The third day of the Afterfeast of Theophany falls on January 9. The hymns of this period invite us to purify our minds in order to see Christ.

Saint Polyeuktos¹ (Polу́euktos)was the first to be martyred for Christ in the Armenian city of Melitene (Melitēnḗ). He was a soldier during the reign of Emperor Decius (249-251), and he later suffered martyrdom in the reign of Valerian (253-259). He was a friend of Nearkhos (Néarkhos/Νέαρχος) a fellow-soldier and a firm Christian. Polyeuktos, however, although he led a virtuous life, remained a pagan.

When the persecution against Christians began, Nearkhos said to Polyeuktos, “Friend, soon we shall be separated, for they will take me to torture, and you, alas, will renounce your friendship with me.” Polyeuktos told him that he had seen Christ in a dream. The Savior took his soiled military cloak from him and dressed him in a radiant garment. “Now,” he said, “I am prepared to serve the Lord Jesus Christ.”

Enflamed with zeal, Saint Polyeuktos went to the city square, and tore up the edict of Decius which required everyone to worship the idols. A few moments later, he met a procession carrying twelve idols through the streets of the city. Dashing the idols to the ground, he trampled them underfoot.

His father-in-law, the magistrate Felix, who was responsible for enforcing the imperial edict, was horrified at what Saint Polyeuktos had done and advised him to obey the imperial edict. Polyeuktos told him that we must obey God rather than men. Felix declared that Polyeuktos must die for this. “Go then, bid farewell to your wife and children,” he said. Paulina wept and urged her husband to renounce Christ. Felix also wept, but Saint Polyeuktos remained steadfast in his resolve to suffer for Christ.

Bowing his head beneath the executioner's sword, he was baptized in his own blood. In the reign of Saint Constantine the Great, when the Church of Christ had triumphed throughout the Roman Empire, a church was built at Melitene in honor of Saint Polyeuktos. Many miracles were worked through his intercession. In that same church, the parents of Saint Euthymios the Great (January 20) prayed fervently for a son. The birth of this great luminary of Orthodoxy occurred in the year 376, through the prayers of the Holy Martyr Polyeuktos.

Saint Polyeuktos was also venerated by Saint Akakios, the Bishop of Melitene (March 31), who participated in the Third Ecumenical Council, and was a great proponent of Orthodoxy. In the East, as well as in the West, the Holy Martyr Polyeuktos is venerated as the patron Saint of vows and treaties.

The Polyeucte Overture of French composer Paul Dukas is only one of many pieces of classical music inspired by the Saints. It premiered in January of 1892. The French dramatist Pierre Corneille has also written a play, "Polyeucte" (1642), based on the Martyr’s life.

¹ The name Polyeuktos means much-desired.

Saint Philip, Metropolitan of Moscow, in the world Theodore, was descended from the illustrious noble lineage of the Kolichevi, occupying a prominent place in the Boyar duma at the court of the Moscow sovereigns. He was born in the year 1507. His father, Stephen Ivanovich, “a man enlightened and filled with military spirit,” attentively prepared his son for government service. Theodore’s pious mother Barbara, who ended her days as a nun with the name Barsanouphia, implanted in the soul of her son a sincere faith and deep piety. Young Theodore Kolichev applied himself diligently to the Holy Scripture and to the writings of the holy Fathers. The Moscow Great Prince Basil III, the father of Ivan the Terrible, brought young Theodore into the court, but he was not attracted to court life. Conscious of its vanity and sinfulness, Theodore all the more deeply immersed himself in the reading of books and visiting the churches of God. Life in Moscow repelled the young ascetic. The young Prince Ivan’s sincere devotion to him, promising him a great future in government service, could not deter him from seeking the Heavenly City.

On Sunday, June 5, 1537, in church for Divine Liturgy, Theodore felt intensely in his soul the words of the Savior: “No man can serve two masters” (Mt.6:24), which determined his ultimate destiny. Praying fervently to the Moscow wonderworkers, and without bidding farewell to his relatives, he secretly left Moscow in the attire of a peasant, and for a while he hid himself away from the world in the village of Khizna, near Lake Onega, earning his livelihood as a shepherd.

His thirst for ascetic deeds led him to the renowned Solovki monastery on the White Sea. There he fulfilled very difficult obediences: he chopped firewood, dug the ground, and worked in the mill. After a year and a half of testing, the igumen Alexis tonsured him, giving him the monastic name Philip and entrusting him in obedience to the Elder Jonah Shamina, a converser with Saint Alexander of Svir (August 30).

Under the guidance of experienced elders Philip grew spiritually, and progressed in fasting and prayer. Igumen Alexis sent him to work at the monastery forge, where Saint Philip combined the activity of unceasing prayer with his work with a heavy hammer.

He was always the first one in church for the services, and was the last to leave. He toiled also in the bakery, where the humble ascetic was comforted with a heavenly sign. In the monastery afterwards they displayed the “Bakery” image of the Mother of God, through which the heavenly Mediatrix bestowed Her blessing upon the humble baker Philip. With the blessing of the igumen, Saint Philip spent a certain while in wilderness solitude, attending to himself and to God.

In 1546 at Novgorod the Great, Archbishop Theodosius made Philip igumen of the Solovki monastery. The new igumen strove with all his might to exalt the spiritual significance of the monastery and its founders, Saints Sabbatius and Zosimus of Solovki (September 27, April 17). He searched for the Hodēgḗtria icon of the Mother of God brought to the island by the first head of Solovki, Saint Sabbatius. He located the stone cross which once stood before the saint’s cell. The Psalter belonging to Saint Zosimus (+1478), the first igumen of Solovki, was also found. His robe, in which igumens would vest during the service on the days when Saint Zosimus was commemorated, was also discovered.

The monastery experienced a spiritual revival. A new monastic Rule was adopted to regulate life at the monastery. Saint Philip built majestic temples: a church of the Dormition of the Mother of God, consecrated in the year 1557, and a church of the Transfiguration of the Lord. The igumen himself worked as a simple laborer, helping to build the walls of the Transfiguration church. Beneath the north portico he dug himself a grave beside that of his guide, the Elder Jonah. Spiritual life in these years flourished at the monastery: struggling with the brethren with the disciples of Igumen Philip were Saints John and Longinus of Yarenga (July 3) and Bassian and Jonah of Pertominsk (July 12).

Saint Philip often withdrew to a desolate wilderness spot for quiet prayer, two versts from the monastery, which was later known as the Philippov wilderness.

But the Lord was preparing the saint for other work. In Moscow, Tsar Ivan the Terrible fondly remembered the Solovki hermit from his childhood. The Tsar hoped to find in Saint Philip a true companion, confessor and counsellor, who in his exalted monastic life had nothing in common with the sedition of the nobles. The Metropolitan of Moscow, in Ivan’s opinion, ought to have a certain spiritual meekness to quell the treachery and malice within the Boyar soul. The choice of Saint Philip as archpastor of the Russian Church seemed to him the best possible.

For a long time the saint refused to assume the great burden of the primacy of the Russian Church. He did not sense any spiritual affinity with Ivan. He attempted to get the Tsar to abolish the Oprichniki [secret police]. Ivan the Terrible attempted to argue its civil necessity. Finally, the dread Tsar and the holy Metropolitan came to an agreement: Saint Philip would not meddle in the affairs of the Oprichniki and the running of the government, he would resign as Metropolitan in case the Tsar could not fulfill his wishes, and that he would be a support and counsellor of the Tsar, just as former Metropolitans supported the Moscow sovereigns. On July 25, 1566 Saint Philip was consecrated for the cathedra of Moscow’s hierarch saints, whose number he was soon to join.

Ivan the Terrible, one of the greatest and most contradictory figures in Russian history, lived an intensely busy life. He was a talented writer and bibliophile , he was involved in compiling the Chronicles (and himself suddenly cut the thread of the Moscow chronicle writing), he examined the intricacies of the monastic Rule, and more than once he thought about abdicating the throne for the monastic life.

Every aspect of governmental service, all the measures undertaken to restructure civil and social life, Ivan the Terrible tried to rationalize as a manifestation of Divine Providence, as God acting in history. His beloved spiritual heroes were Saint Michael of Chernigov (September 20) and Saint Theodore the Black (September 19), military men active with complex contradictory destinies, moving toward their ends through whatever the obstacles before them, and fulfilling their duties to the nation and to the Church.

The more the darkness thickened around Ivan, the more resolutely he demanded cleansing and redemption of his soul. Journeying on pilgrimage to the Saint Cyril of White Lake monastery, he declared his wish to become a monk to the igumen and the brethren. The haughty autocrat fell on his knees before the igumen, who blessed his intent. Ivan wrote, “it seems to me, an accursed sinner, that I am already robed in black.”

Ivan imagined the Oprichnina in the form of a monastic brotherhood, serving God with weapons and military deeds. The Oprichniki were required to dress in monastic garb and attend long and tiring church services, lasting from 4 to 10 o’clock in the morning. “Brethren” not in church at 4 o’clock in the morning, were given a penance by the Tsar. Ivan and his sons fervently wished to pray and sing in the church choir. From church they went to the trapeza, and while the Oprichniki ate, the Tsar stood beside them. The Oprichniki gathered leftover food from the table and distributed it to the poor at the doorway of the trapeza.

