The Holy Equal of the Apostles and Great Prince Vladimir, the youngest son of Prince Svyatoslav of Kiev, was born in 963. He was only six years old when his grandmother, the Holy Princess Olga (July 11), who had raised him, reposed, and his father sent him to reign in Novgorod under the tutelage of the voivode Dobryn, his mother's brother. Princess Malusha, who still bore her Scandinavian name Malchrid, was a Christian. After Saint Vladimir converted to Christianity and founded the church of the Tithes at Kiev, she donated her estate to it.

Saint Olga's son Prince Svyatoslav was killed in battle with the Pechenegs three years after his mother's repose. Then his sons' tutors fought a war among themselves. Christian Kiev and pagan Novgorod struggled for supremacy. After the death of his father Svyatoslav in 972, Prince Vladimir of Novgorod was forced to flee to Scandinavia in 976, Vladimir's brother Yaropolk murdered his other brother Oleg of Drelinia and conquered Rus'. For the rest of his life Prince Vladimir mourned their deaths.

At the age of seventeen he began to rule on his own. He spent the first six years of his reign on military campaigns, leading his army personally, reconquering Novgorod from Yaropolk. By 980, Vladimir had consolidated the territory of Kievan Rus' from what is now Belarus, Russia, and Ukraine to the Baltic Sea. In addition, he strengthened the frontiers against the incursions of Bulgarians, Baltic tribes, and Eastern nomads.

All the Slavic tribes from the Carpathians and the Neman, and the city of Gorodyon (Grodno) to Beloozero, Anka and Volga united to form a single whole – the Russian land (Русскую землo), and they were called Russians. In gratitude for his victory at Kiev he set up idols of pagan gods – Perun and Beles – and offered them human sacrifices. In ancient times, the Slavs did not have idols and sacrifices, but adopted them much later from other pagan lands.

In the VI century, the Greeks said of them: "They recognize one God as the Ruler of the whole world." He was called Svarog, which means "blue sky." Perun, Veles, and other, lesser deities were thought to be his children. The Slavs believed in the immortality of the soul and in the afterlife, which predisposed them toward Christianity.

In the year 860 the Russians attacked Constantinople from the sea, but the Greeks immersed the robe of the Most Holy Theotokos in the ocean. The sea became agitated, and the Russian ships were swept away and retreated. After that, they sent an embassy to Constantinople to request Baptism. This was the first Baptism of Rus'.

Also in 860 Saint Cyril, the enlightener of the Slavs, baptized 200 families in the southern Russian steppes. He made his own translation of the Gospel and the Psalter. Metropolitan Michael was sent to care for the converts, and the Prince gathered the people and called them to be baptized. The elders agreed, but they demanded a miracle. They wanted a Gospel book to be thrown into the fire without being burnt. The Gospel was thrown in, the miracle occurred, and the people were baptized. This was the second Baptism of Rus'.

The third took place under Princess Olga. By that time, there were already many Christians in Kiev and there was a church dedicated to the Prophet Elijah. After Saint Olga's repose, the spread of Christianity was halted temporarily, but not for long. The time of Prince Vladimir had come.

In those days, Kiev was a large trading city. Merchants came from all over the world, as well as preachers of various religions. Saint Vladimir wanted to unite his people, not just under one government, but also under one Faith. The Prince sent envoys to various countries to see which religion would be most suitable for his people. When Vladimir's emissaries returned from Constantinople, they told him that when they stood in the church of Hagia Sophia (Holy Wisdom), they did not know "whether they were on earth or in heaven."

Kiev was located on a great waterway from the Varangian region to Constantinople; that is, from Scandinavia to the Byzantine Empire. The proximity of Orthodox Constantinople may have influenced Saint Vladimir, and the memory of Christianity, recently destroyed by Svyatoslav, was revived. According to the XI century writer Jacob Mnikh, the young Prince Vladimir remembered the example of his grandmother, Princess Olga, "the wisest of men," as she was called by her contemporaries. Furthermore, he could not help being influenced by the example of his mother, the Christian Princess Malusha, as well. The heroic death of Holy Protomartyrs Theodore and his son John (July 12) in 983 also made a lasting impression on him.

In one Icelandic saga it is said that in his youth, King Olaf of Norway had lived for a long time at the court of "the Gardarikian king Vol'demar" (Gardarika, that is, the land of cities. The Scandinavians called it Northwestern Russia). When he reached adulthood, he left there on military campaigns, according to the custom of the Scandinavians of that time. While upon the sea, he heard a heavenly voice calling him to Constantinople, where he would come to know the only true God. There he was baptized, and on the way back, he stopped to see King Vol'demar and urged him to convert to Christianity. When he returned from his campaign as a Christian, King Olaf encouraged his people to be baptized.

Prince Vladimir, however, was still a pagan, and he adhered to pagan customs. He also had five wives. How he was brought to Christ, and how his conversion was took place, remains a mystery.

Metropolitan Hilarion († 1053) in his "Word of Law and Grace," addressed the departed Great Prince Vladimir, saying, "How did you believe? How was your mind moved to love what is unseen, and to strive for heavenly things? You have not seen any Apostle who, after coming to your land, inclined your heart to humility. Guided only by your kind heart and sharp mind, you realized that there is one God."

He continued: "Upon him came a visitation of the Most High, and the eye of the All-Merciful God looked upon him; and a thought shone forth in his heart – he realized the futility of idol worship, and sought the one God, the Creator of all things, both visible and invisible. He had heard about the Orthodox, and the strong Christ-loving faith of the Byzantine Empire, who honor the one God in Trinity, and worship Him. When he heard all this, he was aflame in spirit, and with all his heart he longed to be a Christian, and to convert his entire land to Christianity."

As to the reason for the conversion of Saint Vladimir to Christ, another writer of the XI century, Saint Nestor the Chronicler (October 27) states in his Life of Saints Boris and Gleb: "In those years there was a Prince named Vladimir, who ruled the Russian land. He was righteous and merciful to the poor, to orphans, and to widows, but he was a pagan. God intervened and made him a Christian, just like Saint Eustathios Plakidas (September 20). So Prince Vladimir became a Christian, receiving the name Basil at his Baptism."

Although Venerable Nestor the Chronicler pointed out that the Holy Prince Vladimir's experience was similar to that of Saint Eustathios, the exact details are not known. Meanwhile, by the will of God, external events led Saint Vladimir to the fulfillment of his desire. The Byzantine Emperors Constantine and Basil asked Vladimir to help them put down the revolt of Phokas. Vladimir agreed, but asked for the hand of Princess Anna Porphyrogenita, in return. The Emperors agreed, and sent clergy and the sacred utensils required for the Baptism of Rus'.

But when Vladimir defeated Phokas, they did not fulfill their obligations. Then Vladimir conquered Korsun, thereby forcing the Emperors to keep their promise. He returned Korsun to the Greeks as a ransom for his bride. His army was baptized and, according to the "Tale of the Baptism of Russia," he himself was baptized. This was in 988, and the Chronicle says that before Baptism he became blind, but received his sight when he came out of the water. However, Jacob Mnikh (XI century) writes that Vladimir captured Korsun when he was already a Christian, and that he was baptized in 987 at his estate Vasiliev (now Vasilkov).

When Prince Vladimir returned to Kiev, the Orthodox priests who came with him were obviously Bulgarians (Bulgaria was then subject to the Byzantine Empire). They baptized the people of Kiev at the confluence of the river, then called Khreshchatyk, with the Dnieper. They brought with them liturgical books translated into Slavonic by Saints Cyril and Methodios (May 11), the enlighteners of the Slavs. With them was Metropolitan Michael of Kiev (June 15, September 30). At Kiev, where people had heard of Christianity, the Faith was quickly established. In the north, at Novgorod, Rostov, and Murom, paganism lasted longer, and it took a great deal of effort for princes and preachers to uproot it.

Prince Vladimir was twenty-five years old at the Baptism of Rus'. With all the fervor of youth, he began to fulfill the precepts of Christ, especially those about helping the poor, sick and disadvantaged. This assistance was provided on a large scale. Throughout Russia, the poor were sought and were given everything they needed, and the sick also received treatment. During Saint Vladimir's reign, the state served the people, which was very unusual in those days. In ancient times there was no death penalty in Russia. Instead, there was a "penalty," that is, a monetary fine. Saint Vladimir confirmed this custom, saying: "I am afraid of sin." This custom became law and entered the Code of Laws compiled under his son, Great Prince Yaroslav under the name "Russkaya Pravda."

The people loved their Prince, praising him in songs and epics, calling him the Beautiful Sun. Saint Vladimir summoned the elders of the people from all over Russia for meetings and provided feasts for them. The memory of these feasts is also preserved in the epics. He built new cities, such as Volodymyr-Volynsky (where his palace once stood), Vladimir in the land of Suzdal, and others. He strengthened the boundaries of his possessions as a defense against the neighboring pagan tribes. In order to unite Russia, he sent his sons to rule in different cities: at Rostov, Murom, Novgorod, Polotsk, and other places. Soon the influence of the Varangians began to wane, and the importance of the Slavs increased. In Kiev, at the place where the Russian Protomartyrs Theodore and John were murdered, he built the church of the Tithes and dedicated it to the Dormition of the Most Holy Theotokos, donating a tenth of his income for its upkeep.

The Holy Prince Vladimir reposed on July 15, 1015 in his beloved village of Berestov and was buried in the church of the Tithes. A piece of his holy relics was kept in Holy Wisdom Cathedral, established by his son, Great Prince Yaroslav the Wise.

The Feast Day of Saint Vladimir was instituted by Saint Alexander Nevsky (November 23) after May 15, 1240, because of Saint Vladimir's help and intercession at Saint Alexander's renowned victory over the Crusaders at the Neva River. In Russia, the Church veneration of the Holy Prince began much earlier. In Saint Hilarion's "Word of Law and Grace," the holy Prince is called "an apostolic sovereign," similar to Saint Constantine (May 20); and his evangelization of the Russian land is likened to the preaching of the Gospel by the Holy Apostles.

Saint Vladimir is commemorated on July 15 (the day of his repose) and on the second Sunday of Great Lent, along with the Synaxis of the Venerable Fathers of the Kiev Caves, and all Saints who shone forth in Little Russia.

The Holy Martyrs Quiricus and Julitta lived in the city of Iconium in the province of Lykaoneia in Asia Minor.

Saint Julitta was a Christian, descended from an illustrious family. Widowed early on, she raised her three-year-old son Quiricus on her own. In those days men, women, and even young children entered the contest and obtained imperishable crowns from Christ. During Emperor Diocletian’s persecution of Christians, Saint Julitta fled the city with her son and two trustworthy handmaidens, leaving behind her home, her property, and her servants.

Concealing her noble rank, she went first to Seleukeίa, and then to Tarsus, where she was recognized, arrested, and brought to trial before the ruler Alexander. Strengthened by the Lord, she answered the judge’s questions, and firmly confessed her faith in Christ.

The ruler ordered Julitta to be stretched out and beaten. During her torments, Saint Julitta kept repeating, “I am a Christian, and I will not offer sacrifice to demons.”

The little boy Quiricus cried when he saw his mother being tortured, and wanted to go to her. The ruler Alexander tried to sit him on his lap, but the boy kicked him in the stomach and shouted, “Let me go to my mother, I am a Christian.”

Infuriated, Alexander took the child by the foot and threw him down the stone steps of the tribunal, and so Saint Quiricus struck his head on the sharp edges and died.

Saint Julitta, seeing the broken body of her son, gave thanks to God that He had allowed her child to be perfected before her, and to receive the unfading crown of martyrdom. After her sides had been raked with hooks, and hot pitch had been poured over her feet, Saint Julitta was beheaded with a sword in the year 304 or 305. Secretly, her two maids buried the bodies of the Martyrs in a field.

The relics of Saints Quiricus and Julitta were uncovered during the reign of Saint Constantine the Great (May 21). A monastery was built near Constantinople in honor of these holy martyrs, and a church was built not far from Jerusalem.

The head of Saint Quiricus is in Grigoriou Monastery on Mount Athos. Portions of the relics of Saint Julitta may be found in the following Monasteries on Mount Athos: the Greatest Lavra, Simonopetra, Xenophontos, and Dionysiou, as well as at Palaiokastro on Kerkyra, and Kykko Monastery on Cyprus.

We pray to Saints Quiricus and Julitta for family happiness, and for the restoration of sick children to health.

This courageous soldier of Christ was from the island of Tenedos, which lies opposite the renowned city of Troy,
and he was one of the first Christians to be put to death during the persecution of the Church under Diocletian in the early IV century.

Since Saint Aboudimos would not agree to worship idols, or to eat any food which had been sacrificed to them, he was bound and severely beaten. All the while he kept shouting, “I am a Christian.” Then they broke his ribs with iron nails; and when he continued to confess Christ, they beheaded him.

The Saint’s holy relics were seen on the island of Tenedos at the beginning of the XII century by the Russian pilgrim Daniel.

