Saint Bessarion, Wonderworker of Egypt was an Egyptian. He was baptized while still in his youth, and he led a strict life, striving to preserve the grace given him during Baptism. Seeking to become more closely acquainted with the monastic life, he journeyed to the holy places. He was in Jerusalem, he visited Saint Gerasimus (March 4) in the Jordanian wilderness, he viewed other desert monasteries, and assimilated all the rules of monastic life.

Upon his return, he received monastic tonsure and became a disciple of Saint Isidore of Pelusium (February 4). Saint Bessarion took a vow of silence, and partook of food only once a week. Sometimes he remained without food or drink for forty days. Once, the saint stood motionless for forty days and forty nights without food or sleep, immersed in prayer.

Saint Bessarion received from God the gift of wonderworking. When his disciple was very thirsty, he sweetened bitter water. By his prayer the Lord sent rain upon the earth, and he could cross a river as if on dry land. With a single word he cast out devils, but he did this privately to avoid glory.

His humility was so great that once, when a priest ordered someone from the skete to leave church for having fallen into sin, Bessarion also went with him saying, “I am a sinner, too.” Saint Bessarion slept only while standing or sitting. A large portion of his life was spent under the open sky in prayerful solitude. He peacefully departed to the Lord in his old age.

Saint Hilarion the New was born of pious parents, Peter and Theodosia, who raised him in the virtues and instructed him in Holy Scripture. At twelve years of age Saint Hilarion was tonsured as a monk at the Hesychius monastery near Constantinople, and from there he transferred to the Dalmatus monastery, where he received the Great Schema and became a disciple of Saint Gregory the Dekapolite (November 20).

The monk deeply venerated his God-bearing patron Saint Hilarion the Great (October 21), and he strove to imitate his life, so he came to be called Hilarion the New. At the Dalmatus monastery, he was ordained presbyter. After the death of the igumen the brethren wanted to elect Saint Hilarion to this position, but learning of this, he secretly fled to Constantinople.

Then the monks of Dalmatus monastery sent a petition to Patriarch Nikēphóros, asking that Saint Hilarion be assigned as igumen. The Patriarch summoned the saint and persuaded him to give his assent. Saint Hilarion submitted out of holy obedience. For eight years he peacefully guided the monastery, but in the year 813 the iconoclast Leo the Armenian (813-820) occupied the imperial throne. The saint refused to dishonor the holy icons, and he boldly accused the emperor of heresy, for which he endured many torments. They locked him up in prison for awhile, and vexed him with hunger and thirst.

The impious Patriarch Theodotus, who replaced the exiled Patriarch Nikēphóros, caused the monk much suffering in demanding that he abandon Orthodoxy. The monks of the Dalmatus monastery went to the emperor and asked him to release the saint, promising to submit to the imperial will. After they returned to the monastery, however, Saint Hilarion and the monks continued to venerate the holy icons. The enraged emperor again threw the monk into prison. He gave the saint over to torture with all the means at his disposal, hoping to change his mind.

The wrath of God soon overtook the wicked emperor. He was cut down by his own soldiers in church at the very spot where he had once thrown down a holy icon. The new emperor Michael II (820-829) freed Saint Hilarion from his imprisonment, and the saint settled into a monastic cell. Upon the death of Saint Theodore the Studite (November 11), who also suffered for the holy icons, Saint Hilarion beheld holy angels taking the soul of Saint Theodore to Heaven.

Under the iconoclast emperor Theophilus (829-842), Saint Hilarion was again put under guard and beaten terribly, then they confined him on the island of Aphousia.

After the death of Theophilus, the holy empress Saint Theodora (842-855) gave orders to recall the confessors from exile. Saint Hilarion returned to the Dalmatus monastery, again agreeing to be igumen. He departed peacefully in the year 845.

Saint Jonah, Bishop of Great Perm, was successor to Saint Pitirim, Bishop of Perm (August 19), who was murdered by the Vogulani in 1455. In the year 1462 Saint Jonah converted the inhabitants of Great Perm to Christ. He journeyed throughout his extensive diocese to spread and consolidate the Christian Faith. The saint reposed on June 6, 1470 and was buried at Ust-Vym at the Annunciation cathedral.

Saint Paisius of Uglich was igumen of the Protection monastery, near Uglich. He was born in the Tver district near the city of Kashin, and he was a nephew of Saint Macarius of Kalyazin (March 17).

Saint Paisius entered his uncle’s monastery after the death of his parents, when he was just an eleven-year-old child. Under his uncle’s guidance, Saint Paisius led a monastic life of obedience, fasting and prayer, and he was put to work copying soul-saving books.

“A man wondrous of spirit, famed teacher of holiness and most astounding wonderworker, he founded (in 1464) the cenobitic Protection monastery three versts from Uglich at the wish of Prince Andrew, and he was chosen igumen.” Saint Paisius was also “founder and organizer of the holy Nikolsky Grekhozaruchnya monastery in 1489.”

Struggling at the Protection monastery, Saint Paisius lived into old age and died on June 6, 1504. His relics, glorified by miracles, rest beneath a crypt in the Protection monastery.

Saint Paisius is also commemorated on January 8.

Saint Jonah of Klimetzk, in the world John, became a monk, and founded the Klimetzk Trinity Monastery in fulfillment of a vow.

In 1490 he had been caught by a storm on Lake Onega. When there was no hope for survival, John cried out to the Lord, entreating Him to preserve his life so he might repent and serve God. The boat was thrown onto a sandbar by the waves. There he heard the voice of the Lord commanding him to found a monastery in honor of the Life-Creating Trinity.

He miraculously discovered a holy icon on a juniper tree. The saint fulfilled the will of the Lord and built a monastery with two churches, one dedicated to the Most Holy Trinity and the other in honor of Saint Nicholas, protector of those who sail and those who travel.

Refusing the rank of igumen, Saint Jonah remained a simple monk at the monastery. He died on June 6, 1534. A church was built over his relics, and was dedicated to Saints Zachariah and Elizabeth.

The Holy Virgin Martyrs Archelais, Thekla and Susanna sought salvation in a small monastery near Rome. During the persecution by Diocletian (284-305), the holy virgins dressed themselves in men’s clothing, cut their hair and went to the Italian province of Campania. Settling in a remote area, they continued to pursue an ascetical life of fasting and prayer. They received the gift of healing from God, and treated the local inhabitants, converting many pagans to Christ.

When the governor of the district heard about them, he had them brought to Salerno. He threatened Saint Archelais with torture and death if she did not offer sacrifice to idols. With firm hope in the Lord, the saint refused to submit to the command, and she denounced the folly of worshipping soulless statues. Then the governor ordered the saint to be torn apart by hungry lions, but the beasts meekly lay at her feet. In a rage the governor ordered the lions to be killed, and locked the holy virgins in prison.

In the morning, having suspended Saint Archelais, the torturers began to rake her with iron utensils and pour hot tar on the wounds. The saint prayed even more loudly, and suddenly a light shone over her and a voice was heard, “Fear not, for I am with you.”

The saint was defended by the power of God. When they wanted to crush her with an immense stone, an angel pushed it to the other side, and it crushed the torturers instead. A judge ordered soldiers to behead the holy virgins, but the soldiers did not dare to put their hands upon the saints. Then Saints Archelais, Thekla and Susanna said to the soldiers, “If you do not fulfill the command, you shall have no respect from us.” The holy martyrs were beheaded in 293.

In the nineteenth century, Saint Susanna appeared to a disciple of Elder Boniface saying, “We must pray to God with the soul, the mind, and the heart.” She is described as a maiden of untold beauty, with a soft, pleasant voice.

The first mention of the Pimenov Icon dates from the second half of the XVI century. There is a brief chronicler's note for the years 1404-1407 in the book Grades of Royal Genealogy: "A miracle occurred in Moscow at the home of the Tyutryum family, where myron flowed from the icons of the Mother of God and of Saint Nicholas the Wonderworker." This is supplemented by the following information: "Metropolitan Pimen of all Russia brought the miraculous Icon from Constantinople, and for many years it remained in the great cathedral church."

"Tyutryum, a certain well-known merchant, begged the clergy of the cathedral to bring the Icon to his house and serve a Moleben, as is the custom; for because of his faith, he had a great desire to see the Icon of the Mother of God in his home."

This Hodēgḗtria Icon is associated with Metropolitan Pimen of Kiev and all Rus who, according to tradition, brought the wonderworking Icon from Constantinople in 1381 or 1386. At first, the Icon was in the altar of the Dormition cathedral of the Moscow Kremlin, then it was moved to the Annunciation cathedral. Until 1918 it was in the Peace Chamber of the Kremlin palace, and then in the State Historical Museum, from which it was transferred to the Tretyakov Gallery in 1930.

Metropolitan Pimen (circa 1304 – September 11, 1389) was known as Pimen the Greek, and served as Metropolitan of Moscow (technically Metropolitan of Kiev and All Rus') from 1382–1384. He is not numbered among the Saints, however.

Saint Gelasius, the holy martyr of Christ, lived during a time of fierce persecution. He gave away all his property and possessions to the poor, put on a long white garment, and went to visit those who were facing martyrdom.

Since these Christians had been tortured in various ways, Saint Gelasius kissed their wounds and encouraged them to remain steadfast in their confession of Christ. When the pagans saw him doing this they seized him and brought him before their ruler. When he was questioned he proclaimed Christ as the true God, denouncing the idols as deaf and inanimate objects.