Ivan, with tears of repentance and wanting to be an esteemer of the holy ascetics, the teachers of repentance, wanted to wash and burn away his own sins and those of his companions, cherishing the assurance that even his terribly cruel actions would prove to be for the welfare of Russia and the triumph of Orthodoxy. The most clearly spiritual action and monastic sobriety of Ivan the Terrible is revealed in his “Synodikon.” Shortly before his death, he ordered full lists compiled of the people murdered by him and his Oprichniki. These were then distributed to all the Russian monasteries. Ivan acknowledged all his sins against the nation, and besought the holy monks to pray to God for the forgiveness of his tormented soul.

The pseudo-monasticism of Ivan the Terrible, a dark most grievous oppression over Russia, tormented Saint Philip, who considered it impossible to mix the earthly and the heavenly, serving the Cross and serving the sword. Saint Philip saw how much unrepentant malice and envy was concealed beneath the black cowls of the Oprichniki. There were outright murderers among them, hardened in lawless bloodletting, and profiteers seeking gain, rooted in sin and transgressions. By the sufferance of God, history is often made by the hands of the impious, and Ivan the Terrible wanted to whiten his black brotherhood before God. The blood spilled by its thugs and fanatics cried out to Heaven.

Saint Philip decided to oppose Ivan. This was prompted by a new wave of executions in the years 1567-1568. In the autumn of 1567, just as the Tsar was setting out on a campaign against Livonia, he learned about a boyar conspiracy. The plotters intended to seize the Tsar and deliver him to the Polish king, who already was on the move with an army towards Russian territory.

Ivan dealt severely with the conspirators, and again he shed much blood. It was bitter for Saint Philip, and the conscience of the saint compelled him boldly to enter into defense of the executed. The final rift occurred in the spring of 1568. On the Sunday of the Veneration of the Cross, March 2, 1568, when the Tsar with his Oprichniki entered the Dormition cathedral in monastic garb, as was their custom, Saint Philip refused to bless him, and began openly to denounce the lawless acts committed by the Oprichniki. The accusations of the hierarch shattered the harmony of the church service. In a rage Ivan retorted, “Would you oppose us? We shall see your firmness! I have been too soft on you.”

The Tsar began to show ever greater cruelty in persecuting all those who opposed him. Executions followed one after the other. The fate of the saintly confessor was sealed. But Ivan wanted to preserve a semblance of canonical propriety. The Boyar Duma obediently carried out his decision to place the Primate of the Russian Church on trial. A cathedral court was set up to try Metropolitan Philip in the presence of a diminished Boyar Duma, and false witnesses were found. To the deep sorrow of the saint, these were monks of the Solovki monastery, his former disciples and novices whom he loved. They accused Saint Philip of a multitude of transgressions, including sorcery.

“Like all my ancestors,” the saint declared, “I came into this world prepared to suffer for truth.” Having refuted all the accusations, the holy sufferer attempted to halt the trial by volunteering to resign his office. His resignation was not accepted, however, and new abuse awaited the martyr.

Even after a sentence of life imprisonment had been handed down, they compelled Saint Philip to serve Liturgy in the Dormition cathedral. This was on November 8, 1568. In the middle of the service, the Oprichniki burst into the temple, they publicly read the council’s sentence of condemnation, and then abused the saint. Tearing his vestments off, they dressed him in rags, dragged him out of the church and drove him off to the Theophany monastery on a simple peasant’s sledge.

For a long while they held the martyr in the cellars of the Moscow monasteries. They placed his feet into stocks, they held him in chains, and put a heavy chain around his neck. Finally, they drove him off to the Tver Otroch monastery. And there a year later, on December 23,1569, the saint was put to death at the hands of Maliuta Skuratov. Only three days before this the saint foresaw the end of his earthly life and received the Holy Mysteries. At first, his relics were committed to earth there at the monastery, beyond the church altar. Later, they were transferred to the Solovki monastery (August 11, 1591) and from there to Moscow (July 3, 1652).

Initially, the memory of Saint Philip was celebrated by the Russian Church on December 23, the day of his martyric death. In 1660, the celebration was transferred to January 9.

The Prophet Shemaiah (Samaia) lived under King Solomon and his son Rehoboam. At that time, the kingdom of Israel in the north was divided from the southern kingdom of Juda. Israel was comprised of ten loosely united tribes, and Juda of two tribes. The prophet ordered Rehoboam not to make war against the ten tribes of Israel, who had separated themselves from the offspring of David (3/1 Kings 12:22, 2 Chron. 11:2). His name means “God hears.”

Saint Peter, Bishop of Sebaste, was a brother of Saint Basil the Great and Saint Gregory of Nyssa (January 1 and January 10). His older sister, Saint Macrina (July 19) played a large role in his upbringing.

Saint Basil the Great ordained Saint Peter as presbyter, and later he was made Bishop of Sebaste (in Armenia). Saint Peter was present at the Second Ecumenical Council in the year 381, convened at Constantinople against the heresy of Macedonius.

Saint Eustratius came from the city of Tarsus. At twenty years of age he secretly left his parents’ home and settled in the Abgar monastery (on Olympos in Asia Minor). There he lived a strict ascetic life, eating only bread and water, and spending his nights at prayer. After a certain while he was chosen as igumen of the monastery.

During the reign of the Iconoclast Leo the Armenian (813-820), Saint Eustratius hid from pursuit by roaming the hills and the wilds. After the death of the emperor he returned to the monastery. Prayer was always on his lips, and he constantly repeated the words: “Lord, have mercy!”

Before his death he gave instructions to the monks not to be attracted towards earthly blessings, and constantly to think about the future life. Signing himself with the Sign of the Cross, he said, “Into Thy hands, O Lord, I commend my spirit” and he died in peace at age 95.

The second day of the Afterfeast of Theophany falls on January 8. At Vespers we repeat a hymn which has already been sung at Compline for Theophany. In the hymn Saint John wonders in whose name he should baptize Christ. Should he baptize Him in the name of the Father? The Lord Jesus Christ already bears Him in Himself. Of the Son? He Himself is the incarnate Son of God. Of the Holy Spirit? Christ Himself sends the Spirit.

Saint George the Chozebite was born on the island of Cyprus toward the end of the sixth century. After the death of his parents, he went to Palestine to worship at the holy places. Here he entered into the monastic community of Chozeba between the River Jordan and Jerusalem, and he later became head of this monastery. Saint George presented the monks example in fasting, vigil and physical efforts. Having lived as an angel upon the earth, he died in peace.

Saint Domnica came from Carthage to Constantinople in the time of the holy Emperor Theodosius the Great. Here she was baptized by Patriarch Nectarius and entered a women’s monastery.

Through strict and prolonged ascetic effort she attained to high spiritual perfection. The saint healed the sick, demonstrated power over the natural elements, and predicted the future. By her miracles the saint moved inhabitants of the capital towards concerns about life eternal and the soul. Adorned by virtues, the saint departed this life a spotless virgin in her old age.

Saint Emilian was a zealous defender of the holy icons during the reign of Emperor Leo the Armenian. He suffered torture and martyrdom in the year 820. His main feast is August 8.

Saint Gregory was tonsured at the Kiev Caves monastery in the time of Saint Theodosius (May 3). The saint devoted much time to reading books, which were his sole possession. He had the ability to bring thieves to their senses. Several times robbers broke in on him in his cell or in the garden, but the saint reasoned with them, the thieves repented, and began to lead honest lives.

Once, when the monk went to the Dnieper River for water, some servants of Prince Rostislav caught sight of the Elder and rudely began making fun of him. The saint answered them, “Children, when you should be asking for everyone’s prayers, you are displeasing God. Weep, for disaster approaches. Repent and ask God to be merciful to you on the Day of Judgment. All you will find death in the water with your prince.” By orders of the enraged Prince Rostislav, the monk was bound hand and foot, and he was drowned in the Dnieper with a stone around his neck. Still, his prediction came true. Rostislav did not return from the campaign. In that same year of 1093 the twenty-year-old prince drowned in sight of his brother, Vladimir Monomakh, trying to save himself as he fled from the Polovetsians.

Several sources identify Saint Gregory with Saint Gregory, a composer of Canons in honor of the holy Prince Vladimir, Saint Theodosius, and the holy Martyrs Boris and Gleb. But Saint Gregory, compiler of canons, lived later and died in about the year 1120. Saint Gregory the Wonderworker died in 1093 and was buried in the Near Caves. His memory is celebrated also on September 28 and on the second Sunday of Great Lent.

Saint Gregory, Hermit of the Caves, lived during the fourteenth century. In the “Lives of the Saints Whose Relics lie in the Cave of Saint Theodosius,” it says that uncooked grass served as Saint Gregory’s food all his life. He gave this grass to those coming to him, and the sick were healed. He is also commemorated on August 28 and on the second Sunday of Great Lent.