Saint Aquila, Apostle of the 70: It is possible that he was a disciple of the Apostle Paul, a native of Pontus and a Jew, living in the city of Rome with his wife Priscilla (they are commemorated on February 13 on the Greek Calendar). During the reign of the emperor Claudius (41-54) all the Jews were banished from Rome, so Saint Aquilla and his wife were compelled to leave. They settled in Corinth. A short while later, the holy Apostle Paul arrived there from Athens preaching the Gospel. Having made the acquaintance of Aquila, he began to live at his house and labored together with him, making tents.

Having received Baptism from the Apostle Paul, Aquila and Priscilla bacame his devoted and zealous disciples. They accompanied the apostle to Ephesus. The Apostle Paul instructed them to continue the preaching of the Gospel at Ephesus, and he himself went to Jerusalem, in order to be present for the feast of Pentecost. At Ephesus, Aquila and Priscilla heard the bold preaching of a newcomer from Alexandria, the Jew Apollos. He had been instructed in the fundamentals of the Faith, but knew only the baptism of John the Forerunner. They called him over and explained more precisely about the way of the Lord.

After the death of the emperor Claudius, Jews were permitted to return to Italy, and Aquila and Priscilla then returned to Rome. The Apostle Paul in his Epistle to the Romans recalls his faithful disciples, “Greet Priscilla and Aquila, my coworkers in Christ Jesus, who put forth their heads for my soul, whom I do not alone thank, but also all the Church of the Gentiles and the church of their household” (Rom. 16: 3-4). Saint Aquila did not long dwell in Rome: the Apostle Paul made him a bishop in Asia. Saint Aquila zealously labored at preaching the Gospel in Asia, Achaia and Heraklia. He converted pagans to Christ, he confirmed newly-converted Christians in the faith, he established presbyters and destroyed idols. Saint Priscilla constantly assisted him in the apostolic work. Saint Aquila ended his life a martyr: pagans murdered him. According to the Tradition of the Church, Saint Priscilla was killed together with him.

Saint Stephen of Makhra (Makhrishche) was a native of Kiev. He accepted monasticism at the monastery of the Caves, where he spent several years in deeds of obedience and prayer. The oppressions of the Latins compelled him to journey on to Moscow, where Great Prince Ivan II (1353-1359) graciously received him, permitting him to settle in the locale of Makhra not far from Gorodisch, 35 versts from the Sergiev monastery.

Having built himself a cell and spending his life at ascetic labors, and esteeming silence, he did not accept those wishing to join him. But then he yielded to the requests, and in this way, in 1358 he founded a monastery, in which he was established as igumen.

Living near his monastery were the Yurkov brothers. Fearing that the land which they ruled might be given over to the monastery, they threatened to kill the holy ascetic. The admonitions of the monk did not help. Saint Stephen then moved to a different place. Sixty versts north of Vologda, at the River Avnezha, he founded with his disciple Gregory a monastery in the name of the Holy Trinity. Great Prince Demetrius Ioannovich sent books and other liturgical items to the Avnezhsk wilderness, but the venerable Stephen sent them in turn to the Makhra monastery. Having returned to his monastery, Saint Stephen ordered life in it according to a cenobitic Rule.

When Saint Sergius of Radonezh moved from his monastery, in order to find a place for his ascetic deeds, Saint Stephen then received him, and gave the great ascetic Sergius his own disciple Simon, who knew the surrounding area quite well. Saint Sergius settled together with Simon on the island of Kirzhach, where he founded a monastery.

Saint Stephen was strict with himself and indulgent towards others. He worked for the monastery the hardest of all, he zealously guided the brethren to the ways of salvation with gentle and quiet talks, and he wore very old and coarse clothing.

The monk lived to extreme old age, became a schemamonk and died in 1406 on July 14. In 1550 during the construction of a new stone church in the name of the Holy Trinity, his holy relics were found to be incorrupt. They were glorified by blessings of help in various sicknesses and misfortunes for all who called on the name of the saint.

The Holy Martyr Justus was a Roman soldier, to whom the Life-Creating Cross of the Lord appeared in a vision. Justus believed in Christ and gave away his possessions to the poor. By decree of the official of Magnesia, Justus was taken to trial as a Christian. After various tortures, the holy martyr was thrown into a fire and gave up his soul to God, but the flames did not harm his body.

Saint Hellius lived and died in the fourth century. He was sent to a monastery when he was still a child. There he was raised in piety, temperance and chastity.

When he grew up, he went into the Egyptian desert, where through his ascetical struggles he attained great proficiency in the spiritual life. He was endowed with the gift of clairvoyance, and he knew all the thoughts and disposition of the monks conversing with him.

Great faith, simplicity of soul and deep humility allowed Saint Hellius to command wild animals. Once, the saint became tired while carrying a heavy load to the monastery. He prayed and called a wild donkey to carry his burden. The donkey meekly carried the load to the place and was set free to return to the wilderness. Another time, when Saint Hellius needed to cross a river and there was no boat, he summoned a crocodile from the water and crossed to the opposite shore while standing on its back.

One of the young novices of the monastery, whom Saint Hellius visited, asked him to take him along into the far desert. Saint Hellius warned him about the great work, exploits and temptations which inevitably beset all the hermits, but since the novice continued fervently to ask, he took him along. On the first night the novice, frightened by terrible visions, ran to Saint Hellius. The monk comforted and calmed him down and ordered him to return. Tracing the Sign of the Cross over the cave, the monk told the young hermit not to fear, because he would not be disturbed by these apparitions any more. Trusting the word of the saint, the novice decided to remain in solitude and afterwards attained such perfection that he, like his teacher Hellius, received food from an angel.

Saint Hellius peacefully entered the heavenly mansions after reaching an advanced age.

Saint Onesimus the Wonderworker was born in Caesarea in Palestine at the beginning of the fourth century, and entered a monastery in Ephesus.

Later, he founded a monastery at Magnesia and remained there for the rest of his life. He performed many miracles.

Saint Nikodemos (Νikόdēmos) of the Holy Mountain was born on the Greek island of Naxos in the year 1748, and was named Nicholas in Holy Baptism. As a child he was well-behaved, avoiding bad company and everything which might harm the inner man. He was zealous in his love for that which is good and beneficial, and he loved sacred and secular learning. His first education on Naxos came from the village priest, who taught him to love Christ and His Church. He also assisted the priest during the Divine Liturgy and other Services.

Later Nicholas attended the school at Naxos, where Archimandrite Chrysanthos, the brother of Saint Cosmas Aitolos (August 24), taught him sacred and secular letters.

At the age of twenty-six, he arrived on Mount Athos and was tonsured at Dionysiou Monastery with the name Nikodemos. As his first obedience, Father Nikodemos served as the monastery’s secretary. Two years after entering Dionysiou Monastery, the Metropolitan of Corinth, Saint Makarios Notaras (April 17), arrived there, and assigned the young monk to edit the manuscript of the Philokalia, which he had found in 1777 at Vatopedi Monastery. Editing this book was the beginning of many years of literary activity for Saint Nikodemos. He soon moved to Pantokrator Skḗtē, where he was under obedience to Elder Arsenios of the Pelopónnēsos, under whose guidance he studied Holy Scriptures and the writings of the Holy Fathers.

According to the testimony of his contemporaries, Saint Nikodemos was a simple man, without any malice, unassuming, and distinguished by his profound concentration. He possessed remarkable mental abilities: he knew the Holy Scriptures by heart, and even remembered chapter, verse, and the pages they were on. Moreover, he could recite long passages from the writings of the Holy Fathers from memory.

In 1783 Saint Nikodemos was tonsured into the Great Schema, and spent the next six years in complete silence. On his next visit to Mount Athos, Saint Makarios gave Nikodemos the obedience of editing of the writings of Saint Symeon the New Theologian (printed in three volumes: Syros, 1790). This meant giving up his silence and occupying himself once more with literary work. From that time until his death, he continued to devote himself to such endeavors.

One of the ascetic's remarkable books was his Exomologitarion (Manual of Confession), which was published in 1794. This was the first book of its kind in the Orthodox Church. Drawing from Holy Scripture and from the Fathers of the Church, Saint Nikodemos lists the qualifications a confessor must have, if he is to be a true confessor, and offers advice on how one should prepare for Confession, how to confess, and how one ought to guard himself against sin after Confession.

The Saint also made great contributions by publishing liturgical books. Using materials from the manuscript collections on Mount Athos, he published sixty-two Canons to the Most Holy Theotokos under the title, New Theotokarion (Venice, 1796).

The most wise Nikodemos is also known as a composer and interpreter of hymns. His Canon in honor of the "Quick to Hear” Icon of the Mother of God (November 9) and his “Service and Encomium in Honor of the Fathers who Shone on the Holy Mountain of Athos” are used even beyond the Holy Mountain. Some of his other books include the Heortodromion, an interpretation of the Canons which are sung on Feasts of the Lord and of the Mother of God (Venice,1836), and The New Ladder, an interpretation of the 75 Hymns of Degrees (Anabathmoi) of the liturgical book called the Oktoekhos (Constantinople, 1844).

It is readily apparent that the literary work of Saint Nikodemos was multi-faceted, representing more than half a dozen fields of theology: ascetical-mystical theology, ethics, Canon Law, exegesis, hagiology, liturgics, and hymnography. He wrote the preface to the Philokalia, and brief Lives of the ascetics whose writings are included therein. Among the Saint’s ascetical works, his translation of Lorenzo Scupoli’s book, Unseen Warfare (1796), is well known, and has been translated into Russian, English, and other languages.

Saint Nikodemos had a special love for hagiography, as attested by his work, New Eklogion (Venice, 1803), and his posthumous book, The New Synaxarion (1819). He completed a Modern Greek translation of Saint Paul's Fourteen Epistles in three volumes (1819) as interpreted by the Hierarch Mētrophánēs, by Saint Theophylaktos, the Archbishop of Bulgaria (December 31), and others.

Saint Nikodemos also wrote An Interpretation of Saint Paul's Seven Catholic Epistles (published in Venice in 1806).

In 1799 Nikodemos edited the New Martyrologion, which he and Saint Makarios of Corinth seem to have prepared together in order to demonstrate that the Orthodox Church continues to produce Saints, particularly Martyrs, who were subjected to the same trials, torments, and death as the ancient Martyrs. The example of the Saints whose Lives appear in this book strengthened and encouraged the Orthodox to remain faithful to Christ, and not to convert to the religion of their oppressors.

Saint Nikodemos prepared a new edition of the Pedalion or Rudder, in collaboration with Hieromonk Agapios. This was printed in 1801, and contained the Canons of the Holy Apostles, those of the Holy Ecumenical and Local Synods, and of the Holy Fathers.

His most edifying book, Christian Morality, was published in Venice in 1803. In it he says: "Those monks who are strong in body and in soul … should occasionally go into the world to preach and to counsel. Those who cannot go into the world, either because of the passions that assail them when they are in the midst of society, or because they are physically infirm, should seek the good of their brethren through prayer and by offering counsel to those who visit them, and if they are learned, by writing edifying books."¹

Not long before his repose, Father Nikodemos, worn out by his literary work and ascetical struggles, went to live at the Kelli of the iconographers Hieromonks Stephen and Neophytos Skourtaίos, who were brothers by birth. He asked them to help with the publication of his works, because he was hindered by his infirmities.

The day before he went to the Lord, he was able to make his Confession, receive Holy Unction, and then Holy Communion.

His first biographer, Father Euthymios, describes the Saint's repose in this manner: "When the sun rose on the earth that day (Wednesday July 14, 1809), the intelligible sun of the Church set. The fiery pillar, the guide of the New Israel into piety disappeared; the cloud which refreshed those who were melting in the heat of sin, hid itself.”

His many friends and acquaintances mourned, and the words of a certain Christian were typical of the thoughts of many individuals of that time: “Oh, my Fathers, it would have been better for a thousand Christians to have died today, and not Nikodemos.”

Saint Nikodemos reposed peacefully at the age of sixty on July 14, 1809, and was glorified by the Church of Constantinople in 1955.

¹ Constantine Cavarnos, Modern Orthodox Saints Volume 3, Saint Nicodemus the Hagiorite, pages 46-47. (Belmont, Massachusetts, 1974).

The Commemoration of the Holy Fathers of the First Six Ecumenical Councils.

In the Ninth Article of the Nicea-Constantinople Symbol of Faith proclaimed by the holy Fathers of the First and Second Ecumenical Councils, we confess our faith in “One, Holy, Catholic, and Apostolic Church.” By virtue of the catholic nature of the Church, an Ecumenical Council is the Church’s supreme authority, and possesses the competence to resolve major questions of church life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the local Churches, from every land of the “oikumene” (i.e. from all the whole inhabited world).

The Orthodox Church acknowledges Seven Holy Ecumenical Councils:

The First Ecumenical Council (Nicea I) (May 29, and also on seventh Sunday after Pascha) was convened in the year 325 against the heresy of Arius, in the city of Nicea in Bithynia under Saint Constantine the Great, Equal of the Apostles.

The Second Ecumenical Council (Constantinople I) (May 22) was convened in the year 381 against the heresy of Macedonias, by the emperor Theodosius the Great.

The Third Ecumenical Council (Ephesus) (September 9) was convened in the year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor Theodosius the Younger.

The Fourth Ecumenical Council (Chalcedon) (July 16) was convened in the year 451, against the Monophysite heresy, in the city of Chalcedon under the emperor Marcian.

