The Myrrh-bearing women are those women who followed the Lord, along with His Mother. They remained with her during the time of the saving Passion, and anointed the Lord's body with myrrh. Joseph and Νikόdēmos asked for and received the Lord's body from Pilate. They took it down from the Cross, wrapped it in linen cloths and spices, then they laid it in a tomb, and then they placed a great stone over the entrance of the tomb.

According to the Evangelist Matthew (27:57-61) Mary Magdalene and Mary the mother of James and Joses (Mark 15:40) were there sitting opposite the sepulchre, and they saw where He had been laid. This other Mary was the Mother of God. Not only were these present, but also many other women, as Saint Luke says (24:10).

Today the Church honors Saints Mary Magdalene (July 22), Mary the wife of Cleopas (May 23), Joanna (June 27), Salome, mother of the sons of Zebedee (August 3), Martha and Mary, sisters of Lazarus (June 4), and the Most Holy Theotokos and Ever-Virgin Mary, who was the stepmother of her husband Joseph’s sons James (October 23) and Joses (October 30). Today we also remember Saint Joseph of Arimathea (July 31), who was a secret disciple (John 19:38), and Saint Νikόdēmos, who was a disciple by night (John 3:3; 19:38).

The holy right-believing Queen Tamara of Georgia is honored twice during the year: on May 1, the day of her repose, and also on the Sunday of the Myrrh-Bearing Women.

On this day the Church also remembers All Saints of Thessalonica, Saint Seraphim Bishop of Phanar (December 4,1610), the New Martyr Elias Ardunis (January 31, 1686), and the New Martyr Demetrios of the Peloponnesos (April 13, 1803).

The holy New Martyr Archpriest Vasily Martysz was born on February 20, 1874 in Tertyn, in the Hrubieszow region of southeastern Poland. His father Alexander was a judge in Molczyce near Pinsk. After his retirement, he was ordained a priest and became rector of a local parish.

EDUCATION

In 1884, at the age of ten, Vasily made a brief trip to New York with his father. His beautiful singing during a church service attracted the attention of Bishop Vladimir. The hierarch prophesied that young Vasily would become a priest, and promised that he would invite him to his diocese in America once he was ordained. After returning to his country, he remembered the bishop’s words, and decided to follow in his father’s footsteps and become a priest. He began his theological education at the seminary in Chelm, where the rector was Bishop Tikhon (Belavin), the future Patriarch of Moscow.

Immediately after graduating in July 1899, Vasily married Olga Nowik, and was ordained a deacon. On December 10, 1900 he was ordained a priest. That same month he left Breman for America. The young couple expected to be assigned to a parish in New York, but instead he was appointed to a parish in Alaska. Together with the newly-appointed Bishop Tikhon, he began his missionary service in the land of Saint Herman.

AMERICA

Orthodoxy had arrived in Alaska with the coming of the monastic mission from Valaam in 1794. At the start of the twentieth century, climatic and social conditions in this vast territory remained difficult. In his pastoral work, Father Vasily met Russian settlers and indigenous inhabitants of the region, Eskimos and Aleuts. He also encountered gold rush pioneers quite often..

Father Vasily’s first parish was extensive. He was headquartered on Afognak, but he was also responsible for the people on Spruce and Woody Islands near Kodiak. There were several small wooden chapels scattered on these islands. In 1901, as a result of his efforts, the church of the Nativity of the Most Holy Virgin was built at Afognak. Although the village was completely destroyed in the earthquake and tidal wave of 1964, the church building survives to this day.

Because of the long distances and severe climate, Father Vasily’s priestly work was extremely difficult and required many sacrifices. Often he would leave home for several weeks, in order to celebrate the services, to confess, baptize, marry the living, and to bury the dead, while traveling in a specially constructed kayak.

Even when he was at home, Father Vasily had very little time to devote to his dear family. Besides celebrating the services in church and serving the needs of his parishioners, he taught in the parish school and worked in two church homes for the poor. His family bore the arduous conditions, especially the climate, with difficulty. His wife Olga, who had given birth to two daughters, stayed home. The older daughter, Vera, was born at Afognak in 1902. Their second daughter was born two years later, after they had moved to Kodiak.

During his missionary service in Alaska, Father Vasily kept a diary. It has survived to this day as one of the few records of his personal life. Fragments have been translated from Russian and published in Polish.

Because of the severe Alaskan climate, which especially affected Matushka Olga, and out of concern for the education of their children, the Martysz family transferred to the continental United States in 1906. As a farewell statement from Alaska that year, Father Vasily wrote an article for the Russian Orthodox American Messenger, “The Voice from Alaska,” in which he appealed to Orthodox faithful across the USA to support the building of Orthodox churches in Alaska.

The family settled in Osceola Mills in central Pennsylvania. Their first son, Vasily, was born that same year, and their youngest child Helen was born in 1908, soon after they moved to Old Forge, PA. Father Vasily’s work took him to Waterbury, CT, to West Troy, NY, and finally to Canada. He was assigned to Edmonton and then to Vostok, where he became Dean of the provinces of Alberta and Manitoba. In 1910, he celebrated his tenth anniversary in the priesthood. His prolific and loving pastoral activity endeared him to his flock. Church authorities considered him a very effective, devoted and talented priest, while the faithful loved him sincerely, valuing his modesty and kindness.

Despite their comfortable lifestyle and the relatively large Orthodox community they served in western Canada, the couple longed for their homeland. They feared the loss of their ancestral identity and requested permission to return to Poland. After serving nearly twelve years in America, Father Martysz left the New World and returned to Europe in 1912.

RETURN

Initially, Father Vasily and his family lived with relatives in Sosnowiec, where he eventually became rector of the parish and instructor in Religious Education at the local girls’ high school. The peaceful life they enjoyed there lasted barely one year, since the outbreak of the First World war disrupted the lives of thousands. Clergy were considered civil servants who were ordered to evacuate their homes, and move to safety inside Russia. At this critical time, Bishop Vladimir, their Archpastor and friend from Alaska, offered the Martysz family refuge in a small apartment within the Saint Andronicus Monastery in Moscow. From here, Father Vasily commuted daily to the distant parish at Valdai, where he taught religious education classes. When the Bolsheviks seized power, he lost this job and was forced to earn a living unloading railroad cars. His own life was endangered because Red Army soldiers often treated clergy with distinct brutality.

In 1919, at the end of the war, Polish refugees were granted permission to return to their former residences. Father Vasily and his family took this opportunity to return to Sosnowiec. They moved back into their former apartment, which had survived the devastation of the war. They did not remain long, however, for that September Father Vasily was assigned to a position in the newly organized Polish Army, in charge of Orthodox Affairs in the Religious Ministry of the War Department. The whole family relocated to Warsaw. Father Vasily started the wearisome but important work of forming an Orthodox military chaplaincy. In 1921, he was promoted to the rank of colonel, and assumed responsibility as the head of the Orthodox military chaplaincy. At this time, the church elevated him to the rank of Archpriest. Father Vasily served as chief of Orthodox chaplains for the next twenty-five years. Within the Ministry of the Interior, he had his own cabinet, and was directly responsible to the Minister himself.

AUTOCEPHALY

Father Vasily was also a chief advisor and close colleague of Metropolitan George (Jaroszewski) of Warsaw and all Poland. He participated in preparing all the meetings of the Holy Synod, and assisted Metropolitan George in his effort to obtain autocephaly for the Polish Orthodox Church. He accompanied the Metropolitan on the tragic day of February 8, 1923, when he was assassinated. The assassin had also planned to kill Father Vasily as well, but he was captured before he could succeed. Father Vasily remained under police protection for some time, but attended to all the details of the Metropolitan’s funeral, in which the First Regiment of the Szwolezers Regiment participated under orders from Marshal Jozef Pilsudski.

Father Vasily zealously participated in the subsequent process of obtaining autocephaly for the Orthodox Church in Poland, which was granted during the tenure of Metropolitan Dionysius (Walednski) in 1925. Father Vasily became the Metropolitan’s closest advisor and confidant. He often accompanied the Metropolitan and acted as liaison with the Polish Head of State, Marshal Pilsudski. He was often invited to attend cabinet meetings at Belvedere, the Royal Castle, where he regularly signed the guest book on holidays.

In addition to his work as chief military chaplain, Father Vasily devoted much time to organizing pastoral ministry in the Ukrainian internment camps. In February 1921, Father Vasily appointed Father Peter Biton as chaplain for the camp in Aleksandrow Kujawski. He visited the Ukrainian internees himself and helped arrange camp churches. On July 8, 1921, he celebrated the Divine Liturgy in the Ukrainian language for over 5,000 prisoners, while visiting this camp. His sermon, delivered in Ukrainian, greatly improved their morale. He also assisted in organizing chaplains’ training courses in other Ukrainian army camps.

The Polish Secretary of the Army, Lucjan Zeligowski sent a congratulatory letter to Father Vasily on the occasion of the twenty-fifth anniversary of his ordination, December 7, 1925, stating “The virtues of this remarkably talented, conscientious and diligent servant, completely devoted to the Polish nation, expressed in his receiving a high distinction, the Order of Polonia Restituta, which is conferred upon him for his efforts in securing the Autocephaly of the Orthodox Church in Poland.”

Father Vasily retired from his government position in 1936. The couple decided to leave Warsaw and return to their home region, Hrubieszowszczna. They built two houses in Teratyn, one for themselves and another for their widowed mothers. They did not enjoy this peaceful life for very long, because in 1939 the German Army invaded Poland. The village gradually declined. Both of their mothers died. Matushka herself did not live to see the end of the war, but died in 1943. Then Father Vasily’s youngest daughter, Helen, moved into his house with her husband and daughter in order to support him.

Father Martysz spent the difficult war years in Teratyn. On May 4, 1945 (Great and Holy Friday), a few days before the surrender of Nazi Germany, his house was attacked. A female acquaintance warned him of the danger, but he replied, “I have done no harm to anyone and I will not run away from anyone. Christ did not run away.” Father Vasily did not fear and did not flee from his tormentors. He faced them bravely, in a Christ-like way, accepting the crown of martyrdom. The villains, seeking gold and money, had no respect for his uniform as a colonel in the Polish Army, nor for his priestly vestments.

MARTYRDOM

The bandits broke into the house by breaking a window. With callous cruelty they tortured Father Vasily though his only crime was that he was an Orthodox priest. They beat his pregnant daughter Helen, causing her to miscarry. They beat Father Vasily for four hours, reviving him by throwing water on him when he lost consciousness. Horribly tortured, he was finally murdered by a gun shot. The criminals threatened to shoot Helen as well, When she knelt before the icon of Christ and began to pray, the executioner’s aim and resolve weakened. They left, threatening to return and kill her as well.

On Great and Holy Saturday, Father John Lewczuk celebrated the burial rites for Father Vasily in Chelm. He was buried at the local cemetery in Teratyn.

In October 1963, the earthly remains of Father Vasily Martysz were brought to Warsaw and solemnly reinterred in the Orthodox cemetery in the Wola district, next to his wife and mother-in-law. At the beginning of 2003, his holy relics were uncovered and placed in the church of Saint John Climacus in Warsaw. The Holy Synod of the Autocephalous Orthodox Church of Poland promulgated the official Act of Canonization on March 20, 2003, and the rites glorifying Saint Vasily Martysz were celebrated in Chelm on June 7-8.

Orthodox Christians in the Polish Army have taken Saint Vasily Martysz as their heavenly patron. The martyrdom of Saint Vasily was the crowning accomplishment of his pious and dedicated life, a testimony to his amazing courage. He carried his cross to the end without complaint, accepting the crown of martyrdom as he had dedicated his life to Christ and the Holy Orthodox Faith.

