In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.

This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.

THE VIGIL OF PENTECOST

The all-night Vigil service begins with a solemn invitation:

“Let us celebrate Pentecost, the coming of the Holy Spirit,
The appointed day of promise, and the fulfillment of hope,
The mystery which is as great as it is precious.”

In the coming of the Spirit, the very essence of the Church is revealed:

“The Holy Spirit provides all,
Overflows with prophecy, fulfills the priesthood,
Has taught wisdom to illiterates, has revealed fishermen as theologians,
He brings together the whole council of the Church.”

In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth…,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”

Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.

THE VESPERS OF PENTECOST

The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:

“Who is so great a God as our God?”

Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.

All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.

In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.

The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.

Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.

Father Alexander Schmemann (1974)

The Holy Apostle Hermas was a bishop in Philippopolis, Thrace. He was a Greek, but he spent some time in Rome. The holy Apostle Paul greets him in the Epistle to the Romans (Rom 16:14). The Apostle Hermas endured much grief from the pagans for preaching the Gospel, but he died in peace.

According to Tradition, Saint Hermas is the author of The Shepherd, an instructive book based on revelations from angels.

Holy Martyr Hermias suffered for Christ in the city of Comana during the persecution under the emperor Antoninus Pius (138-161). The governor Sebastian, who was in Cappadocia to arrest Christians, urged the saint to offer sacrifice to the pagan gods, promising him honors and mercy from the emperor.

The old soldier bravely confessed his faith in Christ. After long exhortation, the governor gave orders to torture the saint. They beat him on the face so that the skin peeled from his face, and they threw him into a red-hot oven. When the oven was opened after three days, the martyr Hermias emerged from it unharmed.

The governor Sebastian ordered the sorcerer Marus to poison Saint Hermias with a potion. The poisonous drink did the saint no harm. A second goblet with even stronger poison also failed to kill the saint. The sorcerer believed in Christ the Savior, and was immediately beheaded. Saint Marus was baptized in his own blood, and received a martyr’s crown.

Saint Hermias was subjected to even more terrible tortures. They raked his body with sharp instruments, threw him in boiling oil, and gouged out his eyes, but he gave thanks to the Lord Jesus Christ. Then they suspended the martyr head downward. For three days he hung in this position.

People sent by the governor to verify his death found him alive. Struck by the miracle, they were blinded with fright and began to call out to the saint to help them. The holy martyr ordered the blind to approach him, and healed them in the Name of Jesus Christ.

In anger the governor ordered the skin flayed from the saint’s body, but he remained alive. Then the crazed Sebastian beheaded him with his own sword. Christians secretly buried the body of the martyr Hermias, whose relics bestowed numerous healings.

Holy Martyr Philosophus suffered for Christ in Alexandria during the persecution by the emperor Decius (249-251). They urged the youth to deny Christ, but he remained steadfast.

After suffering various tortures, he was placed on a soft bed, bound hand and foot, and a harlot was put in the room with him to tempt him to sin. In order not to yield to sin, the saint bit off his tongue and spit it in the harlot’s face. She was so horrified that she fled from him. The executioners, seeing the martyr’s bravery and fearlessness, beheaded the saint with a sword.

The Hieromartyr Archpriest Philosophos (Philósophos) N. Ornatsky was born on May 21, 1860 in the churchyard of Novaya Yerga, Cherepovets County, Novgorod Governorate,¹ into the family of a village priest. One of his brothers was married to the niece of Saint John of Kronstadt. Philosophos studied first in Kirillov Theological School, and then in the Novgorod Theological Seminary. In 1885 he graduated from the St. Petersburg Theological Academy with the degree of Candidate. In the summer of 1885, Philosophos married Elena Zaozerskaya, the daughter of the former subdeacon of Metropolitan Isidore, and soon he was ordained to the priesthood.