The Fifth Ecumenical Council (Constantinople II) (July 25) “Concerning the Three Chapters,” was convened in the year 553, under the emperor Justinian the Great.

The Sixth Ecumenical Council (Constantinople III) (January 23) met during the years 680-681, to fight the Monothelite heresy, under the emperor Constantine Pogonatos.

The fact that the Seventh Ecumenical Council (Nicea II) is not commemorated today testifies to the antiquity of today’s celebration. The Seventh Council, commemorated on the Sunday nearest to October 11, was convened at Nicea in the year 787 against the Iconoclast heresy, under the emperor Constantine and his mother Irene.

The Church venerates the Holy Fathers of the Ecumenical Councils because Christ has established them as “lights upon the earth,” guiding us to the true Faith. “Clad in the garment of truth,” the doctrine of the Fathers, based upon the preaching of the Apostles, has established one faith for the Church. The Ecumenical Councils, are the highest authority in the Church. Such Councils, guided by the grace of the Holy Spirit, and accepted by the Church, are infallible.

The Orthodox Church’s conciliar definitions of dogma have the highest authority, and such definitions always begin with the Apostolic formula: “It seemed good to the Holy Spirit and to us…” (Acts 15: 28).

The Ecumenical Councils were always convened for a specific reason: to combat false opinions and heresies, and to clarify the Orthodox Church’s teaching. But the Holy Spirit has thus seen fit, that the dogmas, the truths of faith, immutable in their content and scope, constantly and consequently are revealed by the conciliar mind of the Church, and are given precision by the holy Fathers within theological concepts and terms in exactly such measure as is needed by the Church itself for its economy of salvation. The Church, in expounding its dogmas, is dealing with the concerns of a given historical moment, “not revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding something” (Saint Gregory the Theologian).

A brief summary of the dogmatic theology of the First Six Ecumenical Councils is formulated and contained in the First Canon of the Council of Trullo (also known as Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical Council are spoken of in this Canon I of Trullo as having: “with unanimity of faith revealed and declared to us the consubstantiality of the three Persons of the Divine nature and, … instructing the faithful to adore the Father, Son, and Holy Spirit with one worship, they cast down and dispelled the false teaching about different degrees of Divinity.”

The 150 Holy Fathers of the Second Ecumenical Council left their mark on the theology of the Church concerning the Holy Spirit, “repudiating the teaching of Macedonius, as one who wished to divide the inseparable Unity, so that there might be no perfect mystery of our hope.”

The 200 God-bearing Fathers of the Third Ecumenical Council expounded the teaching that “Christ, the Incarnate Son of God is One.” They also confessed that “she who bore Him without seed was the spotless Ever-Virgin, glorifying her as truly the Mother of God.

The 630 Holy Fathers of the Fourth Ecumenical Council decreed that “the One Christ, the Son of God… must be glorified in two natures.”

The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council “in synod anathematized and repudiated Theodore of Mopsuestia (the teacher of Nestorius), and Origen, and Didymus, and Evagrius, renovators of the Hellenic teaching about the transmigration of souls and the transmutation of bodies and the impieties they raised against the resurrection of the dead.”

The 170 Holy Fathers of the Sixth Ecumenical Council “taught that we ought to confess two natural volitions, or two wills [trans. note: one divine, and the other human], and two natural operations (energies) in Him Who was incarnate for our salvation, Jesus Christ, our true God.”

In decisive moments of Church history, the holy Ecumenical Councils promulgated their dogmatic definitions, as trustworthy delimitations in the spiritual battle for the purity of Orthodoxy, which will last until such time, as “all shall come into the unity of faith, and of the knowledge of the Son of God” (Eph. 4: 13). In the struggle with new heresies, the Church does not abandon its former dogmatic concepts nor replace them with some sort of new formulations. The dogmatic formulae of the Holy Ecumenical Councils need never be superseded, they remain always contemporary to the living Tradition of the Church. Therefore the Church proclaims:

“The faith of all in the Church of God hath been glorified by men, which were luminaries in the world, cleaving to the Word of Life, so that it be observed firmly, and that it dwell unshakably until the end of the ages, conjointly with their God-bestown writings and dogmas. We reject and we anathematize all whom they have rejected and anathematized, as being enemies of Truth. And if anyone does not cleave to nor admit the aforementioned pious dogmas, and does not teach or preach accordingly, let him be anathema” (Canon I of the Council of Trullo).

In addition to their dogmatic definitions, the Holy Fathers of the Ecumenical Councils exerted great efforts towards the strengthening of church discipline. Local Councils promulgated their disciplinary canons according to the circumstances of the time and place, frequently differing among themselves in various particulars.

The universal unity of the Orthodox Church required unity also in canonical practice, i.e. a conciliar deliberation and affirmation of the most important canonical norms by the Fathers of the Ecumenical Councils. Thus, according to conciliar judgment, the Church has accepted: 20 Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and 30 Canons from the Fourth Ecumenical Synods. The Fifth and the Sixth Councils concerned themselves only with resolving dogmatic questions, and did not leave behind any disciplinary canons.

The need to establish in codified form the customary practices during the years 451-680, and ultimately to compile a canonical codex for the Orthodox Church, occasioned the convening of a special Council, which was wholly devoted to the general application of churchly rules. This was convened in the year 692. The Council “in the Imperial Palace” or “Under the Arches” (in Greek “en trullo”), came to be called the Council in Trullo. It is also called the “Quinisext” [meaning the “fifth and sixth”], because it is considered to have completed the activities of the Fifth and Sixth Councils, or rather that it was simply a direct continuation of the Sixth Ecumenical Council itself, separated by just a few years.

The Council in Trullo, with its 102 Canons (more than of all the Ecumenical Synods combined), had a tremendous significance in the history of the canonical theology of the Orthodox Church. It might be said that the Fathers of this Council produced a complete compilation of the basic codex from the relevant sources for the Orthodox Church’s canons. Listing through in chronological order, and having been accepted by the Church the Canons of the Holy Apostles, and the Canons of the Holy Ecumenical and the Local Councils and of the holy Fathers, the Trullo Council declared: “Let no one be permitted to alter or to annul the aforementioned canons, nor in place of these put forth, or to accept others, made of spurious inscription” (2nd Canon of the Council in Trullo).

Church canons, sanctified by the authority of the first Six Ecumenical Councils (including the rules of the Seventh Ecumenical Council in 787, and the Constantinople Councils of 861 and 879, which were added later under the holy Patriarch Photius), form the basis of THE RUDDER, or KORMCHAYA KNIGA (a canon law codex known as “Syntagma” or “Nomokanon” in 14 titles). In its repository of grace is expressed a canonical norm, a connection to every era, and a guide for all the local Orthodox Churches in churchly practice.

New historical conditions can lead to the change of some particular external aspect of the life of the Church. This makes creative canonical activity necessary in the conciliar reasoning of the Church, in order to reconcile the external norms of churchly life with historical circumstances. The details of canonical regulation are not fully developed for the various eras of churchly organization all at once. With every push to either forsake the literal meaning of a canon, or to fulfill and develop it, the Church again and again turns for reasoning and guidance to the eternal legacy of the Holy Ecumenical Councils, to the inexhaustable treasury of dogmatic and canonical truths.

The Synaxis of the Archangel Gabriel is celebrated on the day after the Annunciation, and a second time on July 13. It was instituted in the ninth century, perhaps to celebrate the dedication of a church at Constantinople. Originally, the Feast was observed on October 16 (Juan Mateos, Le Typikon De La Grande Eglise).

An account of the Holy Archangel Gabriel is found under March 26 and November 8.

Saint Stephen of Saint Savva’s Monastery, the nephew of Saint John of Damascus (December 4), was born in the year 725. When he was ten years old he entered the Lavra of Saint Savva the Sanctified (December 5) and was tonsured as a monk. He spent his whole life at this monastery, sometimes going out into the desert to live in solitude and devote himself to spiritual struggles.

Saint Stephen’s holy life was so pleasing to God that he was given the gifts of wonderworking and clairvoyance. He also healed the sick, cast out devils, and was able to discern the thoughts of those who came to him for counsel. He fell asleep in the Lord in the year 794, foretelling in advance the day of his death. The Life of Saint Stephen was compiled by his disciple Leontius.

Today’s saint should not be confused with the other Saint Stephen of Saint Savva’s Monastery who is commemorated on October 28.

Saint Julian, Bishop of Cenomanis, was elevated to bishop by the Apostle Peter. Some believe that he is the same person as Simon the Leper (Mark 14:3), receiving the name Julian in Baptism.

The Apostle Peter sent Saint Julian to preach the Gospel in Gaul. He arrived in Cenomanis (the region of the River Po in the north of present day Italy) and settled into a small hut out beyond a city (probably Cremona), and he began to preach among the pagans. The idol-worshippers at first listened to him with distrust, but the preaching of the saint was accompanied by great wonders. By prayer Saint Julian healed many of the sick. Gradually, a great multitude of people began to flock to him, asking for help. In healing bodily infirmities, Saint Julian healed also the souls, enlightening those coming to him by the light of faith in Christ.

In order to quench the thirst of his numerous visitors, Saint Julian, having prayed to the Lord, struck his staff on the ground, and from that dry place there came forth a spring of water. This wonder converted many pagans to Christianity. One time the holy bishop wanted to see the local prince. At the gate of the prince’s dwelling there sat a blind man whom Saint Julian pitied, and having prayed, gave him his sight. The prince came out towards the holy bishop, and having only just learned that he had worked this miracle, he fell down at the feet of the bishop, requesting Baptism. Having catechized the prince and his family, Saint Julian imposed on them a three-day fast, and then he baptized them.

On the example of the prince, the majority of his subjects also converted to Christ. The prince donated his own home to the bishop to build a temple in it, and he provided the Church with means. Saint Julian fervently concerned himself with the spiritual enlightenment of his flock, and he healed the sick as before. Deeply affected by the grief of parents, the holy bishop prayed that God would restore their dead children to life. The holy Bishop Julian remained long on his throne, teaching his flock the way to Heaven. The holy bishop died in extreme old age. To the end of his days he preached about Christ and he completely eradicated idolatry in the land of Cenomanis.

The Holy Martyr Serapion, suffered for Christ before the Emperor Severus (193-211). As a Christian he was brought to judgment before the governor Achilles. The holy martyr firmly proclaimed to the pagans his faith in Christ, and he was subjected to inhuman torments. Afterwards, he was thrown into prison.

Healed by the Lord Jesus Christ, he was brought to the judgment place and he presented himself before the judge completely healthy. The enraged pagans sentenced the saint to be burned alive. In the midst of the flames, he gave up his soul to God (+ ca. 205).

The Holy Martyr Marcian, a native of Lycian Iconium, while still at a youthful age converted many to Christ by his fiery preaching. For his zeal the idol-worshippers subjected the saint to bodily punishment, and then sent him to Cappadocia to the governor Perennias. By persuasion and threats, he attempted to turn the youth away from the Truth, Christ.

Saint Marcian fearlessly testified about the truthfulness of the Christian Faith, and he accused Perennias of worshipping inanimate idols. The enraged governor gave orders to subject the saint to severe torments, but in his sufferings the saint remained steadfast in his faithfulness to Christ. They cut off his head while he prayed, giving thanks to God for his fate (+258).

The “It is Truly Meet” Icon of the Mother of God is in the high place of the altar of the cathedral church of the Karyes monastery on Mount Athos.

One Saturday night an Elder went to Karyes for the all-night Vigil. He left, instructing his disciple to remain behind and read the service in their cell. As it grew dark, the disciple heard a knock on the door. When he opened the door, he saw an unknown monk who called himself Gabriel, and he invited him to come in. They stood before the icon of the Mother of God and read the service together with reverence and compunction.

During the Ninth Ode of the Canon, the disciple began to sing “My soul magnifies the Lord…” with the Irmos of Saint Cosmas the Hymnographer (October 14), “More honorable than the Cherubim….”

The stranger sang the next verse, “For He has regarded the low estate of His handmaiden….” Then he chanted something the disciple had never heard before, “It is truly meet to bless Thee, O Theotokos, ever-blessed and most pure, and the Mother of our God…” Then he continued with, “More honorable than the Cherubim….”

While the hymn was being sung, the icon of the Theotokos shone with a heavenly light. The disciple was moved by the new version of the familiar hymn, and asked his guest to write the words down for him. When the stranger asked for paper and ink, the disciple said that they did not have any.

The stranger took a roof tile and wrote the words of the hymn on its surface with his finger. The disciple knew then that this was no ordinary monk, but the Archangel Gabriel. The angel said, “Sing in this manner, and all the Orthodox as well.” Then he disappeared, and the icon of the Mother of God continued to radiate light for some time afterward.

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

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

No information available at this time.

It is written in The Paradise of the Fathers that Mother Sarah spoke these words: “If I were to ask God that all people might be built up through me, I would be found expressing contrition at the door of each one who repents. But I pray to God especially that my heart may be pure with Him and with everyone.”

Once two great Elders and anchorites left Mount Pelusium (in the northeastern Nile Delta) and went to see Amma Sarah. Speaking among themselves they said, “Let us humble this old woman.” When they came to her she said, “Be careful, you may be humbled by the words you have spoken. Behold, anchorites have come to one who is a woman. According to nature, I am a woman, but not according to my worth.”