Written by Jaroslaw Charkiewicz

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

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

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

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

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

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

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

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

The Service to the holy Virgin Martyr Pelagia of Tarsus says that she was “deemed worthy of most strange and divine visions.” She is also commemorated on October 7.

During the reign of Emperor Constantine (306-337), when the persecutions against Christians had stopped, a church was built at Saint Pelagia’s burial place.

The Alfanov Brothers Saints Nikḗtas, Cyril, Nikēphóros, Clement, and Isaac lived during the fourteenth century at Novgorod. They led a righteous life and founded the Sokolnitsky monastery. As the chronicles relate, “A wooden church dedicated to Saint Nicholas was built on the Sokol hill and a monastery was founded” in 1389.

The righteous Alfanov (Sokolnitskyie) brothers were kinsmen according to the chronicler James Anphalov [or Alfanov], who fled to the Dvina to avoid pursuit because of his dealings with Moscow.

The righteous ones were subjected to misfortune because they were related to James, and they purified themselves through their innocent suffering. In the Tale of the brothers, a miracle took place at their relics.

Their memory is celebrated on May 4 and June 17. As the result of a fire which destroyed the Sokolnitsky monastery, their holy relics were transferred to the Antoniev monastery on May 4, 1775.

Saint Erasmus zealously served the Lord from his youth. In his mature years he was consecrated as Bishop of Formium, Italy. During the persecution against Christians under the emperors Diocletian (284-305) and Maximian Hercules (284-305), Saint Erasmus left his diocese and went to Mount Libanus, where he hid for seven years. Once, however, an angel appeared to him and said, “Erasmus! No one vanquishes enemies if he is asleep. Go to your own city, and you shall vanquish your enemies.” Heeding the voice of the angel, Saint Erasmus left his seclusion.

The first ones who asked him about his faith were soldiers who met him along the way. Saint Erasmus confessed himself a Christian. They brought him to trial at Antioch before the emperor Diocletian. The saint fearlessly confessed his faith in Christ and denounced the emperor for his impiety.

Saint Erasmus was subjected to fearsome tortures, but remained unbending. After the tortures the saint was bound in iron chains and thrown into prison, where an angel appeared in miraculous form, saying, “Follow after me, I will lead you to Italy. There you shall bring many people to salvation.” Saint Erasmus preached boldly to the people about Christ and raised up the son of an illustrious citizen of Lycia.

After this miracle at Lycia 10,000 men were baptized. The emperor of the Western half of the Roman Empire, Maximian Hercules, gave orders to seize the saint and bring him to trial. Saint Erasmus also confessed his faith before this emperor. They beat him and threatened him with crucifixion if he did not renounce Christ. They forced him to go to a temple of the idol, but along the saint’s route all the idols fell and were destroyed, and from the temple there came fire which fell upon many of the pagans.

After being set free, Saint Erasmus baptized many pagans, and later went to the city of Sirmium, where he was seized and subjected to torture. They seated him in a red-hot oven, but he remained alive and unharmed. This miracle amazed so many people that the emperor, fearing civil unrest, retired into his own chambers. The angel freed Saint Erasmus from his fetters and took him to the city of Formium, i.e. to his own diocese, where the saint baptized many more people. The saint died there in 303. Christians buried the relics of the holy confessor with honor.

Saint Albian was bishop of the city of Aneium in the Aseian district, and suffered for Christ about the year 304 in a persecution against Christians under the emperor Diocletian and his co-ruler Maximian. Saint Albian was ordered to offer sacrifice to idols under the threat of death, but he confessed his faith in Christ and refused to serve idols. They tortured him with red-hot irons and beat him mercilessly, but he remained unyielding.

They tortured his disciple with him, and he also remained faithful to the Lord Jesus Christ. Both holy martyrs were sentenced to death and thrown into a red-hot oven, in which they died, receiving the crowns of martyrdom.

Saint Silvanus came from the vicinity of the city of Gaza, and was a soldier. Desiring to serve the heavenly King, he became a priest, and was consecrated Bishop of Gaza. Saint Silvanus converted many pagans to Christ. During the persecution against Christians under the emperor Diocletian he was taken for trial to the city of Caesarea. He underwent torture and bravely endured it, and was then sentenced to harsh labor in the copper mines.

The holy bishop was exhausted by this work, but remained cheerful of spirit. He incessantly preached Christ to all those around him. This angered the pagans, who beheaded him.

Forty holy martyrs, who believed in Christ after hearing the words of the bishop, were also martyred with him. Their death followed in the year 311.

Saint Nikēphóros was the teacher of Saint Gregory Palamas (November 14). He grew up as a Roman Catholic, but he journeyed to the Byzantine Empire and became Orthodox. Saint Nikēphóros lived as an ascetic on Mount Athos, and died before the year 1300. His treatise “On Watchfulness and the Guarding of the Heart” is found in the fourth volume of the English Philokalia.

The Staro Rus (Old Russian) Icon of the Mother of God was so named because for a long time it was in Staro Rus, where it had been brought by the Greeks from Olviopolis during the very first period of Christianity in Russia. The icon was in Staro Rus until the seventeenth century. In 1655 during a plague it was revealed to a certain inhabitant of the city of Tikhvin that the pestilence would cease if the wonderworking Staro Rus Icon were transferred there, and the Tikhvin Icon sent to Staro Rus.

After the transfer of the icons the plague ceased, but the people of Tikhvin did not return the icon and only in the eighteenth century did they give permission to make a copy of the Staro Rus Icon, which on May 4, 1768 was sent to Stara Russa. A feast was established in honor of this event. On September 17, 1888 the original was also returned to Staro Rus and a second Feast day established.

Saint Monica, the mother of Saint Augustine of Hippo (June 15), was born circa 330-333 in Tagaste, North Africa. Her parents were Christians, but little is known of her early life. Most of our information about her comes from Book IX of her son’s Confessions.

Saint Monica was married to a pagan official named Patritius, who had a short temper and lived an immoral life. At first, her mother-in-law did not like her, but Monica won her over by her gentle disposition.

Saint Monica and Patritius had three children: Saint Augustine, Navigius and Perpetua. It was a source of great sorrow to her that Patritius would not permit them to be baptized. She worried about Augustine, who lived with a young woman in Carthage and had an illegitimate son with her. Her constant prayers and tears for her son had the effect of converting her husband to Christ before his death. Augustine, however, continued on the path that led away from Christ.

While in Carthage, Augustine fell under the influence of the heretical Manichean sect. His mother was horrified and tried to turn him away from his error. She had a dream in which she was told to be patient and gentle with her son. Augustine, however, paid little attention to her arguments, and remained in his delusion for nine years. Saint Monica must have felt disheartened and disappointed, but she never gave up on him. She even tried to enlist the help of a bishop who had once been a Manichean himself, but he would not dispute with Augustine. He said he couldn’t reason with the young man, because he was still attracted by the novelty of the heresy. He did reassure her saying, “Go on your way, and God bless you, for it is not possible that the son of these tears should be lost.”

Saint Monica went to Rome with Augustine when he lectured there in 383. Later, he received an appointment to Milan, where he met Saint Ambrose (December 7) and was greatly impressed by his preaching. Bishop Ambrose came to have a high regard for Saint Monica, and often congratulated Augustine on having such a virtuous mother.

One day Augustine was reading the New Testament in a garden, and came to Romans 13:12-14. There and then Augustine decided to “cast off the works of darkness,” and to “put on the Lord Jesus Christ.” He was baptized on the eve of Pascha in 387.

After his baptism, Augustine and his mother planned to return to Africa. They stopped to rest in Ostia, where Saint Monica fell asleep in the Lord when she was about 55 or 56 years old. She was buried at Ostia, and her holy relics were transferred to the crypt of a church in the sixth century. Nine centuries later, Saint Monica’s relics were translated to Rome.

In the West, Saint Monica is considered the patron saint of wives and mothers whose husbands or sons have gone astray.

Saints Timothy and Maura suffered for the faith during the persecution under the emperor Diocletian (284-305). Saint Timothy came from the village of Perapa (Egyptian Thebaid), and was the son of a priest named Pikolpossos. He was made a reader among the church clergy, and also a keeper and copyist of divine service books. Saint Timothy was denounced as a keeper of Christian books, which the emperor ordered to be confiscated and burned. They brought Saint Timothy before the governor Arian, who demanded that he hand over the sacred books. They subjected the saint to horrible tortures for his refusal to obey the command. They shoved two red-hot iron rods into his ears, from which the sufferer lost his eyesight and became blind.

Saint Timothy bravely endured the pain and he gave thanks to God, for granting him to suffer for Him. The torturers hung the saint head downwards, putting a piece of wood in his mouth, and they tied a heavy stone to his neck. Saint Timothy’s suffering was so extreme, that even those who tortured him implored the governor to ease up on the torture.

About this time they informed Arian that Timothy had a young wife named Maura, whom he had married only twenty days before. Arian ordered Maura to be brought, hoping that with her present, they could break Saint Timothy’s will. Saint Timothy urged his wife not to fear the tortures, but to follow his path. Saint Maura answered, “I am prepared to die with you,” and she boldly confessed herself a Christian. Arian commanded that the hair be torn from her head, and to cut the fingers off her hands.

Saint Maura underwent the torment with joy and even thanked the governor for the torture, which she endured so that her sins might be forgiven. Then Arian gave orders to throw Saint Maura into a boiling cauldron, but she did not feel any pain, and she remained unharmed. Suspecting that the servants had filled the cauldron with cold water out of sympathy for the martyr, Arian went up and ordered the saint to splash him on the hand with water from the cauldron. When the martyr did this, Arian screamed with pain and drew back his scalded hand. Then, momentarily admitting the power of the miracle, Arian confessed God in Whom Maura believed as the True God, and he ordered her to be released. But the devil still held great power over the governor, and soon he again began to urge Saint Maura to offer sacrifice to the pagan gods. Having gotten nowhere, Arian was overcome all the more by a satanic rage and he came up with new tortures. Then the people began to murmur and demand a stop to the abuse of this innocent woman. But Saint Maura, turning to the people, said, “Let no one defend me. I have one Defender, God, in Whom I trust.”

Finally, after torturing them for a long time, Arian ordered the martyrs to be crucified. For ten days they hung on crosses facing each other.

On the tenth day of martyrdom the saints offered up their souls to the Lord. This occurred in the year 286. Later, a solemn celebration of the holy martyrs Timothy and Maura was instituted at Constantinople, and a church was built in their honor.

Saint Maura's skull is located in the church of Koilani, Limassol, Cyprus. Fragments of Saint Maura's relics are also located in Kykkos Monastery on Cyprus, and in the Greek church in Venice.

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 secluded himself during fasting periods.

The relics of the ascetic were found incorrupt, and he 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 2 and 28.

Saint Peter the Wonderworker, Bishop of Argos in the Peloponnesos, lived during the ninth and early tenth centuries, and was raised by pious parents. Saint Peter’s parents, and later his brothers Paul, Dionysius, Platon and Saint Peter himself, all became monks. Saint Peter zealously devoted himself to monastic labors, and he excelled all his fellows. This came to the attention of the Italian bishop Nicholas (who from 895 was Patriarch of Constantinople), who wanted to elevate him to the rank of bishop. Saint Peter declined, accounting himself unworthy of such honor.

Bishop Nicholas consecrated Paul, Saint Peter’s brother, as Bishop of Corinth, and Saint Peter went to his brother and lived with him, taking upon himself the spiritual struggle of silence. After a year emissaries came to Bishop Paul from the city of Argos, where the bishop had died, and they asked for Saint Peter as their bishop. After long and intense entreaties, Saint Peter finally gave his consent. As bishop, Saint Peter toiled zealously in guiding his flock. He was extraordinarily compassionate, concerning himself with those in need, especially orphans and widows.