The governor mocked him and had him flogged. Finally, he ordered that the saint’s head be cut off, and so Saint Gelasius received the unfading crown of martyrdom from the Lord.

This saint should not be confused with the third century saint Gelasius (one of the ten martyrs of Crete, commemorated on December 23), Saint Gelasius of Palestine (December 31), nor with Saint Gerasimus the actor of Heliopolis (February 27).

The Hieromartyr Dorotheus was bishop of the Phoenician city of Tyre, during the time of the persecution against Christians under the emperor Diocletian (284-305). Heeding the words of the Gospel (Mt.10:23), the saint withdrew from Tyre and hid from the persecutors. He returned to Tyre during the reign of Saint Constantine the Great (306-337, May 21), again occupying the bishop’s throne he guided his flock for more than fifty years, and converted many of the pagans to Christianity. When the emperor Julian the Apostate (361-363) began openly to persecute Christians, Saint Dorotheus was already over 100 years old. He withdrew from Tyre to the Myzean city of Udum (present day Bulgarian Varna). Delegates of the emperor arrested him there for his refusal to offer sacrifice to idols. They began to torture the holy Elder, and under torture he surrendered his soul to the Lord (+ ca. 362) at the age of 107.

Some ascribe to Saint Dorotheus the compilation of a work, “The Synopsis”, a collection of sayings, and including lives of the holy prophets and apostles.

The Transfer of Relics of Saint Igor, Great Prince of Kiev The Kievan Great Prince Igor Ol’govich, in holy Baptism George (September 19), in the year 1146 suffered defeat and was taken captive by prince Izyaslav, who imprisoned him in one of the monasteries of Russian or Southern Pereyaslavl’ (now Pereyaslavl’-Khmel’nitsk). Far removed from the vanities of this world, and grievously ill, he began to repent of his sins and asked permission to be tonsured a monk. On January 5, 1147 Bishop Euthymius of Pereyaslavl’ tonsured him into monasticism with the name Gabriel. Soon he recovered his health and transferred to the Kiev Theodorov monastery, where he became a schemamonk with the name Ignatius, and devoted himself entirely to monastic efforts.

But a storm of fratricidal hatred raged over Kiev. The Chernigov princes, cousins of Igor, plotted to entice Izyaslav of Kiev into a joint campaign with the aim of capturing, or even killing him. The plot was uncovered when the prince was already on the way to Chernigov. The Kievans were in an uproar in learning of the ruse of the Chernigovichi, and they stormed into the place where the innocent Saint Igor was. Saint Igor was brutally murdered on September 19, 1147.

The Lord glorified the sufferer with miracles. With the blessing of Metropolitan Clement Smolyatich, Igumen Ananias of the Theodorov monastery buried the passion-bearer in the church of the Kiev Simonov monastery. On June 5, 1150, when the Kiev throne had become occupied by Yuri Dolgoruky, his confederate and the murdered Igor’s brother, the Chernigov prince Svyatoslav Ol’govich, solemnly transferred the holy relics of Saint Igor to Chernigov his native region, where they were placed into a reliquary in the Savior cathedral church. Then also the Feastday in memory of the saint was established.

In 1147 Saint Igor Ol’govich (September 19, June 5) was defeated and captured by Izyaslav Mstislavich, the grandson of Saint Vladimir (July 15). Izyaslav then replaced Saint Igor as Great Prince.

The See of Kiev had been left vacant after the death of Metropolitan Michael in 1145, and Izyaslav chose the learned Schemamonk Clement of Smolensk to succeed him. He wanted the candidate to be consecrated by bishops in Russia, instead of sending him to Constantinople for consecration. Because of the great distance between Kiev and Constantinople Izyaslav called a council of Russian bishops, and ordered them to consecrate Clement as Metropolitan of Kiev.

Not all of the bishops were in agreement with this plan, notably the holy Archbishop Niphon of Novgorod (April 8). Other hierarchs also refused to participate in the consecration without the blessing of the Patriarch of Constantinople. Clement’s consecration took place in spite of the objections that had been raised.

After Izyaslav’s reign, he was succeeded by Yuri (George) Dolgoruky. This Great Prince regarded the consecration as illegal and uncanonical, and so he sent Saint Constantine (Smolyatich) to Constantinople to be consecrated as Metropolitan of Kiev by the Patriarch. Upon his return to Kiev, Saint Constantine, by the authority of the Patriarch, deposed Clement from his rank, and also deposed those who had been ordained by him.

When the Great Prince Yuri completed the course of his life disputes arose over who should succeed him as Great Prince. There was also disagreement about who was the rightful Metropolitan of Kiev, and Izyaslav’s son Mstislav supported Clement. Therefore, the Russian princes decided that both Clement and Constantine should be deposed, and requested the Patriarch of Constantinople to send them a new Metropolitan for Kiev.

Hoping to put an end to the disputes among the princes, the Patriarch sent Theodore to Kiev as the new Metropolitan. Saint Constantine, wishing to avoid further tumult in the Church, stepped down as Metropolitan and went to Chernigov, where he became gravely ill.

Feeling that he was approaching the end of his life, Saint Constantine composed a Testament, which he entrusted to Bishop Anthony of Chernigov. He also made Bishop Anthony promise that he would fulfill all the directives contained in the Testament after Constantine’s death.

When Saint Constantine reposed in 1159, Bishop Anthony took the Testament to Prince Svyatoslav of Chernigov, broke the seal, and read the document aloud. One of the provisions of the Testament was that Saint Constantine’s body should not be buried, but dragged out of the city to be left as food for dogs. This was because he felt responsible for the discord in the Church.

Everyone who heard the reading of the Testament was filled with horror. Prince Svyatoslav told the bishop to do as he saw fit. Since he had given his promise to Saint Constantine to abide by the terms of the Testament, he did not dare to go back on his word. So the saint’s body was taken from the city and left in a field.

On that very day the sky grew dark over Kiev, and strong winds, earthquakes, thunder and lightning broke out. It is said that eight people were hit by lightning at the same time.

Prince Rostislav of Kiev was in Povari at Vyshgorod at the time. He had received news of the death of Metropolitan Constantine, so he sent messages to the Church of the Holy Wisdom and to other churches, asking for all-night vigils to be conducted throughout the city. He believed that the citizens of Kiev were being punished by the Lord for their sins.

While all of these things were taking place in Kiev, the sun shone brightly in Chernigov. However, three pillars of fire appeared at night over the body of Saint Constantine. Seeing this marvel, many were filled with fear. On the third day that the body lay in the field, Prince Svyatoslav ordered that the body of the Metropolitan be buried with all the honor befitting his rank.

The body of the saint was carried into the city and buried in the church of the Savior, where Saint Igor, who was killed by the inhabitants of Kiev, had also been interred. After the burial of Saint Constantine, peace returned to Kiev, and all the people glorified God.

Holy Prince Theodore of Novgorod, the elder brother of Saint Alexander Nevsky, was born in the year 1218. His princely service to his native land began at a very early age. In 1229 both brothers had been left in Novgorod by their father Yaroslav Vsevolodovich as his representatives. But not even a year passed before the young princes had to quit Novgorod. The turbulent Novgorod people in their “veche” (“government council”) decided to invite another prince. But in the very next year, 1230, during a time of famine and epidemic, the Novgorodians again invited Yaroslav to rule them. On December 30, 1230 he sat as prince in Novgorod for the fourth time, but he remained in the city for only two weeks, when he installed his sons there and went off to Pereyaslavl-Zalessk. In 1232 the fourteen-year-old Theodore was already summoned to serve God not only in prayer, but also by the sword. He took part in a campaign of the Russian troops against the pagan Mordovian princes.

In the year 1233 at the wish of his father he was obliged to enter into marriage with Theodoulia, the daughter of the holy Prince Michael of Chernigov. When the guests had already gathered at the wedding feast, the bridegroom suddenly died. After the unexpected death of her groom, the princess left the world and was tonsured in one of the Suzdal monasteries, famed in her monastic efforts as Saint Euphrosynē of Suzdal (September 25).

Saint Theodore was buried in the Yuriev monastery in Novgorod. In the year 1614 the Swedes, having pillaged the monastery, broke open the tomb of the prince and finding him whole and incorrupt, they mocked the holy relics, and finally abandoned the body in the churchyard. Years later, Metropolitan Isidore of Novgorod transferred the relics to Novgorod’s cathedral of Holy Wisdom (Hagia Sophia), placing them in the chapel of the holy Prophet, Forerunner and Baptist John. There they remained until 1919, when they were removed by the Bolsheviks.

The service to Saint Theodore was compiled in the year 1787 by Metropolitan Gabriel of Petersburg and Novgorod (+ 1801).

Saints Bassian and Jonah were monks of the Solovki Transfiguration monastery and disciples of Igumen Philip, who later became Metropolitan of Moscow (January 9).

These holy monks were glorified by the Lord after their death in 1561.

Fishermen and sailors came to pray in the chapel, built in 1599 over their grave by the Trinity-Sergiev monastery Elder Mamant. There in 1623 the hieromonk James founded a monastery, called Pertominsk.