Once she went to Sketis, and she was offered some food. She did not eat any of the best food however, she ate only the plain food. This was because she did not want to use her journey and her visit as an excuse to relax her fasting. Then they said to her, “Truly, you are like those who dwell at Sketis.”

It was said of Amma Sarah, the ascetic of Sketis, that the blessed one lived above a river for sixty years, but she never looked out from her abode to see it.

Mother Sarah said, “It is a good thing for a person to give alms, even if he does so in order to win the approval of others, because by doing this, he will come to do it for God’s sake.”

Saint Sarah brought many women to monasticism by the example of her holy and God-pleasing life. She reposed in peace in the year 370 at the age of eighty.

The Holy Martyrs Proclus and Hilarion were natives of the village of Kallippi, near Ancyra, and they suffered during the time of a persecution under the emperor Trajan (98-117). Saint Proclus was put under arrest first. Brought before the governor Maximus, he fearlessly confessed his faith in Christ. The governor decided to compel the saint to submit himself to the emperor and offer sacrifice to the pagan gods. During his tortures, the martyr predicted to Maximus that soon he himself would be compelled to confess Christ as the true God. They forced the martyr to run after the chariot of the governor, heading towards the village Kallippi. Exhausted, Saint Proclus prayed that the Lord would halt the chariot. By the power of God the chariot halted, and no force could move it from the spot. The dignitary sitting in it became petrified. The martyr told him that he would remain unmoving until such time as he would sign a document with a confession of Christ. Only after this could the chariot continue on its way with the governor.

The humiliated pagan took fierce revenge on Saint Proclus. He commanded that Proclus be led out beyond the city, tied to a pillar and shot with arrows. The soldiers, leading Saint Proclus to execution, told him to give in and save his life, but the saint said that they should follow their orders.

Along the way to the place of execution, they met Hilarion, the nephew of Saint Proclus, who with tears embraced his uncle and also confessed himself a Christian. The soldiers seized him, and he was thrown into prison. The holy Martyr Proclus prayed for his tormentors and surrendered his soul to God beneath a hail of arrows.

Saint Hilarion was brought to trial and, with the same courage as Saint Proclus, confessed himself a Christian. After tortures he was sentenced to death. They tied the martyr’s hands and dragged him by his feet through the city, wounded and bloody, and then they beheaded him three days after the death of his uncle, the holy Martyr Proclus. Christians buried them together in a single grave.

Saint Michael lived during the reign of Emperor Constantine VI (913-959) until the reign of Basil II, the Bulgar-slayer (976 – 1025). He was born in Cappadocia to devout and wealthy parents, Eudókimos and Anastasó (Ἀναστασῶ). Eustáthios, his paternal grandfather, was a patrician; and his maternal grandfather, Adrálestos, held the rank of General of the East.

Manouḗl (the Saint's name in the world) was brought up in the east, but soon he realized the futility of worldly honors and goods. Around the year 925, he fled to Mount Kyminas (Όρος Κύμινας) in Bithynia. There he met a monk named John Heladites, an Elder of great virtue, and asked him if he might stay nearby. The Elder accepted him, but after a while, his father discovered where he was, and after many entreaties, he brought him home.

After a few months, however, and with this permission of his parents, he returned to his Elder, who received him with great joy. Soon he begged Father John to allow him to live alone in a cave, and the Elder blessed him to do this. For five days of the week he devoted himself to fasting, vigil, and prayer. On Saturday and Sunday he came to the monastery to participate in the Divine Services, and to partake of the Holy Mysteries.

After three years of probation, Manouḗl was tonsured as a monk with the name Michael. Later, after Elder John had reposed, Father Michael took the great inheritance he had received from his family and gave it away to the poor and the suffering.

Saint Michael was deemed worthy of ordination to the priesthood. From the Holy Scriptures, he showed how the priesthood ought to be combined with monasticism. He attained a high degree of dispassion, and he also received the gift of clairvoyance. He was very compassionate and kind toward people. He could not bear to let those who were in need or sorrow remain without help and consolation. By his ardent prayers, he performed many miracles.

Saint Michael also founded the famous Lavra of Kyminas, where many brethren received their spiritual formation. He had organized it as a cenobitic monastery, suffusing it with fraternal love. Many great ascetics passed through this Monastery, among whom was Saint Athanasios the Athonite (July 5), the founder of the Greatest Lavra (Μεγίστη Λαύρα) on the Holy Mountain. Kyminas Monastery was also renowned for its calligraphers, and for copying spiritual books.

Once the monastery was secure, Saint Michael went to an even more remote place, where he built a new monastery. By his efforts, the whole mountain of Kyminas was covered with monastic communities, where constant prayers were offered for the entire world before the Throne of the Most High.

At an advanced age, but still vigorous in faith and in spirit, Saint Michael surrendered his holy soul to God in the year 962.

The Holy Martyrs Theodore the Varangian and his son John lived at Kiev in the tenth century, when the Varangians, ancestors of the present day Swedes and Norwegians took an active role in the governance and military life of Rus. Merchants and soldiers, they opened up new trade routes to Byzantium and to the East, they took part in campaigns against Constantinople, and they constituted a significant part of the populace of ancient Kiev and the princely mercenary retinues. The chief trade route of Rus, from the Baltic Sea to the Black Sea, was then called “the Way from the Varangians to the Greeks.”

The chieftains and organizers of the early Russian realm relied upon their Varangian retinues in their undertakings. Just like the Slavs, among whom they lived, many of the sea-faring newcomers under the influence of the Byzantine Church accepted holy Baptism. Kievan Rus stood between the pagan Scandinavians and the Orthodox Byzantines. Therefore, the spiritual life at Kiev was affected by the vivifying influence of the Christian Faith (under Saint Askold in the years 860-882, under Igor and Saint Olga in the years 940-950), and then by the destructive whirlwind of paganism, blowing down from the north from the Varangian Sea (under the reign of Oleg, killing Askold in 882; under the revolt of the Drevliani murdering Igor in 945; under Prince Svyatoslav, who refused to accept Baptism despite the insistence of his mother, Saint Olga).

When Svyatoslav was killed by the Pechenegs in 972 (other sources say in 970), the principality of Kiev was entrusted to his eldest son, Yaropolk. Oleg, the middle son, held the Drevlianian land, while Vladimir, the youngest son, held Novgorod. The reign of Yaropolk (970-978), just like that of his grandmother Olga, again became a time of predominating Christian influence in the spiritual life of Rus. Yaropolk himself, in the opinion of historians, confessed Christianity, although possibly of the Latin rite, and this did not correspond at all to the interests of the Scandinavian mercenary retinue. They were pagans, who were accustomed to consider Kiev a bulwark of their own influence in the Slavic lands. Their leaders strove to create discord between the brothers themselves. They incited a fratricidal war between Yaropolk and Oleg. After this when Oleg was killed, they supported Vladimir in a struggle against Yaropolk.

The future Baptizer of Rus started on his way as a convinced pagan and he relied upon the Varangians, especially those having come to him from over the sea, as his military force. His campaign against Kiev in 978, crowned with complete success, pursued not only military-political aims: it was also a religious campaign of Russo-Varangian paganism against the outgrowth of Kievan Christianity. On June 11, 978 Vladimir “sat on the throne of his father at Kiev,” and the hapless Yaropolk, invited by his brother for negotiations, was treacherously murdered when he arrived at the entrance hall by two Varangians who stabbed him with swords. In order to intimidate the Kievans, among whom were already many Christians both Russian and Varangian, to renew and strengthen with new idols, human sacrifices were made in the pagan sanctuary, a practice unknown to the Dniepr Slavs until then. The chronicles speak of Vladimir setting up idols: “And they brought them sacrifices, acclaiming them gods, and they brought to them their own sons and daughters, and these sacrifices went to the devils… both the Russian land and this hill were defiled with blood”.

The martyrdom of Saints Theodore and his son John may have taken place during this first period of the triumph of paganism at Kiev with Vladimir’s accession to power. In that case, the date might be July 12, 978. It is probable, however, that the exploit of the holy martyrs took place in the year 983, when the wave of pagan reaction rolled not only through Rus, but throughout all the Slavic-Germanic world. Almost simultaneously pagans rose up against Christ and the Church in Denmark, Germany, the Baltic Slavic principalities, and everywhere the unrest was accompanied by the destruction of churches, and by the killing of clergy and Christian confessors. This was the year Vladimir went on campaign against the Lithuanian tribe of the Yatvyagi, and gained victory over them. In recognition of this victory the Kievan pagan priests again decided to make a bloody sacrificial offering.

“Among the Kievans,” reports Saint Nestor the Chronicler, “lived a Varangian by the name of Theodore, who was in military service at Constantinople long before this, and was baptized there. His pagan name, preserved in the term ‘Turov pagan temple,’ was Tur (Scandinavian Thor) or Utor (Scandinavian Ottar), and this other signature is also found in the old manuscripts. Theodore had a son John, a devout and handsome youth, confessing Christianity like his father.”

“And the elders and boyars said: let us cast lots upon the boys and girls. Upon whichever one it falls, that one we shall slaughter in sacrifice to the gods.” The lots thrown by the pagan priests, evidently not by chance, fell upon the Christian John.

When the messengers told Theodore that his son “had been chosen by the gods themselves to be sacrificed to them,” the old warrior decisively answered: “This is not a god, but wood. Today it is, and tomorrow it rots. They do not eat, nor drink nor speak, but are crafted by human hands from wood. God however is One, and the Greeks serve and worship Him. He created heaven and earth, the stars and the moon, the sun and man, and foreordained him to live upon the earth. But these gods, what have they created? They themselves are made. I shall not give my son over to devils.”

This was a direct challenge by the Christian to the customs and beliefs of the pagans. An enraged crowd of pagans rushed at Theodore, smashed up his courtyard, and surrounded the house. Theodore, in the words of the chronicler, “stood at the entrance way with his son,” and with weapon in hand he bravely met the enemy. (The entrance way in old Russian houses as mentioned was set up on posts of a roofed gallery of the second storey, which was reached by a ladder). He calmly gazed upon the demon-possessed pagans and said: “If they are gods, let them send one of the gods to take my son.” Seeing that the brave and seasoned warriors Theodore and John could not be beaten in a fair fight, the besiegers knocked down the gallery posts. When they were broken, the crowd rushed upon the confessors and murdered them.

Already during the time of Saint Nestor, less than a hundred years after the confessor’s deed of the Varangians, the Russian Orthodox Church numbered them among the Saints. Theodore and John became the first martyrs for the holy Orthodox Faith in the Russian land. They were called the first “Russian citizens of the heavenly city” by the transcriber of the Kiev Caves Paterikon, the holy Bishop Simon of Suzdal (May 10). The last of the bloody pagan sacrifices at Kiev became the first holy Christian sacrifice with a co-suffering for Christ. The pathway “from the Varangians to the Greeks” became for Rus the pathway from paganism to Orthodoxy, from darkness to light.

On the place of the martyrdom of the Varangians, Saint Vladimir later built the Desyatin Church of the Dormition of the Most Holy Theotokos, consecrated on May 12, 996. The relics of Saint Olga were transferred into it in the year 1007.

Wondrous is God in His saints! Time does not spare stones and bronze, but the lower framework of the wooden house of the holy Varangrian martyrs, burned a thousand years before, has been preserved to our day. It was discovered in the year 1908 during the excavation of the altar of the Desyatin church at Kiev.

Saints Theodore and John are invoked by women who have miscarried.

No information available at this time.

Hosiomartyr Simon of Volomsk, in the world Simon, son of the peasant Michael from the vicinity of Volokolamsk, was born in the year 1586. At 24 years of age, after long pilgrimage through Orthodox monasteries, he received monastic tonsure at the Pinegsk Makariev monastery. In the year 1613 he settled in the Volomsk forest, 80 versts to the southwest of Ustiug at the River Kichmenga. Here he spent five years alone, away from people. He nourished himself with vegetables which he himself cultivated, and sometimes asked for bread in some settlement.

When lovers of the quiet life began to gather to him, Saint Simon, through a grant of Tsar Michael Theodoreovich and with the blessing of the Rostov Metropolitan Barlaam, built a temple in honor of the Cross of the Lord, and in 1620 was made head of the monastery he founded. A strict ascetic, serving as an example to all in virtue, love of toil, fasting and prayer, he was wickedly murdered in his own monastery on July 12, 1641. The body of the venerable Simon was buried on the left side of the church he built.

Veneration of the saint began in 1646 after grace-filled miracles at his relics were attested. His Life was written in the seventeenth century.

The Holy martyr Golinduc, in Baptism Mary, lived in Persia during the reign of Chosroes I the Elder. She was the wife of the chief magician of the Persian empire. Endowed with a lucid mind, Golinduc perceived the falseness of the pagan wisdom, and she pondered much about what the true Faith might be. When she learned of Christianity, she very much wanted to know what it taught. Soon through the providence of God, her wish was fulfilled. In sleep an angel showed Golinduc the place of torment for sinners and the paradise in which dwell the believers in Christ, the true God. After this dream she began fervently to pray to the true God, so that He might help her become a Christian. The angel of God directed Golinduc to a Christian priest, from whom she received holy Baptism with the name Mary.