The saint fed the hungry in years of crop failure. Through his prayers the food set aside for the hungry never ran out. The saint also ransomed captives, healed the sick and the afflicted, and possessed the gift of insight. The saint predicted the day of his death, and departed to the Lord at the age of seventy. His relics were transferred from Argos to Nauplos in 1421, exuding myrrh, and working miracles and healings.

The Svena Caves Icon of the Mother of God was painted by Saint Alypios of the Caves (August 17). In the Icon the Mother of God is depicted sitting upon a throne, and with the Divine Infant on her lap. Saint Theodosios is on the right side of the throne, and Saint Anthony of the Caves on the left. Until the year 1288 it was in the Kiev Caves Monastery, where it was glorified by miracles. In 1288 it was transferred to the Bryansk-Svena Monastery, which is dedicated to the Dormition of the Most Holy Theotokos.

Prince Roman of Chernigov became blind while at Bryansk. Hearing about the miracles worked by the Icon painted by Saint Alypios, the prince sent a courier to the Monastery asking that the Icon be brought to him at Bryansk. A priest was sent with the Icon along the River Desna. After the voyage the boat landed on the right bank of the Svena River. After resting for the night, they went to the opposite shore by boat the next morning to pray before the Icon, but they did not find it there. They saw it on a hill on the opposite bank, resting in the branches of an oak tree. News of this reached Prince Roman, and they led him to the Icon on foot.

The prince prayed fervently for his sight to return. A Moleben was served, and the prince was able to see. In his gratitude Prince Roman vowed to build a wooden church in honor of the Dormition of the Most Holy Theotokos. The tree on which the Icon had rested was cut down and used to make boards for other icons. At the same time, an annual commemoration of the Svena Icon was established for May 3. It is also commemorated on August 17 (the day of the repose of Saint Alypios the Iconographer).

The icon was glorified by healings of the blind and of the possessed, and has long been regarded as a protector from enemies.

The Kiev Caves Icon of the Dormition of the Most Holy Theotokos is one of the most ancient icons in the Russian Orthodox Church. The Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. The architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.”

“How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.”

Then the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?”

The architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ We all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. Finally, we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’”

“We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’”

“We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’”

“The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. The other one, Theodosius, will follow him after two years. Therefore, take enough gold. Moreover, no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). I, Myself, shall come to look upon the church and I shall dwell within it.’”

“She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ We took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’”

“She answered, ‘I wish to call it by My own name.’ We did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ After giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.”

Having heard this account, all glorified God, and Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. As for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. Blessed be your arrival! You are in good company: the venerable icon of the Lady.” For three days Saint Anthony prayed that the Lord would show him the place for the church.

After the first night there was a dew throughout all the land, but it was dry on the holy spot. On the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. On the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. (This sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) A bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid.

The icon of the Mother of God was glorified by numerous miracles. Two friends, John and Sergius, sealed their friendship before it. After many years John fell mortally ill. He gave part of his wealth to the the Caves monastery, and he gave Sergius the portion for his five-year-old son for safekeeping. He also entrusted his son Zachariah to his guardianship. When Zachariah turned fifteen, he asked for his inheritance, but Sergius persisted in saying that John had distributed everything to the poor. He even went into the Dormition church and swore before the wonderworking icon that he had taken nothing.

When he attempted to kiss the icon, he was not able to come near it. He went to the doors and suddenly shouted, “Saints Anthony and Theodosius! Let me not be struck down for my dishonesty. Entreat the Most Holy Theotokos to drive away the multitude of demons which torment me. Let the gold and silver be taken away. It is sealed up in my granary.” Zachariah gave away all his inheritance to the Caves monastery, where he also himself was tonsured a monk. From that time, no one would take oaths before the wonderworking icon (March 24).

More than once the icon defended the land from enemy invasion. In 1677, when the Turks laid siege to Chigirin and danger threatened Kiev, they carried the icon around the city for almost the entire day of August 27. The Mother of God blessed Russian armies going to the Battle of Poltava (1709). In 1812 they carried the icon around Kiev again. The icon is commemorated twice during the year: May 3 and August 15 .

Saint Mamai served as chief shepherd of the Georgian faithful from 731 to 744.

The information we have about his life is scarce, but it is known that Saint Mamai was abbot of Zedazeni Monastery and died a martyr for Christ.

Outstanding in his achievements and endowed with profound spiritual wisdom, Saint Mamai was enthroned as Catholicos of Georgia at a time when the catholicos and the Georgian king were frequently the first victims of invading armies.

The biographies of Saints Michael and Arsenius the Georgians have unfortunately not been preserved.

It is believed that at some point Arsenius moved from Khandzta Monastery to Palestine and labored there with a certain Macarius of Leteti. Afterward, Saint Arsenius founded a Georgian monastery on Mt. Olympus in Asia Minor. Twenty years later, Venerable Ilarion the Georgian arrived on Mt. Olympus and found three Georgian monks who were almost certainly disciples of Michael and Arsenius.

It is known that they were contemporaries of Patriarch Sergius of Jerusalem (843-859). The following entry is recorded in the synodicon of Jerusalem’s Holy Cross Monastery: “Our Holy Fathers Michael and Arsenius, founders of Olympus.” The record indicates that Saints Arsenius and Michael established Georgian monasticism on Mt. Olympus.

Located in Bythinia of Asia Minor, southeast of Prousa, Mt. Olympus was an important monastic center from the 5th to the 14th centuries. The monasteries of Olympus came to include the monastic communities on the plain of Prousa. The number of monasteries in the region is numbered at around fifty, their apogee occurring between the 8th and 10th centuries, when Olympus occupied the first place in the list of holy mountains. Monasteries in the region included Atroa, Chenolakkos, Medikion, and Pelekete.

According to Paul Ingorokva, a scholar of the Georgian Middle Ages, Arsenius was probably a disciple of Saint Grigol of Khandzta. Ingorokva calls Arsenius “a handsome gentleman, a kind monk full of wisdom, the son of a great nobleman, and a relative of Saint Ephraim, bishop of Atsquri.”

There is much disagreement about Saint Ekouménios (Οικουμένιος), concerning his identity and exactly when he lived.

According to prevailing opinion, Saint Ekouménios lived in the late X century (ca. 995). He studied all the Fathers of the Church and became an excellent interpreter of Holy Scripture. At the same time, he wrote Commentaries on the Acts of the Apostles, the fourteen Epistles of Saint Paul, as well as his seven catholic Epistles.

His contemporaries esteemed him for his blameless character and his excellent education. Thus, he was chosen for the episcopal throne of Trίkkē (in Thessaly), where he proved himself as a faithful Archpastor and disciple of the Lord Christ. He reposed in peace.

However, according to another strong and persistent local tradition, Saint Ekouménios lived in the IV century, as the learned Metropolitan Anthony of Larίsa mentions in the Encomium he wrote for Saint Ekouménios in the XIV century.

According to this Encomium, Saint Ekouménios was from Cappadocia, and was the nephew of Saint Achilles of Larίsa (May 15) and the cousin of Saint Rēgίnos, Bishop of Skopelos (February 25). He followed his Spiritual Father and teacher Achilles to Larίsa, and finally he was elected Bishop of Trίkkē, thus fulfilling his uncle's great desire to see him enthroned as a Hierarch. Both of them participated in the First Ecumenical Synod (in 325), where they performed a miracle to prove which was the true Faith (they made water gush forth from a stone).

Saint Ekoumenios reposed full of days, and was shown to be a wonderworker.

The honored relics of Saint Ekouménios were kept in a shrine in the church of the Archangel Michael, which was located in the fortress (Trikala).

In the village of Haϊdeménē, Trίkkē there is a church dedicated to Saint Ekouménios opposite Refuge hill, where according to Tradition Saint Ekouménios withdrew for solitude.

Saint Xenia (Xenίa) was born at Kalamata (Kalamáta) in the Peloponnesos (Pelopónnēsos) in the year 291. Her parents were named Nicholas and Despina (Déspina), who were devout Christians from the eastern part of Italy. However, due to the continuous and harsh
persecution against Christians during those years, they fled to Kalamata and settled on a farm outside the city, because her father was a farmer.

From a young age, instead of playing unseemly games and engaging in idle talk, Xenia stayed at home with her mother, and adorned her soul with fasting, self-control, silence, regular prayer, modesty of speech, tears and vigils. She also helped the poor, as well as widows and orphans with all her strength. She fasted in order to feed the hungry, a practice which befits her name.¹

She had curly blonde hair, and her brows framed her large and lively dark blue eyes. Though tall and statuesque, she remained humble, and she loved going to church to hear about Christ's miracles. Her conversation was pleasant and simple, filled with virtue and grace, and she never gossiped or condemned anyone. As she grew older, her virtuous qualities also increased.

When Xenia reached a marriageable age, Dometian, the brutal eparch of Kalamata, happened to pass near her farm and was dazzled by her beauty. He had the Saint brought before him and asked what her name was. She replied, "My name is Xenia, and my parents are Christians who live outside the city. I am the handmaiden of my Lord Jesus Christ, Who made the world and everything in it."

Those who were present were astonished by her answer. Her words, however, only served to enflame the tyrant's lustful desires. Concealing his anger, he said, "O Xenia, I marvel at your beauty, but I am struck by your effrontery. I want you to be my wife, and I will give you many gifts, untold wealth, honor, and glory which the gods bestow on those who worship them. If you refuse, you shall be tortured, and receive harsh punishments, and then a horrible death."

The Saint was not disturbed by his words. Instead, she told him, "You shall never separate me from Christ, nor is it possible for me to desire any other bridegroom but Christ. Do whatever you wish, but if you torture me, I hope to be glorified by Christ, and to inherit everlasting life. I am not sorry to lose my life, for one day all of us must die. Do not imagine that I shall ever change my mind, nor my belief in the only true God, Jesus Christ."

Saint Xenia adamantly refused to renounce her faith in order to become the wife of a pagan ruler. Then Dometian enlisted the help of a sorcerer in order to make Xenia love him, but she was guarded by the power of the honorable Cross. Dometian became furious, and had her confined in a dark chamber. There she prayed that the Lord would preserve her in her faith until the end.

The next day, Domitian went to the chamber to see if she had changed her mind, for he still desired to take her as his wife. Not only did Xenia refuse him, she also rebuked him for his behavior. The Holy Martyr was dragged out of the chamber by her hair. Then he ordered his guards to strip her and suspend her from a post. Furthermore, he commanded the guards to cut off her breasts and then burn her wounds with lit torches. They also did the same to her sides and to her entire body.

The Saint did not feel any pain, for an Angel of the Lord appeared to her and helped her, but only she could see him. After further torments, she was brought back to the chamber. During the night, Xenia prayed for the Lord to sustain her. At midnight she beheld a heavenly light which illumined the chamber. The Savior said: "Do not fear the torments, Xenia, for my grace shall be with you and deliver you from every temptation."

Then He healed all her wounds, and ascended into Heaven.

The next morning the soldiers brought her before the eparch. When he saw her unharmed, and without her injuries of the previous day he marveled and said, "Xenia, do you see how the gods love you? They have healed your wounds and restored your health. Therefore, do not be ungrateful, but enter the temple with me and bow down before them." Saint Xenia replied, "How is it possible for them to have power to heal me, since they are senseless, and fashioned by men's hands? It was not they who restored me, but Christ. But let us enter the temple of your gods, and let us see which of them you want me to adore."

Domitian was overjoyed, thinking that she had changed her mind. But as soon as she entered the temple and stood at its center, she knelt and prayed to the true God, "Lord Jesus Christ, my God, Creator of Heaven and earth, Who hears the supplications of the faithful, hear me now, and destroy these idols so that everyone will see that You alone are the true God."

Then there was an earthquake, and all the idols were shattered. Domitian, instead of worshiping the true God, subjected her to more torments, and she was healed as before. After many days had passed, Domitian realized that Saint Xenia would not change her mind. He sentenced her to be beheaded, and to have her heart cut out, and to chop her body into tiny pieces. and cast into a fire to be consumed. Then an ineffable fragrance came forth, demonstrating that her holy relics were filled with divine grace.