Initially, the young priest served as rector in the church of the orphanage of the Prince of Oldenburg, where he had once taught the Law of God (catechism). From 1892 to 1912, he served as the rector of the church at the Expedition for the Procurement of State Papers. For twenty-six years he was the chairman of the Society for the Dissemination of Religious and Moral Education in the Spirit of the Orthodox Church, successfully counteracting anti-church movements.

In 1893, Father Ornatsky was elected as a member of the St. Petersburg City Duma from the clergy and held this office until 1917. He took part in the establishment of shelters in the city: orphanages and almshouses. Through his efforts in St. Petersburg and the surrounding area, twelve churches were built, the largest of which was the church of the Resurrection of Christ at the Varshavsky railway station. In addition, we should also mention the churches of Saints Peter and Paul in Lesnoy, Saint Sergius of Radonezh on Novosivkovskaya Street, Saint Seraphim of Sarov behind the Narva outpost, the church of the Forerunner on the Vyborg side, Saint Gerasimos church, and Saint Isidore of Yuriev church.

The Saint lived quite modestly, though his was a large family (he had ten children). The whole array of public titles and offices which he held for the glory of God, did not bring in any means of subsistence. As Chairman of the Temple Building Committees, large sums of money passed through his hands, yet he was obliged to give private lessons in order to feed his family.

Father Ornatsky was also the editor and censor of such metropolitan spiritual magazines as "St. Petersburg Spiritual Herald" (published from 1894), "The Christian's Rest" (1901), and "Orthodox-Russian Word" (1902).

Father Philosophos was one of the closest companions of the Hieromartyr Metropolitan Benjamin (Kazansky), of Petrograd and Gdovsk, who, when he was a student of the Theological Academy, was actively engaged in preaching activities in the working neighborhoods of St. Petersburg. Bonds of spiritual friendship also sprang up between him and His Holiness Patriarch Tikhon.

For almost twenty years, Father Philosophos was the spiritual son of Saint John of Kronstadt, who often visited him at home and blessed all his undertakings for the good of the Church. The holy pastor entrusted Father Philosophos with being an intermediary in his correspondence with Saint Theophánēs, the Recluse of Vysha.

In 1913, the Archpriest was appointed to the post of rector of the Kazan Cathedral in St. Petersburg. During the First World War, Father Philosophos gave up his apartment to be used as an infirmary for wounded soldiers, and he and his family moved to a small state-owned room. Repeatedly, he went to the areas of hostilities, accompanying the transports with needed supplies for the soldiers, and trying with all his might to inspire and support the defenders of Russia.

His son Nicholas (born in 1886) was a military doctor who was part of the Ninth Russian Army; another son, Boris (born in 1887), was a staff captain of the 23rd Artillery Brigade, who graduated from the Konstantinov Artillery School, and fought heroically on the Austro-Hungarian front. Father Ornatsky's gift of preaching attracted those who were seeking the words of life, and he repeatedly urged his flock not to accept the corrupting ideas of Bolshevism. Knowing that Orthodoxy is at the heart of Russian life, Batiushka urged the intelligentsia to realize this. He never tired of repeating: "Our intellectuals have to become Russian."

During the Revolution, he saw his wife's sister's husband, Peter Skipetrov (+ January 20) shot before his eyes. At the funeral service, Father Philosophos gave a sermon, fearlessly denouncing the Bolsheviks. He repeatedly called upon his flock to surround the churches and to protect the shrines of their land. In January 1918, when Father Peter Skipetrov was killed at the Lavra, Father Philosophos organized a defense of the shrines of Saint Alexander Nevsky Lavra, organizing Cross Processions to it from all the churches of the capital.