The Holy Martyrs Marcian, Nicander, Hyperechius, Apollonius, Leonidas, Arius, Gorgias, Pambo, and the women martyrs Selenia and Irene were natives of Egypt and suffered during the reign of Maximian (305-311). For their steadfast confession of faith in Christ they were subjected to a fierce scourging. They then threw the sufferers barely alive into prison, where an angel appeared to them and healed their wounds. The holy martyrs died in prison from hunger and thirst.

Saint Theodore the Wonderworker lived during the sixth century. In his youth he forsook the world in order to become a monk, withdrawing into the Jordanian wilderness. He lived a life of asceticism, and so he received from God the gift of wonderworking. Once, while he was journeying to Constantinople by ship, the ship went off course. Soon they ran out of drinking water, and the travelers were nearly dead from thirst. Saint Theodore prayed to God and made the Sign of the Cross over the sea. Then he told the sailors to draw some water from the sea and drink it. When they did so, they discovered that the water was fresh.

The passengers began to thank the saint and to honor him for saving them by providing fresh water. Saint Theodore said that they ought to thank God, who had performed this miracle because of His love for mankind. In his humility, he told them that it was not the result of his unworthy prayers.

Saint Theodore departed to the Lord in the year 583.

Saint Anubius the Ascetic bravely endured tortures during the time of persecutions against Christians in the fourth century, but he remained alive and withdrew into the wilderness, where he dwelt until old age. He founded a small skete, in which he lived with six monks, one of whom was his brother Saint Pimen the Great (August 27). Once robbers laid waste to the skete, and the monks had to hide themselves in the ruins of a pagan temple, while having given their word not to speak with each other for a week. In the morning all week long Saint Anubius threw a stone at the face of the statue of the pagan god, and in the evening he said to it, “I have sinned.”

At the end of the week the brethren asked Abba Anubius what his actions signified, and the Elder explained that just as the statue did not get angry when he struck it, nor get flattered when he asked forgiveness of it, so the brethren ought to live. Three days before his end Saint Anubius was visited by the desert-dwellers Cyrus, Isaiah, and Paul, who asked the Elder to tell them about his life for the edification of believers. The saint replied, “I do not recall that I did anything great or glorious.” However, swayed by the entreaties of his questioners, in deep humility he related to them that during the time of persecutions he confessed the Name of Christ under torture, after this he had never defiled his lips with a lie, since after he had confessed Truth, he did not want to utter falsehood.

Three days later, Saint Anubius reposed in spiritual joy. The aforementioned Fathers said that they heard the singing of angels who came to receive his soul.

His heart was ever filled with a thirst for communion with the Lord, and he had often seen angels and the holy saints of God standing before the Lord. He also beheld Satan and his angels committed to the eternal flames. He is mentioned in the LAUSIAC HISTORY of Palladius, and his sayings can be found in the Paradise of the Fathers and in the Evergetinos.

The Holy Abba Dorotheus was a disciple of Saint John the Prophet in the Palestinian monastery of Abba Seridus in the sixth century.

In his youth he had zealously studied secular science. “When I sought worldly knowledge,” wrote the abba, “it was very difficult at first. When I would come to take a book, I was like a man about to touch a wild beast. When I forced myself to study, then God helped me, and diligence became such a habit that I did not know what I ate, what I drank, whether I had slept, nor whether I was warm or not. I was oblivious to all this while reading. I could not be dragged away by my friends for meals, nor would I even talk with them while I was absorbed in reading. When the philosopher let us go, I went home and washed, and ate whatever was prepared for me. After Vespers, I lit a lamp and continued reading until midnight.” — so absorbed was Abba Dorotheus in his studies at that time.

He devoted himself to monastic activity with an even greater zeal. Upon entering the monastery, he says in his tenth Instruction, he decided that his study of virtue ought to be more fervent than his occupation with secular science had been.

One of the first obediences of Abba Dorotheus was to greet and to see to pilgrims arriving at the monastery. It gave him opportunity to converse with people from various different positions in life, bearing all sorts of burdens and tribulations, and contending against manifold temptations. With the means of a certain brother Saint Dorotheus built an infirmary, in which also he served. The holy abba himself described his obedience, “At the time I had only just recovered from a serious illness. Travellers would arrive in the evening, and I spent the evening with them. Then camel drivers would come, and I saw to their needs. It often happened that once I had fallen asleep, other things arose requiring my attention. Then it would be time for Vigil.” Saint Dorotheus asked one of the brethren to wake him up for for Vigil, and another to prevent him from dozing during the service. “Believe me,” said the holy abba, “I revered and honored them as though my salvation depended upon them.”

For ten years Abba Dorotheus was cell-attendant for Saint John the Prophet (Feb. 6). He was happy to serve the Elder in this obedience, even kissing the door to his cell with the same feeling as another might bow down before the holy Cross. Distressed that he was not fulfilling the word of Saint Paul that one must enter the Kingdom of Heaven through many tribulations (Acts 14:22), Abba Dorotheus revealed this thought to the Elder. Saint John replied, “Do not be sad, and do not allow this to distress you. You are in obedience to the Fathers, and this is a fitting delight to the carefree and calm.” Besides the Fathers at the monastery of Abba Seridus, Saint Dorotheus visited and listened to the counsels of other great ascetics of his time, among whom was Abba Zosima.

After the death of Saint John the Prophet, when Abba Barsanuphius took upon himself complete silence, Saint Dorotheus left the monastery of Abba Seridus and founded another monastery, the monks of which he guided until his own death.

Abba Dorotheus wrote 21 Discourses, several Letters, and 87 Questions with written Answers by Saints Barsanuphius the Great and John the Prophet. In manuscript form are 30 Talks on Asceticism, and written counsels of Abba Zosima. The works of Abba Dorotheus are imbued with a deep spiritual wisdom, distinguished by a clear and insightful style, but with a plain and comprehensible expression. The Discourses deal with the inner Christian life, gradually rising up in measure of growth in Christ. The saint resorted often to the advice of the great hierarchs, Saints Basil the Great, Gregory the Theologian, and Gregory of Nyssa. Obedience and humility, the combining of deep love for God with love for neighbor, are virtues without which spiritual life is impossible. This thought pervades all the writings of Abba Dorotheus.

In his writings the personal experience of Abba Dorotheus is felt everywhere. His disciple, Saint Dositheus (February 19), says of him, “Towards the brethren laboring with him he responded with modesty, with humility, and was gracious without arrogance or audacity. He was good-natured and direct, he would engage in a dispute, but always preserved the principle of respect, of good will, and that which is sweeter than honey, oneness of soul, the mother of all virtues.”

The Discourses of Abba Dorotheus are preliminary books for entering upon the path of spiritual action. The simple advice, how to proceed in this or that instance, together with a most subtle analysis of thoughts and stirrings of soul provide guidance for anyone who resolves to read the works of Abba Dorotheus. Monks who begin to read this book, will never part from it throughout their life.

The works of Abba Dorotheus are to be found in every monastery library and are constantly reprinted. In Russia, his soul-profiting Instruction, together with the Replies of the Monks Barsanuphius the Great and John the Prophet, were extensively copied, together with The Ladder of Divine Ascent of Saint John Climacus and the works of Saint Ephraim the Syrian. Saint Cyril of White Lake (June 9), despite his many duties as igumen, with his own hand transcribed the Discourses of Abba Dorotheus, as he did also the Ladder of Divine Ascent.

The Discourses of Abba Dorotheus pertain not only to monks; this book should be read by anyone who aspires to fulfill the commands of Christ.

Saint Peter was born in 1211 in the village of Unjimir between the city of Pech and the Field of Kosovo. As a child, he was meek and humble, and seldom participated in children’s games. At an early age, he and his younger sister Helena devoted themselves to prayer and fasting. When he was ten years old, the future saint told his parents that he wished to serve God by becoming a monk.

Saint Peter’s father died when the boy was fourteen, so he put off his plans to enter the monastery in order to care for his mother and sister. At the same time, he increased his ascetical efforts. When Saint Peter was sixteen, his beloved mother reposed. Determined to enter a monastery, he asked his sister whether she intended to be married, for his conscience would not allow him to abandon her unless he had provided for her. Helena said that it was her wish to preserve her virginity and become a nun. She said she would share his life of prayer and asceticism if only he would take her with him. Peter rejoiced and replied, “May the Lord’s will be done.”

They sold their family possessions and distributed the money to the poor. Traveling to Pec, they reached the Monastery of Saints Peter and Paul. Peter remained here, while Helena entered a nearby women’s monastery. After several years, both were granted permission to live in solitude.

Peter built two cells, one for himself and one for his sister, near the monastery. They spent their time in continual prayer and fasting, freeing themselves from worldly attachments, subduing the flesh, and struggled on the path of salvation.

These two spiritual lamps could not remain hidden for very long. People started coming to them for spiritual counsel and healing. Saint Peter and his sister agreed to avoid the snare of vainglory by moving to a more remote area. They went to Crna Reka (the town of Black River) on the Ibar River.

Saint Peter wished to move even farther into the woods for a life of even greater asceticism, but was reluctant to leave his sister. On the other hand, he was concerned that she might risk her physical and spiritual health if she were to come with him, so he decided to slip away and leave her in order to live alone on a mountain. He did not get very far before she noticed he was gone. She caught up to him and they traveled together to a mountain near the town of Prizren. On top of the mountain was a town called Korisha (modern Kabash), where they stopped to rest. Helena went to sleep there in the grass. Saint Peter wept and made the Sign of the Cross over her, then went off into the forest. When she awoke and found him gone, she wept and called his name. Finally, she went down from the mountain and lived in Prizren for the rest of her life. Saint Helena is also commemorated on June 5 with her brother, Saint Peter.