Saint Xenia received the incorruptible crown of martyrdom from Christ God on May 3, 318.

The eparch Domitian was punished for his inhumanity and ungodly deeds. He was struck by lightning and burnt to a cinder.

In 1993 a holy temple was built in her honor, which is located west of the city of Kalamata and belongs to the parish church of the Holy Trinity in Kalamata as a chapel.

Father George Nasis, the rector of Annunciation Greek Orthodox Church in New York City from 1942-1967 was praying one day when a beautiful woman appeared to him. She said her name was Xenίa, a martyr who had been forgotten for almost 1700 years. She asked him to paint an icon depicting her holding a cross.

At first Father George did not mention this to anyone, thinking that perhaps people would mock him. Then he decided to inform the Archbishop. Researchers tried to find references to Saint Xenίa of Kalamata, but they were not successful. Finally, they found her name in a list of Saints, where she is described as a young woman with blonde hair and blue eyes.

¹ The Greek name Xenia means "hospitable."

Matrona Dimitrievna Nikonova was born in 1881 in the village of Sebino, Tula province, into a God-fearing peasant family. This village is located twenty kilometers from Kulikovo field. During her childhood. Matrona, blind from birth, received from God the gift of spiritual vision, and penetration into mysteries of God's Providence. The grace which rested upon her was manifested in the gifts of prayer, spiritual reasoning, knowledge, and clairvoyance. Early on, people started coming to her for advice. At first, it was just local residents, and then visitors from other regions. In her seventeenth year, Matrona's legs suddenly became paralyzed, and she permanently lost the ability to walk. She never complained because of her ailments, but humbly bore the cross God had given to her.

Matrona left for Moscow in 1925, which became the place of her ascetical service, and of her righteous repose. Persecuted by the atheists, Matrona was constantly forced to change her place of residence, finding refuge in the homes of believers. An endless stream of people visited Matrona, thirsting for spiritual healing, instruction, and her prayerful help. By her prayers, the infirm were healed of paralysis, or suffering from mental and physical ailments. Her prophecies and predictions helped many people to avoid danger and death, and to find the right path in difficult circumstances. Numerous testimonies of these miraculous events have been preserved.

After her righteous repose, which occurred in 1952, many people came to Matrona's grave in the Danilov cemetery, veneration of the deceased increased, and miracles and healings took place. In 1999, by the decision of the Patriarch of Moscow and All Russia, Eldress Matrona of Moscow was numbered among the righteous Saints for local Church veneration in Moscow, and in the Moscow diocese. Her revered relics rest in the Stavropegial Protection Convent in Moscow.

Saint Matrona is commemorated on April 19 / May 2, on March 7/ 20, on the Sunday before August 28 / Sept. 10, the Synaxis of the Moscow Saints, and on September 22 / Oct. 5, the Synaxis of the Tula Saints.

Saint Athanasius the Great, Archbishop of Alexandria, was a great Father of the Church and a pillar of Orthodoxy. He was born around the year 297 in the city of Alexandria into a family of pious Christians. He received a fine secular education, but he acquired more knowledge by diligent study of the Holy Scripture. In his childhood, the future hierarch Athanasius became known to Saint Alexander the Patriarch of Alexandria (May 29). A group of children, which included Athanasius, were playing at the seashore. The Christian children decided to baptize their pagan playmates.

The young Athanasius, whom the children designated as “bishop”, performed the Baptism, precisely repeating the words he heard in church during this sacrament. Patriarch Alexander observed all this from a window. He then commanded that the children and their parents be brought to him. He conversed with them for a long while, and determined that the Baptism performed by the children was done according to the Church order. He acknowledged the Baptism as real and sealed it with the sacrament of Chrismation. From this moment, the Patriarch looked after the spiritual upbringing of Athanasius and in time brought him into the clergy, at first as a reader, and then he ordained him as a deacon.

It was as a deacon that Saint Athanasius accompanied Patriarch Alexander to the First Ecumenical Council at Nicea in the year 325. At the Council, Saint Athanasius refuted of the heresy of Arius. His speech met with the approval of the Orthodox Fathers of the Council, but the Arians, those openly and those secretly so, came to hate Athanasius and persecuted him for the rest of his life.

After the death of holy Patriarch Alexander, Saint Athanasius was unanimously chosen as his successor in the See of Alexandria. He refused, accounting himself unworthy, but at the insistence of all the Orthodox populace that it was in agreement, he was consecrated bishop when he was twenty-eight, and installed as the archpastor of the Alexandrian Church. Saint Athanasius guided the Church for forty-seven years, and during this time he endured persecution and grief from his antagonists. Several times he was expelled from Alexandria and hid himself from the Arians in desolate places, since they repeatedly tried to kill him. Saint Athanasius spent more than twenty years in exile, returned to his flock, and then was banished again.

There was a time when he remained as the only Orthodox bishop in the area, a moment when all the other bishops had fallen into heresy. At the false councils of Arian bishops he was deposed as bishop. Despite being persecuted for many years, the saint continued to defend the purity of the Orthodox Faith, and he wrote countless letters and tracts against the Arian heresy.

When Julian the Apostate (361-363) began a persecution against Christians, his wrath first fell upon Saint Athanasius, whom he considered a great pillar of Orthodoxy. Julian intended to kill the saint in order to strike Christianity a grievous blow, but he soon perished himself. Mortally wounded by an arrow during a battle, he cried out with despair: “You have conquered, O Galilean.” After Julian’s death, Saint Athanasius guided the Alexandrian Church for seven years and died in 373, at the age of seventy-six.

Numerous works of Saint Athanasius have been preserved; four Orations against the Arian heresy; also an Epistle to Epictetus, bishop of the Church of Corinth, on the divine and human natures in Jesus Christ; four Epistles to Serapion, Bishop of Thmuis, about the Holy Spirit and His equality with the Father and the Son, directed against the heresy of Macedonius.

Other apologetic works of the Saint in defense of Orthodoxy have been preserved, among which is the Letter to the Emperor Constantius. Saint Athanasius wrote commentaries on Holy Scripture, and books of a moral and didactic character, as well as a biography of Saint Anthony the Great (January 17), with whom Saint Athanasius was very close. Saint John Chrysostom advised every Orthodox Christian to read this Life.

The memory of Saint Athanasius is celebrated also on January 18 with Saint Cyril of Alexandria.

The Transfer of the Relics of the Holy Passion-Bearers Boris and Gleb. Saint Boris (July 24) was a brother of the Great Prince of Kiev Yaroslav the Wise (1019-1054), and was baptized with the name Roman. The murdered Prince Boris was buried at the church of Saint Basil the Great at Vyshgorod near Kiev.

Metropolitan John I of Kiev (1008-1035) and his clergy solemnly met the incorrupt relics of the holy passion-bearer Gleb and placed them in the church where the relics of Saint Boris rested. Soon the burial place was glorified by miracles. Then the relics of the holy brothers Boris and Gleb were removed from the ground and placed in a specially constructed chapel. On July 24, 1026 a church of five cupolas built by Yaroslav the Wise was consecrated in honor of the holy martyrs.

In later years, the Vyshgorod Saints Boris and Gleb church containing the relics of the holy Passion-Bearers became the family church of the Yaroslavichi, their sanctuary of brotherly love and service to the nation. The symbol of their unity was the celebration of the Transfer of the Relics of Boris and Gleb, observed on May 2. The history of the establishing of this Feast is bound up with the preceding events of Russian history. On May 2, 1069 the Great Prince Izyaslav, who had been expelled from the princedom for seven months (i.e. from September 1068) because of an uprising of the Kievan people, entered into Kiev. In gratitude for God’s help in establishing peace in the Russian land, the prince built a new church to replace an older structure. Two Metropolitans, George of Kiev and Neophytus of Chernigov, participated in its consecration with other bishops, igumens, and clergy. The transfer of the relics, in which all three of the Yaroslavichi (Izyaslav, Svyatoslav, Vsevolod) participated, was set for May 2, and it was designated as an annual celebration.

Svyatoslav Yaroslavich, Prince of Kiev during 1073-1076, made an effort to transform the Saints Boris and Gleb temple into a stone church, but he was able to build the walls only eight cubits high. Later Vsevolod (+ 1093) finished the church construction, but it collapsed by night.

The veneration of Saints Boris and Gleb developed during the time of Yaroslav’s grandsons, often producing a peculiar pious competition among them. Izyaslav’s son Svyatopolk (+ 1113), built silver reliquaries for the saints. In 1102 Vsevolod’s son Vladimir Monomakh (+ 1125), sent master craftsmen by night and secretly adorned the silver reliquaries with gold leaf. Svyatoslav’s son Oleg (+ 1115) outdid them. He was called “Gorislavich”, and was mentioned in the “Tale of Igor’s Campaign.” He “intended to raise up the collapsed stone (church) and hired some builders.” He provided everything that was necessary.

The church was ready in the year 1111, and Oleg “pressured and besought Svyatopolk to transfer the holy relics into it.” Svyatopolk did not want to do this, “because he did not build this church.”

The death of Svyatopolk Izyaslavich (+ 1113) brought a new insurrection to Kiev, which nearly killed Vladimir Monomakh, who had become Great Prince of that city. He decided to cultivate friendship with the Svyatoslavichi through the solemn transfer of the relics into the Oleg church. “Vladimir gathered his sons, and David and Oleg with their sons. They all arrived at Vyshgorod. All the hierarchs, igumens, monks and priests came, filling all the town and there was no space left for the citizenry along the walls.”

On the morning of May 2, 1115, the Sunday of the Myrhhbearing Women, they began to sing Matins at both churches, old and new, and the transfer of relics began. The three were separated. “First they brought Saint Boris in a cart, and with him went Metropolitan Vladimir and his clergy.” On other carts went Saint Gleb “and David with bishops and clergy.” (Oleg waited for them in the church).

This separation was adhered to in future generations. Saint Boris was considered a heavenly protector of the Monomashichi; Saint Gleb, of the Ol’govichi and the Davidovichi. When Vladimir Monomakh speaks about Boris in his “Testament”, he does not mention Gleb. In the Ol’govichi line, none of the princes received the name Boris.

In general the names Boris and Gleb, and so also Roman and David, were esteemed by many generations of Russian princes. The brothers of Oleg Gorislavich were named Roman (+ 1079), Gleb (+ 1078), David (+ 1123), and one of his sons was named Gleb (+ 1138).

From Monomakh were the sons Roman and Gleb; from Yuri Dolgoruky, Boris and Gleb; of Saint Rostislav of Smolensk, Boris and Gleb; of Saint Andrew Bogoliubsky, Saint Gleb (+ 1174); of Vsevolod Big Nest, Boris and Gleb. Among the sons of Vseslav of Polotsk (+ 1101) was the full range of “Saints Boris and Gleb” names: Roman, Gleb, David, Boris.

The Vyshgorod sanctuaries were not the only centers for the liturgical veneration of Saints Boris and Gleb. It was spread throughout the Russian land. First of all, there were churches and monasteries in specific places connected with the martyrdom of the saints, and their miraculous help for people; the temple of Boris and Gleb at Dorogozhich on the road to Vyshgorod, where Saint Boris died; the Saints Boris and Gleb monastery at Tmo near Tver where Gleb’s horse injured its leg; a monastery of the same name at Smyadyno at the place of Gleb’s murder; and at the River Tvertsa near Torzhok (founded in 1030), where the head of Saint George the Hungarian was preserved [trans. note: the beloved servant of Saint Boris was beheaded in order to steal the gold medallion given him by Saint Boris]. Churches dedicated to Saints Boris and Gleb were built at the Alta in memory of the victory of Yaroslav the Wise over Svyatopolk the Accursed on July 24, 1019; and also at Gzena near Novgorod where Gleb Svyatoslavich defeated a sorcerer.

