small wooden church in honor of the Dormition of the Mother of God over the Far Caves.

At the insistence of Prince Izyaslav, the igumen Barlaam withdrew to the Dimitriev monastery. With the blessing of Saint Anthony and with the general agreement of the brethren, the meek and humble Theodosius was chosen as igumen. By this time, the number of brethren had already reached a hundred men. The Kiev Great Prince Izyaslav (+ 1078) gave the monks the hill on which the large church and cells were built, with a palisade all around. Thus, the renowned monastery over the caves was established. Describing this, the chronicler remarks that while many monasteries were built by emperors and nobles, they could not compare with those which are built with holy prayers and tears, and by fasting and vigil. Although Saint Anthony had no gold, he built a monastery which became the first spiritual center of Rus.

For his holiness of life, God glorified Saint Anthony with the gift of clairvoyance and wonderworking. One example of this occurred during the construction of the Great Caves church. The Most Holy Theotokos Herself stood before him and Saint Theodosius in the Blachernae church in Constantinople, where they had been miraculously transported without leaving their own monastery. Actually, two angels appeared in Constantinople in their forms (See May 3, the account of the Kiev Caves Icon of the Most Holy Theotokos). Having received gold from the Mother of God, the saints commissioned master architects, who came from Constantinople to the Russian land on the command of the Queen of Heaven to build the church at the Monastery of the Caves. During this appearance, the Mother of God foretold the impending death of Saint Anthony, which occurred on July 10, 1073.

Through Divine Providence, the relics of Saint Anthony remain hidden.

Saint Theodosius of the Caves, was the Father of monasticism in Russia. He was born at Vasilevo, not far from Kiev. From his youth he felt an irresistible attraction for the ascetic life, and led an ascetic lifestyle while still in his parental home. He disdained childish games and attractions, and constantly went to church. He asked his parents to let him study the holy books, and through his ability and rare zeal, he quickly learned to read the books, so that everyone was amazed at his intellect.

When he was fourteen, he lost his father and remained under the supervision of his mother, a strict and domineering woman who loved her son very much. Many times she chastised her son for his yearning for asceticism, but he remained firmly committed to his path.

At the age of twenty-four, he secretly left his parents’ home and Saint Anthony at the Kiev Caves monastery blessed him to receive monastic tonsure with the name Theodosius. After four years his mother found him and with tearfully begged him to return home, but the saint persuaded her to remain in Kiev and to become a nun in the monastery of Saint Nicholas at the Askold cemetery.

Saint Theodosius toiled at the monastery more than others, and he often took upon himself some of the work of the other brethren. He carried water, chopped wood, ground up the grain, and carried the flour to each monk. On cold nights he uncovered his body and let it serve as food for gnats and mosquitoes. His blood flowed, but the saint occupied himself with handicrafts, and sang Psalms. He came to church before anyone else and, standing in one place, he did not leave it until the end of services. He also listened to the readings with particular attention.

In 1054 Saint Theodosius was ordained a hieromonk, and in 1057 he was chosen igumen. The fame of his deeds attracted a number of monks to the monastery, at which he built a new church and cells, and he introduced cenobitic rule of the Studion monastery, a copy of which he commissioned at Constantinople.

As igumen, Saint Theodosius continued his arduous duties at the monastery. He usually ate only dry bread and cooked greens without oil, and spent his nights in prayer without sleep. The brethren often noticed this, although the saint tried to conceal his efforts from others.

No one saw when Saint Theodosius dozed lightly, and usually he rested while sitting. During Great Lent the saint withdrew into a cave near the monastery, where he struggled unseen by anyone. His attire was a coarse hairshirt worn next to his body. He looked so much like a beggar that it was impossible to recognize in this old man the renowned igumen, deeply respected by all who knew him.