On August 9, 1918, he was arrested, along with his two eldest sons, Nicholas and Boris. At the time of his arrest he was absolutely impassive and calm. Parishioners gathered by the thousands and walked along Nevsky Prospekt, demanding the release of their shepherd. The Chekists received the delegation of believers, promising to do what they asked. But on the same night (July 20, 1918), Father Philosophos was transported to prison in the city of Kronstadt. Around October 30, 1918, thirty-two men were brought from different prisons, all officers of the Imperial Army, who were being taken to be shot. Some were young, and others were older. One said he was a Colonel of the Guards. He told their escorts, "You will all perish, perhaps in twenty years, but you will perish like dogs. Russia will be Russia again, but you will perish." Their escorts said nothing. As they were being led to the place of execution, Father Philosophos read aloud the prayer for the departure of the soul over his two sons and the rest of the convicts.

Some say the place of execution was in Kronstadt, while others say it was not far from the Gulf of Finland, between Ligovo and Oranienbaum. The bodies of those who were shot were dumped into the bay. Father Ornatsky's body did not sink, but was tossed onto the shore by the waves near Oranienbaum. There it was buried secretly by the inhabitants.

The Most Reverend hierarch, the renowned Metropolitan of Siberia and Tobolsk, was from a noble, but poor family and received a theological degree at the then famous Kiev Theological Academy.

At the end of the course, he was ordained as a priest for one of the rural churches, but he was soon widowed. He was tonsured as a monk with the name Philotheos, and joined the brotherhood of the Kiev Caves Lavra.

In Siberia Christianity began to spread among the native pagans and Mohammedans from the very conquest of this country by the Russian state (in 1581), but conversions of the Siberian non-Russians to faith in Christ were generally insignificant and mostly individual.

The newly-baptized aliens left their former places of residence and their compatriots and, settling in Russian cities and villages, they entered into the Russian population, so their conversion did not influence the masses, who still remained solid pagans or Mohammedans. All this was known to the great converter of Russia, Tsar Peter I, who decided to take measures to enlighten the Siberian aliens with the light of Christianity and with them their neighbors, the Mongols and Chinese. To implement this wise plan, by a decree of June 18, 1700, the Sovereign commanded Metropolitan Barlaam Yasinsky of Kiev to “find” in the Russian cities and monasteries Archimandrites, Igumens, and other monks to occupy the cathedra of Tobolsk, which had remained vacant after Metropolitan Ignatius. He wanted “Pastors who are not only good and adorned with a blameless life, but also scholars who would take with them to Siberia any educated monks who were capable of learning the local languages. With God’s help, and with their help, the Metropolitan of Tobolsk could gradually lead the blind inhabitants of Siberia, Mongolia and China, who were stagnating in idolatry, to the knowledge of the true God. ”

Metropolitan Barlaam’s choice fell on the Novgorod-Seversk Archimandrite Demetrios Tuptalo, later Saint Demetrios, the wonderworker of Rostov, who was summoned to Moscow in early 1700. On March 23, at the age of 50, he was consecrated as the Metropolitan of Siberia and Tobolsk. Saint Demetrios ruled his Siberian flock for only nine months, but he did not live in Siberia.

When Saint Demetrios of Rostov was appointed to the Siberian Diocese, primarily for missionary purposes, he refused to go to Siberia for good and was transferred to the cathedra of Rostov. Then Archimandrite Philotheos Leschinsky was appointed as someone who was well-known for his pious life, high education and energy. He was consecrated as Metropolitan of Siberia and Tobolsk on January 4, 1702.

The Diocese of Tobolsk and Siberia is extensive today; but in the 17th and early 18th centuries it was incomparably more extensive; its borders were then in the north – the Arctic Sea, in the east – the Pacific Ocean, in the south – lands under the Chinese emperor, i.e. Dauria and so on, and the Kirghiz-kaysati steppe, in the west – the Urals and even part of European Russia, to the fortress of Beerskaya and Achitskaya. In general, the diocese occupied more than 300,000 square miles, a space in which there are currently more than nine independent dioceses with several vicariates.

The difficulty of administering such a huge diocese was increased by its complete lack of organization. But the new bishop of Siberia, Metropolitan Philotheos, energetically set to work. In the very first year of his stay in Siberia he followed the example of the pastors of the first centuries of Christianity, and decided to assemble a spiritual council from representatives of the Siberian clergy for the improvement of the Siberian Church.