After Baptism she left her magician-husband, and he complained to the emperor Chosroes. The emperor himself, and dignitaries sent by him, and illustrious women all urged Golinduc to return to her husband. For her decisive refusal the emperor sentenced her to be imprisoned for life. In prison Saint Mary-Golinduc spent 18 years.

During the reign of Chosroes’ successor, his son Ormisdas, there arrived in Persia an ambassador of the Byzantine emperor Mauricius, named Aristobulus. Having learned that for many years Mary the Christian was languishing in prison, Aristobulus repeatedly visited her in prison with the permission of the emperor and taught her to sing the Psalms of David. After the departure of Aristobulus, Ormisdas gave orders to present Saint Mary-Golinduc before him and for a long time he tortured her, subjecting her to all sorts of beatings and torments. But in all the torments through the intercession of God the saint was preserved unharmed. When they gave her over for defilement, the Lord made her invisible to the impious and preserved her purity. Finally the emperor gave orders to cut off the martyr’s head, but the Lord sheltered her from the hand of the executioner and brought her to Christians living in concealment.

When the persecution against Christians in Persia ceased during the reign of Chosroes II, who occupied the throne with the help of the Byzantine emperor Mauricius, Saint Mary-Golinduc began openly to preach the Christian Faith.

At the end of her life Saint Mary made pilgrimage to Jerusalem, where she prayed at the tomb of the Lord and other holy places. On the return journey she died (+ 591) in the church of the holy Martyr Sergius at Nisibis.

Saint John was born the son of a nobleman during the reign of King Davit Kuropalates.

For his love of Christ he left his family and the world to be tonsured a monk. After informing the royal court of his decision, Saint John received a blessing from his spiritual father to travel to Greece, where he settled at a monastery on Mt. Olympus.

At that time, as a “sign of friendship,” the Byzantine emperor returned the Georgian lands he had conquered to King Davit Kuropalates, but as a “sign of dedication,” he demanded that children of the nobility be sent as surety. Among those sent to Byzantium was Saint John’s son, Ekvtime. Saint John begged the Byzantine emperor to release his son, and when Ekvtime was finally freed, John took him back with him to the Monastery of Saint Athanasius the Athonite (the Great Lavra).

At that time the famed Georgian military commander Tornike Eristavi came to visit Saint John. Tornike was soon tonsured a monk and given the new name John (the saint is commemorated as John-Tornike), and he settled at the Monastery of Saint Athanasius the Athonite as well.

Soon the Georgian faithful began to flock to the Monastery of Saint Athanasius, and John withdrew from the monastery to a more secluded place, where he constructed a cell and a church in honor of Saint John the Theologian. Two more churches were later built in that same area in honor of the Most Holy Theotokos and Saint John the Baptist. In such a way the celebrated Ivḗron Monastery of Mt. Athos was established, with Saint John as its first abbot.

After the repose of his faithful friend and assistant Saint John-Tornike, it became difficult for Saint John to continue to labor on the Holy Mountain. He and several of his disciples planned to leave Athos, but in the end they remained at the insistence of the Byzantine emperor.

John soon fell ill with gout and was bedridden for several years. Prior to his death he summoned his son, Ekvtime, confessed to him his sins, and designated him abbot of the Ivḗron Monastery. He told his son that Saint Giorgi (later “the Builder”) should succeed him as abbot, then blessed all the brothers and “fell asleep among the ranks of the righteous in the arms of his son.”

Saint Ekvtime robed the holy relics of his fleshly and spiritual father in costly linens and later erected a church in honor of the Archangels over his grave.

Saint Gabriel was a monk of the Ivḗron Monastery on Mt. Athos. In summer he would withdraw to the inaccessible cliffs, and in winter he would return to the monastery and observe a strict rule of silence. Clad in a coarse robe and eating nothing but roots and herbs, Saint Gabriel was truly a “heavenly man and an earthly angel.”

Once, at dusk, the monks of the monastery beheld a pillar of light shining forth upon the sea. The vision lasted for several days, and finally monks from every monastery on the Holy Mountain gathered and descended together to the sea.

They beheld an icon of the Mother of God shining brilliantly and floating upright upon the surface of the water. The fathers lowered a boat onto the water, hoping to bring the icon back with them to the shore, but each time their boat approached the icon, it drifted farther out to sea.

Finally the frustrated monks offered prayers and supplications to God in order to discern His will, and the Most Holy Theotokos appeared in a divine revelation and told them that the monk Gabriel alone was worthy to bring the icon bearing her image out from the sea. At the same time, she appeared to the God-fearing Gabriel and told him, “Enter onto the sea and walk out upon the waves with faith, and I will send my love and mercy upon all the monks of this monastery.”

The elders of Mt. Athos located the rocky dwelling of the hermit Gabriel not far from the Ivḗron Monastery. They brought Gabriel with them and went down to the sea with hymns and censing. Gabriel stepped out onto the water and, walking upon the waves as upon dry land, approached the icon. At the same time, the holy image drew nearer to him. Clutching the holy icon to his breast, Gabriel crossed back over the waves and delivered the icon safely to the shore. (The story of the miraculous Ivḗron Icon of the Theotokos is recounted in detail in the commemorations for February 12.)

Saint Gabriel reposed peacefully on Mt. Athos.

The Icon of the Mother of God “Of the Three Hands”: The wonderworking icon, before which Saint John of Damascus (December 4) received healing of his amputated hand, was given by him to the Lavra of Saint Savva the Sanctified. In the thirteenth century the icon was in Serbia, and afterwards it was miraculously transported to Athos to the Hilandar monastery. A more detailed account about the icon is located under June 28.

In Greek usage, this Icon is commemorated on June 28, where a more detailed account is to be found.

The account of the woman with an issue of blood, who had the unusual name of Veronica, may be found in the Gospel according to Saint Matthew (9:20-22), in Saint Mark's Gospel (5:25-34), and also in Saint Luke's Gospel (8:43-49).

The Synaxaristes of Saint Νikόdēmos of the Holy Mountain states that this Saint was from the city of Paneada. When the Lord healed her issue of blood, she was very grateful, because for twelve years she had "suffered much under many physicians, and had spent all that she had, and nothing had helped, but instead she became worse" (Mark 5:26).

She had heard of Christ, and decided to go to Him, believing that she would be healed merely by touching His garment. When she did this, the Savior felt that power had gone forth from Him. Turning to the crowd, He asked who had touched His garment. His disciples were puzzled by the question, since many people were pressing Him on all sides. Saint Veronica came forward and fell down before Him in fear and trembling, and admitted what she had done. The Lord said, "Daughter, your faith has made you well; go in peace, and be healed of your affliction" (Mark 5:34).

In her gratitude, she made a statue of Him and placed it in front of her house, where everyone could venerate it. A healing plant grew at the base of the statue, which was able to cure various diseases.

Later, Saint Veronica became a member of the early Church. After living a life of holiness, she surrendered her soul to God.

Roman Catholics venerate a saint named Veronica, who is said to have wiped the Savior's face with her veil as He carried His Cross to Golgotha. She is not the saint who is commemorated by the Orthodox Church. That cloth was called the "Veronica," or true image (from vera and iconica) of Christ's face. Saint Gregory of Tours uses this word (Vita Patrum chapter 12) for an image (see the Greek word εικόνα). This incident, is not mentioned in the Gospels.

Some uninformed iconographers confuse these two women and depict our Saint Veronica holding a cloth with the imprint of Christ's face, which is not in accordance with Orthodox Tradition. On August 16, the Orthodox Church commemorates the Image not made by hands, the cloth which Christ sent to King Abgar with the imprint of His Face.

Saint Serapion (Σεραπίων) lived in Alexandria during the reign of Emperor Severus (222-235). He was a devout man who did whatever was beneficial. He was arrested by the archon Aquila, and when he was asked what religion he followed, he confessed courageously that he believed in Christ and honored Him.

The archon was furious when he heard the Saint's reply, and so he was thrown into a fire and was burnt alive, thereby receiving the incorruptible crown of martyrdom from the Lord.

Venerable Father Paisios (Paϊsios) of the Holy Mountain was born to devout parents, Pródromos (Prodromos) and Eulampίa Enzepίde (Enzepίdē), at Pharasa (Phárasa) in Cappadocia on July 25, 1924. Shortly before the family left for Greece because of the exchange of populations,¹ he was baptized by Saint Arsenios of Cappadocia (November 10). His godfather wanted to name the child Christos, after his grandfather, but Archimandrite Arsenios, the parish priest, refused saying, "Not so! He shall be called Arsenios. You shall have many other children, but I am a monk; I will have no children. I want him to be a reminder of me."

Archimandrite Arsenios, a man who lived a most holy life, also foretold that he was leaving a monk in his place. He gave the child a special blessing, and so, like Elijah and Elisha,² grace passed from the Spiritual Father to his child. He also predicted that he himself would not live more than forty days after he arrived in Greece. Forty days after their arrival in Greece, Saint Arsenios went to the Lord and was buried on the island of Kephalonia (Kephaloniá).

In Greece, the family of little Arsenios settled in Konitsa in Epeiros, where he spent his childhood and youth. Nurtured with stories about the wondrous life of Saint Arsenios, the boy, at the age of five, declared that he would become a monk. When he learned to read, he was loved by those who had not been taught. He went into the forest to study and pray in silence. Delighting in the Lives of the Saints, he tried to imitate their ascetical contests with fervent zeal and astonishing exactness. At the same time, he cultivated the virtues of humility and love.

After completing his studies, Arsenios did not wish to continue with his education, preferring to imitate Christ, and so he learned the trade of a carpenter, which he practiced with diligence and skill.

At the age of fifteen, he was deemed worthy of seeing the Lord, because of one philotimo³ thought, by which he repelled a demonic assault and a temptation toward impiety. From that time, the fire of God's love increased in him even more, as well as a longing for the monastic life.

Times of turmoil and upheaval followed for Greece, because of foreign occupation and civil war (1945-1949). However, he was both a citizen and a soldier during his service, displaying unparalleled courage and self-sacrifice. Sometimes he volunteered to take the place of married men with families, who were about to be sent to the Front. He was willing to give every moment, and even his life, to save others. In fact, he was often in the line of fire. Not only did he protect many soldiers by his fervent prayers, but he also guarded himself in a miraculous way.

For most of his military service Arsenios served as a radio operator. He said that they all felt secure only when they communicated with their Division every hour. "When our communication was limited to every two hours," he revealed later, "we felt a bit insecure. Sometimes, when we could be in touch with them just twice a day, we felt uncomfortable, lonely, and lost. The same thing applies to our prayers. The more we pray, the more we feel secure, on a spiritual basis, of course."

After all these things, he wanted to embrace the angelic life of monasticism, which gives wings of divine love.⁴ Thus, he went to the Holy Mountain seeking a guide to a life of godly silence. However, he did not manage to fulfill his desire right away. At the same time, people found themselves in great economic difficulty when they called on him for help. Thus, he returned to Konitsa and worked as a carpenter. In 1953, at the age of 29, he forsook the world and went to the Holy Mountain.

After visiting various Sketes (Skḗtēs) and Kalyves,⁵ the Saint finally followed the advice of a venerable Elder and joined the brotherhood of the Holy Monastery of Ἐsphigmenou, known at the time for its strictness. There he lived in the midst of everyone and engaged in severe asceticism, surpassing the others in his labors for the grace of Christ and his brethren. Then, on March 27, 1954, he was tonsured and received the name Averkios. But desiring a stricter life of asceticism, he received the Igoumen's blessing and went to live in the Holy Monastery of Philotheou, which was then idiorhythmic. Under the guidance of a hermit, they lived a very strict ascetical life. When his Elder reposed, he left and went to another hermit. This Elder would greet people he had never met by name, and that is what he did with Father Averkios. However, he did not permit Father to live with him. Instead, he told him to take care of another old and sick hermit, and then come back to him for Confession. In this way, Father Averkios prepared himself for the eremitic life, under the guidance of a wise monk, Elder Simeon.

On March 12, 1956 he was tonsured into the Small Schema and received the name Paisios (which means "child"), thanks to Metropolitan Paisios II of Caesarea, who was also his compatriot.

In August 1958, heeding divine counsel, he did not move to the desert, for which he was being prepared, but into the ruined Monastery of the Mother of God of Stomio, which is located near Konitsa. There he lived for four years, living an angelic life, struggling with temptation, working for the people of the region, saving many from the false teachings of Protestant sects who were active in their midst, and restored the Monastery with a great deal of labor.

In 1962, when the work of restoration and the danger from heterodox groups was ended, he left. The Saint pleaded fervently with God to remove the temptations which besieged him every day, and to show him the path he must follow. So, he accepted the invitation of a certain Hierodeacon to accompany him to the God-trodden Mount Sinai. In this waterless place, in the kelli⁶ of Saints Galaktion and Episteme (Epistḗmē) (November 5) near Saint Katherine's Monastery, living in solitude and in asceticism. One day, as he searched for matches to light his lamp in order to read, a light shone in his cell showing where the matches were. Father Paisios did not trust this, so he made the Sign of the Cross, and the light disappeared. At last he lived as he had wanted to live for years, alone and near God.