Once, Saint Theodosius was returning from visiting the Great Prince Izyaslav. The coachman, not recognizing him, said gruffly, “You, monk, are always on holiday, but I am constantly at work. Take my place, and let me ride in the carriage.” The holy Elder meekly complied and drove the servant. Seeing how nobles along the way bowed to the monk driving the horses, the servant took fright, but the holy ascetic calmed him, and gave him a meal at the monastery. Trusting in God’s help, the saint did not keep a large supply of food at the monastery, and therefore the brethren were in want of their daily bread. Through his prayers, however, unknown benefactors appeared at the monastery and furnished the necessities for the brethren.

The Great Princes, especially Izyaslav, loved to listen to the spiritual discourses of Saint Theodosius. The saint was not afraid to denounce the mighty of this world. Those unjustly condemned always found a defender in him, and judges would review matters at the request of the igumen. He was particularly concerned for the destitute. He built a special courtyard for them at the monastery where anyone in need could receive food and drink. Sensing the approach of death, Saint Theodosius peacefully fell asleep in the Lord in the year 1074. He was buried in a cave which he dug, where he had secluded himself during fasting periods.

The relics of the ascetic were found incorrupt in the year 1091, and Saint Theodosius was glorified as a saint in 1108. Of the written works of Saint Theodosius six discourses, two letters to Great Prince Izyaslav, and a prayer for all Christians have survived to our time.

The Life of Saint Theodosius was written by Saint Nestor the Chronicler (October 27), a disciple of the great Abba, only thirty years after his repose, and it was always one of the favorite readings of the Russian nation. Saint Theodosius is also commemorated on September 28 and May 3.

The Holy Great Martyr Mamas was born in Paphlagonia, Asia Minor in the third century of pious and illustrious parents, the Christians Theodotus and Rufina. The parents of the saint were arrested by the pagans for their open confession of their faith and locked up in prison in Caesarea in Cappadocia.

Knowing his own bodily weakness, Theodotus prayed that the Lord would take him before being subjected to tortures. The Lord heard his prayer and he died in prison. Saint Rufina died also after him, after giving birth to a premature son. She entrusted him to God, beseeching Him to be the Protector and Defender of the orphaned infant.

God heard the dying prayer of Saint Rufina: a rich Christian widow named Ammia reverently buried the bodies of Saints Theodotus and Rufina, and she took the boy into her own home and raised him as her own son. Saint Mamas grew up in the Christian Faith. His foster mother concerned herself with the developing of his natural abilities, and early on she sent him off to study his grammar.

The boy learned easily and willingly. He was not of an age of mature judgment but distinguished himself by maturity of mind and of heart. By means of prudent conversations and personal example young Mamas converted many of his own peers to Christianity.

The governor, Democritus, was informed of this, and the fifteen-year-old Mamas was arrested and brought to trial. In deference to his illustrious parentage, Democritus decided not to subject him to torture, but instead sent him off to the emperor Aurelian (270-275). The emperor tried at first kindly, but then with threats to turn Saint Mamas back to the pagan faith, but all in vain. The saint bravely confessed himself a Christian and pointed out the madness of the pagans in their worship of lifeless idols.

Infuriated, the emperor subjected the youth to cruel tortures. They tried to drown the saint, but an angel of the Lord saved Saint Mamas and bade him live on a high mountain in the wilderness, not far from Caesarea. Bowing to the will of God, the saint built a small church there and began to lead a life of strict temperance, in exploits of fasting and prayer.

Soon he received a remarkable power over the forces of nature: wild beasts inhabiting the surrounding wilderness gathered at his abode and listened to the reading of the Holy Gospel. Saint Mamas nourished himself on the milk of wild goats and deer.

The saint did not ignore the needs of his neighbors. Preparing cheese from this milk, he gave it away freely to the poor. Soon the fame of Saint Mamas’s life spread throughout all of Caesarea.