The holy ascetic lived in a cave near Korisha, where he continued his spiritual struggles in the heat of summer and in the cold of winter. He withstood the temptations and attacks of the demons which assailed him. When this happened, he sang Psalms and hymns all night until the sun came up in the morning. He fervently prayed for God to help and comfort him in his struggles. The Archangel Michael appeared to him and drove away the demons, promising Saint Peter that they would never enter his cell again. The Archangel warned him to be vigilant and to persevere, for the Devil wished to destroy him. After advising the saint to call upon the name of the Lord whenever he was attacked by the forces of evil, the holy Archangel vanished.

Saint Peter still endured temptations, but was victorious against all of them. Realizing his own weakness, he turned to Christ, Who strengthened him and sustained him. After these victories, the Lord consoled him with a vision of the Uncreated Light which lasted several days. From that time forward, Saint Peter was illumined by the grace of God, so no demon ever dared to approach him again.

Before Saint Peter’s death, many monks were sent to him by God, and he guided all of them. He blessed them and tonsured them, and permitted them to live in the caves below his cave. Forseeing the approach of death, he dug out a tomb for himself in the wall of his cell.

Acceding to the wish of his disciples, he told them the story of his life. Then he and his disciples received the Life-Giving Mysteries of Christ. After bidding each brother farewell, he surrendered his soul to God on June 5, 1275.

On the night of his blessed repose, a heavenly light was seen in his cave, and the singing of angels was heard by the other monks. In the morning, Saint Peter’s face shone with radiance, and a sweet fragrance came from his body. After the saint’s burial, many of those who came to his tomb were healed of their physical and spiritual infirmities. Seventy years later, King Dushan built a church at Korisha over Saint Peter’s relics, and dedicated it to the God-bearing ascetic.

The holy relics of Saint Peter were later transferred to the Black River monastery, then to the church of the Archangel Michael in the city of Kalashin.

Many of the icons of Saint Peter proved to be miracle working. The inscription reads: “Saint Peter of Korisha, desert-dweller and wonderworker.”

The Igor Icon of the Mother of God.

The holy Passion-Bearer and Great Prince of Kiev Igor Ol’govich (September 19, 1147), prayed before this icon during the last moments of his life. It was in the chapel of Saint John the Theologian in the Dormition cathedral of the Kiev Caves Lavra. This icon was of old Greek origin, and had an inscription saying that it belonged to Saint Igor.

Saint Metrophanes, Patriarch of Constantinople, was a contemporary of Saint Constantine the Great (306-337). His father, Dometius, was a brother of the Roman emperor Probus (276-282). Seeing the falseness of the pagan religion, Dometius came to believe in Christ. During a time of terrible persecution of Christians at Rome, Saint Dometius set off to Byzantium with two of his sons, Probus and Metrophanes. They were instructed in the law of the Lord by Bishop Titus, a man of holy life. Seeing the ardent desire of Dometius to labor for the Lord, Saint Titus ordained him presbyter. After the death of Titus first Dometius (272-303) was elevated to the bishop’s throne, and thereafter his sons, Probus (303-315) and in 316 Saint Metrophanes.

The emperor Constantine once came to Byzantium, and was delighted by the beauty and comfortable setting of the city. And having seen the holiness of life and sagacity of Saint Metrophanes, the emperor took him back to Rome. Soon Constantine the Great transferred the capital from Rome to Byzantium and he brought Saint Metrophanes there. The First Ecumenical Council was convened in 325 to resolve the Arian heresy. Constantine the Great had the holy Fathers of the Council bestow upon Saint Metrophanes the title of Patriarch. Thus, the saint became the first Patriarch of Constantinople.

Saint Metrophanes was very old, and was not able to be present at the Council, and he sent in his place the chorepiscopos (vicar bishop) Alexander. At the close of the Council the emperor and the holy Fathers visited with the ailing Patriarch. At the request of the emperor, the saint named a worthy successor to himself, Bishop Alexander. He foretold that Paul (at that time a Reader) would succeed to the patriarchal throne after Alexander. He also revealed to Patriarch Alexander of Alexandria that his successor would be the archdeacon Saint Athanasius.

Saint Metrophanes reposed in the year 326, at age 117. His relics rest at Constantinople in a church dedicated to him.

It should be noted that the Canons to the Holy Trinity in the Midnight Office in the Octoechos were not composed by this Metrophanes, but by Bishop Metrophanes of Smyrna, who lived in the middle of the ninth century.

The righteous sisters Martha and Mary were believers in Christ even before He raised their brother Saint Lazarus (October 17) from the dead. After the murder of the holy Archdeacon Stephen a persecution against the Jerusalem Church broke out, and Righteous Lazarus was cast out of Jerusalem. The holy sisters then assisted their brother in the proclaiming of the Gospel in various lands.

Saints Martha and Mary are also commemorated on the Sunday of the Myrrh-bearing Women.

Saint Methodius, Igumen of Peshnosha was the founder of the Peshnosha monastery. In his youth he went to Saint Sergius of Radonezh and spent several years under his guidance. Later on, with the blessing of Saint Sergius, he withdrew to a solitary place and built himself a cell in the forest beyond the River Yakhroma. Soon several disciples came to him in this marshy place, wishing to imitate his life. Saint Sergius visited him and advised him to build a monastery and church. Saint Methodius himself toiled at the construction of the church and the cells, “on foot carrying” wood along the river, and from that time the monastery began to be called “the Peshnosha.”

In 1391 Saint Methodius became igumen of this monastery. At times he withdrew two versts from the monastery and struggled in prayer. Here also Saint Sergius came to him for spiritual conversation, therefore this spot became known as “Beseda” (“Conversation-place”).

Saint Methodius died in 1392 and was buried at the monastery he founded. A church dedicated to Saints Sergius of Radonezh and Methodius of Peshnosha was built over his relics in 1732. The beginning of his local veneration dates from the late seventeenth—early eighteenth centuries.

Saint Methodius is also commemorated on June 14.

The Holy Martyrs Frontasius, Severinus, Severian, and Silanus suffered for Christ under the emperor Claudius (41-54). They had been sent to preach the Word of God in southern Gaul (now France) by Bishop Frontonus of Petragorium. The governor, a pagan named Squiridonus, arrested them and demanded that they renounce Christ. But the martyrs firmly confessed their faith, saying they had but one desire, to either live or die for Christ. The enraged Squiridonus ordered that the saints be taken out before the city, tied to pillars, and have nails thrust into their heads like a crown of thorns. After this they were beheaded.

Tradition says that the holy martyrs continued to live by the power of God. They picked up their heads and went to the church of the Mother of God, where the holy bishop Frontonus, who had sent them preaching, was at prayer. Placing their heads at the feet of the bishop, they crossed themselves and died.

The Holy Martyr Concordius, son of the presbyter Gordian, was raised in piety and faith in Christ, and therefore Bishop Pius of Rome made him a subdeacon. Together with his father, Saint Concordius fasted and prayed, and he generously distributed alms to the needy. With the permission of his father he settled not far from Rome with his kinsman Eutychius, spending his days in prayer and good deeds. The report of his pious life reached Torquatus, the head of the Tussa region. He summoned the saint and urged him to renounce Christ, promising to make him a priest of the pagan gods.

Saint Concordius in turn urged Torquatus to turn to the true God, Jesus Christ. They beat the martyr and threw him in prison. Bishop Anthimus, a friend of Torquatus, asked him to release the prisoner to him. Saint Concordius lived with him for a while and was ordained presbyter. When Torquatus again summoned the saint and asked him what he thought about his life, the saint replied that life, for him, is Christ. They bound him and locked him up in prison, chaining him to the wall by his neck and hands.

Three days later Torquatus sent his assistant to the prison, ordering the martyr to offer sacrifice to the gods, or be condemned to death. The saint cried out, “Glory to Thee, Lord Jesus Christ,” and spat on the idol of Zeus carried by the soldiers. For this, he was beheaded around the year 175. His relics rest in Italy, not far from the city of Spoleto.

The Hieromartyr Astius was bishop of the city of Dyrrachium (Macedonia) during the time of the emperor Trajan (98-117), a persecutor of Christians. The saint once had a dream, a foreboding of his impending suffering and death for Christ. He was arrested and beaten fiercely with leaden rods and oxhide whips, but Saint Astius did not renounce Christ. They smeared his body with honey, so as to increase his suffering with the stings of hornets and flies, and crucified him. The martyr’s body was reverently buried by Christians.

Saint Zosima, Bishop of Babylon, was born in Cilicia (Asia Minor). While still a youth he left the world and settled on Mount Sinai, and later he withdrew to a more solitary place in Lebanon. One time he encountered an elderly ascetic, who foretold that he would be bishop in Babylon. When Zosima returned to Sinai, he was sent on an errand to Alexandria. The Patriarch of Alexandria made him Bishop of Babylon, and into old age he wisely guided his flock. Sensing the approach of death, he returned to Sinai and peacefully fell asleep in the Lord (5th century).