The Ol’govichi and the Monomashichi vied with each other in building churches dedicated to the holy martyrs. Oleg himself, in addition to the Vyshgorod church, built the Saints Boris and Gleb cathedral in Old Ryazan in 1115 (therefore, the diocese was later called Saints Boris and Gleb). His brother David also built at Chernigov (in 1120). In the year 1132 Yuri Dolgoruky built a church of Boris and Gleb at Kideksh at the River Nerla, “where the encampment of Saint Boris had been.” In 1145, Saint Rostislav of Smolensk “put a stone church at Smyadyno,” at Smolensk. In the following year the first (wooden) Saints Boris and Gleb church was built in Novgorod. In 1167 a stone foundation replaced the wood, and it was completed and consecrated in the year 1173. The Novgorod Chronicles name the legendary Sotko Sytinich as the builder of the church.

The holy Passion-Bearers Boris and Gleb were the first Russian saints glorified by the Russian and Byzantine Churches. A service to them was composed soon after their death, and its author was Saint John I, Metropolitan of Kiev (1008-1035), which a MENAION of the twelfth century corroborates. The innumerable copies of their Life, the accounts of the relics, the miracles and eulogies in the manuscripts and printed books of the twelfth-fourteenth centuries bear witness to the special veneration of the holy Martyrs Boris and Gleb in Russia.

[trans. note: Neither this account nor those of the individual feastdays give the details of their martyrdom. Perhaps it is assumed that the reader is familiar with the story, or perhaps it is too painful to recount. The saints chose not to take up arms to defend themselves, or flee to safety. In their final prayers, they refer to the Lord’s voluntary suffering and death, as recorded by the chroniclers. Since they meekly accepted an unjust death for the sake of Christ, they are known as “Passion-Bearers.”]

Saint Athanasius III Patelarios, Patriarch of Constantinople, Wonderworker of Lubensk, in the world Alexis, was born in 1560 on the island of Crete, into the pious Greek family Patelarios. Despite his education and position in society, Alexis was attracted by the life of Christian ascetics. After his father’s death, he became a novice in one of the monasteries of Thessalonica with the name Ananias. From there, he later went to the monastery of Esphigmenou on Mt. Athos, where he fulfilled his obedience in the trapeza (dining area).

From Athos he journeyed to the Palestinian monasteries, and he was tonsured with the name Athanasius. Upon his return to Thessalonica he was ordained presbyter and spread the Gospel of Christ among the Vlachs and the Moldovians, for whom he translated the PSALTER from the Greek. Sometimes, the saint went to Mt. Athos for solitude, and to ask God’s blessing on his pastoral work. The holiness of his life attracted many Christians who wished to see a true preacher of the Orthodox Faith.

By his remarkable abilities and spiritual gifts he attracted the attention of the Patriarch of Constantinople, Cyril I (Lukaris) (1621-1623). Summoning the ascetic, Patriarch Cyril appointed him a preacher of the Patriarchal throne. Soon Saint Athanasius was consecrated bishop and became Metropolitan of Thessalonica.

At this time Patriarch Cyril was slandered before the sultan and imprisoned on the island of Tenedos. Saint Athanasius assumed the Patriarchal throne on March 25, 1634, on the day of the Annunciation of the Most Holy Theotokos.

Patriarch Athanasius led an incessant struggle against heretics, Jesuits, and Moslems. After only forty days on the Patriarchal throne, he was deposed through the intrigues of the enemies of Orthodoxy, and Cyril I was returned.

The saint went to Athos, where for a certain time he pursued asceticism in solitude. Then he became Patriarch again, but was deposed after a year. After this, he returned to Thessalonica and renewed his connections with the Holy Mountain. In view of the intolerable persecution of Christians by the Moslems, Saint Athanasius was repeatedly (from 1633 to 1643) obliged to send petitions to the Russian tsar Michael (1613-1645) seeking alms for the hapless Church of Constantinople.

When living at Thessalonica became impossible for the saint, he was forced to journey to Moldavia under the protection of its sovereign, Basil Lukulos, and he settled there in the monastery of Saint Nicholas near Galats, but he longed for Mount Athos. He visited it often and hoped to finish his life there, but God ordained something else for him.

In 1652 after the death of Patriarch Cyril I, Saint Athanasius was returned to the patriarchal throne. He remained only fifteen days, since he was not acceptable to the Moslems and Catholics. During his final Patriarchal service he preached a sermon in which he denounced papal pretensions to universal jurisdiction over the whole Church.

Persecuted by the Moslems and Jesuits, physically weakened, he transferred the administration of the Church of Constantinople to Metropolitan Paisius of Laureia, and he withdrew to Moldavia, where he was appointed administrator of the monastery of Saint Nicholas at Galats.

Knowing the deep faith and responsiveness of the Russian nation, Saint Athanasius undertook a journey to Russia. In April 1653 he was met with great honor in Moscow by Patriarch Nikon (1652-1658) and Tsar Alexis Mikhailovich. Having received generous alms for the needs of the monastery, Patriarch Athanasius left for Galats in December 1653. On the way he fell ill and stayed at the Transfiguration Mgarsk monastery in the city of Lubno in February 1654.

Sensing his impending death, the saint wrote his last will, and he fell asleep in the Lord on April 5. Igumen Petronios and the brethren of the monastery buried the Patriarch. By Greek custom the saint was buried in a sitting position. On February 1, 1662 Saint Athanasius was glorified as a saint and his Feastday was designated as May 2, the Feast of Saint Athanasius the Great.

The relics of holy Patriarch Athansios, glorified by numerous miracles and signs, rest in the city of Kharkov, in the Annunciation cathedral church.

The Holy Martyrs Hesperus, his wife Zoe, and their children Cyriacus and Theodulus suffered for their faith in Christ in the second century, during the persecution under Hadrian (117-138). They had been Christians since their childhood, and they also raised their children in piety. They were all slaves of an illustrious Roman named Catullus, living in Attalia, Asia Minor. While serving their earthly master, the saints never defiled themselves with food offered to idols, which pagans were obliged to use.

Once, Catullus sent Hesperus on business to Tritonia. Saints Cyriacus and Theodulus decided to run away, unable to endure constant contact with pagans. Saint Zoe, however, did not bless her sons to do this. Then they asked their mother’s blessing to confess their faith in Christ openly, and they received it.

When the brothers explained to Catullus that they were Christian, he was surprised, but he did not deliver them for torture. Instead, he sent them with their mother to Saint Hesperus at Tritonia, hoping that the parents would persuade their children to deny Christ. At Tritonia, the saints lived in tranquility for a while, preparing for martyrdom.

All the slaves returned to Attalia for the birthday of Catullus’ son, and a feast was prepared at the house in honor of the pagan goddess Fortuna. Food was sent to the slaves from the master’s table, and this included meat and wine that had been sacrificed to idols. The saints would not eat the food. Zoe poured the wine upon the ground and threw the meat to the dogs. When he learned of this, Catullus gave orders to torture Zoe’s sons, Saints Cyriacus and Theodulus.

The brothers were stripped, suspended from a tree, and raked with iron implements before the eyes of their parents, who counselled their children to persevere to the end.

Then the parents, Saints Hesperus and Zoe, were subjected to terrible tortures. Finally, they threw all four martyrs into a red-hot furnace, where they surrendered their souls to the Lord. Their bodies were preserved in the fire unharmed, and angelic singing was heard, glorifying the confessors of the Lord.

The Holy Equal of the Apostles Tsar Boris, in Holy Baptism Michael: His apostolic deeds were foretold by an uncle, Saint Boyan. The first years of the reign of Tsar Boris were marked by misfortune. The Bulgarians were frequently at war with surrounding nations, famine and plague beset the land, and in the year 860 Bulgaria found itself in dire straits. Tsar Boris saw the salvation of his land, which was darkened by paganism, in its enlightenment by the faith in Christ.

During one of the battles of the Bulgarians with the Greeks he captured the illustrious courtier Theodore Kuphares, who had become a monk. He was the first man to plant the seed of the Gospel in the soul of the Bulgarian tsar. In one of the campaigns with the Greeks the young sister of Tsar Boris was taken captive, and was raised in the Orthodox Faith at the court of the Byzantine Emperor.

When the emperor Theophilus died, Tsar Boris decided to take advantage of this circumstance to take revenge upon the Greeks for his former defeats. But the widow of the emperor, Theodora, showed courage and sent a messenger to the Bulgarian tsar saying that she was prepared to defend the Empire and humiliate its opponents. Tsar Boris agreed to a peace alliance, and Theodore Kuphares was exchanged for the Bulgarian princess, who influenced her brother toward Christianity. A while later Saint Methodius was sent into Bulgaria. He and his brother Saint Cyril were enlightening the Slavic peoples with the light of Christ. Saint Methodius baptized Tsar Boris, his family and many of the nobles.

When the pagan Bulgarians learned of this, they wanted to kill Tsar Boris, but their plot was frustrated by the tsar. Deprived of their rebellious leaders, the Bulgarian people voluntarily accepted Baptism. A peace was concluded between Byzantium and Bulgaria, based on their unity in faith, which was not broken until the end of the reign of the noble tsar. The Patriarch Photius (February 6) took great interest in the spiritual growth of the Bulgarian nation. In 867, preachers from Rome were sent into Bulgaria. This led to three years of discord between the Greek and Roman Churches in Bulgaria.

A Council at Constantinople in 869 put an end to the quarrel, and on March 3, 870 Bulgaria was joined to the Eastern Church and Orthodoxy was firmly established there. Bulgaria’s holy ascetics: Saints Gorazd (July 27) and Clement of Ochrid (July 27) were glorified as saints. Tsar Boris adorned the land with churches and furthered the spread of piety. Later, a Patriarchal See was established in Bulgaria. In his declining years, Tsar Boris entered a monastery, leaving the throne to his sons Vladimir and Simeon.

While in the monastery the saint learned that Vladimir, who succeeded him, had renounced Christianity. Distressed by this, Saint Boris again donned his military garb, punished his disobedient son and threw him in prison. After giving the throne to his younger son Simeon, Saint Boris returned to the monastery. He left it once more to repel a Hungarian invasion. Saint Boris, who was named Michael in holy Baptism, reposed on May 2, 907.

The Putivil Icon depicts the Mother of God holding Christ on her left arm, and with a ladder behind her right hand. Christ is holding an orb in His left hand, and bestows a blessing with His right.

The Putivil Icon is thought to be a copy of the Abul Icon from Mt Abul in Serbia.

The Holy Prophet Jeremiah, one of the four great Old Testament prophets, was son of the priest Helkiah from the city of Anathoth near Jerusalem, and he lived 600 years before the Birth of Christ, under the Israelite king Josiah and four of his successors. He was called to prophetic service at the age of fifteen, when the Lord revealed to him that even before his birth the Lord had chosen him to be a prophet. Jeremiah refused, citing his youth and lack of skill at speaking, but the Lord promised to be always with him and to watch over him.

He touched the mouth of the chosen one and said, “Behold, I have put My words into your mouth. Behold, I have appointed you this day over nations and kingdoms, to root out and to pull down, to destroy and to rebuild, and to plant” (Jer. 1:9-10). From that time Jeremiah prophesied for twenty-three years, denouncing the Jews for abandoning the true God and worshipping idols, predicting sorrows and devastating wars. He stood by the gates of the city, and at the entrance to the Temple, everywhere where the people gathered, and he exhorted them with imprecations and often with tears. The people, however, mocked and abused him, and they even tried to kill him.