The governor sent a detachment of soldiers to arrest him. When they encountered Saint Mamas on the mountain, the soldiers did not recognize him, and mistook him for a simple shepherd. The saint then invited them to his dwelling, gave them a drink of milk and then told them his name, knowing that death for Christ awaited him. The servant of God told the servant of the Emperor to go on ahead of him into Caesaria, promising that he would soon follow. The soldiers waited for him at the gates of the city, and Saint Mamas, accompanied by a lion, met them there.

Surrendering himself into the hands of the torturers, Saint Mamas was brought to trial under a deputy governor named Alexander, who subjected him to intense and prolonged tortures. They did not break the saint’s will, however. He was strengthened by the words addressed to him from above: “Be strong and take courage, Mamas.”

When they threw Saint Mamas to the wild beasts, these creatures would not touch him. Finally, one of the pagan priests struck him with a trident. Mortally wounded, Saint Mamas went out beyond the city limits. There, in a small stone cave, he gave up his spirit to God, Who in the hearing of all summoned the holy Martyr Mamas into His heavenly habitation. He was buried by believers at the place of his death.

Christians soon began to receive help from him in their afflictions and sorrows. Saint Basil the Great speaks thus about the holy Martyr Mamas in a sermon to the people: “Remember the holy martyr, you who live here and have him as a helper. You who call on his name have been helped by him. Those in error he has guided into life. Those whom he has healed of infirmity, those whose dead children he has restored to life, those whose life he has prolonged: let us all come together as one, and praise the martyr!”

The holy martyrs Theodotus and Rufina were the parents of Saint Mamas. They came from patrician families, and were honored by all for their Christian piety. Alexander, the magistrate of the city of Gangra, summoned them because they refused to obey the imperial decree requiring all citizens to worship the pagan gods. Those who disobeyed would be tortured and put to death.

Since Theodotus refused to comply with this order, Alexander sent him to the governor Faustus in Caesarea of Cappadocia. Alexander could not torture or kill Theodotus because of his noble rank. Faustus, however, had no such scruples. He threw Theodotus into prison as soon as he arrived.

Even though she was pregnant at the time, Rufina followed her husband. She stayed in the prison with Theodotus, where they both suffered for Christ. Fearing that he would not be able to withstand the cruel tortures, Theodotus asked God to take his soul. The Lord heard his prayer and sent him a blessed repose, establishing his soul in the heavenly mansions.

Saint Rufina endured privations and sufferings in prison, and experienced great sorrow at the death of her husband. Because of these things, she gave birth to her child before the proper time. She prayed that God would permit her to follow her husband in death, and that He would also protect her child. Her prayer was also granted, and she gave her virtuous soul into God’s hands.

Saint Mamas was raised by a pious woman named Ammia, or Matrona, who became a second mother to him.

Our Holy Father John was born in Constantinople, the Queen of Cities. At first he worked as a goldsmith, and everyone expected him to continue in that occupation. From his youth, however, he was inclined toward the monastic life. He also possessed a rare gift for continence and a natural love for fasting, and thus he was known as “the Faster.” Because of his reputation for virtue, he was ordained as a deacon by Patriarch John III, and later he received the grace of the priesthood. Saint John was found worthy to behold a vision which showed that he would become be a worthy recipient of God’s grace, for the spiritual enlightenment of his flock. He read the Holy Scriptures and other ecclesiastical books every day, thereby enriching his knowledge.

Once, when he was a young man, John was walking with Eusebius, an old monk from Palestine. Suddenly, a bodiless voice spoke to Eusebius: “Abba, do not walk to the right of the great John.” It was the voice of God, foretelling the great service to which John would shortly be called.

After the death of Patriarch Eutychius, Saint John was chosen to succeed him. He did not want to accept the office, but he was frightened by a heavenly vision, and so he consented. By the example of his own life he taught all believers to restrain their capricious desires and to control themselves. The hierarch was unable to abide his flock’s blatant disregard for the institutions of the Church. When the citizens of Constantinople decided to give in to their passions by attending a horse show in the Hippodrome on eve of the Feast of Pentecost, the hierarch fell on his knees before God and fervently prayed that the Lord would thwart their impious intention. As soon as the people began to make their way to the Hippodrome, a terrible storm arose with thunder, rain and hailstones so that everyone dispersed in fear and came to realize the inappropriateness of such entertainment.