Such a council took place in Tobolsk in December 1702. It developed a number of rules and instructions to the clergy regarding the streamlining of their pastoral work.

Then, the new Metropolitan of Siberia occupied himself with the Tobolsk episcopal residence, multiplying churches in Siberia, increasing the number of clergy, improving their condition, etc. They paid great attention to widespread education, and he first set an example by teaching foreign children in the religious schools he established.

In order to provide the diocese with good pastors, Metropolitan Philotheos started a “Slavic-Russian” school in the episcopal residence, and paid for it with his own money. This became the progenitor of all educational institutions in the city of Tobolsk. He also got several learned monks from Kiev as teachers for the school. When Metropolitan Philotheos took over the administration of the Tobolsk diocese, there were only 160 churches throughout its vast area. The saint made tremendous efforts to multiply of the churches of God in Siberia, and the Lord blessed these works with success. By the time he left the diocese there were already up to 448 churches and 37 monasteries.

Building new churches, he also took care of maintaining their well-being and beauty: he asked the government for permission to renovate some of the monasteries; he stopped issuing “wax, incense, and red wine” to the congregational and unpaid churches. At the cathedral, permission was given to form a choir of singers from the exiled Little Russians.

The missionary activity of Metropolitan Philotheos among the Siberian pagans was the main subject of his cares and labors and was crowned with good success, which the archpastor achieved, however, not during his administration of the diocese, but after his release from it, when he devoted himself entirely to the apostolic ministry. The hierarch began his educational activity from Kamchatka, where in 1705 he sent a missionary, Archimandrite Martinian, and after him the missionary monk Ignatius Kozyrevsky, but the preaching of these missionaries was not particularly successful, since the missionaries had to experience many obstacles. The hierarch’s second mission was sent in 1707 to the Ostyaks of the Berezovsky Territory, and the third to Mongolia, to the Kutuhta (high priest) of the Buddhists, to the town of Khalkhas.

The preaching of the Tobolsk Metropolitan among the Ostyaks, Voguls and other Siberian aliens was particularly successful. Accompanied by an insignificant retinue, with the then impossible ways of communication, the ever-memorable missionary spent most of his archpastoral ministry in Siberia in constant journeys among savages, teaching the Samoyeds, Voguls, Ostyaks, building churches in the far north, in the Kyrgyz territory in the Altai, then enlightening the distant sons of the outskirts of Siberia, Laplanders and Chukchi, helping them spiritually and materially. During all the time of his archpastoral ministry, he enlightened and baptized up to 400,000 foreigners, not to mention how many churches this great architect built across Siberia, how many parishes he founded, how many cornerstones he laid, so to speak, for the spread of Christianity among the pagans. It was not easy for Metropolitan Philotheos. Not to mention the incredible difficulties traveling along the wild outskirts, across steppes and marshes, taiga and northern tundra; not to mention all sorts of hardships associated with traveling under such conditions; the very life of the Metropolitan was repeatedly endangered.

Once he came to the Ostyaks of Burinsky. Those who were invited to be baptized replied that they were Muslims and no one had the right to baptize them. They left him and locked themselves in one large yurt.¹ His Eminence nevertheless remained in their territory and from time to time he sent them missionaries who were with him to summon the Ostyaks. These same savages, in order to put an end to the matter all at once, according to the suggestion of the Tatar preacher hiding from them, seized their weapons, and fiercely rushed at the Orthodox missionaries. One of them was wounded in the head with an arrow, the other in the shoulder, and the third was punctured through and through by their hands. In fright, the unarmed Russians all fled from the shore onto the ships. The Metropolitan, who was then praying for the restraint of his enemies, was left alone on the shore. Then the Ostyak foreman Uman fired a rifle at the Metropolitan, but God preserved His Apostle-Preacher. The bullet passed through his clothing without touching his body.