Our Venerable Mother Sophia was born in the province of Ainos in southeastern Thrace, and was the daughter of prominent and wealthy Christian parents. When she was of age, her parents arranged for her to be married. She and her husband had six children. Though she was occupied with worldly cares and responsibilities, she still kept God's commandments and lived a virtuous life. She loved to attend the Church Services, and so she progressed in virtue.

After sickness carried off Sophia's husband and all her children in succession, she did not despair, but became even more devoted to God. She found solace in her grief by protecting orphans and widows. She spent her time in constant almsgiving, prayers, fasting, and everything which comforted her neighbor. Within a period of twenty years, she adopted one hundred children, and raised them to love God. For this reason, she is sometimes called Saint Sophia the Mother of Orphans.

She sold her property and gave the proceeds to the poor and to widows. She led an austere life, eating nothing but bread and water. She chose to do without the necessities of life herself rather than allow any poor person to leave her home empty-handed. The Psalms of the Prophet-King David were always on her lips, and tears flowed continuously from her eyes.

Because of her humility and love for the poor, God blessed her in the following way. In her home there was a barrel of wine which she kept for the poor. She noticed that no matter how much she took from the barrel, it remained full. However, as soon as she told someone about the miracle and glorified God, the barrel became empty. Saint Sophia was devastated, believing that the wine had failed because of her unworthiness. Therefore, she increased her ascetical labors until her health suffered.

Saint Sophia taught everyone how the ascetic life can be applied in the world. When combined with selfless charity, God performs wondrous miracles. It is enough to live this way "in secret."

Sensing that the end of her life was near, she was tonsured as a nun. From that time, she devoted herself completely to worshiping God. Saint Sophia reposed peacefully at the age of fifty-three. She lived during the X-XI centuries.

No information available at this time.

No information available at this time.

The graves of Saints Zoticus, Atallus, Camisius and Philip were discovered in 1971.

Lesser Scythia (modern Romania), between the Danube and the Black Sea in the northeastern territory of the Roman Empire, was a place of exile or death for Christians who refused to worship the pagan gods. During the persecutions of Decius (249-251), Diocletian and Maximilian (284-305), and Licinius (308-324) thousands of people died there from cold, hunger, or torture. The relics of those who endured martyrdom because they openly proclaimed their faith in Christ were taken by Christians and buried in secret places. Accounts of the lives and sufferings of these holy martyrs were written and preserved so they would not be forgotten. When the persecutions ended, the relics were moved from their temporary resting places and placed in special crypts (martyria). Churches were built over these crypts, and the ruins of some of them may be seen today in Dobrogea.

In September 1971 a creek overflowed its banks near the village of Niculitsel in the county of Tulcea, revealing one of the oldest of these martyria. The crypt, which is made of bricks, is divided into two rooms, one on top of the other. In the upper room, the relics of four martyrs were found in a single wooden coffin. All had been decapitated. The heads of three martyrs were found atop their necks, while the head of the fourth martyr was resting on his chest. An inscription on the left wall reads: “Christ’s martyrs.” The names of the four martyrs (Zoticus, Attalus, Camasius, and Philip) were scratched into the right wall.

According to the records which have been preserved, these martyrs were tried by the Roman authorities of Noviodunum (modern Isaccea) and sentenced to death. They were beheaded, then buried at Niculitsel. The exact date of their martyrdom is not known. Some believe that they were slain early in the fourth century during the persecutions of Diocletian or Licinius. Others, however, think the four men may have been martyred north of the Danube during the persecution of the Gothic king Athanaric (370-372) against the Christians.

About a hundred fragments of the bones of two men (aged between 45-50) were found in the lower crypt. It is thought that they died during the persecution of Decius, and then their relics were reinterred at Niculitsel around 370-380. The names of these martyrs are not known.

The Syrian Martyrologion and Saint Jerome’s Martyrologion give June 4 as the date of the martyrs’ execution. The Synaxaria list these four martyrs along with six others: Eutychius, Quirinus, Julia, Saturninus, Ninita, Fortunio. Twenty-five others were also beheaded with these martyrs, but are not named.

The relics of these holy martyrs were moved to the Cocosh Monastery in 1971, where they are venerated by the faithful.

The holy New Martyr Archbishop Andronicus of Perm was an outspoken critic of the Communist decree which ordered the separation of Church and State. Upon reading the Moscow Overland Assembly’s instructions on the matter, Archbishop Andronicus ordered his archdeacon to anathematize the Communists. The Archbishop was arrested, shot by two members of the Perm CHEKA, then buried on the road from Perm to Motoviliha.

Bishop Theophanes, an assistant to Archbishop Andronicus, was also arrested about this time. He was then drowned in the River Kama. When they learned of the execution of the Perm bishops, the Moscow Church Assembly sent a special commission, headed by Bishop Basil of Chernigov, to investigate their murder. The Communists, however, took steps to conceal the facts from the investigators.

As the members of the commission were on their way back to Moscow, their train was attacked by Red soldiers somewhere between Perm and Viatka. Bishop Basil and the others were killed, and their bodies were thrown from the coach. The bodies were buried by peasants, but were later dug up and burned by the Communists when pilgrims began flocking to the graves.

No information available at this time.

No information available at this time.

Saint Lucillian was a pagan priest during the reign of the Roman emperor Aurelian (270-275). In his old age he became persuaded of the falseness of the pagan religion, and with all his heart he turned to the faith in Christ the Savior, and was baptized.

Under the influence of his preaching many pagans were converted to Christianity. Then certain Jews, seeing that he was spreading faith in Christ Whom they crucified, reported Lucillian to the Nicomedia prefect Silvanus, who urged the old man to return to idol-worship. When he refused, they smashed the saint’s jawbone, beat him with rods and suspended him head downward, and then they locked him in prison. Here he met four youths who were confessors of Christianity: Claudius, Hypatius, Paul and Dionysius. Saint Lucillian urged them to stand firm in the Faith, and to fear neither tortures nor death.

After a while they brought them to trial and then threw them into a red-hot furnace. Suddenly, rain fell and extinguished the flames, and the martyrs remained unharmed. The governor sentenced them to death, sending them to Byzantium to be executed. The holy youths were beheaded by the sword, and the holy martyr Lucillian was nailed to a cross with many nails.

The holy virgin Paula witnessed the contest of the holy martyrs. She had dedicated herself to the service of those suffering for Christ. She provided food to Christian prisoners, washed their wounds, brought medications, and also buried the bodies of martyrs. After the death of Saint Lucillian and the four young men, she returned to Nicomedia and continued with her holy service. The holy virgin was arrested and cast into a furnace, but by the power of God she remained unharmed. Then they sent her off to Byzantium, where the holy martyr was beheaded.

The Tsarevich Saint Demetrius, murdered on May 15, 1591, was glorified in the year 1606 “to stop lying lips and blind unbelieving eyes from saying that the Tsarevich had escaped alive from the hands of the murderers” after the appearance of a pretender, who declared himself to be the Tsarevich Demetrius.

The holy relics were solemnly transferred and placed in the Arkhangelsk cathedral of the Moscow Kremlin, “in the side altar of John the Forerunner, where his father and his brothers were buried.”

After numerous miracles of healing from the holy relics, three feastdays for the Tsarevich Demetrius were established during this same year of 1606, his birthday (October 19), his murder (May 15), and the transfer of his relics to Moscow (June 3).

The Hieromartyr Lucian lived in Rome, and his pagan name was Lucius. He was converted to Christ by the Apostle Peter, and was baptized. After Saint Peter’s death, Saint Lucian preached the Gospel in Italy. Saint Dionysius the Areopagite (October 3), a disciple of Saint Paul, arrived in Rome at this time. At the request of Saint Clement, Pope of Rome (November 25), he agreed to preach the Gospel in the West, and gathered companions and helpers for this task. Saint Clement consecrated Saint Lucian a bishop, then sent him off with Saint Dionysius, Saints Marcellinus and Saturninus, the Presbyter Maximian, and the Deacon Julian.

The holy preachers sailed from Italy to Gaul (modern France). Saint Marcellinus and those accompanying him continued on to Spain. Saint Saturninus went to Gaul, and Saint Dionysius and the others went to the region of Paris. From there Saint Lucian went to Belgium with Maximian and Julian.

Saint Lucian’s preaching was very successful. By the power of his words and the example of his life, he converted a large number of pagans to Christianity. Saint Lucian was a strict ascetic, and all day long he ate only a morsel of bread and some water. Towards the converted he was kindly, always joyful and cheerful of face. Soon almost all the settlements of Belgium were converted to Christ.

During this period, the Roman emperor Dometian (81-96) initiated a second persecution against Christians (after that of Nero, 54-68), and he issued an edict prescribing torture and execution for anyone who refused to offer sacrifice to the pagan gods.

Three officials were sent to Belgium to carry out the edict. The Lord revealed to Saint Lucian the ordeal facing him. He gathered the flock together, urging them not to fear threats, tortures or death, and then he gave thanks to God for granting him the possibility of joining the company of the holy martyrs. After praying, Saint Lucian and the priest Maximian and Deacon Julian withdrew to the summit of a hill, where he continued to teach the people who came with him.

Here the soldiers of the emperor came upon the saints and led them away for trial. Saints Maximian and Julian were urged to renounce Christ and offer sacrifice to idols, but both refused and were beheaded.