St John was Patriarch of Constantinople from 582 – 595, and was the first to use the title “Ecumenical Patriarch.”

He was a great faster, intercessor and wonderworker right up to the time of his death. Distinguished for his abstinence and prayer, Saint John had such a love for the poor that he refused them nothing from his estate. After his death, his only personal possessions were found to be a wooden spoon, a linen shirt and an old garment. His writings on repentance and Confession are well known.

After a virtuous life of piety, during which he performed many miracles, Saint John reposed on September 2, 595. His grace-filled relics were entombed in the Church of the Holy Apostles.

Saint John is also commemorated on August 30.

The 3,628 Martyrs in Nicomedia suffered under the emperors Diocletian (284-305) and Maximian (305-311). These were Christians who had come from Alexandria. They had come to believe in Christ following the martyrdom of Saint Peter, Archbishop of Alexandria (November 25).

Taking their wives and children with them, they arrived in Nicomedia and voluntarily presented themselves for martyrdom, exclaiming, “We are Christians.” At first, Diocletian tried to persuade them to renounce Christ, but seeing their resolve, he ordered them all to be beheaded, and for their bodies to be thrown into a fiery pit.

Many years later, the relics of the holy martyrs were discovered through various manifestations of grace.

The Kaluga Icon of the Mother of God appeared in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Basil Kondratevich Khitrov. Two servants of Khitrov were cleaning out junk from the attic of his home. One of them, Eudokia, noted for her temper, was given to rough and even indecorous language. Her companion was modest and serious.

They discovered a large package covered in a linen cloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Eudokia to her senses, she accused her of being disrespectful to the abbess.

Eudokia jeered at the scolding words of her companion, and becoming increasingly angry, she spit on the picture. Immediately, she became convulsed and fell down senseless. She also became blind and mute. Her frightened companion reported what had happened to the household.

The next night, the Queen of Heaven appeared to Eudokia’s parents and told them that their daughter had behaved impertinently toward Her and She ordered them to serve a Molieben before the insulted icon, then sprinkle the invalid with holy water at the Molieben.

After the Molieben Eudokia recovered, and Khitrov took the wonderworking icon into his own home, where it granted healing to those approaching it with faith. Later, the icon was placed in the parish temple of the Nativity of the Most Holy Theotokos in the village of Kaluga. At the present time it is located in the cathedral church of Kaluga.

Through this icon the Mother of God has repeatedly manifest Her protection of the Russian land during difficult times. The celebration of the Kaluga Icon on September 2 was established in remembrance of the deliverance from a plague in 1771. A second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. In 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. The icon is also commemorated on the first Sunday of the Apostles’ Fast.

The first day of the Church New Year is also called the beginning of the Indiction. The term Indiction comes from a Latin word meaning, “to impose.” It was originally applied to the imposition of taxes in Egypt. The first worldwide Indiction was in 312 when the Emperor Constantine (May 21) saw a miraculous vision of the Cross in the sky. Before the introduction of the Julian calendar, Rome began the New Year on September 1.

According to Holy Tradition, Christ entered the synagogue on September 1 to announce His mission to mankind (Luke 4:16-22). Quoting Isaiah 61:1-2, the Savior proclaimed, “The spirit of the Lord is upon Me; because He has anointed Me to preach the gospel to the poor; He has sent Me to proclaim release to captives, and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord…” This scene is depicted in a Vatican manuscript (Vatican, Biblioteca. Cod. Gr. 1613, p.1).

Tradition says that the Hebrews entered the Promised Land in September.

Saint Simeon the Stylite was born in the Cappadocian village of Sisan of Christian parents, Sisotian and Martha. At thirteen years of age he began to tend his father’s flock of sheep. He devoted himself attentively and with love to this, his first obedience.