On another occasion, the Metropolitan was threatened with danger in Konda. When he stayed in the Katyshev yurts to rest, a messenger came to him from Vogulsky Prince Satyga inviting him to hasten to the nomad camp because a lot of people had gathered there, desiring to be baptized. In fact, as it turned out, Satyga was deceived by a Tatar from Tobolsk, as though the Tsar himself wanted the Metropolitan’s death, and that there would be no punishment for the murderers. He intended to kill Philotheos and all those with him. But for now, the Metropolitan avoided danger. Sataga’s envoys were received kindly by the Metropolitan, and after receiving generous gifts, they informed Philotheos of the danger that threatened him. Horror overtook the missionaries, and many advised him to flee to Tobolsk. Some, however, argued that such cowardice would impair the future work of preaching the Word of God. The Metropolitan agreed with those who wished to stay, and it was decided to sail down to the nomad camp. Satyga was frightened when he learned that his plans were known to the Metropolitan. The intruders fled into the forest, and the remaining Voguls were willingly baptized.

Metropolitan Philotheos not only cared about the spiritual enlightenment of the pagans who converted, but he also tried to deliver those or other benefits to the converts in civil matters. At his request, those who were persecuted by the unbaptized were protected from being chased by guards; newly-baptized slaves were given their freedom, and those who were included in the head tax were exempted from it. Everyone was relieved of the obligation to supply carts, and received benefits in the payment of the yasak, and they were protected from insults and harassment by the Cossacks and minor officials. The Metropolitan distributed a significant amount of bread and money to the newly-baptized poor, and, in general, he helped as much as he could, anyway. The newly-baptized loved the Metropolitan as a father. When he visited them, they immediately went out to meet him and greeted him with cordiality and pleasure clearly written on their faces; willingly they heeded his instructions, and gave a firm promise to put his advice into practice. In general, they accepted the Metropolitan as their benefactor and their protector, as a man sent from God. The memory of Metropolitan Philotheos still lives among the aliens who were enlightened by him. For example, the Ostyaks, when they were asked about him, usually said: “He was a kindly old man; the people did not give offense; he loved the Ostyaks very, very much…. ”

In 1711, Metropolitan Philotheos was relieved of the administration of the diocese “due to illness,” and retired to the Tyumen Holy Trinity Monastery, where he received the schema and the name Theodore. The Metropolitan did not give up his archiepiscopal cathedra for rest and peace, now that he was burdened with age and illnesses, but for even more difficult feats of missionary work in the harsh north of Siberia. In June 1712, Metropolitan Schema-monk Theodore, with the blessing of the then Siberian archpastor, Metropolitan John Maximovitch (June 10), by his own desire and inclination, and at the suggestion of Prince M. Gagarin, who was then the governor of Siberia, who fulfilled the command of Peter I to begin preaching the Gospel among Siberians, and personally entered into this apostolic spiritual exploit(подвиг). In that year, the hierarch made his first missionary journey to Berezovsky territory along the rivers Irtysh, Ob and Sosve. Metropolitan John, who ruled the diocese, gave him capable employees, and Prince Gagarin supplied him from the treasury with a vessel for sailing, rowers, interpreters of the native languages, a guard for preserving the mission, the sum of 2000 rubles, and various gifts for newly-baptized.

According to the ukaz of Peter the Great, the evangelizer of Siberia wished to prepare the ground of this field on his previous journey; that is, to destroy the pagan places of worship with their idols, and to show the pagans how powerless their imaginary gods are to protect even themselves. With the help of God, Metropolitan Schema-monk Theodore managed to convince the Ostyaks, who lived near Samarov and in the yurts of Sherkal, to destroy the idols which were especially honored in those districts.