Then the judge began to interrogate Saint Lucian, accusing him of sorcery and disobedience to the emperor and Senate. The saint replied that he was not a sorcerer, but rather a servant of the true God, the Lord Jesus Christ, and he refused to offer sacrifice to idols made by human hands.

The saint was subjected to fierce beatings, during which he repeated, “Never will I cease to praise Christ, the Son of God, in my heart, and with my lips.” Then the holy martyr was beheaded. A heavenly light shone over his body, and the Voice of the Savior was heard, summoning the valiant sufferer into the heavenly Kingdom to receive the martyr’s crown. By the power of God the saint stood up, picked up his severed head, and crossed over the river. Reaching the burial spot he had chosen, he lay down upon the ground and reposed in peace.

Because of this great miracle about 500 pagans were converted to Christ. Later, a church was built over Saint Lucian’s grave, to which the relics of the martyrs Maximian and Julian were transferred.

Saint Kevin (Coemgen) was born in Leinster in the early decades of the sixth century, the age of Saints Columba (June 9), Columbanus of Luxeuil (November 21), Comgall of Bangor (May 10), Finnian of Clonard (December 12), Kieran of Clonmacnoise (September 9), and many other great saints.

This holy ascetic belonged to a noble family which had included several Kings of Leinster. He himself, however, was a model of humility and self-denial. There are several miraculous stories connected with his birth and childhood, but most are unreliable.

The holy youth was baptized by a priest named Cronan and was named Kevin, which means "fair-begotten." There are so many saints named Cronan that it is not clear which one baptized Saint Kevin. When he was seven years old, his parents sent him to be taught by Saint Petroc (June 4), who happened to be visiting Ireland at the time.

As a boy of twelve, Saint Kevin was placed in the charge of three holy Elders: Eogoin of Ardstraw (August 23), Lochan, and Enna. Little is known of these teachers or where their establishment was located. His secular studies were certainly enhanced by spiritual instruction. He learned to read the Holy Scriptures, and to profit from the example of the virtuous men and women of the Old and New Testaments.

Saint Kevin was so handsome that a young girl named Kathleen became inflamed with desire for him, but the holy youth resisted all her allurements. She pestered him so much with her attentions that he fled from her, just as Joseph fled from Potiphar's wife (Genesis 39:12). Kathleen followed him and found him alone in a field, so she approached him and threw her arms around him. Arming himself with the Sign of the Cross, and filled with the Holy Spirit, Saint Kevin broke away from her and ran into the woods. She soon discovered him hiding in a bed of nettles. Grabbing a bunch of nettles, the saint struck her about the face, hands and feet. Wounded by the nettles, the girl's passion quickly cooled. She fell on her knees in repentance, begged forgiveness from God and from Saint Kevin, and promised to become a nun.

After successfully resisting the temptations of the flesh, Saint Kevin continued to devote himself to his studies, and longed to live the monastic life as a hermit. This was a common practice in the Celtic Church, which was influenced by the lives of the Egyptian desert dwellers, and by monks who had come from Gaul. Saint Kevin was anxious to leave the monastery, but his three Elders would not let him go. However, he had acquired a reputation for holiness, and people from the surrounding area came to seek his advice. Desiring to flee from such unwelcome attention, he left the monastery in secret and went into the wilderness.

It is said that an angel led him to Glendalough (the Vale of the Two Lakes) where he lived in the hollow of a tree somewhere by the shores of the Upper Lake. The ascetic remained in this place for several days, living on wild herbs and water. A cow wandered off and came to the tree where the Saint was living, and began to lick his clothing. After some time had passed, the cow showed an unusual increase in its milk, so her owner told his herdsman follow the animal. She led him to Glendalough, and there the herdsman discovered Saint Kevin, weak with hunger, and hiding in the tree.

The herdsman had to remove Saint Kevin on a litter by force, since the holy ascetic did not wish to leave. As he was being carried off, the trees bent down to make way for them. Saint Kevin then bestowed his blessing on the forest.

News of Saint Kevin reached his three Elders, who came to bring him back to their monastery. Recognizing the holiness of his life, they understood that they had nothing more to teach him, so they blessed him to leave the monastery.

A certain Bishop Lugidus ordained Saint Kevin to the priesthood, and sent him and a few other monks to found a new church. He spent a little time converting people at Cluainduach, but later moved back to Glendalough.

Guided by an angel, Saint Kevin crossed the Wicklow Mountains and established a monastery in the lower part of the valley where two rivers flow together. Once the monastery was organized, he appointed one of the monks as abbot, and then he retired to the upper valley a mile away to resume his life of solitude. He built a small dwelling on a narrow place between the mountain and the lake, where there were dense woods and clear rivulets. Some sources say that Saint Kevin lived there for four years, while others say seven years.

During this period of his life, wild animals would come to drink water out of his hands. Once during Lent, Saint Kevin stood praying in his hut with his hand sticking out of the window. Just then a blackbird nested in his hand and laid an egg. So gentle and compassionate was the Saint that he remained in this position until the eggs hatched and the fledglings were able to fly away.

There is a small cave above the Upper Lake known as Saint Kevin's Bed. One year he retired there for Lent, and an angel came and told him he would have to move because a rock was about to fall on that spot. Saint Kevin told the angel he could not interrupt his Lenten struggles or leave that place. On the eve of Pascha the angel returned to take him away. The venerable one protested that he would like to remain there for the rest of his life. He was persuaded to go, however, by the angel's promise that great benefits would follow for all who would come there in the future, both to live in the monastic city and to be buried there. Just as he was leaving with the angel, the rock came tumbling down and landed on the very spot where he had been standing.

Crossing over the lake, they discussed the problem of finding sufficient space for so many people. The angel said that if Saint Kevin wished, God could transform the four mountains surrounding the valley to level fields, fruitful and easy to work. The holy ascetic replied that he would not want God's creatures to perish on his account. All of the animals of those mountains were tame and humble toward him, and they would be saddened by this proposal.

When they arrived at the chosen spot, Saint Kevin saw that the ground was rocky and unsuitable for burial. The angel fixed that by clearing all the stones away. The site is to the east of the smaller (Lower) lake. Saint Kevin told the local chieftain Dimma and his sons to cut away the thorns and thistles, and to make this a beautiful spot. It is not certain just where in the valley Saint Kevin fell asleep in the Lord. It was not at the hermitage, however, because he sent a party of monks there to pray for him. Local tradition says that Saint Kevin is buried in the church of the Mother of God in that vicinity.

Saint Kevin was succeeded as abbot by his nephew Molibba (Jan. 8), who seems to have been the first bishop there. According to the Annals of Ulster, the holy abbot and confessor Kevin departed to Christ on June 3, 618.

Saint Nikephoros (Nikēphóros) was a dignitary at the court of the Empress Irene (797-802). After embracing monasticism, he became widely known for his piety. He assumed the Patriarchal Throne of Constantinople in 806 and became a zealous defender of the holy Icons. In 815, the Iconoclast Emperor Leo the Armenian (813-820) exiled him to Prokonnis, where he fell asleep in the Lord in 828.

Saint Nikephoros left behind three writings against Iconoclasm.

In 846, the relics of Patriarch Nikephoros were returned to Constantinople and placed in the Great Church of Hagia Sophia for one day before being transferred to and enshrined in the Church of the Holy Apostles.

The Holy Great Martyr John the New of Sochi, lived in the fourteenth century in the city of Trebizond. He was a merchant, devout and firm in his Orthodoxy, and generous to the poor.

Once, he happened to be sailing on a ship while pursuing his trading activities. The captain of the ship was not Orthodox, but got into an argument about the Faith with Saint John. Having been vanquished by the saint’s words, the captain resolved to make trouble for him when they got to Belgrade. During the ship’s stay at Belgrade, the captain went to the city ruler, a fire-worshipper, and suggested that on his ship was a studious man who also desired to become a fire-worshipper.

The city ruler invited Saint John to join the fire-worshippers and renounce his faith in Christ.

The saint prayed secretly, calling on the help of Him Who said, “When they shall lead you, and deliver you up, take no thought beforehand what you shall speak, neither do you premeditate; but whatsoever will be given you in that hour, speak that, for it is not you that speaks, but the Holy Spirit” (Mark 13:11). And the Lord gave him the courage and understanding to counter all the claims of the impious and firmly confess himself a Christian. After this, the saint was so fiercely beaten with rods that his entire body was lacerated, and the flesh came off in pieces. The holy martyr thanked God for being found worthy to shed his blood for Him and thereby wash away his sins.

Afterwards they put him in chains and dragged him away to prison. In the morning the city ruler ordered the saint brought forth again. The martyr came before him with a bright and cheerful face. The intrepid martyr absolutely refused to deny Christ, denouncing the governor as a tool of Satan. Then they beat him again with rods, so that all his insides were laid bare.

The gathering crowd could not bear this horrible spectacle and they began to shout angrily, denouncing the governor for tormenting a defenseless man. The governor, having the beating stopped, gave orders to tie the Great Martyr to the tail of a wild horse to drag him by the legs through the streets of the city. Residents of the Jewish quarter particularly scoffed at the martyr and threw stones at him. Finally, someone took a sword and cut off his head.