Saint Isidore was priest of Saint Nicholas church in the city of Yuriev (Derpto, at present Taru in Estonia). According to the terms of a treaty concluded in 1463 between the Moscow Great Prince Ivan III and the Livonian knights, the latter were obligated to extend every protection to the Orthodox at Derpto. But the Livonian knights (who were German Catholics) broke the treaty and tried to force the Orthodox to become Roman Catholics.

The priest Isidore bravely stood forth in defense of Orthodoxy, preferring to accept a martyr’s crown rather than submit to the Catholics. The Latin bishop and the Roman Catholic nobles of Yuriev had been told that Saint Isidore and the Orthodox population of the city had spoken against the faith and customs of the Germans.

When Saint Isidore and seventy-two of his parishioners went to bless the waters of the River Omovzha (or Emaiyga, now Emajogi) for the Feast of Theophany, they were arrested and brought before the Latin bishop Andrew and the civil judges of the city. Pressure was brought on them to convert to Catholicism, but the saint and his flock refused to renounce Christ or the Orthodox Faith. Enraged by this, the authorities had them thrown into prison.

Saint Isidore encouraged his flock to prepare themselves for death, and not to fear torture. He partook of the reserved Gifts he carried with him, then communed all the men, women, and children with the Holy and Life-Giving Mysteries of Christ.

Then the bishop and the judges summoned the Orthodox to appear before them once more, demanding that they convert to Catholicism. When they refused to do so, they were dragged back to the river and pushed through the hole in the ice that they had cut to bless the water. So they all suffered and died for Christ, Who bestowed on them crowns of unfading glory.

During the spring floods, the incorrupt bodies of the holy martyrs, including the fully-vested body of the hieromartyr Isidore, were found by Russian merchants journeying along the river bank. They buried the saints around the church of Saint Nicholas.

Although people began to venerate these saints shortly after their death, they were not officially glorified by the Church until 1897.

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

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

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

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

Saint Carterius lived during the reign of Diocletian, and was a teacher in Caesarea of Cappadocia. He stood before a statue of Serapis and prayed to Christ, and the idol shattered to pieces. The procurator Urbanus ordered Saint Carterius to be tortured and then beheaded. Some, however, say he was killed with a spear.

Saint Theophilus the deacon suffered with Saint Helladius. After confessing Christ before the governor of Libya, they were tortured and slain.

The Holy Martyr Julian was born in the Egyptian city of Antinoe, and to satisfy his parents he entered into marriage with the noble and rich maiden, Basilissa. Though married, the spouses remained virginal. Upon the death of their parents they built two monasteries: one for men, and one for women. They themselves became monastics and headed these monasteries.

In the year 313, during the reign of Diocletian, Saint Julian suffered cruelly for his faith in Christ. By his bravery he converted Celsius, the son of his torturer the hegemon Marcian, and his wife, Marionilla. Having resurrected a dead pagan, the saint also converted him. The converts received Baptism from the priest Anthony. In Baptism the pagan was named Anastasius (i.e. “Resurrected”). After being locked in prison, they all received the crown of martyrdom, won through beheading by the sword. Also with them were twenty soldiers and seven youths.

Saint Elias the Egyptian became a monk and pursued asceticism for seventy-five years on a desolate mountain in a cave. He died in the fourth century at the age of 110.

In the 8th century a Saracen army tyrannized Kartli as a first step towards overturning the Georgian nation. The invaders were certain that the best way to conquer Georgia was to uproot the Christian Faith. The Georgian people were alarmed, and the clergy and the best sons of Kartli sought desperately for a resolution to this calamity. Much blood was shed in 766 when the Muslim invaders crushed an uprising in the eastern region of Kakheti.

In 772, Caliph Al Mansur (754-775), dissatisfied with the provincial governor of Kartli, Duke Nerse, summoned him to Baghdad. Nerse spent the following three years in captivity. During that time he became acquainted with a seventeen-year-old perfumer named Abo, and when he was released he brought Abo back with him to Georgia. Abo was amazed at the great piety of the Georgian people, and he began to learn the Georgian language, attend the divine services, and speak with local priests. Abo sought with all his heart to become a Christian, and he was eventually baptized in Khazaria, while in the company of Duke Nerse.

Later, Abo accompanied the duke to Abkhazeti, to escape the Saracen raids. Discovering an entire population of Christians praising Jesus Christ with one heart and mouth, Abo gave great thanks to God for the opportunity to visit this area. Nerse later returned to Kartli, but Abo remained at the request of the Abkhaz king, who feared that the Saracens would torture Abo for his devout faith in Christ. Soon, however, Abo became restless and told the king, “Let me go, and I will freely declare my Christian Faith to those who hate Christ!”

Abo labored in Tbilisi for three years, preaching the Christian Faith. Then his own former countrymen betrayed and captured him, but he was released soon after at the request of the duke Stepanoz.

A new emir was appointed to rule in Tbilisi, and when the Christians heard that he was plotting to capture Abo, they begged him to conceal his identity. But Abo simply rejoiced and told them, “I am prepared not only to be tortured for Christ, but to die for His sake as well.” As predicted, the emir’s servants captured Abo and brought him before a judge. The judge tried in vain to entice Abo to return to the faith of his ancestors. Then, in a rage, he ordered that Abo be cast into prison and that his hands and feet be fettered in chains. But his suffering for Christ filled the blessed Abo with even greater love, and he asked his Christian brothers and sisters to sell his clothes and use the money earned to buy candles and incense for local churches.

On the day of his execution Abo washed his face, anointed it with holy oil, partook of the Holy Gifts, and prepared for his death as though preparing for a feast. “Weep not, but rejoice, for I am going to my Lord. Pray for me, and may the peace of God protect you,” he cheerfully told the faithful Christians who surrounded him in his last hours.

When his time had come, Saint Abo placed his arms on his breast in the form of a cross and joyously bowed his head beneath the sword. The executioners swung their swords three times in hopes of frightening Abo into denying Christ, but the blessed Abo stood unyielding until his last breath. Finally, convinced that all their efforts and cunning were in vain, the executioners were given a sign and they beheaded the holy Abo. Defeated and ashamed, Abo’s godless executioners tossed his body, his garments, and the earth that had been soaked with his blood into a sack, dragged it outside the city, and burned it near the Mtkvari River. Then they wrapped his ashes in sheepskin and cast them into the river.

In the evening a sign was given from above. Next to the Metekhi Cliff, by the bridge, a shining star hung over the river with its bright light reflecting in the water where the remains of the saint rested. Later, a chapel was built in honor of Saint Abo on the left bank of the Mtkvari.

Saint Gregory was a faithful teacher and shepherd of Christ’s flock. An inscription in the church of Holy Wisdom (Hagia Sophia) in Ochrid refers to him as “Gregory the Wise.”

On the first day of the Afterfeast of Theophany, the Church extols Saint John the Baptist as the greatest man born of a woman. He surpasses all the ancient prophets because he baptized the Messiah, Whose coming he foretold.

In the Orthodox Church it is customary, on the day following the Great Feasts of the Lord and the Mother of God, to remember those saints who participated directly in the sacred event. So, on the day following the Theophany of the Lord, the Church honors the one who participated directly in the Baptism of Christ, placing his own hand upon the head of the Savior.

Saint John, the holy Forerunner and Baptist of the Lord, whom the Lord called the greatest of the prophets, concludes the history of the Old Testament and opens the era of the New Testament. The holy Prophet John bore witness to the Only-Begotten Son of God, incarnate in the flesh. Saint John was accounted worthy to baptize Him in the waters of the Jordan, and he was a witness of the Theophany of the Most Holy Trinity on the day of the Savior’s Baptism.

The holy Prophet John, the son of the Priest Zachariah and Righteous Elizabeth, was related to the Lord on His mother’s side. The holy Forerunner, John, was born six months before Christ. The Archangel Gabriel announced his birth in the Temple at Jerusalem, revealing to Zachariah that a son was to be born to him.

Through the prayers offered beforehand, the child was filled with the Holy Spirit. Saint John prepared himself in the wilds of the desert for his great service by a strict life, by fasting, prayer and sympathy for the fate of God’s people.

At the age of thirty, he came forth preaching repentance. He appeared on the banks of the Jordan, to prepare the people by his preaching to accept the Savior of the world. In church hymnology, Saint John is called a “bright morning star,” whose gleaming outshone the brilliance of all the other stars, announcing the coming dawn of the day of grace, illumined with the light of the spiritual Sun, our Lord Jesus Christ.

Having baptized the sinless Lamb of God, Saint John soon died a martyr’s death, beheaded by the sword on orders of King Herod at the request of his daughter Salome. (On Saint John the Baptist, see Mt.3:1-16, 11:1-19, 14:1-12; Mark 1:2-8, 6:14-29; Luke 1:5-25, 39-80, 3:1-20, 7:18-35, 9:7-9; John 1:19-34, 3:22-26).