He was beloved by the Bedouins, giving them food and money which he earned by selling to the pilgrims wooden crosses that he made himself. The Arab children in the area often visited Father Paisios. He wished that he had something to give them, but when he brought his handiwork to the Monastery he asked for some cookies and was told that he had to bring more handiwork to obtain cookies. Father Paisios shortened his Prayer Rule and spent more time for his handiwork so that he might have cookies for the children. By this act of love, he discerned that he received even more grace from God.

Returning to Mount Athos in 1964, he did not cease his ascetical contests despite his bodily ailments, but maintained his former fervor in his soul. So, living as a stranger and a sojourner on the earth (Genesis 23:4, LXX), he became a citizen of the Heavens. He attained the heights and became a partaker of divine mysteries, with the blessing of the Mother of God. In addition, he conversed with the Saints who appeared before him, and he had a vision of his Guardian Angel. He also heard angelic hymns, and he shone with heavenly light.

In 1966 he became seriously ill and was admitted to the Center for Thoracic Diseases of Northern Greece (Papanikolaou Hospital). He had a major operation, which resulted in the partial removal of his lungs. Some young women who wished to become nuns donated their blood for his operation. When he recovered he helped them to establish their Convent at Sourote (Sourotḗ), and was able return to the Holy Mountain. He recuperated at the Holy Monastery of Saint John the Evangelist in Sourote in Thessaloniki, and returned to the Holy Mountain after his recovery.

In 1967, he moved to Katounákia, specifically to the Lavriote kelli of Hypatios (Vlachika), where he had a vision of the Uncreated Light. He also saw various Saints, the Mother of God, and even Christ Himself. On one occasion, he was visited by Saint Euphemίa, with whom he discussed certain Church matters.

On August 12, 1968, Saint Paisios came to the Holy Monastery of Stavronikita and lived alone in the kelli of the Holy Cross. There he was tonsured into the Great Schema by the Russian Elder Tikhon, who had the gift of tears. After the latter's repose, Father Paisios would visit the Elder's grave to ask him questions, and Father Tikhon would reply from the grave.

Saint Paisios became ill shortly afterward, and had to leave the Holy Mountain. Then he lived for a time in a monastery in northern Greece. As a consolation, he took with him the relics of Saint Arsenios, who had baptized him. Father Paisios did return to Mount Athos and settled in a cell.

In 1979 he left Holy Cross and, looking for a kelli, went to the Panagouda kelli of Koutloumousίou Monastery, near Karyes. He worked hard to create a kelli with a "Confessor", where he stayed until the end of his life. From the time he settled in Panagouda, a large number of people visited him. In fact, it got so crowded that there were special markers showing the way to his cell, so that the monks would not be disturbed by so many visitors. He also received too many letters. As the Saint said, he became very upset by reading the letters, because he learned only about divorces and mental or physical illnesses. Despite his busy schedule, he continued his intense ascetical life, pausing to rest only two or three hours a day. But he continued to receive and help visitors. He also used to make small printed icons which he gave to them as a blessing.

To the daily fatigue of Saint Paisios, some health problems were added, which tormented him. In the final years of his life, the pains of various diseases such as colitis, which left him permanently dyspeptic, an inguinal hernia, and especially from the cancer with which he had been diagnosed. There was more and more of this, nevertheless, he was calm and did not complain at all. On the contrary, he continued to pray for everyone.

In the early 1980s he moved near Karyes, to a kelli at Koutloumousίou.

After 1993 he began to hemorrhage, for which he was hospitalized, saying that "everything will be done, it is convenient for me." In November of the same year, he left the Holy Mountain for the last time, and went to Sourote, to the Monastery of Saint John the Theologian for its Feast Day; and later for the Feast of Saint Arsenios (November 10). He stayed for a few days, but when he was preparing to leave, he fell ill and was taken to Theageneio, where he was diagnosed with a tumor in the large intestine.

He asked God to grant him bodily and spiritual health. On February 4, 1994, he underwent surgery. The disease was not halted, but it metastasized to the lungs and to the liver. The Saint announced his desire to return to the Holy Mountain on June 13, but a high fever and shortness of breath forced him to remain. At the end of June, his doctors announced that he had only two or three weeks to live at most. On Monday, July 11, 1994 (the Feast of Saint Euphemia), Father Paisios received Holy Communion for the last time, kneeling by his bed. In the last days of his life he decided not to take medicines or painkillers, despite the horrible pains of his sickness. He reposed on Tuesday, July 12, 1994 at 11:00 and was buried in the Holy Hesychasterion of Saint John the Theologian in Sourotei, Thessaloniki, next to Saint Arsenios of Cappadocia, whose Life was written by Saint Paisios.

On January 13, 2015, the Holy Synod of the Ecumenical Patriarchate of Constantinople met and decided to include Saint Paisios of the Holy Mountain in the Hagiologion of the Orthodox Church. May his blessing be upon us.

¹ Under the terms of the Treaty of Lausanne, Greeks living in Asia Minor were forced to move to Greece, and Turks living in Greece had to return to Turkey.
² 4 Kings 2:15 (Septuagint).
³ According to Saint Paisios, philotimo is a reverent distribution of goodness, the love shown by humble persons, from which every trace of self (ego) has been rooted out. Their hearts are filled with gratitude toward God and to their fellow man; and out of spiritual sensitivity, they try to repay the slightest good which others do to them.
⁴ "Life is blessed for those in the wilderness, as they fly upon the wings of divine love" (Sunday Matins: Hymn of Degrees, Tone 5, First Antiphon).
⁵ Skete: Typically a settlement of hermits near a common church, known as the kyriakon. Kalyva: cells gathered around a church.
⁶ A monk's cell, or a monastic establishment consisting of a building with a chapel in it, and some land. Usually, a kelli was inhabited by three monks.

This Icon is kept in the Moldavian Theophany (now Prodromou)¹ Skete on Mount Athos, about an hour's walk from the Lavra of St. Athanasios.

In 1863, Igoumen Niphon, accompanied by several monks, went to Moldavia on the Monastery's business. Arriving at Iași, the capital of Moldavia, the Athonite monks decided to order an icon of the Mother of God for their Monastery, and began to look for a master, who would not only know his craft well, but at the same time he would lead a good life, have the fear of God, and who would be adorned with Christian piety. Soon they managed to find such a man at Iași, the aged painter, George Nikolaev (Iordache Nicolau), with whom they agreed that he should paint the icon only while fasting, before eating any food, and by himself, without the participation and assistance of others.

The old man, having agreed to these conditions, zealously set about his work. The work progressed quickly to its end: it remained only to paint the faces of the Mother of God and the Divine Child. But when the painter started to execute the last part of the work, he suffered a setback: he couldn't paint the faces correctly, despite all his efforts. He was upset and told the monks of his failure, and he even began to doubt himself, whether he had forgotten his art in his old age.

The painter increased his fasting and prayed with tears. Early one morning, after intensified fasting and fervent prayer, he entered his workroom to finish the task that had caused him so much grief and anxiety. Approaching the Icon and looking at it, he suddenly stopped, struck with amazement: from the canvas of the Icon the faces of the Mother of God and the Child looked at him, painted by an invisible hand and radiant with heavenly beauty and artistic expression. The painter was awestruck: the more he considered these faces, the more clearly he understood that a great and incomprehensible miracle of the Queen of Heaven had occurred, and that she had heard his humble and fervent prayers. Overcome with amazement, the artist did not dare to touch this Icon with his brush, but only covered it with varnish.

Rumors of this miracle quickly spread throughout the city, and many people gathered in the artist's home, so that the Athonite monks had great difficulty in moving the Icon from his house to their apartment. The miraculous event that had occurred was also made known to the local Metropolitan, His Grace Callinic (Miclescu), who at that time held the office of Metropolitan. He examined the Icon carefully and recognized the truth of the miracle. After that, a Moleben was served before the Icon, and only then were the people allowed to venerate the image of the Mother of God, which from that time began to be glorified by many miraculous signs.

A certain man had a large thorn in his eyes, and he could not see anything. He was brought in to venerate the Icon of the Mother of God and was given some Holy Water to drink, and to wash with it. He took some of it with him to his house. Three days later he received perfect sight, so that without the help of others he was able to come to give thanks to the Mother of God before her miraculous Icon for his healing.

A nobleman had a child who was unconscious for three days without any movement, so that only by the child's barely perceptible breath could one determine that a faint spark of life still remained. Despairing of saving his child from death by conventional medical means, the father turned to the Mother of God for help, praying fervently before her Icon. Taking some Holy Water to his house, he sprinkled the dying child and poured a few drops into his mouth. And a miracle occurred: the child had already died, but then he recovered.

Many other patients afflicted with various ailments received healing by praying before the Icon of the Mother of God. In view of the numerous miracles performed by the power of the Theotokos through her Holy Icon, not only did Orthodox Christians come to venerate her, but also schismatics, Armenians, and even Jews, for there was the case of a Jewish woman who received her gracious help, which was why she and her entire household were baptized.

The return of the Athonite monks with the Icon, from Iași to their Monastery on Athos, was also accompanied by many miracles.

When the monks arrived with the Icon in the city of Byrlad, the people's teacher in that city wished to receive the Holy Icon in his house, and for this purpose he sent people for it. The monks advised him to come to them if he wished to venerate the Icon, instead of bringing it to his home. But the teacher insisted on having his way. The monks decided to grant his wish. When two of them tried to lift the Icon, despite all their efforts, they could not do so. It took four monks to lift the icon, but only with great effort. When the Icon was brought to the carriage in order to put it in, a loud noise was heard, frightening everyone, both people and the horses. It turned out that the kiot containing the Icon had cracked. Then everyone knew that the Mother of God did not want to have her Icon brought to the teacher's house, and it was decided not to carry it to the teacher's home. Then a strange thing occurred: this time, two monks were able to lift the Icon without any difficulty.

A pious woman who lived outside the city of Byrlad beheld a vision in a dream telling her to go into the city to venerate the Icon. When she arrived, she recognized the very Icon that she had seen in the vision.

When the monks came to Galați there was a painter who, seeing a multitude of people flocking to venerate the Icon, began to mock it, urging people not to believe the miracle of how the faces had not been painted by any earthly artist. But when he gazed at the Icon of the Mother of God, the exression on her face seemed so fierce to him that he was struck with great horror. Then he became a zealous admirer of the wonderworking Icon.

By the time the monks arrived at their Skete on the Holy Mountain, there was a sick monk, who had not eaten any food for three weeks, nor did he speak. He was so weak that he did not move at all. Only by his breathing could anyone tell that he was still alive. When the monks arrived at the Skete, the patient seemed to awaken from a deep sleep and asked to be taken to venerate the Holy Icon. Presenting himself before the Icon, he turned to the Mother of God with this plea: "O Mother of God! You know my heart and you know my fate. If it would be good for me to live, then give me health. If, after I am healed of my illness, I do not behave better, then let me die: end my life here on earth, so that I do not suffer or endure torments there, in the grave." After praying this way, he returned to his cell, put on clean linen and his full monastic garb, and asked to partake of the Holy Mysteries of Christ. He seemed to have a clear premonition of his approaching death. And, indeed, less than an hour after receiving Communion, he departed peacefully and quietly to the Lord.

In this Skete there were even more cases of healings by the Icon of the Mother of God. The monk Sergius was healed from weakness in all his members, and from deafness, and one of the masters who worked in the same Skete was subjected to torments by an unclean spirit; as soon as he was brought to the Icon of the Mother of God, he was freed from the excruciating power of the Enemy.

In addition to the recorded accounts, many other wonderful signs took place on Mount Athos from the Moldavian Icon of the Mother of God, which continues to work miracles up to the present day.

¹ The Romanian Skete of Saint John the Forerunner on Mount Athos.

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

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

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

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

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

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

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

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

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

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

The Forty-five Martyrs of Nicopolis in Armenia suffered during the reign of Emperor Licinius (311-324), who was then co-regent with Saint Constantine the Great (May 21). Licinius, the ruler of the Eastern Empire, fiercely persecuted Christians and issued an edict to put to death any Christian who would not return to paganism. When the persecutions began at Nicopolis, more than forty of those being persecuted for Christ decided to appear voluntarily before their persecutors, to confess openly their faith in the Son of God, and to accept martyrdom. The holy confessors were headed by Leontius, Mauricius, Daniel, Anthony, Alexander, Sisinius, Meneus, and Belerad (Virilad), and they were distinguished by their virtuous life.

Lycias, the procurator of the Armenian district, before whom the holy confessors presented themselves, was amazed at the boldness and bravery of those who condemned themselves voluntarily to torture and death. He tried to persuade them to renounce Christ and offer sacrifice to the pagan gods, but the saints remained steadfast. They refuted all the ruler’s arguments, pointing out to him the falseness of their vile and vice-filled pagan gods, leading those who worship them to ruin. The procurator ordered the confessors to be beaten about the face with stones, and then to be shackled and imprisoned.