Depicting for the Jews their impending enslavement to the king of Babylon, Jeremiah first placed on his own neck a wooden, and then an iron yoke, and thus he went about among the people. Enraged at the dire predictions of the prophet, the Jewish elders threw the Prophet Jeremiah into a pit filled with horrid, slimy creatures, where he almost died. Through the intercession of the God-fearing royal official Habdemelek, the prophet was pulled out of the pit, but he did not cease his prophecies, and for this he was carted off to prison. Under the Jewish king Zedekiah his prophecy was fulfilled.

Nebuchadnezzar came, slaughtered many people, carried off a remnant into captivity, and Jerusalem was pillaged and destroyed. Nebuchadnezzar released the prophet from prison and permitted him to live where he wanted. The prophet remained at the ruins of Jerusalem and bewailed his nation’s misfortune. According to Tradition, the Prophet Jeremiah took the Ark of the Covenant with the Tablets of the Law and hid it in one of the caves of Mount Nabath (Nebo), so that the Jews could no longer find it (2 Mac. 2). Afterwards, a new Ark of the Covenant was fashioned, but it lacked the glory of the first.

Among the Jews remaining in their fatherland there soon arose internecine clashes: Hodoliah, Nebuchadnezzar’s viceroy, was murdered. The Jews, fearing the wrath of Babylon, decided to flee into Egypt. The Prophet Jeremiah disagreed with their intention, predicting that the punishment which they feared would befall them in Egypt. The Jews would not listen to the prophet, however, and taking him along by force, they went into Egypt and settled in the city of Tathnis. There the prophet lived for four years and was respected by the Egyptians, because by his prayers he killed crocodiles and other creatures infesting these parts. When Jeremiah prophesied that the King of Babylon would invade Egypt and annihilate the Jews living there, the Jews murdered him. In that very same year the saint’s prophecy was fulfilled. There is a tradition that 250 years later, Alexander the Great transported the relics of the holy Prophet Jeremiah to Alexandria.

The Prophet Jeremiah wrote his Book of Prophecies and also the Book of Lamentations about the desolation of Jerusalem and the Exile. The times in which he lived and prophesied are described in 4/2 Kings (Ch. 23-25) and in the Second Book of Chronicles (36:12) and in 2 Maccabbees (Ch. 2).

In the Gospel of Matthew it is said that the betrayal of Judas was foretold by the Prophet Jeremiah, “And they took thirty pieces of silver, the price of him on whom the sons of Israel had set a price, and they gave them for the potter’s field, as the Lord directed me” (Mt. 27:9-10). Perhaps Jeremiah 32:6-15 is meant.

Even after his death, the Prophet Jeremiah was regarded as a wonderworker. Dust from his tomb was believed to cure snake-bite, and many Christians pray to him for this purpose.

Saint Paphnutius of Borov was born in 1394 in the village of Kudinovo, not far from Borov, and at Baptism he was named Parthenius. His father John was the son of a baptized Tatar, a “baskak” (“tax-collector”) named Martin, and his mother was named Photina. At the age of twenty, Parthenius left his home and received monastic tonsure in 1414 with the name Paphnutius at the Vyosky-Protection Monastery near Borov under its abbot, Marcellus. Saint Paphnutius struggled for many years at the monastery, and when Igumen Marcellus died, the brethren chose him as his successor. Saint Photius, Metropolitan of Kiev (July 2), ordained him to the priesthood around the year 1426.

The monk spent thirty years at the Protection Monastery, where he was igumen, Elder, and Father-confessor. At fifty-one years of age he fell grievously ill, gave up his position as igumen and was tonsured into the Great Schema. After recovering his health on April 23, 1444 (the Feast of the holy Great Martyr George the Victory-Bearer), he left the monastery and settled with one monk on the left bank of the River Protva, where it meets the River Isterma. Soon brethren began to gather to him at this new place, and the number of the monks quickly grew. A new stone church was built in place of the former wooden one, in honor of the Nativity of the Most Holy Theotokos.

The finest iconographers of those times, Dionysius, Metrophanes, and their assistants were invited to adorn the church with icons and frescoes. Saint Paphnutius was an example to the brethren, leading a strict life. His cell was the poorest of all, and he chose the worst morsels of food. On Mondays and Fridays he ate nothing at all, and on Wednesdays he only ate dry food. He did the most difficult tasks himself. He chopped and carried fire wood, dug and cultivated the garden, yet he was always the first to arrive for church services.

Saint Paphnutius earned the deep respect and love not only of the brethren of his own monastery, but also of other monasteries. Through the providence of God a twenty-year-old youth, John Sanin was guided to the monastery. After testing him for a time, Paphnutius tonsured him into monasticism with the name Joseph. Later on Saint Joseph of Volokolamsk (Sept. 9) defended the purity of the Orthodox Faith and entered into struggle against the heresy of the Judaizers, condemned at the Council of 1504. Saint Paphnutius blessed the young man in his endeavors.

A week before his death, the saint foretold his end. After he had prayed and blessed the brethren, he fell asleep in the Lord on May 1, 1477. Saint Paphnutius was a disciple of Saint Sergius of Radonezh (Sept. 25).

This holy New Martyr of Christ was born in Demitsana in the Peloponnesos. His parents were Panagiotes and Maria, and he was given the name Eleutherius in Baptism. Eleutherius was the youngest of five children (the others were George, Christos, John, and Katerina).

After attending school in Demetsana, Eleutherius and John traveled to Constantinople to enroll in the Patriarchal Academy. Later, they went to Jassy, Romania where their father and brothers were in business. Some time afterwards, Eleutherius decided to go to Mt. Athos to become a monk. Because of a war between Russia and Turkey, he was able to travel only as far as Bucharest. There he stayed with the French consul, then with an employee of the Russian consul.

Eleutherius began to pursue a life of pleasure, putting aside his thoughts of monasticism. When hostilities ceased, Eleutherius made his way to Constantinople in the company of some Moslems. On the way, he turned from Orthodoxy and embraced Islam. He was circumcised and given the name Reschid. Soon his conscience began to torment him for his denial of Christ. The other Moslems began to notice a change in his attitude, so they restricted his movements and kept a close watch on him.

One day Eleutherius was seen wearing a cross, so the others reported him to the master of the house, Rais Efendi. The master favored Eleutherius, which made the others jealous. He told them it was still too early for Eleutherius to give up all his Christian ways.

Rais Efendi and his household journeyed to Adrianople, arriving on a Saturday. Metropolitan Cyril, who later became Patriarch of Constantinople, was serving Vespers in one of the city’s churches. Eleutherius pretended to have letters for Metropolitan Cyril, but he sent someone else to receive them. When Eleutherius told this man that he wanted Christian clothes, he became suspicious and sent him away.

Back in Constantinople, Rais Efendi gave Eleutherius costly presents, hoping to influence him to remain a Moslem. Eleutherius, however, prayed that God would permit him to escape. He ran off at the first opportunity, seeking out a priest from the Peloponnesos who lived near the Patriarchate. After relating his story, Eleutherius asked the priest to help him get away. The priest refused to assist him, fearing reprisals if he should be caught. He gave Eleutherius some advice, then sent him away.

With some assistance from the Russian embassy, Eleutherius boarded a ship and sailed to Mt. Athos. At the Great Lavra Eleutherius was chrismated and received back into the Orthodox Church, and also became a monk with the name Euthymius.

Euthymius read the New Martyrologion of Saint Νikόdēmos (July 14), and was inspired by the example of the New Martyrs. He then became consumed with a desire to wipe out his apostasy with the blood of martyrdom.

Saint Euthymius went to Constantinople with a monk named Gregory, arriving on March 19, 1814. A few days later, on Palm Sunday, he received Holy Communion. Removing his monastic garb, he dressed himself as a Moslem and went to the palace of the Grand Vizier, Rusud Pasha. Saint Euthymius, holding palms in his hand, confessed that he was an Orthodox Christian, and wished to die for Christ. He denounced Mohammed and the Moslem religion, then trampled upon the turban he had worn on his head, which led the Vizier to believe that he was either drunk or crazy.

The valiant warrior of Christ assured the Vizier that he was in his right mind, and was not drunk. Euthymius was thrown into a dark cell and bound with chains. After an hour or so, they brought him out again. With flattery and promises of wealth, the Vizier tried to convince Euthymius to return to the Moslem faith. The saint boldly declared that Islam was a religion based on fables and falsehood, and that he would not deny Christ again even if he were to be tortured and slain.

The Grand Vizier ordered the saint to be beaten and returned to prison. After three hours, Saint Euthymius was brought before Rusud Pasha, who said to him, “Have you reconsidered, or do you remain stubborn?”

Euthymius replied, “There is only one true Faith, that of the Orthodox Christians. How can I believe in your false prophet Mohammed?”

Now the Vizier realized that he would never convince Euthymius to return to Islam, so he ordered him to be put to death by the sword. When the executioner attempted to tie the saint’s hands he said, “I came here voluntarily, so there is no need to bind my hands.Allow me to meet my death untied.”

Saint Euthymius was allowed to walk to the place of execution unbound. He went joyfully and unafraid, holding a cross in his right hand, and palms in his left. When they arrived at the site, Euthymius faced east and began to pray. He thanked God for making him worthy of martyrdom for His sake. He also prayed for his family and friends, asking God to grant all their petitions which are unto salvation.

Then Saint Euthymius kissed the cross he was holding, then knelt and bent his neck. The executioner struck a fierce blow with the sword, but this did not behead him. He struck again, and failed to kill him. Finally, he took a knife and slit the martyr’s throat.

Saint Euthymius was killed about noon on March 22, 1814 in Constantinople, thereby earning a place in the heavenly Kingdom where he glorifies the holy, consubstantial, and life-creating Trinity, the Father, the Son, and the Holy Spirit, forevermore.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The holy New Martyr Acacius was born at Neochorion, Macedonia near Thessalonica in the eighteenth century. The oldest son of Bulgarian peasants, he was named Athanasius at his baptism. When he was nine years old, his family moved to the city of Serres. Athanasius was apprenticed to a cobbler, who frequently beat him. On the night of Holy Friday, after a particularly severe beating, he wandered onto the street and two Moslem women comforted him, brought him home and fed him. Pretending sympathy, they urged him to deny Christ, the bread which came down from heaven (John 6:41). They took the boy to Yusuf Bey, who adopted him, gave him a Moslem name, and had him circumcised. He lived in that home for nine years.

At first, the wife of Yusuf Bey treated Athanasius with maternal love, but this later turned into a lustful passion. Just as the righteous Joseph (March 31) rejected the advances of Potiphar’s wife (Genesis 39:8-10), so did Athanasius spurn the advances of the Moslem woman. So she told her husband that Athanasius had tried to force himself on her. His Turkish father threw him out of the house, and the young man returned to Thessalonica to find his real parents. His mother told him it was too dangerous for him to stay with them, and so he went to Mt Athos.

At first he lived at the Hilandar Monastery for a while, but he spent time in other monasteries as well. He confessed his apostasy to Father Nicholas at the Xenophontos Monastery, who read the prescribed prayers and received him back into the Church through Chrismation. Athanasius returned to Hilandar for about a year, then went to Ivḗron. While at the skete at Ivḗron he heard of Saints Euthymius and Ignatius, and desired to imitate their feat of martyrdom. He became filled with the desire to wipe out his sin by shedding his blood for Christ in the same place where he had denied Him. Athanasius revealed all this to Father Nikephorus, who had been the spiritual Father of Saints Ignatius and Euthymius. He was placed under the direction of the monk Acacius, who was to prepare him for his difficult struggle. Athanasius spent his time in ceaseless prayer, vigil, and fasting. This, of course, aroused the hatred of the devil, who sowed the seeds of doubt and uncertainty in his soul. After thirty-five days Athanasius became faint-hearted and ran away in the middle of the night.