Saint John’s body with his severed head lay there until evening, and none of the Christians dared to take him away. By night a luminous pillar was seen over him, and a multitude of burning lamps. Three light-bearing men sang Psalms and censed the body of the saint. One of the Jews, thinking that these were Christians coming to take up the remains of the martyr, grabbed a bow and tried to shoot an arrow at them, but he was restrained by the invisible power of God, and became rigid.

In the morning the vision vanished, but the archer continued to stand motionless. Having told the gathering inhabitants of the city about the vision and what was done to him by the command of God, he was freed from his invisible bonds. Having learned about the occurrence, the ruler gave permission to bury the body of the martyr in the local church. This occurred between the years 1330 and 1340. There is some question about the year of the saint’s martyrdom. Saint Νikόdēmos of the Holy Mountain gives the year as 1642, while others say it was 1492.

The captain who had betrayed Saint John repented of his deed, and decided secretly to convey the relics to his own country, but the saint appeared in a dream to the priest of the church, and prevented this. After seventy years the relics were transferred to Sochi, the capital of the Moldo-Valachian principality, and placed in the cathedral church.

The relics of the holy Princess Juliana of Vyazma were uncovered in 1819.

Saint Juliana’s body was buried in the Torzhok cathedral on the right side by the south doors in 1407. Later, a tomb for her relics was built at the Savior-Transfiguration cathedral, where she healed many. In connection with the glorification of Saint Juliana on June 2, 1819 a chapel was built on the right-hand side, and dedicated to her

In 1906 church was built and dedicated to Saint Juliana at the cathedral of the Transfiguration of the Lord, where previously there had been a chapel over the saint’s grave.

Saint Juliana is also commemorated on December 21.

The Kiev-Bratsk Icon of the Mother of God is also commemorated on September 6, May 10, and on Saturday of the Fifth Week of Great Lent.

No information available at this time.

On the seventh Sunday of Pascha, we commemorate the holy God-bearing Fathers of the First Ecumenical Council.

The Commemoration of the First Ecumenical Council has been celebrated by the Church of Christ from ancient times. The Lord Jesus Christ left the Church a great promise, “I will build My Church, and the gates of hell shall not prevail against it” (Mt. 16:18). Although the Church of Christ on earth will pass through difficult struggles with the Enemy of salvation, it will emerge victorious. The holy martyrs bore witness to the truth of the Savior’s words, enduring suffering and death for confessing Christ, but the persecutor’s sword is shattered by the Cross of Christ.

Persecution of Christians ceased during the fourth century, but heresies arose within the Church itself. One of the most pernicious of these heresies was Arianism. Arius, a priest of Alexandria, was a man of immense pride and ambition. In denying the divine nature of Jesus Christ and His equality with God the Father, Arius falsely taught that the Savior is not consubstantial with the Father, but is only a created being.

A local Council, convened with Patriarch Alexander of Alexandria presiding, condemned the false teachings of Arius. However, Arius would not submit to the authority of the Church. He wrote to many bishops, denouncing the decrees of the local Council. He spread his false teaching throughout the East, receiving support from certain Eastern bishops.

Investigating these dissentions, the holy emperor Constantine (May 21) consulted Bishop Hosius of Cordova (Aug. 27), who assured him that the heresy of Arius was directed against the most fundamental dogma of Christ’s Church, and so he decided to convene an Ecumenical Council. In the year 325, 318 bishops representing Christian Churches from various lands gathered together at Nicea.

Among the assembled bishops were many confessors who had suffered during the persecutions, and who bore the marks of torture upon their bodies. Also participating in the Council were several great luminaries of the Church: Saint Nicholas, Archbishop of Myra in Lycia (December 6 and May 9), Saint Spyridon, Bishop of Tremithos (December 12), and others venerated by the Church as holy Fathers.

With Patriarch Alexander of Alexandria came his deacon, Athanasius [who later became Patriarch of Alexandria (May 2 and January 18)]. He is called “the Great,” for he was a zealous champion for the purity of Orthodoxy. In the Sixth Ode of the Canon for today’s Feast, he is referred to as “the thirteenth Apostle.”

The emperor Constantine presided over the sessions of the Council. In his speech, responding to the welcome by Bishop Eusebius of Caesarea, he said, “God has helped me cast down the impious might of the persecutors, but more distressful for me than any blood spilled in battle is for a soldier, is the internal strife in the Church of God, for it is more ruinous.”

Arius, with seventeen bishops among his supporters, remained arrogant, but his teaching was repudiated and he was excommunicated from the Church. In his speech, the holy deacon Athanasius conclusively refuted the blasphemous opinions of Arius. The heresiarch Arius is depicted in iconography sitting on Satan’s knees, or in the mouth of the Beast of the Deep (Rev. 13).

The Fathers of the Council declined to accept a Symbol of Faith (Creed) proposed by the Arians. Instead, they affirmed the Orthodox Symbol of Faith. Saint Constantine asked the Council to insert into the text of the Symbol of Faith the word “consubstantial,” which he had heard in the speeches of the bishops. The Fathers of the Council unanimously accepted this suggestion.

In the Nicean Creed, the holy Fathers set forth and confirmed the Apostolic teachings about Christ’s divine nature. The heresy of Arius was exposed and repudiated as an error of haughty reason. After resolving this chief dogmatic question, the Council also issued Twelve Canons on questions of churchly administration and discipline. Also decided was the date for the celebration of Holy Pascha. By decision of the Council, Holy Pascha should not be celebrated by Christians on the same day with the Jewish Passover, but on the first Sunday after the first full moon of the vernal equinox (which occured on March 22 in 325).

The First Ecumenical Council is also commemorated on May 29.

The Holy Martyr Justin the Philosopher was born around 114 at Sychem, an ancient city of Samaria. Justin’s parents were pagan Greeks. From his childhood the saint displayed intelligence, love for knowledge and a fervent devotion to the knowledge of Truth. When he came of age he studied the various schools of Greek philosophy: the Stoics, the Peripatetics, the Pythagoreans, the Platonists, and he concluded that none of these pagan teachings revealed the way to knowledge of the true God.

Once, when he was strolling in a solitary place beyond the city and pondering about where to seek the way to the knowledge of Truth, he met an old man. In the ensuing conversation he revealed to Justin the essential nature of the Christian teaching and advised him to seek the answers to all the questions of life in the books of Holy Scripture. “But before anything else,” said the holy Elder, “pray diligently to God, so that He might open to you the doors of Light. No one is able to comprehend Truth, unless he is granted understanding from God Himself, Who reveals it to each one who seeks Him in prayer and in love.”

In his thirtieth year, Justin accepted holy Baptism (between the years 133 and 137). From this time Saint Justin devoted his talents and vast philosophical knowledge to preaching the Gospel among the pagans. He began to journey throughout the Roman Empire, sowing the seeds of faith. “Whosoever is able to proclaim Truth and does not proclaim it will be condemned by God,” he wrote.

Justin opened a school of Christian philosophy. Saint Justin subsequently defended the truth of Christian teaching, persuasively confuting pagan sophistry (in a debate with the Cynic philosopher Crescentius) and heretical distortions of Christianity. He also spoke out against the teachings of the Gnostic Marcian.

In the year 155, when the emperor Antoninus Pius (138-161) started a persecution against Christians, Saint Justin personally gave him an Apology in defense of two Christians innocently condemned to execution, Ptolemy and Lucias. The name of the third remains unknown.

In the Apology he demonstrated the falseness of the slander against Christians accused unjustly for merely having the name of Christians. The Apology had such a favorable effect upon the emperor that he ceased the persecution. Saint Justin journeyed, by decision of the emperor, to Asia Minor where they were persecuting Christians with particular severity. He proclaimed the joyous message of the imperial edict throughout the surrounding cities and countryside.

The debate of Saint Justin with the Rabbi Trypho took place at Ephesus. The Orthodox philosopher demonstrated the truth of the Christian teaching of faith on the basis of the Old Testament prophetic writings. Saint Justin gave an account of this debate in his work Dialogue with Trypho the Jew.

A second Apology of Saint Justin was addressed to the Roman Senate. It was written in the year 161, soon after Marcus Aurelius (161-180) ascended the throne.

When he returned to Italy, Saint Justin, like the Apostles, preached the Gospel everywhere, converting many to the Christian Faith. When the saint arrived at Rome, the envious Crescentius, whom Justin always defeated in debate, brought many false accusations against him before the Roman court. Saint Justin was put under guard, subjected to torture and suffered martyrdom in 165. The relics of Saint Justin the Philosopher rest in Rome.

In addition to the above-mentioned works, the following are also attributed to the holy martyr Justin the Philosopher:

1) An Address to the Greeks

2) A Hortatory Address to the Greeks

3) On the Sole Government of God

Saint John of Damascus preserved a significant part of Saint Justin’s On the Resurrection, which has not survived. The church historian Eusebius asserts that Saint Justin wrote books entitled

The Singer

Denunciation of all Existing Heresies and

Against Marcian

In the Russian Church the memory of the martyr is particularly glorified in temples of his name. He is invoked by those who seek help in their studies.

The holy martyrs Justin, Chariton, Euelpistus, Hierax, Peonus, Valerian, Justus and the martyr Charito suffered with Saint Justin the Philosopher in the year 166. They were brought to Rome and thrown into prison. The saints bravely confessed their faith in Christ before the court of the prefect Rusticus. Rusticus asked Saint Justin, whether he really thought that after undergoing tortures he would go to heaven and receive a reward from God. Saint Justin answered, “Not only do I think this, but I know and am fully assured of it.”