In the prison the saints rejoiced and sang the Psalms of David. Saint Leontius inspired and encouraged the brethren, preparing them to accept new tortures for the true Faith, and telling them of the bravery of all those who had suffered previously for Christ. In the morning, after repeated refusals to offer sacrifice to the idols, the saints were subjected to further tortures.

Saint Leontius, seeing the intense suffering of the martyrs, and fearful that some of them might falter and lose faith, prayed to God that these torments would end quickly for all of them.

When the holy martyrs were singing Psalms at midnight, an Angel of the Lord suddenly appeared to them, and the prison blazed with light. The Angel declared to the martyrs that their contest was coming to an end, and their names already were inscribed in Heaven. Two of the prison guards, Meneus and Virilad, saw what was happening and believed in Christ.

On the following morning, Lysias decided to ask them if they had changed their minds and were willing to worship the idols. With one mouth, the Saints replied: “We are Christians! We are Christians!” Insane with rage, Lysias ordered that their hands and feet be cut off, and then threw them into the fire. After this, their bones were tossed into a river. Later on, when freedom had been given to the Church of Christ, a church was built on the spot and was dedicated to the 45 Holy Martyrs of Nikopolis.

The Placing of the Precious Robe of Our Lord Jesus Christ at Moscow (1625): The Savior’s precious Robe [ Greek “himatia”, literally “over-garments”] is not identically the same thing as His seamless coat [Greek “khiton”, literally “under-garb tunic”]. They are clearly distinct within Holy Scripture. “Then the soldiers, when they had crucified Jesus, took His garments (ta himatia) and divided them into four parts, to every soldier a part, and the coat (kai ton khitona). Now the coat was without seam, woven whole from the top down. Therefore, they said among themselves, let us not tear it, but cast lots for it, whose it will become. Thus the saying in Scripture was fulfilled: they divided My raiment (ta imatia) among them, and upon My vesture (epi ton himatismon) did they cast lots” (John. 19: 23-24; Ps. 21 [22]: 18-19).

According to the tradition of the Georgian Orthodox Church, the Chiton of the Lord was carried by the Hebrew rabbi Elioz from Jerusalem to Mtsket and at present is beneath a crypt in the foundations of the Mtsket Patriarchal cathedral of Svetitskhoveli (the Feast in honor of the Chiton of the Lord is celebrated on October 1). None of the Mohammedan invaders ever ventured to encroach upon this spot, glorified with a sign by the mercy of God, the Life-Creating Pillar.

The Robe of the Lord, actually one of its four parts, the lower portion specifically (other parts of the Robe of the Lord are also known in Western Europe: in the city of Trier in Germany, and in Argenteuil near Paris in France), just like the Chiton of the Lord, came to be in Georgia. In contrast to the Chiton, the Robe portion was not kept underground, but was in the treasury of the Svetitskhoveli cathedral right up to the seventeenth century. Then the Persian Shah Abbas I, in devastating Georgia, along with other treasures also carried off the Robe of the Lord. In order to ingratiate himself with Tsar Michael Feodorovich, the Shah sent the Robe of the Lord as a gift to Patriarch Philaret (1619-1633) and Tsar Michael in 1625. The authenticity of the Robe was attested by Nectarius, Archbishop of Vologda, also by Patriarch Theophanes of Jerusalem, who had come from Byzantium, and by Joannicius the Greek, but especially also by the miraculous signs worked by the Lord through the venerable relic.

Afterwards two parts of the Robe came to be in Peterburg: one in the cathedral at the Winter Palace, and the other in Saints Peter and Paul cathedral. A portion of the Robe was also preserved at the Dormition cathedral in Moscow, and small portions at Kiev’s Sophia cathedral, at the Ipatiev monastery near Kostroma and at certain other old temples. At Moscow annually on July 10 the Robe of the Lord is solemnly brought out of a chapel named for the holy Apostles Peter and Paul at the Dormition cathedral, and it is placed on a stand for veneration during the time of divine services. After Liturgy they carry the Robe to its former place.

On this day a service to the Life-Creating Cross of the Lord is proper, since the Placing of the Robe in the Dormition cathedral in 1625 took place on March 29, which happened to be the Sunday of the Veneration of the Cross during the Great Fast.

The Holy Schemamonk Silvanus (Silouan) of the Kiev Caves, zealously preserved the purity of both soul and body, he subdued his flesh with fasting and vigils, and he cleansed his soul with prayer and meditation on God. The Lord granted him an abundance of spiritual gifts: a prayerful boldness towards God, constant joy in the Lord, clairvoyance and wonderworking. The monk lived at the end of the thirteenth and beginning of the fourteenth centuries. His relics rest in the Caves.

The Holy Martyr Apollonius came from the city of Sardis, located in Lydia (Asia Minor). He declared himself a Christian and was arrested. When they demanded that he swear an oath on the name of the emperor, he refused, saying that it was improper to swear on the name of a mortal man. They tortured Apollonius for a long time and then crucified him. This occurred at Iconium either under the emperor Decius (249-251) or the emperor Valerian (253-259).

Saint Bianor came from the Pisidia district of Asia Minor. As a confessor of Christianity they brought him to the prefect of the city of Isauria in Lykaonia, who demanded that Saint Bianor renounce Christ. The saint stood steadfast in the true Faith, in spite of the refined tortures. A man by the name of Silvanus beheld the suffering of the martyr. The endurance and bravery of Saint Bianor inspired the faith of Christ in Silvanus, and he openly declared this. They cut out his tongue and then cut off his head. Saint Bianor, after long torturing, was also beheaded.

The date of the suffering of the holy Martyrs Bianor and Silvanus is not precisely known. It is presumed that they died in Pisidia under the Roman emperor Diocletian (284-305).

These holy martyrs of Christ, who lived in the deserts and caves of the Nitrian desert, were delivered up by Patriarch Theophilus of Alexandria to face a bitter death. He falsely accused them of Origenism, but in fact they incurred the patriarch’s anger by giving shelter to the priest Isidore.

No information available at this time.

No information available at this time.

According to Tradition, the Konevits Icon of the Most Holy Theotokos was brought from Mount Athos by Saint Arsenios the wonderworker (June 12) in the year 1393. He was tonsured as a monk at Lisogorsk Monastery in Novgorod, and then spent three years living on Mount Athos. Igoumen John Zidon gave him a Greek icon when he blessed him to return to Rus’ and to build a monastery in honor of the Virgin.

Saint Arsenios sailed the Volkhov River to the great Lake Neva (Ladoga), praying that the Lord would direct him to the place where the monastery should be built. The boat was driven by the wind to Konevits Island. Regarding this as a sign from God, Saint Arsenios landed on the island and climbed a hill (now known as the Holy Hill). There he set up a wooden Cross.

He stopped at an island of Lake Ladoga which was quite near Valaam. This island was called "Konevitsa," or "the island of the horses." It was used as a summer pasture for horses, and was also a notable site for pagan sacrifices. According to local legend, evil spirits lived under a stone called "The Horse." Saint Arsenios expelled the demons with the Athonite Icon, holy water, and prayers. The Saint built a cell for himself, and then a church, which he dedicated to the Nativity of the Most HolyTheotokos. Almost immediately, monks flocked to the island, drawn by the reports of miracles which were wrought by the Mother of God through her holy Icon.

At that time the icon was called "The Holy Mountain" Icon (Святогорская). After a flood damaged the Monastery, the buildings were moved farther inland. After Saint Arsenios reposed (June 12, 1444), he appeared to a number of people, urging a certain blind man to go to the Icon in order to be healed.

Following the repose of the Monastery’s founder, monastic life continued peacefully under the heavenly protection of the Mother of God. However, in the XVI Century, the Swedes, who had recently become Lutherans, began to preach their faith in the Karelian lands. In 1577 they sought to destroy Konevits Monastery, which was a stronghold of Orthodoxy. In answer to the monks’ prayers, a strong wind arose and broke the ice surrounding the Monastery, preventing the foe from crossing over to the island. On July 10, 1576 a miracle took place, providing the date for the Icon's annual commemoration. There is no precise information concerning this miracle, except that it was somehow connected with an attack by the Swedes.

The Swedes invaded Karelia in 1610 during their war with Russia, so the brethren were forced to leave Konevits Monastery once again. The Icon was transferred from the Konevits Monastery to Novgorod's Derevianits monastery with the blessing of Archbishop Isidore of Novgorod. After defeating the Swedes in 1718, Tsar Peter I ordered that the Konevits Monastery be restored. It took more than fifty years for the restoration work to be done (in 1766). The Icon of the Mother of God remained at Derevyanitsa Monastery until 1798. Then, with the blessing of Metropolitan Gabriel of Novgorod and St. Petersburg, it was transferred to Konevits. The Derevyanitsa Monastery was given a copy of the Icon in the silver frame which had previously contained the original Icon.

It was only in 1798, however, that Bartholomew, a builder from Kamenets, received permission from the Holy Synod to return the Holy Icon to Konevits. On June 3, 1799, Igoumen Bartholomew departed with the Icon for St. Petersburg, where the Icon remained until September of that year. During those two months, the Icon performed many miracles. Through the efforts of certain benefactors in St. Petersburg, a silver gilt riza was fashioned for the Icon. When the riza was completed, Igoumen Bartholomew returned to Konevits Monastery with the Icon. There it was met with great solemnity by the monks on September 3, 1799. Miracles continued to occur after the Icon was returned to Konevits. Even today miracles take place, and the monks of the Monastery attest to them.

After its return to Konevits, the Icon remained there until 1940, when it was moved to Hiekka farm. In 1917 Konevits was part of Finland, and the Monastery became part of the new Finnish Orthodox Church. During the war years of 1939-1940 the Finnish authorities evacuated the monks from the island, and the monks took the wonderworking Konevits Icon with them.The community moved to Papinniemi, Heinavesi (New Valaamo) in 1956. To this day, the Icon remains at the New Valaamo Monastery in Finland, and only a recent copy is to be seen on Konevits Island.

The present Icon seems to have been painted in the late XV or early XVI century, based on the Icon given to Saint Arsenios. It has been painted over two times. On the reverse is the image of the Savior not made by Hands (August 16) on a dark blue background. The Icon was sent to Moscow for restoration in 1969 – 1970, with the permission of the Finnish Orthodox Church, and then it was returned to Finland. After restoration, the Icon was almost the same as it was before.

Before restoration, there were two doves in Christ's hand, but the original painting had only one. During the XIX century the Icon was in a church dedicated to the Meeting of The Lord in the Temple (February 2). A copy of the Icon from that time had two doves, probably representing the two doves offered by Saint Joseph the Betrothed and the All-Holy Virgin.

No purely Russian icon depicts the Theotokos with a blue maphorion. If it is blue, it is probably a Greek icon, or it is based on a Greek model. There is a connection between the Konevits Icon and Byzantine Hodēgḗtria icons of the Mother of God. Perhaps the painter of the Konevits Icon was influenced by the Tikhvin Icon, which was in Chicago's Holy Trinity Cathedral, and later returned to Russia.

The Icon may have been transferred to Finland as early as 1930. On several occasions during the 1950s the Icon stopped a number of fires. Although everything around it was burnt, the Icon remained unharmed. The latest of its many miracles took place during the 1960s.

The Icon measures about 20 inches by 16 inches. It is sometimes called Golubitskaya (Голубицкая), or the Icon “with the dove.” The veil of the Virgin is light blue instead of white. There are revered copies of the Konevits Icon in the Church of the Annunciation on the bank in Moscow, and in the Church of the Resurrection of Torzhok.

No information available at this time.

The Hieromartyr Pancratius, Bishop of Taormina, was born when our Lord Jesus Christ yet lived upon the earth.

The parents of Pancratius were natives of Antioch. Hearing the good news of Jesus Christ, Pancratius’ father took his young son with him and went to Jerusalem in order to see the great Teacher for himself. The miracles astonished him, and when he heard the divine teaching, he then believed in Christ as the Son of God. He became close with the disciples of the Lord, especially with the holy Apostle Peter. It was during this period that young Pancratius got to know the holy Apostle Peter.

After the Ascension of the Savior, one of the Apostles came to Antioch and baptized the parents of Pancratius together with all their household. When the parents of Pancratius died, he left behind his inherited possessions and went to Pontus and began to live in a cave, spendng his days in prayer and deep spiritual contemplation. The holy Apostle Peter, while passing through those parts, visited Pancratius at Pontus. He took him along to Antioch, and then to Sicily, where the holy Apostle Paul then was. There the holy Apostles Peter and Paul made Saint Pancratius Bishop of Taormina in Sicily.

Saint Pancratius toiled zealously for the Christian enlightenment of the people. In a single month he built a church where he celebrated divine services. The number of believers quickly grew, and soon almost all the people of Taormina and the surrounding cities accepted the Christian Faith.

Saint Pancratius governed his flock peacefully for many years. However, pagans plotted against the saint, and seizing an appropriate moment, they fell upon him and stoned him. Thus, Saint Pancratius ended his life as a martyr.

The saint’s relics are in the church named for him in Rome. He is also commemorated on February 9.

The Hieromartyr Cyril, Bishop of Gortyna, was bishop at Gortyna on the island of Crete for 50 years. He suffered either under the emperor Decius (249-251), or according to other historical sources, the emperor Maximian (284-305).