Once, after he heard the Beatitudes in church, he was struck by their profundity. Not trusting to his own immature judgment, he turned therefore with his questions to an experienced Elder. The Elder readily explained to the boy the meaning of what he had heard. The seed fell on good soil, and it strengthened his resolve to serve God.

When Simeon was eighteen, he received monastic tonsure and devoted himself to feats of the strictest abstinence and unceasing prayer. His zeal, beyond the strength of the other monastic brethren, so alarmed the igumen that he told Simeon that to either moderate his ascetic deeds or leave the monastery.

Saint Simeon then withdrew from the monastery and lived in an empty well in the nearby mountains, where he was able to carry out his austere struggles unhindered. After some time, angels appeared in a dream to the igumen, who commanded him to bring back Simeon to the monastery.

The monk, however, did not long remain at the monastery. After a short while he settled into a stony cave, situated not far from the village of Galanissa, and he dwelt there for three years, all the while perfecting himself in monastic feats. Once, he decided to spend the entire forty days of Great Lent without food or drink. With the help of God, the monk endured this strict fast. From that time he abstained from food completely during the entire period of the Great Lent, even from bread and water. For twenty days he prayed while standing, and for twenty days while sitting, so as not to permit the corporeal powers to relax.

A whole crowd of people began to throng to the place of his efforts, wanting to receive healing from sickness and to hear a word of Christian edification. Shunning worldly glory and striving again to find his lost solitude, the monk chose a previously unknown mode of asceticism. He went up a pillar six to eight feet high, and settled upon it in a little cell, devoting himself to intense prayer and fasting.

Reports of Saint Simeon reached the highest church hierarchy and the imperial court. Patriarch Domninos II (441-448) of Antioch visited the monk, celebrated Divine Liturgy on the pillar and communed the ascetic with the Holy Mysteries.

Elders living in the desert heard about Saint Simeon, who had chosen a new and strange form of ascetic striving. Wanting to test the new ascetic and determine whether his extreme ascetic feats were pleasing to God, they sent messengers to him, who in the name of these desert fathers were to bid Saint Simeon to come down from the pillar.

In the case of disobedience they were to forcibly drag him to the ground. But if he was willing to submit, they were to leave him on his pillar. Saint Simeon displayed complete obedience and deep Christian humility. The monks told him to stay where he was, asking God to be his helper.

Saint Simeon endured many temptations, and he invariably gained the victory over them. He relied not on his own weak powers, but on the Lord Himself, Who always came to help him. The monk gradually increased the height of the pillar on which he stood. His final pillar was 80 feet in height. Around him a double wall was raised, which hindered the unruly crowd of people from coming too close and disturbing his prayerful concentration.

Women, in general, were not permitted beyond the wall. The saint did not make an exception even for his own mother, who after long and unsuccessful searches finally succeeded in finding her lost son. He would not see her, saying, “If we are worthy, we shall see one another in the life to come.” Saint Martha submitted to this, remaining at the foot of the pillar in silence and prayer, where she finally died. Saint Simeon asked that her coffin be brought to him. He reverently bid farewell to his dead mother, and a joyful smile appeared on her face.

Saint Simeon spent 80 years in arduous monastic feats, 47 years of which he stood upon the pillar. Many pagans accepted Baptism, struck by the moral staunchness and bodily strength which the Lord bestowed upon His servant.

The first one to learn of the death of the saint was his close disciple Anthony. Concerned that his teacher had not appeared to the people for three days, he went up on the pillar and found the dead body stooped over at prayer. Patriarch Martyrius of Antioch performed the funeral before a huge throng of clergy and people. They buried him near his pillar. At the place of his ascetic deeds, Anthony established a monastery, upon which rested the special blessing of Saint Simeon.

We pray to Saint Simeon for the return to the Church of those who have forsaken Her, or have been separated from Her.