The prefect proposed to all the Christian prisoners that they offer sacrifice to the pagan gods. When they refused he issued a sentence of death, and the saints were beheaded.

Our holy Father Dionysius, a native of Vologda, was one of the greatest ascetics of Russia’s Northern Thebaid (See A. Muraviev, The Russian Thebiad of the North, Saint Petersburg, 1855), and had links to some of the most important figures of Russian monasticism, including Saint Cyril of White Lake (June 9), whose portrait he painted.

Saint Dionysius spread Saint Cyril’s tradition of inner spiritual activity and love for the poor throughout the northern regions of Russia. He also combined within himself the Athonite traditions of his Elder Saint Dionysius with those of Saint Sergius of Radonezh (September 25 & July 5).

His Spiritual Father was Saint Dionysius the Athonite (October 18) who later became the Archbishop of Rostov. It was this saint who tonsured the younger Dionysius as a monk at the Spasso-Kameni Island Monastery, bestowing his own name upon him because he had such a great love for him. After nine years he left the monastery, with the blessing of his Elder, and went with his disciple Pachomius to a remote area known as Saint Luke, because once there had been a monastery in that place which was dedicated to the holy Apostle and Evangelist Saint Luke (October 18).

The two monks built a church and dedicated it to Saint Nicholas (December 6). Desiring even greater solitude, Saint Dionysius left Pachomius at Saint Luke’s one day in 1393 and went deeper into the Vologda forest so that he might not be deprived of an opportunity for ascetical struggles. That evening, he decided to rest for the night by the Glushitsa River. As he slept he heard the ringing of bells, which he took as a sign that he should build a monastery there. Saint Dionysius made a crude shelter for himself near a bird-cherry tree. The small, black cherries contain tannin and have a bitter-sweet taste. For this reason they are sometimes known as choke cherries, or hackberries. Saint Dionysius used to give these cherries to those who were ill, and they would then become well.

Soon disciples began to gather around the saint, not only men, but also women who thirsted for God. As disciples began to gather around him it became necessary to build cells to accomodate them. A local prince ordered woodsmen to clear a spot for the building of a monastery. Monastic cells were built, and also a small church in honor of the Protection of the Most Holy Theotokos (October 1).

The number of monks increased, and one night Saint Dionysius had a dream where he saw a young man who told him to build a larger church. The man told him that he would always have the protection of the Mother of God.

In the morning, after Matins, he informed the brethren of his dream, and told them that they should obey the young man’s instructions. The church was built, and was adorned with icons painted by Saint Dionysius, who was an accomplished iconographer. His icon of the Dormition, which was a wonderworking icon, was given to the Monastery of the Seven Hills, which had been founded by the saint’s disciples, and was also located by the Glushitsa River.

In 1407, Prince George Boktiuzhinsky expressed his wish to donate funds for the foundation of the Glushitsa Monastery. Saint Dionysius would not allow him to do this, but he did bless him to provide food for the brethren.

When this monastery became too crowded, Saint Dionysius found an isolated place called Sosnovetsk (so named because of the large, very old pine tree which grew there) on the banks of the Glushitsa River. There he built a church in honor of Saint John the Baptist, and a few cells for those who also desired greater solitude.

The righteous one increased his ascetical efforts, standing in prayer all night, and living on bread and water. He even dug his own grave. Once he told the brethren that they were to remain at that place, but only if he was buried there. He assured them that if they stayed, they would have their reward from God. If he was not buried there, however, he declared that they should not remain. In time the Glushitsa Monastery was abandoned, but monks continued to live at the Sosnovetsk Monastery until recent times.

Saint Dionysius was the first to establish a women’s monastery with an Athonite Typikon. After a visit to Rostov, where his Elder Dionysius was now the Archbishop, he returned to his monastery and established a women’s monastery near him, dedicating it to Saint Leontius of Rostov (May 23). The monastery flourished and was a model of the monastic ideal for women.

During a time of famine, Saint Dionysius gave alms to all who came to the monastery for assistance. When the number of people increased, his alms-giving also increased. Once the steward informed him that the monastery’s supplies were almost depleted. Saint Dionysius rebuked him and said that their alms-giving would be a great help to the monks on the Day of Judgment. Giving to the poor, he said, was like lending to God Himself.

Before his death, he named his disciple Saint Amphilochius as his successor. He also heard the voice of the Mother of God, promising to protect the brethren of the monastery from every evil and necessity.

The saint’s final illness began on May 29, 1437 and it was revealed to him that he would die in three days. Early on the morning of June 1, he asked his disciple Saint Macarius to serve the Divine Liturgy so that he would be able to receive Holy Communion for the last time. After the service he called the brothers to him so that he might give them his final blessing and bid them farewell. At six A.M. his face shone with a divine radiance, and peacefully he surrendered his soul to God at the age of 74. The cell was filled with an ineffable fragrance, and Saint Amphilochius saw a crown on the head of his Spiritual Father.

Many of the disciples of Saint Dionysius also became Igumens of other monasteries. Among them are Saint Amphilochius of Glushitsa (October 12), who reposed in 1452, and Saint Gregory of Peshma (September 30), who reposed in 1451. He and Saint Dionysius had such mutual love that they seemed to be of one mind. Saint Dionysius told him, “Do good while you have the time, be true in glorifying God and doing His will.” Saint Macarius of Sosnovetsk (October 12 & May 13) was also a disciple. He completed the course of his God-pleasing life in 1480.

Saint Dionysius was buried at Sosnovetsk, in accordance with his desire. Through his holy prayers, may we also be found worthy of the Kingdom of Heaven.

Saint Agapitus of the Caves. This holy Unmercenary Physician was born at Kiev. He was a novice and disciple of Saint Anthony of the Caves, and lived during the eleventh century. If any of the monastic brethren fell ill, Saint Agapitus came to him and selflessly attended to the sick one. He fed his patient boiled herbs which he himself prepared, and the person recovered through the prayers of the saint. Many laymen also turned to the monastic physician with the gift of healing.

In Kiev at this time was an experienced Armenian physician, who was able to diagnose the nature of the illness and even accurately determine the day of death just by looking at a patient. When one of these doomed patients turned to Saint Agapitus, the grace-bearing healer gave him some food from the monastery trapeza (dining area), and the patient became well. Enflamed with envy, the physician wanted to poison Saint Agapitus, but the Lord preserved him, and the poison had no effect.

Saint Agapitus healed Prince Vladimir Monomakh of Chernigov, the future Great Prince of Kiev (1114-1125), by sending him boiled herbs. The grateful prince went to the monastery and wanted to see his healer, but the humble ascetic hid himself and would not accept gifts.

When the holy healer himself became sick, that same Armenian physician came to him and after examining him, he said that he would die in three days. He swore to became an Orthodox monk if his prediction were not fulfilled. The saint said that the Lord had revealed to him that He would summon him only after three months.

Saint Agapitus died after three months (on June 1, not later than 1095), and the Armenian went to the igumen of the Caves monastery and received monastic tonsure. “It is certain that Agapitus was a saint of God,” he said. “I well knew, that it was impossible for him to last three days in his sickness, but the Lord gave him three months.” Thus did the monk heal sickness of the soul and guide to the way of salvation.

The holy monk-martyrs Shio the New, David, Gabriel and Paul labored in the David-Gareji Wilderness at the end of the 17th century.

Saint Shio was from the village of Vedzisi in the Kartli region. His parents, Papuna and Tamar, were wealthy and highly influential people. They had eight children: five sons and three daughters. After their parents died, Shio’s brothers quarreled so intensely over their inheritance that the eldest brother finally killed the youngest.

Deeply disturbed by this tragedy, blessed Shio sought to withdraw from the vanity of the world—a world in which brother can murder brother and a son can murder his father. Shio confessed his desire to his spiritual father, and he was advised to journey to the David-Gareji Monastery and be tonsured a monk. In fact, the abbot, Fr. Onopre (Machutadze), had invited Shio to the monastery several times before, saying, “Come, brother Shio, and let us finish our lives here.”

With great joy Onopre received Shio, who was already revered by many for his faith and chastity. He directed him to a cell and clothed him as a novice.

Blessed Shio’s tireless labors, humility, and manifest love for his brothers inspired many to seek his counsel. The abbot himself often trusted Shio to administer the affairs of the monastery in his absence.

Once Fr. Onopre departed to attend to some matters outside the monastery, leaving Shio in charge. After Vespers and a meal, the exhausted brothers were settling down to rest when a band of Dagestani robbers suddenly stormed the monastery grounds. They ransacked the monastery and captured Hieromonk Shio and the monks David, Gabriel and Paul and killed them. Some of the brothers who remained tried to flee, but they were caught and brutally slain.

The cells of the David-Gareji Monastery were soaked with blood. Then the Dagestanis, yet unsatisfied, seized and destroyed nearly all the monastery’s property. They stole some of the clerical vestments, and the rest they cut in pieces and tossed in a well. Then they hacked the holy icons to pieces with their axes.

With the blessing of the catholicos and by order of the king, the mutilated relics of the holy martyrs were buried in the courtyard south of the grave of Saint David of Gareji.