The Transfer of the Right Hand of the holy Forerunner from Antioch to Constantinople (956) and the Miracle of Saint John the Forerunner against the Hagarenes (Moslems) at Chios:

The body of Saint John the Baptist was buried in the Samaritan city of Sebaste. The holy Evangelist Luke, who went preaching Christ in various cities and towns, came to Sebaste, where they gave him the right hand of the holy Prophet John, the very hand with which he had baptized the Savior. The Evangelist Luke took it with him to his native city of Antioch.

When the Moslems seized Antioch centuries later, a deacon named Job brought the holy hand of the Forerunner from Antioch to Chalcedon. From there, on the eve of the Theophany of the Lord, it was transferred to Constantinople (956) and kept thereafter.

In the year 1200, the Russian pilgrim Dobrynya, who later became Saint Anthony, Archbishop of Novgorod (February 10), saw the right hand of the Forerunner in the imperial palace. From the Lives of the Saints we learn that in the year 1263, during the capture of Constantinople by the Crusaders, the emperor Baldwin gave one bone from the wrist of Saint John the Baptist to Ottonus de Cichon, who then gave it to a Cistercian abbey in France.

The right hand continued to be kept in Constantinople. And at the end of the fourteenth to the beginning of the fifteenth centuries, the holy relic was seen at Constantinople in the Peribleptos monastery by the Russian pilgrims Stephen of Novgorod, the deacon Ignatius, the cantor Alexander and the deacon Zosimus. When Constantinople fell to the Turks in 1453, sacred objects were gathered up at the the conqueror’s orders and kept under lock in the imperial treasury.

In the Lives of the Saints is clear testimony that in the year 1484 the right hand of the holy Forerunner was given away by the son of the Moslem sultan Bayazet to the knights of Rhodes to gain their good will, since a dangerous rival for Bayazet, his own brother, had allied himself with them. A contemporary participant, the vice-chancellor of Rhodes, Wilhelm Gaorsan Gallo, also speaks of this event. The knights of Rhodes, having established their base on the island of Malta (in the Mediterranean Sea), then transferred the sacred relic they had received to Malta.

When the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast.

Besides the Synaxis of the honorable, glorious Prophet, Forerunner and Baptist John, the Russian Orthodox Church celebrates his memory on the following days: September 23, his Conception; June 24, his Nativity; August 29, his Beheading; February 24, the First and Second Finding of his Head; May 25, the Third Finding of his Head; October 12, the Transfer of his Right Hand from Malta to Gatchina (1799).

Saint Pakhomios is commemorated on the Saturday after Theophany. He was the disciple and fellow ascetic of Saint Alexander of Oshevensk (April 20). Father Pakhomios left his instructor's Monastery shortly after the latter's repose. A strict faster and man of prayer, Pakhomios spent many years in solitude. Over time, the local residents began coming to the place of his ascetical exploits (podvigs), and some asked the Elder for his advice and his blessing.

Gradually, many monks settled near the Elder's cell. There a temple was built in honor of the Transfiguration of the Lord, which became the focus of the Savior-Transfiguration Keno Monastery. This occurred no later than the beginning of the XVI century, or possibly at the end of the XV century. Saint Pakhomios established a hospital for infirm monks. The brethren themselves, along with their Igoumen, worked on the land: they sowed, harvested wheat, caught fish, and cleared the forest for fields.

In 1508, Saint Anthony of Siya (December 7), who was once a disciple of Saint Pakhomios, was tonsured at Keno Monastery. Saint Pakhomios would not entrust Saint Anthony to one of the other monks, but he himself took him under his wing and was his guide in asceticism and in the spiritual life. Saint Anthony possessed every virtue and resisted every temptation, purifying his mind and soul from the passions, and freeing himself from worldly attachments. When the time came for Saint Anthony to leave the Monastery and live in solitude, Saint Pakhomios blessed him to follow that path saying, “May the Lord bless you, my child. May the Lord’s will be done.”

Saint Pakhomios was a great ascetic and a clairvoyant Elder, a good and faithful servant who, at an advanced age, reposed in 1515 at the Monastery he had founded.

Soon afterward, miracles began to take place at the Saint's tomb. In 1800, the Transfiguration Church, and everything in it was destroyed in a fire. Only three planks over the Saint's grave remained untouched by the fire.

Saint Brannock lived in the sixth century, and tutored the children of the Welsh ruler Brychan. He went with King Brychan on a pilgrimage to venerate the tombs of the Apostles. On the way home, he stopped in Brittany and remained there several years.

Eventually, the saint settled in Braunton, where he built a church. His holy relics are said to rest beneath the altar of the Braunton church.

Saint Cedd was a missionary and bishop who spread the faith throughout England during the seventh century.

The eldest of four brothers, all of whom became priests, he was born in 620 AD into a noble Northumbrian family. At an early age, he began studies at the Lindisfarne Priory, where he became familiar with Irish monasticism. After pursuing further studies in Ireland, he was sent by Bishop Finan of Lindisfarne to evangelize the people of Essex. He baptized many of the locals, built several churches, and founded monasteries in Bradwell-on-Sea and East Tilbury.

After his consecration to the episcopacy as Bishop of Essex, he reinstated Saint Paul's in London as the main seat of his diocese. He remained fond of his northern homeland and made regular visits there. On one such occasion in 658, he was approached by King Aethelwald of Deira who, finding Saint Cedd to be a good and wise man, pressed him to accept a parcel of land at Lastingham in Yorkshire on which to build a monastery. Saint Cedd eventually agreed, laying the foundation stones after the parcel had been cleansed through prayer and fasting. He became the first Abbot of Lastingham and remained so while still ministering to his flock in Essex.

Saint Cedd died in Lastingham during a great plague that also claimed the life of his brother Cynebil. Eventually, he was buried under the altar of a little stone church built at Lastingham in honor of the Mother of God. His relics were later transferred to the Litchfield Cathedral, which had been built by his brother Chad.

Theophany is the Feast which reveals the Most Holy Trinity to the world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22). God the Father spoke from Heaven about the Son, the Son was baptized by Saint John the Forerunner, and the Holy Spirit descended upon the Son in the form of a dove. From ancient times this Feast was called the Day of Illumination and the Feast of Lights, since God is Light and has appeared to illumine “those who sat in darkness,” and “in the region of the shadow of death” (Mt.4:16), and to save the fallen race of mankind by grace.

In the ancient Church it was the custom to baptize catechumens at the Vespers of Theophany, so that Baptism also is revealed as the spiritual illumination of mankind.

The origin of the Feast of Theophany goes back to Apostolic times, and it is mentioned in The Apostolic Constitutions (Book V:13). From the second century we have the testimony of Saint Clement of Alexandria concerning the celebration of the Baptism of the Lord, and the night vigil before this Feast.

There is a third century dialogue about the services for Theophany between the holy martyr Hippolytus and Saint Gregory the Wonderworker. In the following centuries, from the fourth to ninth century, all the great Fathers of the Church: Gregory the Theologian, John Chrysostom, Ambrose of Milan, John of Damascus, commented on the Feast of Theophany.

The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this Feast, which is sung at Orthodox services even today. Saint John of Damascus said that the Lord was baptized, not because He Himself had need for cleansing, but “to bury human sin by water,” to fulfill the Law, to reveal the mystery of the Holy Trinity, and finally, to sanctify “the nature of water” and to offer us the form and example of Baptism.

On the Feast of the Baptism of Christ, the Holy Church proclaims our faith in the most sublime mystery, incomprehensible to human intellect, of one God in three Persons. It teaches us to confess and glorify the Holy Trinity, one in Essence and Undivided. It exposes and overthrows the errors of ancient teachings which attempted to explain the Creator of the world by reason, and in human terms.

The Church shows the necessity of Baptism for believers in Christ, and it inspires us with a sense of deep gratitude for the illumination and purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, therefore it is necessary to preserve worthily these gifts of the grace of holy Baptism, keeping clean this priceless garb, for “As many as have been baptized into Christ, have put on Christ” (Gal 3:27).

On the day of Theophany, all foods are permitted, even if the Feast falls on a Wednesday or Friday.

Saint Macarius was born in Thessalonica during the reign of Emperor Manuel II Paleologos, and went to Vatopedi Monastery on Mount Athos when he was young. Later, he went to Constantinople and became igumen of the Monastery of the Pantocrator, and chaplain to the Emperor.

He died in 1431 during an epidemic in Chalke.

The fourth day of the Forefeast of Theophany falls on January 5. If January 5th falls on a weekday, the following order is observed:

Vespers on the evening of the 4th, then Matins. The First Hour is not read after Matins.

On the 5th we read the Royal Hours, followed by Vespers and the Liturgy of Saint Basil the Great.

If the Eve of Theophany falls on Saturday:

The Royal Hours are read on Friday, but there is no Liturgy. Vespers on the evening of the 4th, followed by Matins. The Liturgy of Saint John Chrysostom is celebrated on Saturday morning.

If the Eve of Theophany falls on a Sunday:

The Royal Hours are read on Friday, but there is no Liturgy. Vigil is served on Saturday evening, and the Liturgy of Saint John Chrysostom is celebrated on Sunday.