Saint Martha lived in Cilicia of Asia Minor during the fourth and fifth centuries, and came from a poor family. She and her husband Sisotion were the parents of Saint Simeon the Stylite.

At the age of eighteen, Simeon received the monastic tonsure without his parents’ knowledge. Many years later, Martha came to the saint’s pillar in order to see him. Simeon sent word to her not to come, for if they were worthy, they would see each other in the life to come. Martha insisted on seeing him, and he had someone tell her to wait for a while in silence. Saint Martha agreed to this, and waited at the foot of the hill where her son’s pillar stood. There she departed to the Lord.

When he heard that his mother had died, Saint Simeon ordered that her body be brought to the foot of his pillar. He prayed over his mother’s body for some time shedding many tears, and witnesses said that a smile appeared on Saint Martha’s face.

The Holy Martyr Aithalas the Deacon, by order of the Persian emperor Sapor II, was put to death by stoning in the year 380 for confessing Christ.

The 40 Holy Virgins and Saint Ammoun the Deacon, were from Adrianopolis in Macedonia. Deacon Ammoun was their guide in Christian Faith. They were captured by Baudos the governor, and were tortured because they would not offer sacrifice to idols.

The holy martyrs endured many cruel torments, which were intended to force them to renounce Christ and worship idols. Later, they were sent to Heraclea in Thrace to appear before the tyrant Licinius. The valiant martyrs remained unshakeable, however.

Saint Ammoun and eight of the virgins were beheaded, ten virgins were burned, six of them died after heated metal balls were put into their mouths, six were stabbed with knives, and the rest were struck in the mouth and stabbed in the heart with swords.

The Holy Martyrs Callista and her brothers Evodus and Hermogenes, with other Christians of Nicomedia, were brought to trial before the pagan governor for confessing their faith in Christ. Refusing to offer sacrifice to idols, they were cut down by the sword.

Saint Joshua (Jesus), the son of Navi, was leader of the Israelites after the death of the Prophet Moses. He was born in Egypt around 1654 B.C. and succeeded Moses when he was eighty-five. He ruled the Israelites for twenty-five years.

Joshua conquered the Promised Land, and led the Hebrew nation into it. The Lord worked a great miracle through Joshua. He stopped the Jordan from flowing, allowing the Israelites to cross over on foot as if on dry land (Joshua 3). Saint Michael, the Leader of the Heavenly Hosts, appeared to Joshua (Joshua 5:13-15).

The walls of Jericho fell down by themselves after the Ark of the Covenant was carried around the city for seven days (Joshua 6:20). Finally, during a battle with the enemy, Joshua, by God’s will, halted the motion of the sun (Joshua 10:13) and prolonged the day until victory was won.

After the end of the war, Joshua divided the Promised Land among the Twelve Tribes of Israel. He died at 110 years of age (1544 B.C.), commanding the nation to preserve the Law of Moses. All these events are recounted in the Book of Joshua, the sixth book of the Old Testament.

The Miasena Icon of the Most Holy Theotokos was thrown into Lake Zagura in the ninth century in an effort to save it from the iconoclasts. After a long time, the wonderworking icon emerged from the water unharmed and was brought to the Miasena Monastery.

The Chernigov-Gethsemane Icon of the Mother of God is a copy of the famed Ilyin-Chernigov Icon of the Mother of God (April 16), which was to be found at the Trinity-Ilyin monastery near Chernigov on Mount Boldina, and where in the eleventh century Saint Anthony of the Kiev Caves struggled in asceticism.

Saint Demetrius of Rostov described the miracles of this icon in his book THE BEDEWED FLEECE. He wrote in conclusion: “The end of the booklet, but not of the miracles of the Most Holy Theotokos, for who can count them?” The grace-bearing power of this icon is manifest also in its copies.