On June 10, 1715, Metropolitan John Maximovich of Tobolsk reposed, and the aged Metropolitan Schema-monk Theodore was again entrusted with the administration of the Siberian Diocese, but he did not stop his favorite missionary activity. Metropolitan Schema-monk Theodore was so fond of the enlightened Ostyaks that, a year before his death, being retired and ill for the second time, the patient visited Nizovsky territory again in 1726 and even reached far off Obdorsk. But this was to be the last journey of the ever-memorable hierarch.

During his second administration of the diocese, Metropolitan Theodore paid attention to the overseas Beijing mission, which from 1714 was headed by Archimandrite Hilarion of Lezhaysk, who was sent to the capital of China by imperial command, under Metropolitan John Maximovich. Upon the death of this Archimandrite, his successor Anthony Platkovsky was appointed head of the mission, and returned to Russia in 1721, because according to the suggestion of the Most Reverend Theodore and the Siberian governor, as well as the highest levels of government, it was decided to send a bishop to Beijing.

Even during his first administration of the Tobolsk diocese, he had a vicar bishop, Barlaam Kossovsky, the Bishop of Irkutsk from 1706. He lived in Irkutsk until 1714, when he returned to Moscow, and he was soon appointed to the archiepiscopal cathedra of Tver. Metropolitan Theodore’s second tenure in the Siberian Diocese lasted for five years. In 1720, at his own request, Tsar Peter I sent him a letter granting him retirement, in which he gave thanks to the holy hierarch of God for his zealous pastoral service, especially for his tireless and successful work in the missionary field. In addition, the archpastor received a retirement pension: 200 rubles in cash, 50 quarters of bread (3000 bushels of grain) per year. The exhausted hierarch settled in the Tyumen monastery which he himself had built. On May 31, 1727, he reposed at the age of 76, among the brethren and children of the newly-baptized.

Judging by his portraits, Metropolitan Philotheos was tall, lean, with a long nose, and gray hair. As to his character, in the words of the Siberian Chronicle of Cherepanov, “he was quiet, very indulgent to all, and had very little vanity.” His life was most active and simple; in the summertime, he often used to go on foot to Tobolsk to the Ivanov monastery and fished there in the Shantalyne River.

Living alone, he taught the children of the newly-baptized to read, write, and sing in his leisure hours. Many of them lived in his cell. Sometimes he composed Church hymns; for example – the Troparion and Kontakion of the wonderworker Saint Simeon of Verkhoturye (December 18), a Canon to the martyr Basil of Mangazea (March 23),² and others, as well as poems of religious content. With his own hand, he wrote many of the documents which he issued, especially those concerning the newly-baptized, or pertaining to the episcopal estates.

Not only the residents of Tyumen, but also those from other places in Siberia, visit the grave of the pious archpastor with reverence and offer memorial services for him.³ After the Russian Revolution, his relics were secretly reburied. On October 21, 2006, the incorrupt relics of Saint Philotheos were found in Tyumen in the Ascension-Saint George Church.

Saint Philotheos is commemorated on May 31, and also on June 10, the Synaxis of Siberian saints.

¹ A yurt was a sort of tepee made from animal skins.
² See Orthodox Life # 2, 1972.
³ Source: The Russian Pilgrim, 1900 (Русский Паломник, 1900 г.)

The Venerable Apollonios was the son of the pious parents, Aisi and Amani. According to one version, he had an elder brother, a monk, who died before his birth, who appeared to him in a dream. According to other sources, his parents were childless before the birth of Apollonios.

At the age of fifteen, the Saint retired to the inner desert of the Thebaïd (in Lower Egypt), along with his kinsman Abib. After fourteen years of the solitary life, Saint Apollonios was granted a Divine Revelation. A Voice said: “Apollonios, by your hands I will destroy the wisdom of the wise men of Egypt, and I will remove their knowledge, which is not true knowledge. You will also overthrow those who are reputed to be the wise men of Babel (the Babylon of Egypt), and all their service to devils (idolatry). Now go quickly to the desert, to the region which is near the habitations of men. There you shall beget for me a holy people, who will be exalted by their good works.”