There are thirteen readings at Vespers on the Eve of Theophany, and the entrance is made with the Gospel. There is fasting today, whatever day of the week it may be.

The Holy Martyrs Theopemptus and Theonas suffered in Nicomedia in the year 303. Saint Theopemptus was bishop in Nicomedia in the time of Diocletian. Speaking out against idolatry, he defended the faith in Christ. Because of this, he became one of the first victims of the Diocletian persecution.

The saint refused to obey the emperor’s order to worship an idol of Apollo. Saint Theopemptus was thrown into a red-hot furnace, but by the power of God he remained alive. The emperor came to the furnace by night with a detachment of soldiers, and there he saw the saint alive and praying to God. Ascribing the miracle to magic, Diocletian thought to exhaust Saint Theopemptus by depriving him of food and drink for twenty-two days, but the martyr was preserved by the will of God.

The emperor brought the famous sorcerer Theonas to overcome Bishop Theopemptus’ supposed magical power. Theonas prepared a poison for Saint Theopemptus, put it into a little cake, and offered it to him to eat. The poison did no harm at all to Saint Theopemptus. Then Theonas tried an even stronger poison on the martyr. Seeing that Saint Theopemptus remained unharmed, he came to believe in Christ. They threw him into prison together with the holy bishop, who taught and baptized him, giving him the name Synesios (which means “full of understanding”).

At dawn Diocletian summoned Saint Theopemptus, and again tried to turn him to pagan impiety. Seeing that the bishop remained firm in his faith, he subjected him to many grievous tortures, after which the saint was beheaded. The holy martyr Theonas refused to offer sacrifice to idols, so he was buried alive in a deep ditch. This occurred at Nicomedia in the year 303.

Saint Syncletica (Synklētikḗ) was a native of Alexandria, the daughter of wealthy parents. She was very beautiful, but from a young age she thought only about the things which are pleasing to God. Loving the purity of virginity, she refused to marry anyone, and spent all her time in fasting and prayer.

After the death of her parents, Syncletica distributed her inheritance to the poor. She left the city with her younger sister, and lived in a crypt for the rest of her life.

News of her ascetic deeds quickly spread throughout the region, and many devout women and girls came to live under her guidance. During the course of her ascetical life the Saint zealously instructed the sisters by word and by deed.

In her eightieth year Saint Syncletica was stricken with an intense and grievous illness. She bore her ordeal with true Christian endurance, and the day of her death was revealed to her in a vision. After giving final instructions to her nuns, she surrendered her soul to God around the year 350.

The Holy Prophet Micah was a companion of the holy prophet Elias. He prophesied the ruin of King Ahab in a war with the Assyrians, for which he was cast into prison. Set free after the downfall of Ahab (3 Kings 22: 8-22), the holy prophet Micah died as a martyr in the ninth century B.C.

The renowned Apollinaria (Απολλιναρία) lived during the reign of Leo the Great (‎457–474), and was the daughter of Anthemius, a former proconsul of Rome during the minority of Theodosius the Younger (408-450). Saint Apollinaria was renowned for her beauty and wisdom, as well as for her fervent faith and whole-hearted devotion to Christ. From a young age she was inclined to live a life of virginity, and she prayed to God night and day that she might achieve her desire, which was to remain a virgin until death. For this reason she entreated her parents to let her go to Jerusalem. When they granted her permission, the blessed one took some male and female servants with her, as well as gold, silver and expensive clothes, and left for Jerusalem. There she distributed everything to the poor. After she venerated the Holy Places, she freed her servants, keeping just one old servant and a eunuch with her. With them, she went to Alexandria. Arriving there at a level and even place, she decided to rest a little from her weary journey. Slipping away from her servants, she changed into monastic garb and hid in a marsh, where she lived a life of asceticism for several years in strict fasting and prayer. One day, an angel appeared to her in a dream and instructed her to go to the monastery of Sketis, which was under the spiritual direction of Saint Macarius of Egypt (January 19), and to call herself Dorotheus. Saint Macarius accepted her as one of the brethren, and she quickly distinguished herself by her ascetical life.

Saint Apollinaria’s parents had another daughter who was possessed by an unclean spirit. They sent her to Saint Macarius at Sketis, who brought the afflicted girl to "Father Dorotheus." Through her prayers, and by divine grace, her sister was healed. Everyone wanted her to remain with them, but she bade all of them farewell and returned to her monastic cell. Soon, her sister was attacked by a violent demon, who made her appear to be pregnant. The demon spoke through the girl’s lips, saying that Dorotheus had forced himself on her. Her outraged parents sent soldiers to the monastery to find the monk who had defiled their daughter. Saint Apollinaria took the blame and accompanied the envoys to the home of her parents in Rome. There she revealed her secret to them, healed her sister, and returned to Sketis. She reposed in the year 470, and was found worthy to dwell in the heavenly abodes (John 14:2). Only after her death, as the monks were preparing her body for burial, was it discovered that “he” was actually a woman. The Saint was buried in a cave in the monastery church of Saint Macarius of Egypt.

Saint Apollinaria is commemorated on January 4 in Greek usage, while the Slavic churches honor her on January 5.

Saint Phosterius the Hermit led an ascetical life on a lofty mountain, where he was fed by an angel. He brought many back to the Church from the heresy of Iconoclasm by his miracles and saintly life.

Saint Menas lived in asceticism for more than fifty years in the monastery of Sinai, where he died peacefully in the second half of the sixth century. Myrrh flowed from his holy relics. Saint John Climacus speaks of this wonderful man in The Ladder of Divine Ascent (Step 4:34).

Saint Gregory of Akrita was born on the island of Crete in the year 760, and was raised by pious parents. At this time the iconoclast heretics persecuted the Orthodox. The youth Gregory, wanting to preserve his Orthodox Faith, went to Seleukia and led a life of piety.

At the age of twenty, Saint Gregory went to Jerusalem and lived there for twelve years, enduring fierce persecution from the Jews. From there Saint Gregory journeyed to Rome, where he entered a monastery. He became acquainted with Saint Michael, Bishop of Synnada (May 23), who took him along and settled in a monastery on the Cape of Akrita (Sea of Marmora). The saint accomplished great ascetic deeds and died there around the year 820.

New Martyr Romanus of Karpenisi was born in Karpenisi in central Greece. He was a monk on Mount Athos for a time, and suffered for Christ at Constantinople, beheaded by the Turks in the year 1694. His relics were taken by ship to England.

The third day of the Forefeast of Theophany falls on January 4. The hymns compare the Feast of the Nativity with the coming Feast. “There shepherds saw the Child and were amazed; here the voice of the Father proclaims the only-begotten Son.”

The Synaxis of the Seventy Apostles was established by the Orthodox Church to indicate the equal honor of each of the Seventy. They were sent two by two by the Lord Jesus Christ to go before Him into the cities He would visit (Luke 10:1).

Besides the celebration of the Synaxis of the Holy Disciples, the Church celebrates the memory of each of them during the course of the year:

Saint James the Brother of the Lord (October 23); Mark the Evangelist (April 25); Luke the Evangelist (October 18); Cleopas (October 30), brother of Saint Joseph the Betrothed, and Simeon his son (April 27); Barnabas (June 11); Joses, or Joseph, named Barsabas or Justus (October 30); Thaddeus (August 21); Ananias (October 1); Protomartyr Stephen the Archdeacon (December 27); Philip the Deacon (October 11); Prochorus the Deacon (July 28); Nicanor the Deacon (July 28 and December 28); Timon the Deacon (July 28 and December 30); Parmenas the Deacon (July 28); Timothy (January 22); Titus (August 25); Philemon (November 22 and February 19); Onesimus (February 15); Epaphras and Archippus (November 22 and February 19); Silas, Silvanus, Crescens or Criscus (July 30); Crispus and Epaenetos (July 30); Andronicus (May 17 and July 30); Stachys, Amplias, Urban, Narcissus, Apelles (October 31); Aristobulus (October 31 and March 16); Herodion or Rodion (April 8 and November 10); Agabus, Rufus, Asyncritus, Phlegon (April 8 ); Hermas (November 5, November 30 and May 31); Patrobas (November 5); Hermes (April 8); Linus, Gaius, Philologus (November 5); Lucius (September 10); Jason (April 28); Sosipater (April 28 and November 10); Olympas or Olympanus (November 10 ); Tertius (October 30 and November 10 ); Erastos (November 30), Quartus (November 10 ); Euodius (September 7); Onesiphorus (September 7 and December 8); Clement (November 25); Sosthenes (December 8); Apollos (March 30 and December 8); Tychicus, Epaphroditus (December 8); Carpus (May 26); Quadratus (September 21); Mark (September 27), called John, Zeno (September 27); Aristarchus (April 15 and September 27); Pudens and Trophimus (April 15); Mark nephew of Barnabas, Artemas (October 30); Aquila (July 14); Fortunatus (June 15) and Achaicus (January 4).