The Chernigov-Gethsemane Icon of the Mother of God was painted in the mid-eighteenth century and was passed on to the Trinity Sergiev Lavra in 1852 by Alexandra Grigorievna Philippova, who piously kept it for a quarter century. (This icon was given to her by the priest John Alekseev, who received it in turn from one of the monks of the Trinity Sergiev Lavra.)

On the advice of the head of the Lavra, Archimandrite Anthony (+ May 1, 1877), the icon was placed in the newly-consecrated cave church named for Saint Michael, Leader of the Heavenly Hosts, which was consecrated on October 27, 1851 by Saint Philaret, Metropolitan of Moscow (November 19), who assumed an active role in the building of the Gethsemane skete.

In this manner, the icon took in the currents of grace of all the history of the Russian Church, it acquired the blessing of Saint Anthony of the Caves, of Saint Sergius of Radonezh and of his parents Saints Cyril and Maria (September 28), and finally, of the ascetics of the nineteenth century. These spiritual connections providentially come forth through the Chernigov-Gethsemane Icon of the Mother of God.

It is remarkable that the first miracle of this icon was witnessed on the day of the Church New Year, September 1, 1869, when the twenty-eight-year-old peasant of Tula governance, Thekla Adrianova, was healed, after being completely crippled for nine years.

Living at the hostel by the caves, and then at the Lavra during the celebration of the Repose of Saint Sergius (September 25), Thekla recovered completely. Saint Innocent the Metropolitan of Moscow (October 6 and March 31), learned of the miracle from his daughter the nun Polyxeni, treasurer of the Borisov wilderness monastery. On the feast of Saint Sergius, he himself met with Thekla and asked her about the details of the healing. On September 26, 1869 Saint Innocent arrived at the Gethsemane skete and gave the blessing for a Molieben to be served before the glorified icon, while he himself prayed with tears.

By September 26 three healings had occurred already, and a whole series of miracles in November of that same year. The fame of the icon of the Mother of God spread with unusual swiftness. Exhausted by suffering and sickness, thirsting for bodily and spiritual healing, people from every class of society came with firm faith to the wonderworking icon, and the mercy of God did not forsake them.

By the beginning of the twentieth century, more than 100 miracles had been recorded. By its great esteem the icon benefited the ascetics of the Gethsemane skete: the schemamonk Philip (+ May 18, 1868), the founder of the cave monastery, and his three sons, the hieroschemamonks Ignatius (+ 1900), Porphyrius (+ 1905 ?) and Basil (+ April 1, 1915). They preserved accounts of the deep love, which the hieromonk Elder Isidore (+ February 3, 1908) displayed for the Chernigov-Gethsemane Icon.

The initial celebration of the icon was established on April 16, on the day when Ilyin-Cherigov icon was celebrated. Later, it was transferred to September 1, the day of its glorification. At the present time there are copies of the Chernigov-Gethsemane icon at Trinity-Sergiev Lavra. They are found in the temple of Saint Sergius, in the monastery trapeza, and in the portico of the Trinity cathedral, painted by Elders of the Gethsemane skete and the Zosimov wilderness monastery.

Saint Meletius the New was born in Cappadocia in 1035. Many people regarded him as an imbecile, but God “hath made foolish the wisdom of this world” (I Cor. 1:20), and it has also pleased Him “by the foolishness of preaching to save them that believe” (I Cor. 1:21). So the Lord used the saint to draw many souls to Himself.

Saint Meletius was given the gift of prophecy, and performed many miracles. He built a monastery on Mt. Cytheron in Boeotia in central Greece, which was named for him.

After living as a hermit for many years, Saint Meletius fell asleep in the Lord on Mt. Cytheron in 1105.

(New Monastery of the Transfiguration of the Savior) The original “All Blessed” (Pammakaristos) Icon of the Most Holy Theotokos is in Constantinople in the patriarchal cathedral. It is a mosaic icon dating from the middle of the eleventh century.

In 1905, Patriarch Joachim III presented a copy of the icon to the city of Kazan in Russia.

No information available at this time.