Athanasius went to Simonopetra Monastery, but found no peace there. He returned to Hilandar Monastery, but as a penance he had to live in the vineyard rather than in a cell. He soon became ill and was taken to Karyes, the capital of the Holy Mountain, but he refused medical treatment. Those who had brought him there were upset by this, and they said that he was neither a Christian nor a Moslem. Stung by their rebuke, Athanasius went into seclusion for forty days.

At the end of that time, Athanasius returned to Father Nikephorus at Ivḗron and Elder Acacius was assigned to look after him again. He entered upon an intense program of prayer, prostrations, and vigil, and was granted the gift of tears. On the Fourth Sunday of Great Lent, seeing his repentance and progress in virtue, the Elder Acacius tonsured him with the name Acacius.

Soon he left for Constantinople with the Elder Gregory, who had also accompanied Saints Ignatius and Euthymius on their way to martyrdom. They left Mt Athos on a ship, arriving in Constantinople thirteen days later. On April 22, Saint Acacius received Holy Communion at a church in Galata, then returned to the ship. He changed into Moslem clothing and went with Father Gregory to the Porte, where a doorkeeper asked them what they wanted.

Saint Acacius related his story, saying that he had been deceived into renouncing Christianity and accepting Islam, but now he had come to his senses. Denouncing Mohammed as a false prophet, he loudly proclaimed that he was a Christian. Then he threw his turban on the floor, trampled it under his feet, and spit on it.

Saint Acacius was seized, beaten, and thrown into prison. That night he was promised wealth and high position if he would return to Islam. When he refused, they began to beat him again.

The next day, Saint Acacius was brought before the vizier and repeated his story, then was returned to prison. Father Gregory was able to send a messenger to bring Acacius a pyx containing the Holy Gifts, and he partook of the life-giving Mysteries of Christ.

Soon after this, the holy martyr was led to a place called Parmak Kapi, where he was beheaded. Saint Acacius gave his life for Christ on May 1, 1816 at six o’clock in the evening. Some pious Christians ransomed the saint’s body from the Turks, and Father Gregory brought it back to Mt Athos. The holy relics were brought to Ivḗron and buried in a church dedicated to Saints Ignatius and Euthymius.

Although some sources give the year of the saint’s martyrdom as 1815, there is a letter from Saint Acacius to a certain spiritual Father on Mt Athos dated April 27, 1816 which states that he is on his way to martyrdom. Thus, the year is 1816.

The heads of Saints Acacius, Euthymius, and Ignatius are in the Russian monastery of Saint Panteleimon on the Holy Mountain.

The Hieromartyr Macarius, Metropolitan of Kiev, was earlier the archimandrite of the Vilensk Holy Trinity monastery.

In 1495, after the death of Metropolitan Jonah of Kiev, Macarius was chosen and ordained in his place by an assembly of hierarchs; Vassian of Vladimir, Luke of Polotsk, Vassian of Turov and Jonah of Lutsk. Papers of blessing were sent from Constantinople by the Patriarch Niphon, confirming the election of Saint Macarius to the metropolitan See of Kiev. On May 1, 1497 Tatars invading Russia killed Metropolitan Macarius of Kiev and All Rus in the village of Strigolovo, at the River Vzhischa, where the saint was conducting divine services. Many of his flock were killed with him, or taken into captivity .

The holy incorrupt relics of Saint Macarius, glorified by God with miracles, rest now at Kiev at the Vladimir cathedral church.

The Martyr Bata, a monastic, lived during the fourth century in Persia and labored there in one of the monasteries. The holy martyr was killed in the city of Nisibis for confessing the Christian Faith during a time of persecution against Christians initiated by the Persian emperor.

In 1166 a daughter, Tamar, was born to King George III (1155-1184) and Queen Burdukhan of Georgia. The king proclaimed that he would share the throne with his daughter from the day she turned twelve years of age.

The royal court unanimously vowed its allegiance and service to Tamar, and father and daughter ruled the country together for five years. After King George’s death in 1184, the nobility recognized the young Tamar as the sole ruler of all Georgia. Queen Tamar was enthroned as ruler of all Georgia at the age of eighteen. She is called “King” in the Georgian language because her father had no male heir and so she ruled as a monarch and not as a consort.

At the beginning of her reign, Tamar convened a Church council and addressed the clergy with wisdom and humility: “Judge according to righteousness, affirming good and condemning evil,” she advised. “Begin with me—if I sin I should be censured, for the royal crown is sent down from above as a sign of divine service. Allow neither the wealth of the nobles nor the poverty of the masses to hinder your work. You by word and I by deed, you by preaching and I by the law, you by upbringing and I by education will care for those souls whom God has entrusted to us, and together we will abide by the law of God, in order to escape eternal condemnation…. You as priests and I as ruler, you as stewards of good and I as the watchman of that good.”

The Church and the royal court chose a suitor for Tamar: Yuri, the son of Prince Andrei Bogoliubsky of Vladimir-Suzdal (in Georgia Yuri was known as “George the Russian”). The handsome George Rusi was a valiant soldier, and under his command the Georgians returned victorious from many battles. His marriage to Tamar, however, exposed many of the coarser sides of his character. He was often drunk and inclined toward immoral deeds. In the end, Tamar’s court sent him away from Georgia to Constantinople, armed with a generous recompense. Many Middle Eastern rulers were drawn to Queen Tamar’s beauty and desired to marry her, but she rejected them all. Finally at the insistence of her court, she agreed to wed a second time to ensure the preservation of the dynasty. This time, however, she asked her aunt and nurse Rusudan (the sister of King George III) to find her a suitor. The man she chose, Davit-Soslan Bagrationi, was the son of the Ossetian ruler and a descendant of King George I (1014-1027).

In 1195 a joint Muslim military campaign against Georgia was planned under the leadership of Atabeg (a military commander) Abu Bakr of Persian Azerbaijan. At Queen Tamar’s command, a call to arms was issued. The faithful were instructed by Metropolitan Anton of Chqondidi to celebrate All-night Vigils and Liturgies and to generously distribute alms so that the poor could rest from their labors in order to pray. In ten days the army was prepared, and Queen Tamar addressed the Georgian soldiers for the last time before the battle began: “My brothers! Do not allow your hearts to tremble before the multitude of enemies, for God is with us…. Trust God alone, turn your hearts to Him in righteousness, and place your every hope in the Cross of Christ and in the Most Holy Theotokos!”

Having taken off her shoes, Queen Tamar climbed the hill to the Metekhi Church of the Theotokos (in Tbilisi) and knelt before the icon of the Most Holy Theotokos. She prayed without ceasing until the good news arrived: the battle near Shamkori had ended in the unquestionable victory of the Orthodox Georgian army.

After this initial victory the Georgian army launched into a series of triumphs over the Turks, and neighboring countries began to regard Georgia as the protector of the entire Transcaucasus. By the beginning the 13th century, Georgia was a commanding political authority recognized by both the Christian West and the Muslim East.

Georgia’s military successes alarmed the Islamic world. Sultan Rukn al-Din was certain that a united Muslim force could definitively decide the issue of power in the region, and he marched on Georgia around the year 1203, commanding an enormous army.

Having encamped near Basiani, Rukn al-Din sent a messenger to Queen Tamar with an audacious demand: to surrender without a fight. In reward for her obedience, the sultan promised to marry her on the condition that she embrace Islam; if Tamar were to cleave to Christianity, he would number her among the other unfortunate concubines in his harem. When the messenger relayed the sultan’s demand, a certain nobleman, Zakaria Mkhargrdzelidze, was so outraged that he slapped him on the face, knocking him unconscious.

At Queen Tamar’s command, the court generously bestowed gifts upon the ambassador and sent him away with a Georgian envoy and a letter of reply. “Your proposal takes into consideration your wealth and the vastness of your armies, but fails to account for divine judgment,” Tamar wrote, “while I place my trust not in any army or worldly thing but in the right hand of the Almighty God and the infinite aid of the Cross, which you curse. The will of God—and not your own—shall be fulfilled, and the judgment of God—and not your judgment—shall reign!”

The Georgian soldiers were summoned without delay. Queen Tamar prayed for victory before the Vardzia Icon of the Theotokos, then, barefoot, led her army to the gates of the city.

Hoping in the Lord and the fervent prayers of Queen Tamar, the Georgian army marched toward Basiani. The enemy was routed. The victory at Basiani was an enormous event not only for Georgia, but for the entire Christian world.

The military victories increased Queen Tamar’s faith. In the daytime she shone in all her royal finery and wisely administered the affairs of the government; during the night, on bended knees, she beseeched the Lord tearfully to strengthen the Georgian Church. She busied herself with needlework and distributed her embroidery to the poor.

Once, exhausted from her prayers and needlework, Tamar dozed off and saw a vision. Entering a luxuriously furnished home, she saw a gold throne studded with jewels, and she turned to approach it, but was suddenly stopped by an old man crowned with a halo. “Who is more worthy than I to receive such a glorious throne?” Queen Tamar asked him.

He answered her, saying, “This throne is intended for your maidservant, who sewed vestments for twelve priests with her own hands. You are already the possessor of great treasure in this world.” And he pointed her in a different direction.

Having awakened, Holy Queen Tamar immediately took to her work and with her own hands sewed vestments for twelve priests.

History has preserved another poignant episode from Queen Tamar’s life: Once she was preparing to attend a festal Liturgy in Gelati, and she fastened precious rubies to the belt around her waist. Soon after she was told that a beggar outside the monastery tower was asking for alms, and she ordered her entourage to wait. Having finished dressing, she went out to the tower but found no one there. Terribly distressed, she reproached herself for having denied the poor and thus denying Christ Himself. Immediately she removed her belt, the cause of her temptation, and presented it as an offering to the Gelati Icon of the Theotokos.

During Queen Tamar’s reign a veritable monastic city was carved in the rocks of Vardzia, and the God-fearing Georgian ruler would labor there during the Great Fast. The churches of Pitareti, Kvabtakhevi, Betania, and many others were also built at that time. Holy Queen Tamar generously endowed the churches and monasteries not only on Georgian territory but also outside her borders: in Palestine, Cyprus, Mt. Sinai, the Black Mountains, Greece, Mt. Athos, Petritsoni (Bulgaria), Macedonia, Thrace, Romania, Isauria and Constantinople. The divinely guided Queen Tamar abolished the death penalty and all forms of bodily torture.

A regular, secret observance of a strict ascetic regime—fasting, a stone bed, and litanies chanted in bare feet—finally took its toll on Queen Tamar’s health. For a long time she refrained from speaking to anyone about her condition, but when the pain became unbearable she finally sought help. The best physicians of the time were unable to diagnose her illness, and all of Georgia was seized with fear of disaster. Everyone from the small to the great prayed fervently for Georgia’s ruler and defender. The people were prepared to offer not only their own lives, but even the lives of their children, for the sake of their beloved ruler.

God sent Tamar a sign when He was ready to receive her into His Kingdom. Then the pious ruler bade farewell to her court and turned in prayer to an icon of Christ and the Life-giving Cross: “Lord Jesus Christ! Omnipotent Master of heaven and earth! To Thee I deliver the nation and people that were entrusted to my care and purchased by Thy Precious Blood, the children whom Thou didst bestow upon me, and to Thee I surrender my soul, O Lord!”

The burial place of Queen Tamar has remained a mystery to this day. Some sources claim that her tomb is in Gelati, in a branch of burial vaults belonging to the Bagrationi dynasty, while others argue that her holy relics are preserved in a vault at the Holy Cross Monastery in Jerusalem.

St. Tamara is commemorated on the Sunday of the Myrrh-bearing Women in addition to her regular commemoration on May 1.