With the Descent of the Holy Spirit the Seventy Apostles preached in various lands. Some accompanied the Twelve Apostles, like the holy Evangelists Mark and Luke, or Saint Paul’s companion Timothy, or Prochorus, the disciple of the holy Evangelist John the Theologian, and others. Many of them were thrown into prison for Christ, and many received the crown of martyrdom.

There are two more Apostles of the Seventy: Saint Cephas, to whom the Lord appeared after the Resurrection (1 Cor. 15:5-6), and Simeon, called Niger (Acts 13:1). They also were glorified by apostolic preaching.

There are discrepancies and errors in some lists of the Seventy Apostles. In a list attributed to Saint Dorotheus of Tyre (June 5) some names are repeated (Rodion, or Herodion, Apollos, Tychicus, Aristarchus), while others are omitted (Timothy, Titus, Epaphras, Archippus, Aquila, Olympas). Saint Demetrius of Rostov consulted the Holy Scripture, the traditions passed down by the Fathers, and the accounts of trustworthy historians when he attempted to correct the mistakes and uncertainties in the list in compiling his collection of Lives of the Saints.

The Church in particular venerates and praises the Seventy Apostles because they taught us to honor the Trinity One in Essence and Undivided.

In the ninth century Saint Joseph the Hymnographer composed the Canon for the Synaxis of the Seventy Apostles of Christ.

Saint Theoktistos lived in the second half of the eighth century, during a period of widespread iconoclastic heresy. The Venerable One was the founder and Igoumen of Cucomo Monastery on the island of Sicily. During that difficult time for the Church, the Orthodox were persecuted by iconoclastic Emperors. Orthodox churches were closed, and the Holy Icons were desecrated and destroyed. The monks, in particular, were affected by the iconoclastic persecution because they protected the Holy Icons. The monks were expelled from their monasteries, which were destroyed, and they were forced to flee their homeland. Saint Theoktistos sheltered these Greek monks in his monastery.

The Seventh Ecumenical Council, which was convened in 787, condemned the iconoclast heresy, but even after that, the heresy, supported by iconoclastic Emperors, continued to disturb the peace of the Church. Only in the reign of the Holy Empress Theodora, at the Council of 842, was iconoclasm finally condemned. The Triumph of Orthodoxy was appointed to be celebrated every year on the first Sunday of Great Lent.

Saint Theoktistos did not live to see that Triumph, for he fell asleep in the Lord in the year 800.

Saint Theoktistos of Sicily should not be confused with Saint Theoktistos of Palestine (September 3), the companion of Saint Euthymios (January 20) in the ascetic life.

Saint Eustathius, Archbishop of Serbia, lived in the second half of the thirteenth century, during the reign of the Serbian king Stephen Urosh (1262-1320).

He was born in the diocese of Budim into a pious Christian family, where he received a spiritual upbringing. Distinguished by remarkable talents, Eustathius was given a tutor by his parents to train him in spiritual wisdom. He studied Holy Scripture with particular diligence, perfecting himself in piety and good deeds. Having finished his education, the youth entered the Monastery of the Archangel Michael in the Zeta district (Montenegro) and led a strict monastic life. Soon he became known as a great ascetic. From thence he undertook a journey to Jerusalem, to venerate the Holy Sepulchre of the Lord. On the return journey he visited Mount Athos and settled there in the Serbian Hilandar monastery.

Saint Eustathius gained general renown and love as a strict ascetic and good teacher, and many came to him for spiritual advice. Later, he became igumen of the monastery.

After several years he was consecrated as Bishop of Zeta, and the saint returned to his native land. Experienced in spiritual life and in churchly matters, he won the love of his fellow countrymen, and continued to set an example for his flock.

Saint Eustathius was chosen as Archbishop of Serbia after the death of Archbishop Joannicius. Saint Eustathius guided the Serbian Church for seven years, and died about the year 1285. His body was buried in the Zhicha monastery, and later it was transferred to Pech and placed in the cathedral church of the Holy Apostles Peter and Paul.

Saint Aquila the Deacon of the Kiev Caves (14th Century), became famous as a great faster, having spent a long while as a hermit. He ate neither vareny (pirogi) nor sweet food, he ate vegetables seldom and only in small quantities. During fasting periods, he ate only a single prosphoron.

Those thirsting for deliverance from “the enslavement of the passions of the stomach,” and those wishing to learn temperance turn to Saint Aquila entreating his help (Third Ode of the Canon to the monks venerated in the Far Caves).

Saint Aquila the Deacon is also commemorated on August 28 and on the second Sunday of Great Lent.

The Monk Confessor Zosimus came from Cilicia and was an inhabitant of the wilderness. During a time of persecution against Christians under the emperor Diocletian (284-305) Saint Zosimus was seized and subjected to fierce torture for the Faith, but by the power of God he was preserved unharmed.

Having beheld such a miracle of God, the prison warden named Athanasius believed in Christ and was baptized. Saints Zosimus and Athanasius were released and went into the wilderness where they lived in the crevice of a mountain until their death.

Father Nikephoros (Nikēphóros – Nicholas Tzanakakis in the world) was born in 1890 in a mountainous village in Khania, in Sikari, Kastanohori to the west of the prefecture with a healthy climate, with beautiful forests, rich waters, gorges and caves. This village has a peculiarity that we do not often encounter: it is divided into eleven neighborhoods, which have also been named after the families who first settled there. So Saint Nikephoros was born in the neighborhood of Kostoyianides.

His parents were simple and pious villagers, who died when he was still a young child, leaving him as an orphan. So, at the age of thirteen, he left he left his home and his grandfather, who had undertaken to raise him, and he went to Chania to work there. He found work in a barber shop and began to learn a trade. It was then that he first showed signs of of Hansen’s disease, i.e. leprosy. The lepers were isolated on the island of Spinalonga because leprosy was a contagious disease and it was treated with fear and dismay.

Nicholas was sixteen years old when signs of the disease began to become more conspicuous, so he left on a boat to Egypt in order to avoid being confined to Spinalonga. He remained in Alexandria, working in a barber shop again, but the signs of the disease became more and more apparent, especially on his hands and face. That is why, through the intervention of a cleric, he went to Chios, where there was a church for lepers at that time, and the priest was Father Anthimos Vagianos, later Saint Anthimos (February 15).

Nicholas arrived in Chios in 1914 at the age of twenty-four. In the leper hospital of Chios, which was a complex with many homesteads, there was a chapel of Saint Lazarus, where the wonderworking icon of Panagia Ypakoe¹ (Feb. 2) was kept. In this space, the course of virtues was opened for Nicholas. Within two years Saint Anthimos considered him ready for the angelic Schema and tonsured him with the name Nikephoros. The disease progressed and evolved in the absence of suitable drugs, causing many large lesions (a drug was found in 1947).

Father Nikephoros lived with unquestioning, genuine obedience to his Spiritual Father, and with austere fasting, working in the gardens. He also recorded the miracles of Saint Anthimos, which he had witnessed with his own eyes (many of these were related to the deliverance of those possessed by demons).

There was a special spiritual relationship between Saint Anthimos and the monk Nikephoros, who always remained close to him, as Father Theoklitos Dionysiatis writes in his book Saint Anthimos of Chios. Father Nikephoros prayed at night for hours on end making countless metanias, he did not quarrel with anyone, nor injure anyone's heart, and he was the master chanter of the temple. Because of his illness, however, he slowly lost his sight, and so he chanted the troparia and the Epistles from memory.

The Chios leprosarium was closed in 1957 and the remaining patients, together with Father Nikephoros, were sent to Saint Barbara’s home for lepers in Athens, in Aigaleo. At that time, Father Nikephoros was about 67 years old. His members and his eyes were completely altered and distorted by the disease.

There, Father Eumenios also lived there at the home for lepers. He also suffered from Hansen’s disease, but with the medication he received, he was completely cured. However, he decided to remain in the home for lepers for the rest of his life near his fellow sufferers, caring for them with much love. Thus he submitted to Father Nikephoros, to whom the Lord had given many gifts as a reward for his patience. A crowd of people gathered in the humble cell of the leper Nikephoros, in Saint Barbara in Aigaleo to obtain his prayers. Here are some testimonies of those who met him:

“While he was prostrate with wounds and pains, he did not complain, but he showed great patience.”

“He had the charisma of consoling those who were sad. His eyes were permanently irritated, and he had limited sight. He also had stiffness in his hands and paralysis in his lower limbs. Nonetheless, he endured all of this in the sweetest, meek, smiling, delightful way, and he was also pleasant and lovable.”

“His face, which was eaten away by the marks of his illness, and his wounds, shone. It was a joy for those who saw this destitute and seemingly feeble man saying, May His holy name be glorified.”

Father Nikephoros reposed on January 4, 1964 at the age of 74. After three years, his holy relics were exhumed and found to be fragrant. Father Eumenios and other believers reported many cases where miracles occurred by calling on Saint Nikephoros to intercede with God.

The life of Saint Nikephoros was a brilliant example and model for everyone. He was pleasing to God because he had endured so much. For this reason, we have many testimonies that our saint received from the Holy Spirit the gift of discernment as and a host of other charisms. We should note that most of the miracles are recorded, and today the saint gives generous help to anyone in need. Surely there will be many more miracles which not have not yet been made manifest.