Soon he became known for the multitude of miracles which he performed. He was the head of many monks; and he directed them profitably by his spiritual instructions.

During the reign of Julian the Apostate, God commanded the Saint to go to the near desert. In a spot close to Hermopolis he founded a monastery in which about five hundred monks would gather in the future.The brethren of the Monastery partook of the Holy Mysteries in the morning, and then in the afternoon they studied the Holy Scriptures. Only after sunset did they eat a little food, and then they went off into the desert alone, “in the darkness of the night, devoting themselves to the contemplation of God and His Holy Word,” while some of the monks remained in the monastery.

The monks would eat food just once a day. Apollonios condemned those who adhered to the harsher forms of austerity – these did not cut their hair and wore chains – regarding such things as a sign of vanity. At the same time, Apollonios himself was a strict faster, he ate boiled food on Sundays, and on other days he ate only wild plants.

Once one of the monks was forcibly recruited for military service and was locked up in a prison for refusing to serve. Apollonios and some other monks visited him in the prison. They comforted him and advised him to remain steadfast. When the centurion heard about this, he became very angry and locked Apollonios and his companions in prison, posting many guards. However, an angel of the Lord appeared at midnight, to open the doors of the prison, and the monks left unhindered.

Near the monastery were ten pagan settlements. Saint Apollonios was once a witness to a pagan ritual: priests of the idols, accompanied by a crowd, carried an idol around to the villages, “raging like bacchants.” By the Saint’s prayers, the idolaters were halted and could not continue the procession. Upon learning of the cause of the incident, many of them followed Apollonios, and the idol was destroyed. After this miracle, many pagans became Christians, and some of them even remained in the monastery. Soon there were almost no pagans left in the vicinity of the monastery.

When there was strife between two villages near the monastery, Saint Apollonios managed to convert a robber (who may have been the instigator of the quarrel) to Christ, and so peace was restored.

On another occasion, Apollonios was able to prevent bloodshed between the Christian and pagan villages, punishing the leader of the pagans with a terrible death. When famine occurred at the Thebaid, Apollonios supplied the inhabitants with food.

Saint Apollonios reposed in peace around the year 395, at very advanced age.

Much of the information about Saint Apollonios was recorded in chapter 9 of Saint Jerome’s History of the Monks of Egypt. The author had visited Apollonios shortly before the latter’s repose, along with his companions. They lived in his monastery for about a week.

Sozomon also provides some details about Apollonios in Book VI, chapter 29 of his Church History, citing Timothy, the primate of the Church of Alexandria, as the source for what we know about Saint Apollonios’s personal discipline as well as his “divine and marvelous deeds.” The Coptic Church has also preserved an ancient testimony of Saint Apollonios in a description of Abba Paul’s journey from Antinoë through the monasteries of Egypt, and another account from a Jacobite Synaxarion (in Arabic). This Synaxarion under 5 Amshire (January 30) calls Apollonios “an Equal of the angels.” The Coptic Church commemorates Saint Apollonios on 25 Papo (October 22).

Today we remember all pious and Orthodox Christians who have fallen asleep in the Lord, and also recall the dread Day of Judgment. May Christ our God be merciful to them, and to us.

Two Epistles (Acts 28:1-31, I Thess. 4:13-17) and two Gospels (JN 21:14-25, JN 5:24-30) are appointed to be read at Liturgy. The readings from Acts and the Gospel of Saint John, which began on Pascha, now come to an end. The book of Acts does not end, as might be expected, with the death of Saints Peter and Paul, but remains open-ended.

In his article “With all the Saints,” Father Justin Popovich says that the Lives of the Saints are nothing less than a “continuation of the Acts of the Apostles.” Just as the book of Acts describes the works of Christ which the Apostles accomplished through Christ, Who was dwelling in them and working through them, the saints also preach the same Gospel, live the same life, manifest the same righteousness, love, and power from on High. As we prepare for the Sunday of All Saints, we are reminded that each of us is called to a life of holiness.