Saint Nikēphóros, the “most luminous star of the Church of Christ,” who delighted the hearts of the faithful “with divinely inspired teachings,” was born around 1750 at Kardamyla on the Greek island of Chios, and his family name was Georgios, or Georgos. When he was still very young, he became sick with a pestilential disease. His parents vowed that if he recovered, they would offer him to the Mother of God to serve Her at the famous Byzantine monastery of Nea Moni, which was dedicated to Her. He did get well, and so the parents took him to the monastery, where he was placed under the guidance of the venerable Elder Anthimus Hagiopateritis.

Later, he was sent to the city of Chios to be educated in its schools by the priest Father Gabriel Astrakaris. Saint Nikēphóros remained close to this priest throughout the period of his education in the city, where he developed a love for learning, and a respect for those who taught others. He also met Saint Athanasius Parios (June 24), who was the Director of the school in the city of Chios. The greatest influence on his life was Saint Macarius of Corinth (April 17), whom he met even before he met Saint Athanasius. Saint Macarius was at Chios in 1780, left for a time, then returned in 1790. Saint Nikēphóros saw Saint Macarius frequently, and learned much from him. After finishing his education, Saint Nikēphóros returned to the monastery and was ordained a deacon.

When Saint Athanasius Parios reorganized the school of Chios, he appointed Nikēphóros as one of its teachers. At the same time, he was also given a blessing to preach the Word of God at Nea Moni and elsewhere.

While serving as a teacher, Saint Nikēphóros was called to become the Igumen of Nea Moni. Until 1802, the monks had managed the monastery’s affairs without any audits. In that year, however, the monastery was fined 600,000 piasters, and some of the monastery’s estates had to be sold to pay the amount. Suspecting that the affairs of the monastery were not being properly administered, the citizens asked that Father Nikēphóros be made Igumen. They knew he despised worldly possessions, and so they had full confidence in him. They also decided that an audit of the monastery accounts would be made every year.

It was not easy for Saint Nikēphóros to assume this burden, for he was not familiar with the many responsibilities of a Superior. He would have preferred solitude and study, but he applied himself to his new duties. During the next two years, he tried to resolve conflicts, and to raise the moral spirit of the monks by teaching and by personal example. There were many people above him and below him who did not appreciate his efforts, however, and they plotted against him. Unaccustomed to quarrels and intrigues, he was unable to complete his two year term in office. Therefore, he left and sought refuge in the Hermitage of Saint George at Resta.

Although he was unable to govern these monks, Saint Nikēphóros did excel in his personal life, and in guiding many people to virtue. He also composed church services and hymns to various saints, including Saints Nikḗtas, John, and Joseph (May 20), and Saint Matrona of Chios (October 20).

The companions of Saint Nikēphóros at Resta were a retired priest (who had also been a teacher) called Father Joseph, and Saint Macarius of Corinth. Father Joseph had lived on Mount Athos for a while, then settled on Chios. He also composed church services, including one to the New Martyr Saint Nicholas the New (October 31), which had been published in Venice in 1791. In 1812, Saint Athanasius Parios retired as Director of the schools of Chios, and joined Saint Nikēphóros and the others at Resta.

Saint Nikēphóros devoted himself to spiritual struggles, study, and writing. He also engaged in physical work of an agricultural nature. He planted olive and fig trees, cypresses, and pines. He also encouraged others to plant trees, for he understood that a lack of trees led to poverty, and that by planting trees one’s material resources could be improved. The saint would sometimes tell those who came to him for Confession to plant so many trees as a penance.

In 1805, on his deathbed, Saint Macarius entrusted Saint Nikēphóros with the task of completing and publishing his book THE NEW LEIMONARION. This book contained the Lives and church services of various martyrs, ascetics, and other saints. It is remarkable in that three saints collaborated on this book about saints, Saint Macarius, Saint Nikēphóros, and Saint Athanasius Parios.

By writing so many saints’ Lives and church services, Saint Nikēphóros showed that he considered them important and beneficial. Not only did he provide the biographical details about these saints, he also expressed the Orthodox view of God and man, the beauty of the virtues, and spiritual concepts such as theosis (divinization), inner attention, ceaseless prayer, purification, and asceticism in general.

Like Saint Macarius of Corinth, Saint Nikēphóros was also known as a trainer of martyrs. Those who abandoned Christianity and embraced Islam, and later repented of their actions, went to him to confess their sin. He helped them to prepare to wash away their apostasy by shedding their blood as martyrs. Mindful of the Lord’s words, “Whoever shall deny Me before men, I will also deny him before My Father Who is in heaven” (Mt. 10:33) they believed that only after a public reaffirmation of their faith in Christ before the Moslem authorities (which inevitably resulted in a sentence of death) could their sin be forgiven.

Saint Nikēphóros prepared them with prayer, fasting, prostrations, and by encouraging them to remain strong when they went to their deaths. Thus fortified, they endured the most horrible tortures with astonishing courage. Not only did the martyrs themselves receive grace and forgiveness from God, but their example encouraged others to remain firm in the Orthodox Faith.

In addition to those whom he prepared personally, many others were also inspired to martyrdom through his published Lives and services to the martyrs.

Although Saint Nikēphóros had the grace of working miracles, this is not the only reason that he is venerated as a saint. His holy life and character are also important considerations. A saint is one who is free from all vice and possesses all the virtues through divine grace. The people of Chios recognized that Saint Nikēphóros was humble, gentle, free from anger, and filled with love for others. That is why, even in his lifetime, they regarded him as a saint.

Saint Nikēphóros was of medium height, with a pale and gentle face, and a large black beard. Although Saint Nikēphóros probably reposed in the summer of 1821, his Feast Day is designated as May 1. He died in a home near the church of Saint Paraskeve, where he sometimes stayed overnight when he was unable to get back to Resta. His body was brought back to Resta, and was placed in a grave where both Saint Athanasius Parius and the monk Nilus had once been buried.

The holy relics of Saint Nikēphóros were uncovered in 1845 and brought to the metropolitan church of Chios. Many years later, the Guild of Tanners asked for the relics and placed them in the church of Saint George. In 1907, an icon of Saint Nikēphóros was painted, and a church service was composed in his honor.

The “Unexpected Joy” Icon of the Most Holy Theotokos, is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40].

The sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?” The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.” Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins.

The “Unexpected Joy” icon is also commemorated on January 25 and May 1.

The “Myrrh-Bearing” Icon of the Mother of God of Tsarevokokshaisk (in the province of Kazan) appeared to the peasant Andrew Ivanov on May 1, 1647 near Bolshaya Kuznetsa, fifteen versts from the city of Tsarevokokshaisk in the Kazan region. Working in the field, Andrew noticed an icon lying on the ground and wanted to pick it up, but the icon became invisible. The astonished peasant, looking around, noticed the icon in a tree, supported by an unseen force. He prayed and took the icon home, where it was glorified by miracles.

Pilgrims thronged to the icon from all the surrounding villages. They carried the image to the city of Tsarevokokshaisk, and later to Moscow, and after a while, they returned home with it. A monastery was built at the place of its appearance. It is called “Myrrh-Bearing” because the Mother of God is depicted with the Myrrh-Bearing Women.

No information available.

Saint Gerasimus of Boldino, whose secular name was Gregory, was born in 1490 at Pereslav-Zalessk. In his early childhood, he often went to church to attend the divine services. When he heard about the holy life of Saint Daniel of Pereyaslavl (April 7), the thirteen-year-old Gregory tearfully begged the Elder to permit him to join him. The Elder accepted the boy as a novice and, after a short time, gave him monastic tonsure with the name Gerasimus. The new monk zealously fulfilled the labors of fasting and prayer, and soon he was known in Moscow as a strict ascetic. He even traveled to the capital with his teacher, and met the Tsar.

Worldly fame was a burden for the ascetic and, after twenty-six years under Saint Daniel’s guidance, Saint Gerasimus obtained the blessing of his Elder to live the solitary life in the region of Smolensk. He settled near the city of Dorogobuzha in a wild forest inhabited by snakes and wild animals.The holy ascetic restrained his body (“the wild beast”) by subjecting it to heat and cold. The saint often had to endure the intrusion of brigands, but he bore all their outrages meekly and patiently, and he prayed for the malefactors.

In a vision, he was instructed to go to Boldino Hill, where an immense oak stood by a spring. The local inhabitants beat him with sticks and wanted to drown him, but they became frightened and handed him over to the administrator of Dorogobuzha, who threw him into jail for vagrancy. Saint Gerasimus patiently endured the ridicule, keeping silence and devoting himself to prayer.

During this time an imperial emissary from Moscow came to visit the administrator. Seeing Saint Gerasimus, he bowed down before him and asked his blessing. He recognized him because he had seen the saint before, with Saint Daniel, in the presence of the Tsar. The administrator became terrified, and immediately begged the saint’s forgiveness and promised to build an enclosure to protect him from robbers.

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From that time Saint Gerasimus received those who wished to embrace the monastic life, and sought permission at Moscow to build a monastery. In 1530 he built a church dedicated to the Most Holy Trinity, and he also built cells for the brethren.

Besides the Boldino monastery, Saint Gerasimus founded another monastery in honor of Saint John the Forerunner at the city of Vyazma, and later on, in the Bryansk forest at the River Zhizdra, a monastery in honor of the Entry of the Most Holy Theotokos into the Temple. Peter Korostelev, a disciple of Saint Gerasimus, was made igumen of this monastery. Several ascetics were under the spiritual guidance of Saint Gerasimus: the igumen Anthony, who later became the Bishop of Vologda (Oct. 26), and Arcadius, a disciple of Saint Gerasimus, struggled as a hermit and was buried at the Boldino monastery.

Before his death, Saint Gerasimus summoned the igumens and monks of the monasteries he had founded, told them of his life, and gave them his final instructions. This oral narrative of the saint was included in his Life, which was composed by Saint Anthony at the request of the Elders. The Rule, or Testament, of Saint Gerasimus is similar to the “Spiritual Deed” of Saint Joseph of Volokolamsk (September 9, October 18, February 13). From Saint Joseph he also borrowed the practice of having twelve Elders govern the monastery.

There is an oral tradition that he may have converted Opta, the founder of Optina Monastery. It seems that he would convert the criminals in a given area, and then establish a monastery there.

Saint Gerasimus reposed on May 1, 1554. He is also commemorated on July 20.

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No information available at this time.

Saint Zosimas of Kumurdo lived and labored from the end of the 15th century through the first half of the 16th century. To the world he was known as Zebede. He was raised by Princess Ketevan, the daughter of King George VIII (1446-1466).

In 1515 Zebede was tonsured a monk and given the new name Zosimas. It is believed that in the same year he was also consecrated a bishop. An inscription at Kumurdo Church attests to his hierarchical rank: “May the Lord have mercy on Zosimas, bishop of Kumurdo. Amen.”

Saint Zosimas is credited with compiling a handwritten anthology of prayers, homilies, and other writings in the year 1537. The anthology concludes with two of the holy father’s own wills.

In addition to his pastoral, educational and church-building activity in the Kumurdo diocese, Saint Zosimas also performed many important works in the Holy Land of Jerusalem. In the 15th and 16th centuries the struggle between Orthodox Christians and Roman Catholics over whom God had appointed heir to the holy hill of Golgotha became particularly acute, and the Orthodox Church was forced to defend the rights that it had acquired in previous centuries. At that time, Saint Zosimas arrived in the Holy Land and joined the struggle to liberate Golgotha from the Catholics. In honor of his valiant efforts, two vigil lamps were later hung in his name in the churches at Golgotha and the Holy Cross Monastery.

It is significant to note that from the 15th century the names of the bishops of Kumurdo have been inscribed in an important chronicle called Ertgulebis Tsigni, or The Book of Faith. Throughout history the hierarchs of Kumurdo have defended the unity of the Georgian Church and stood steadfast as pillars of national-religious sentiment and examples of faith.

On October 17, 2002, the Georgian Church canonized the holy hierarch Zosimas of Kumurdo and reinstated the bishopric of ancient Kumurdo.