¹ The name of the icon honors the obedience of the Theotokos to God’s will for her to give birth to His Son, so by her obedience people would also obey His will. The Greek word Υπακοή means “obedience.“

The Monk Martyr Euthymius, Igumen of the Vatopedi Monastery on Mount Athos, and twelve other monks suffered martyrdom for denouncing the Latinizing Patriarchs Michael Paleologos (1261-1281) and John Bekkos (1275-1282) as heretics. Saint Euthymius was drowned in the sea, and the monks were hanged.

The New Martyr Onuphrius, in the world Matthew, was born in Bulgaria in Gabrovo in the Trnovo diocese. Matthew became angry with his parents one day, and said he wished to become a Moslem. Unfortunately, he was overheard by the Hagarenes, who wished to take him away. He regretted these words as soon as he uttered them, and he went to Athos to the Hilandar monastery as soon as he came of age. There he became a monk with the name Manassas.

Tormented by his conscience, Manassas decided to suffer for Christ. Therefore, he asked the blessing of his Elder Nikēphóros to pursue the path of martyrdom. The Elder tonsured him a schemamonk with the name Onuphrius. After four months of intense prayer, fasting, and spiritual struggle, he went with Gregory of the Peloponnesos to the island of Chios. There the Monk Martyr Onuphrius openly confessed the Christian Faith, for which he was seized and subjected to cruel tortures.

After the torture they beheaded him and threw him into the sea. He died in 1818 at the age of thirty-two.

The Thirteen Syrian fathers arrived in Georgia in the 6th century, having received a blessing for their journey from the Most Holy Theotokos. They settled on Zedazeni Mountain, living an ascetic life of prayer and fasting. Their spiritual leader, Ioane, then sent them to perform good works throughout various regions of Georgia. The founding of many monasteries and the revival of monastic life in Georgia today are linked to the names of the Thirteen Syrian Fathers.

Saint Ioane sent one of his disciples, Shio, the son of a God-fearing Antiochian nobleman, to take up his abode in the nearby Sarkineti Mountains. By the grace of God, a dove brought food to Saint Shio in the deserted highlands where he labored.

A certain ruler, Evagre of Tsikhedidi, would often go hunting in the area where Saint Shio lived. On one of his excursions he happened upon venerable Shio and was so awed by his wondrous way of life that he decided to remain there with him. Saint Evagre gave up all his possessions and was found worthy to be appointed abbot at the time of Saint Shio’s death.

Saint Ioane remained on Zedazeni Mountain with only one disciple, the holy deacon Ilia. Fr. Ilia was a great consolation to Saint Ioane in his infirmities. Saint Ilia was also a great ascetic in his own right, laboring in prayer, fasting, and mortification of the flesh.

The mountain on which they lived was completely lacking water. Saint Ilia labored in the sweat of his brow carrying water from the Aragvi River, which flows around the foot of Zedazeni Mountain. Seeing the great ascetic labors of his disciple, Saint Ioane besought God with tears that He would supply them with a spring of water on top of this high mountain. God heard the prayer of His servant and a spring of delicious water began to flow.

Saint Ilia the Deacon often accompanied Saint Ioane on his travels. Fr. Ioane once took him to the monastery of Saint Shio, and Ilia the Deacon, as requested, presented Saint Ioane with a cup of wine in the refectory. The blessed Ioane made the sign of the Cross over the cup, raised it aloft, prayed to God, and left the cup suspended in the air. It remained where he had placed it, as if supported by an invisible hand.

One day Saint Ilia went to the spring to draw water. Glancing up he saw opposite him a bear of enormous size approaching the spring. Ilia was terrified and, leaving his bucket, turned and fled to the great schemamonk Ioane to tell him about the bear. Saint Ioane followed his disciple to the well and saw the bear drinking water. Saint Ioane meekly said, “Drink if you are thirsty and go away from here. But I tell you that henceforth, you and your kind shall never dare to cause any harm to anyone on this mountain.” Hearing the words of the saint and inclining its head like an obedient servant, the bear immediately left the spring. And to this day the animals continue to obey Saint Ioane’s command.

The holy deacon Ilia remained with Saint Ioane the rest of his life. The Georgian Apostolic Church beseeches the protection of the venerable Evagre, Ilia the Deacon, and all the blessed and pious elders who dwelt with the Thirteen Syrian Fathers and continued laboring in holiness to the end of their lives.

Saint Symeon (Symeón) the future Metropolitan of Smolensk, was born in the city of Tobolsk in Siberia, and was a descendent of theMolyukov family of merchants.

His love for the monastic life led him to the Monastery of Saints Boris and Gleb in the city of Rostov. After his tonsure, he remained there for some time; and then, distinguished by his talents, he was chosen as Archimandrite of Nizhni Novgorod's Monastery of the Caves in 1672. There, because of his piety and activities for the improvement of the Monastery, he was noticed by the Church hierarchy. In 1674 he was transferred to Moscow as Superior of Andronikov Monastery, where he soon won the special favor of Tsar Alexei and his family.

Saint Symeon was consecrated as Archbishop of Smolensk in Moscow's Dormition Cathedral on April 9, 1676.

From 1612 to 1642 the Smolensk region was under Polish rule. The Catholics and Uniates violently seized Orthodox churches for Catholic and Uniate use in 1639; and so throughout Smolensk and Drohobuzh no Orthodox services were held in the counties.

After the capture of Smolensk by Tsar Alexei, Catholic spirit and Polish morals did not yield their influence at once. A great effort was required to restore Orthodoxy, which had been trampled on by heresies and weapons. Saint Symeon spent twenty-three years toiling in his See.

In a special presentation to the Tsar, Archbishop Symeon reported that it was desirable to have a cathedral in Smolensk which would befit the greatness of Orthodoxy.

In 1676, a design for the construction of the cathedral was sent from Moscow, and the Tsar donated two thousand rubles, as well as the necessary materials.

The foundation of the Dormition Cathedral was laid on August 2, 1677, but the Saint would not complete this undertaking. The consecration of the temple only took place in 1772.

With the blessing of the archpastor, churches were built in other cities of the diocese. Thus, Trinity cathedral was built at Vyazma, and construction of the Dormition church was begun in the city of Krasny.

Metropolitan Symeon participated in Patriarch Nikon's burial in 1681, and received from the Tsar a precious mitre from the patriarchal sacristy.

At the end of the year, he took part in the work of the territorial Council and in the meetings of the local Council, at which it was decided to establish a metropolis in Smolensk and a vicariate in Vyazma and Bryansk.

After the death of Tsar Alexei, who was Saint Symeon's patron, he was deprived of his white klobuk as the result of intrigues, and was exiled to repentance in the Trinity-Sergius Monastery, where he spent two years. Meanwhile, the schism in the Smolensk diocese intensified. Returning from imprisonment, the Archbishop continued his intensive work for the improvement of his diocese. He met repeatedly with Tsar Peter I in Smolensk, but history is silent about whether those meetings were beneficial or not.

In 1695, burdened with old age, the Hierarch began to ask for retirement. However, it was decided to wait until a worthy successor could be found. Saint Symeon, who was renowned for the holiness of his life, reposed on the night of January 4, 1699.

The Saint was buried in Smolensk's Trinity Cathedral. Later, his tomb became the resting place of his successors: Sylvester II (Chernitsky), Sylvester III (Kraisky), and Dorótheos (Korotkevich), until the revolution, pious citizens of Smolensk often visited his tomb. Many people revered Metropolitan Symeon as a Saint, and had panikhidas served for the repose of his soul. They also received healing from their sicknesses, according to their faith.¹

Thus, in 1840, by the Saint's prayers, the gravely ill landowner Bogdanovich, who had been treated in Russia for many years, was healed after the tomb (which had fallen into disrepair) was reopened. In 1880, after panikhidas were served for the deceased hierarchs, the son of the tradesman V. Prokhorov was healed.

The Saint's relics were moved to the city cemetery in the 1930s. On March 17, 1996, Metropolitan Symeon's relics were solemnly reburied in Smolensk's Dormition Cathedral. Saint Symeon was canonized as a local Saint of the Novosibirsk diocese; and in 1984 he was also glorified at the Synaxis of the Siberian Saints.

Saint Symeon is also commemorated on June 10 (Synaxis of the Siberian Saints), and on the Sunday before July 28 (Synaxis of the Smolensk Saints). The holy Hierarch Symeon should not be confused with Prince Symeon of Vyazma, who suffered martyrdom on December 21, 1406.

¹ Matthew 9:29.

The second day of the Forefeast of Theophany falls on January 3. Today’s hymns invite us to go in spirit to the Jordan River where the Creator comes to be baptized. He is the Light which shines in the darkness (John 1:5), and today He begins to overcome that darkness.

The Holy Prophet Malachi lived 400 years before the Birth of Christ, at the time of the return of the Jews from the Babylonian Captivity. Malachi was the last of the Old Testament prophets, therefore the holy Fathers call him “the seal of the prophets.”