On this seventh Saturday of Pascha, Saint John Chrysostom’s “Homily on Patience and Gratitude” is appointed to be read in church. It is also prescribed to be read at the funeral service of an Orthodox Christian.

Saint Isaac lived during the IV century, received the monastic tonsure and pursued ascetic labors in the desert. During the reign of Emperor Valens (364-378), a zealous adherent of the Arian heresy, there was a persecution of the Orthodox, and churches were closed and destroyed.

Hearing of the persecution, Saint Isaac left the wilderness and went to Constantinople to console and encourage the Orthodox, and to fight against the heretics. At that time, barbarian Goths along the Danube River were making war against the Empire. They seized Thrace and advanced toward Constantinople.

When Emperor Valens was leaving the capital with his soldiers, Saint Isaac cried out, “Emperor, reopen the churches of the Orthodox, and then the Lord will aid you!” But the Emperor, disdaining the Saint's words, continued confidently on his way. The Saint repeated his request and prophecy three times. The angry Emperor ordered Saint Isaac to be thrown into a deep ravine, filled with thorns and mud, from which it was impossible to escape.

Saint Isaac remained alive by God’s help, and when he emerged he overtook the Emperor and said, “You wanted to destroy me, but three Angels pulled me from the mire. Hear me, reopen the churches for the Orthodox and you shall defeat the enemy. If you do not heed me, then you shall not return. You will be captured and burnt alive.” The Emperor was astonished at the Saint's boldness and ordered his attendants Saturninus and Victor to seize him and hold him in prison until his return.

Saint Isaac’s prophecy was soon fulfilled. The Goths defeated and pursued the Greek army. The Emperor and his Arian generals took refuge in a barn filled with straw, and the attackers set it ablaze. After news of the Emperor's death was received in Constantinople, Saint Isaac was released and honored as a prophet.

Then the holy Emperor Theodosios the Great (379-395) came to the throne. On the advice of Saturninus and Victor, he summoned the Elder, treating him with great respect. Obeying his instructions, he banished the Arians from Constantinople and restored the churches to the Orthodox. Saint Isaac wanted to return to his desert, but Saturninus and Victor begged him not to leave the city, but to remain and protect it by his prayers.

Saturninus built a monastery for Saint Isaac in Constantinople, where monks gathered around him. Saint Isaac was the Monastery’s Igoumen and spiritual guide. He also nourished laypeople, and helped many of the poor and suffering.

When he had reached an advanced age, Saint Isaac made Saint Dalmátos (August 3) Igoumen. The Monastery was later named for Dalmátos.

Saint Isaac reposed in the year 383, and his memory is also celebrated on March 22.

The Monastery of Saint Isaac in Saint Petersburg is dedicated to this Saint.

Saint Emmeleia was from a pious family of Caesarea in Cappadocia. Her father became a Martyr during the last persecutions. Her life was a good root which produced sweet fruits (her children) who emerged as prominent members of society, and most of them were also Saints of the Church, such as Basil the Great, Gregory of Nyssa, Peter of Sebasteίa, the nun Makrina, and the monk Naukratios. From a holy root come holy shoots; that is, from holy parents come blessed and holy children.

Saint Emmeleίa experienced many sorrows in her life, as is usually the case with the elect. Some of these were the death of her parents, even before she married, the death of her husband, as soon as their son Peter was born, the untimely death of her son Naukratios, and raising her children alone in the discipline and admonition of the Lord, but she faced these with exemplary faith, courage, and patience. She taught her children mainly by her own example. Along with her milk, she gave them the unadulterated milk of faith, and taught them the mysteries of the Church.

She ended her days in a Monastery, where her daughter Saint Makrina (July 19) was the Igoumeness.

Saint Emmeleίa is commemorated on January 1 in Slavic usage, and on May 30 in Greek usage.