Brought to trial before a governor named Lucius, who demanded that he offer sacrifice to idols, the holy Elder steadfastly confessed his faith in Christ and refused to fulfill the soul-destroying command. The governor sentenced Saint Cyril to burning, but the flames did not touch him. Seeing this miracle, many pagans came to believe in Christ. Lucius himself offered up praise to the Christian God and set the saint free.

Saint Cyril continued with his preaching and led many pagans to Christ, but also he grieved that he had not been allowed to suffer for the Savior. It was reported to the governor that Saint Cyril would not cease his preaching, and that he continued to convert people from the darkness of paganism to the light of Christ. Hearing the sentence against him, Saint Cyril rejoiced that he was to be granted a martyr’s death for Truth, and the 84-year-old Elder willingly placed his head beneath the sword.

The Hosiomartyrs Patermuthius and Coprius, and the Martyr Alexander suffered under the emperor Julian the Apostate (361-363).

Patermuthius at first was a pagan and also the head of a band of robbers, but then he repented, was baptized and withdrew into the desert. The monk devoted all the rest of his life to attending the sick and burying the dead. For his love of toil and efforts, Patermuthius received from God the gift of wonderworking.

The priest Coprius was an eyewitness of the doings of the venerable Patermuthius and recorded his life and miracles. Saint Coprius narrated this Life to the presbyter Rufinus, who in turn transmitted it to Palladius, Bishop of Hellenopolis, who included the account in his book, the Lausiac History.

Once Saint Coprius entered into a debate with the heretic Manicheus, and seeing that he could not prevail against him in dispute, he suggested that a large fire be lit, and that they should go into it together. In this way, the Lord Himself would decide whose was the true Faith. Manicheus refused to go in first, but Coprius went into the fire, and standing in the midst of the flames, he remained unharmed. The people glorified the faith of Coprius, and they threw the heretic into the fire. He jumped out all scorched and tried to flee, but they caught him and again cast him into the flames. Saint Coprius then calmed the crowd and let Manicheus go.

When the emperor heard about the Egyptian hermits, he ordered them to be brought to him, and he tried to turn them to paganism. He said that he had formerly served Christ, but had learned that only the pagan gods could provide salvation.

Coprius was deceived by these words of the emperor and he denied Christ. By the prayers and tears of his Elder he came to understand what a mistake he had made. He repented and again confessed himself a Christian. The emperor became enraged and ordered that Coprius be tortured. Patermuthius encouraged his brother monk to be brave and endure. One of the soldiers, whose name was Alexander, saw the terrible sufferings of Coprius, and believed in Christ. He was sentenced to be burned alive. Saints Patermuthius and Coprius were beheaded by the sword.

Saint Theodore, Bishop of Edessa, was born in the Syrian city of Edessa. All his life the holy saint was a bright witness of the great deeds of God, glorified in His Saints.

At twelve years of age, after he lost his parents and gave away his inheritance to the poor, he went to Jerusalem, where he was tonsured at the Lavra of the Saint Savva the Sanctified. After twelve years of fervent monastic obedience and then another twenty-four years of full seclusion and great abstinence, the Lord called the valiant ascetic to be a bishop, so that he might enlighten the world. After the death of the Bishop of Edessa, no worthier successor was found than Theodore, and with the mutual consent of the Patriarchs of Antioch and Jerusalem, and of the clergy and laity, this fine man was chosen bishop.

It was not easy for Saint Theodore to forsake his solitude, but he submitted himself to the will of God and undertook his pastoral guidance of the Edessa Church. This occurred during the reign of the Byzantine emperor Michael and his mother Theodora (842-855). At the time of Saint Theodore’s episcopal consecration, there occurred a great miracle. The people beheld a dove, white as snow, flying about beneath the cupola of the church, which then alit upon the head of the newly-made bishop.

Saint Theodore devoted all his abilities to the governance of his flock. He was a model for the faithful in word, in life, in love. By the good example of his holy ascetic life, he guided the flock entrusted to him by God, onto the path of salvation. Theodore exerted much effort in the struggle with heretics, and with a firm hand he guarded the Church from temptations and false teachings. By his consolation and support for Saint Theodore, the clairvoyant Elder Theodosius the Stylite also served the spiritual community while laboring in asceticism not far from the city, near the monastery of the holy Great Martyr George.

With the blessing of the Elder, Saint Theodore journeyed to Baghdad to the caliph Mavi to complain about unjust measures against the Orthodox. Having come to Mavi, the saint found him seriously ill. Calling on the help of the Lord, the holy bishop threw a bit of earth from the Sepulchre of the Lord into a vessel of water and gave it to the caliph to drink, and the sick one was healed. The grateful Mavi, favorably disposed towards the saint, happily heard his teachings. Finally, together with three close associates, he accepted holy Baptism with the name John.

Shortly afterwards for his open confession of faith in Christ before the Moslems, the caliph John was killed with his three associates. Having appeared in a dream simultaneously to Saint Theodore and to Theodosius the Stylite, he said that he had been granted to suffer for Christ, and was numbered among the ranks of the Martyrs. He promised that soon he would meet them in the Kingdom of Heaven. This was an indication to the saint of God that his own end was approaching. In 848, again in solitude at the Lavra of Saint Savva the Sanctified, he peacefully departed to the Lord. Saint Theodore has left Christians his edifying writings. The Life of Saint Theodore of Edessa was popular reading in Rus during the sixteenth and seventeenth centuries, and was preserved in many manuscripts.

The Little Skḗtē of Saint Anne is a dependency of the Great Skḗtē of Saint Anne, and is located between Saint Anne's and Katounákia, on a rocky slope with little greenery, because of the rocky soil. It consists of ten Kalyves (cells gathered around a church), two of which do not have a temple.

According to written testimonies and Tradition, life at the Little Skḗtē of Saint Anne (Μικραγιάννα) began with the settlement of its first known inhabitants and ascetics: the great luminaries and Spiritual Fathers Saints Dionysios the Rhetorician and his disciple Saint Mētrophánēs. These two Saints came from a dependency of Stoudion Monastery in Constantinople, and they were searching for a quiet, remote place to live. After passing through Karyes and Saint Anne's, they reached a spot which, at that time, was called the Skḗtē of the Lavra.

Saint Dionysios was tonsured at the renowned Stoudion Monastery in Constantinople, where he and Saint Mētrophánēs lived. Desiring a more intensive life of prayer and solitude, the two Saints left the Monastery of their repentance and journeyed to the peninsula of Mount Athos, establishing themselves in a cell near Karyes at the end of the XV or early XVI century. There they devoted themselves to prayer, fasting, and vigilance.

Saint Dionysios was known for his virtue and wisdom, and many disciples were drawn to him. Training others in the monastic life left him with very little time for his own spiritual struggles, and with so many people around him, his soul was not at peace. Therefore, Saint Dionysios and Saint Mētrophánēs went into the wilderness of Mount Athos in search of even greater solitude. Somewhere between Saint Anne’s and Katounákia, they found a cave and made it their abode. This would be the future site of Little Saint Anne’s Skḗtē, and they were the first to settle at this place. In the small and humble cave, they lived a godly life which was equal to that of the Angels.

In their spiritual struggles they fought against the stomach’s need for food, and the body’s need for sleep. Not only did they restrict the types of food they ate, but also the amount they consumed at meals. By limiting their time for sleep, they were able to devote themselves more to repentance and prayer.

Saint Dionysios was honored with the office of Rhetorician by the Great Church of Constantinople, and both he and Saint Mētrophánēs were esteemed as learned men. They attained even greater wisdom, however, by the true philosophy of monasticism, which has been called “life according to the Gospel.” They made such progress in the monastic life, excelling in virtue and holiness, that they became teachers of many holy ascetics, offering them help, encouragement, and support.

By humbling themselves, these Saints were exalted by God, acquiring the richest spiritual gifts, and the grace of the Holy Spirit. Just as no one lights a candle and then covers it, or puts it under a bed, “but sets it on a candlestick, that those who enter in may see the light” (Luke 8:16), so the Lord did not permit the virtue of these Saints to remain hidden. The light of their holy life so shone before men that those who beheld it glorified God (Matthew 5:16). Like most luminous lamps, these Saints shone forth on the Holy Mountain with the radiance of their holiness.

Having Saint Dionysios as his Elder, Saint Mētrophánēs excelled as his disciple, Later, Saint Mētrophánēs, with the blessing of the Athonite Fathers, and of his Elder Saint Dionysios, was asked to leave Mount Athos for a time in order to preach the Word of God in the neighboring villages of Halkidiki. He was also a Spiritual Father, hearing Confessions and ministering to his flock in the Turkish-occupied country.

After fulfilling this obedience, Saint Mētrophánēs returned to the Holy Mountain. and he also made known a famous vision of Hell and Paradise, seen by a certain man named Dēmḗtrios from Stratonίkē.

Saint Dionysios was an excellent calligrapher and writer, and his books may be found in the Greatest Lavra, and in other monasteries, as well as in the Skḗtē of Saint Anne. A manuscript book has been preserved in the Skete’s library with the signature of Venerable Dionysios. The title is "Kouvaras," which is a guide on how to benefit and instruct the brethren. Saint Dionysios describes the art of inner watchfulness and noetic prayer, and he himself was proficient in these disciplines. He also rendered many writings of the Holy Fathers into a simpler form of Greek so that ordinary people could understand them. In modern times, some of these have been printed in Greek theological publications, but many of his writings remain unpublished.

Saint Dionysios was admired by many, and his repose was regarded as something special in the codices of the Monasteries of Dionysiou and Docheiariou. Both of these luminaries lived godly and ascetical lives. Saint Dionysios reposed peacefully on July 9, 1606, although other manuscripts give the date of his repose as October 6, 1596 or 1602. Saint Mētrophánēs went to the Lord shortly afterward.

According to the ever-memorable Father Gerasimos of the Little Skḗtē of Saint Anne, the XX century hymnographer of the Great Church, who composed more than 2,000 Services (including the Service in honor of Saint Dionysios and Saint Mētrophánēs), Hieromonk Dionysios fell asleep in the Lord on October 6, 1606, and his disciple Saint Mētrophánēs reposed shortly thereafter. At Little Saint Anne’s Skḗtē, both Saint Dionysios and Saint Mētrophánēs are commemorated together on July 9 with a solemn celebration in the cave where there was once a temple, in addition to their cell. Proof of their presence is a surviving washbasin from their temple.

Elder Gerasimos, and his equally pious entourage, managed to clean the cave in which Saints Dionysios and Mētrophánēs had spent their ascetic life, through much labor, and then by an appearance and revelation of these Saints. They built a church dedicated to both of these Saints. The roof of the cave has an extension of rock which covers the church. At a certain place water drips constantly, which the Fathers collect and give to devout pilgrims as holy water for their sanctification.

According to Tradition, Saint Dionysios the Rhetorician is depicted standing up straight, with a broad forehead, a large mustache, and a square beard.

The Koloch Icon of the Mother of God manifested itself in the year 1413 during the reign of Basil I, 15 versts from the city of Mozhaisk, in the vicinity of Koloch in the Smolensk governia. A peasant of this village by the name of Luke found the holy icon and took it to his home. One of his household was paralyzed. The sick one put his forehead to the icon with faith and received complete healing.

This became known through the surrounding area, and many of the suffering began to flock to the wonderworking icon, and they received help from the Mother of God. Luke afterwards took the icon to Mozhaisk, and from there to Moscow. At the capital, Metropolitan Photius, together with a gathering of clergy and a multitude of the people, met the holy icon. As the icon was carried through Moscow many of the sick were healed of their infirmities. Later they returned the icon to Mozhaisk.

At the place where the icon appeared, a church was built in honor of the Mother of God. Here the holy icon was housed.

With the offerings of the peasant Luke and other Orthodox, Prince Andrew Dimitrievich built a monastery on this site called the Kolochsk or Mozhaisk.

The Cyprus Icon of the Mother of God belongs to the Panachrana type. In this icon the Mother of God is depicted sitting on a throne with the Divine Infant in Her arms. On either side of Her is an angel.

The prototype of this holy icon manifested itself in the year 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ (October 17), and is kept there in a monastery. Renowned copies of the Cyprus Icon are at the Moscow’s Dormition Cathedral, and in the Nikolo-Golutvin church in the village of Stromyn, Moscow diocese (Commemorated on the Sunday of Orthodoxy).

During the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. On the island of Cyprus a certain Arab was passing by a church dedicated to the Most Holy Theotokos. In order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin’s knee, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety.

Other days commemorating the Cyprus Icon are the Day of the Holy Spirit, and April 20. Some copies of the Cyprus Icon have additional names such as “Cleansing,” “Knife,” and “Hawk.”

The Cyprus Icon called “Hawk” was so named because of the way it was discovered. One day, the Christian ruler of Cyprus was hunting with his trained hawk. The hawk became tangled in a thicket while diving after another bird, and the ruler ordered the thicket to be cut away so that the hawk could be rescued. His servants rescued the hawk and also discovered an icon of the Mother of God in the thicket. The ruler later built a monastery on the site.

The “Cleansing” Cyprus Icon was in another monastery on Cyprus, and was famous for healing many people with diseases of the eyes.

The “Stromyn” Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.”

The sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromyn” Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).