Manifesting himself an image of spiritual goodness and piety, he astounded the nation and was called Malachi, i.e., an angel. His prophetic book is included in the Canon of the Old Testament. In it he upbraids the Jews, foretelling the coming of Jesus Christ and His Forerunner, and also the Last Judgment (Mal 3:1-5; 4:1-6).

The Martyr Gordius was born at the end of the third century in the city of Caesarea of Cappadocia into a Christian family. When he came of age, he entered military service. Because of his valor and military skill, he was made a centurion. During the persecution of Christians at the beginning of the fourth century, he left the world and settled in the Sinai desert to prepare himself for the good deed of confessing the Name of Christ the Savior.

In the year 320, Gordius openly appeared before the prefect of a city where pagan games were being held, and identified himself as a Christian. He was arrested, suffered terrible torments, then was beheaded.

Saint Genevieve (Geneviève) was born of wealthy parents in Gaul (modern France) in the village of Nanterre, near Paris, around 422. Her father’s name was Severus, and her mother was called Gerontia. According to the custom of the time, she often tended her father’s sheep on Mount Valerien.

When the child was about seven years old, Saint Germanus of Auxerre (July 31) noticed her as he was passing through Nanterre. During the Service that night the Bishop placed his hand on her head and told her parents that she would become great in the sight of God, and would lead many to salvation. When Genevieve told him that she wished to dedicate herself to Christ, he gave her a brass medal with the image of the Cross to wear around her neck. Saint Germanus told her never to wear bracelets, or necklaces made with pearls, gold, or silver, and to avoid wearing any other ornaments around her neck, or on her fingers.

When she was fifteen, Genevieve was taken to Paris to enter the monastic life. Through fasting,vigil and prayer, she progressed in monasticism, and received from God the gifts of clairvoyance and of working miracles. Gradually, the people of Paris and the surrounding area regarded Genevieve as a holy vessel (2 Timothy 2:21).

Years later, Saint Genevieve was told that Attila the Hun was approaching Paris, Genevieve and the other nuns prayed and fasted, entreating God to spare the city. Suddenly, the barbarians turned away from Paris and went off in another direction.

Saint Genevieve considered the Saturday night Vigil service to be very important, since it symbolizes how our entire life should be. “We must keep vigil in prayer and fasting so that the Lord will find us ready when He comes,” she said. She was on her way to church with her nuns one stormy Saturday night when the wind extinguished her lantern. The nuns could not find their way without a light, since it was dark and stormy, and the road was rough and muddy. Saint Genevieve made the Sign of the Cross over the lantern, and the candle within burned with a bright flame. In this manner they were able to make their way to the church for the service.

There is a tradition that the church which Saint Genevieve suggested King Clovis should build in honor of Saints Peter and Paul, would become her own resting place when she fell asleep in the Lord around 512 at the age of eighty-nine. Her holy relics were later transferred to the church of Saint-Étienne-du-Mont in Paris. Most of her relics, and those of other saints, were destroyed at the time of the French Revolution.

During the Middle Ages, Saint Genevieve was regarded as the patron Saint of wine makers.

Saint Ekvtime (Euthymius) Takaishvili, called the “Man of God,” was born January 3, 1863, in the village of Likhauri, in the Ozurgeti district of Guria, to the noble family of Svimeon Takaishvili and Gituli Nakashidze. He was orphaned at a young age and raised by his uncle.

From early childhood Saint Ekvtime demonstrated a great passion for learning. Having completed his studies at the village grammar school, he enrolled at Kutaisi Classical High School. In 1883 he graduated with a silver medal and moved to Saint Petersburg to continue his studies in the department of history-philology at Saint Petersburg University. In 1887, having successfully completed his studies and earned a degree in history, Saint Ekvtime returned to Georgia and began working in the field of academia. His profound faith and love for God and his motherland determined his every step in this demanding and admirable profession.

In 1895, Ekvtime married Nino Poltoratskaya, daughter of the famous Tbilisi attorney Ivan Poltoratsky, who was himself a brother in-law and close friend of Saint Ilia Chavchavadze the Righteous. From the very beginning of his career Saint Ekvtime began to collect historical-archaeological and ethnographical materials from all over Georgia. His sphere of scholarly interests was broad, including historiography, archaeology, ethnography, epigraphy, numismatics, philology, folklore, linguistics, and art history. Above all, Saint Ekvtime strove to learn more about Georgian history and culture by applying the theories and methodologies of these various disciplines to his work.

In 1889, Saint Ekvtime established the Exarchate Museum of Georgia, in which were preserved ancient manuscripts, sacred objects, theological books, and copies of many important frescoes that had been removed from ancient churches. This museum played a major role in rediscovering the history of the Georgian Church.

In 1907, Saint Ekvtime founded the Society for Georgian History and Ethnography. Of the many expeditions organized by this society, the journey through Muslim (southwestern) Georgia was one of the most meaningful. Having witnessed firsthand the aftermath of the forced isolation and Islamization of this region, Saint Ekvtime and his fellow pilgrims acquired a greater love for the Faith of their forefathers and became more firmly established in their national identity. Though they no longer spoke the Georgian language, the residents of this region received the venerable Ekvtime with great respect, having sensed from his greeting and kindness that he had come from their far-off motherland.

There was not a single patriotic, social or cultural movement in Georgia during the first quarter of the 20th century in which Saint Ekvtime did not actively take part. Among his other important achievements, he was one of the nine professors who founded Tbilisi University in 1918. Saint Ekvtime also vigorously advocated the restoration of the autocephaly of the Georgian Orthodox Church.

On March 11, 1921, the Georgian government went into exile in France. The government archives and the nation’s spiritual and cultural treasures were also flown to France for protection from the Bolshevik danger. Saint Ekvtime was personally entrusted to keep the treasures safe, and he and his wife accompanied them on their flight to France. Saint Ekvtime bore the hardships of an emigrant’s life and the horrors of World War II with heroism, while boldly resisting the onslaught of European and American scholars and collectors and the claims of other Georgian emigrants to their “family relics.”

In 1931 Saint Ekvtime’s wife, Nino, his faithful friend and companion, died of starvation. The elderly widower himself often drew near to the brink of death from hunger, cold, and stress, but he never faltered in his duty before God and his motherland—he faithfully protected his nation’s treasures.

The perils were great for Saint Ekvtime and the treasures he protected: British and American museums sought to purchase the Georgian national artifacts; a certain Salome Dadiani, the widow of Count Okholevsky, declared herself the sole heir of the Georgian national treasure; during World War II the Nazis searched Saint Ekvtime’s apartment; even the French government claimed ownership of the Georgian treasures.

Finally, the Soviet victory over fascist Germany created conditions favorable for the return of the national treasures to Georgia. According to an agreement between Stalin and De Gaulle, the treasures and their faithful protector were loaded onto an American warplane and flown back to their motherland on April 11, 1945. When he finally stepped off the plane and set foot on Georgian soil, Saint Ekvtime bowed deeply and kissed the earth where he stood. Georgia greeted its long-lost son with great honor. The people overwhelmed Saint Ekvtime with attention and care, restored his university professorship, and recognized him as an active member of the Academy of Sciences. They healed the wounds that had been inflicted on his heart.

Exhausted by the separation from his motherland and the woes of emigration, Saint Ekvtime rejoined society with the last of his strength. But mankind’s enemy became envious of the victory of good over evil and rose up against Saint Ekvtime’s unshakable spirit. In 1951 the Chekists arrested his stepdaughter, Lydia Poltoratskaya. Saint Ekvtime, who by that time was seriously ill, was now left without his caregiver.

In 1952, without any reasonable explanation, Saint Ekvtime was forbidden to lecture at the university he himself had helped to found, and he was secretly placed under house arrest. The people who had reverently greeted him upon his return now trembled in fear of his persecution and imminent death. Many tried to visit and support Saint Ekvtime, but they were forbidden. On February 21, 1953, Saint Ekvtime died of a heart attack, and three days later a group of approximately forty mourners accompanied the virtuous prince to his eternal resting place.

On February 10, 1963, the centennial of Saint Ekvtime’s birth, his body was reburied at the Didube Pantheon in Tbilisi. When his grave was uncovered, it was revealed that not only his body, but even his clothing and footwear had remained incorrupt. Saint Ekvtime’s relics were moved once again, to the Pantheon at the Church of Saint Davit of Gareji on Mtatsminda, where they remain today.

The body of Nino Poltoratskaya-Takaishvili was brought from Leville (France) and buried next to Saint Ekvtime on February 22, 1987.

The Holy Synod of the Georgian Apostolic Orthodox Church canonized Saint Ekvtime on October 17, 2002, and joyously proclaimed him a “Man of God.”

After Saint Ephraim (Ephraίm) suffered martyrdom on May 5,1426, he remained forgotten for nearly 500 years, hidden in the depths of silence and oblivion until January 3, 1950. By then a women’s monastery had sprung up on the site of the old monastery. The Igoumeness Makaria († April 23, 1999) was wandering through the ruins of the monastery, thinking of the martyrs whose bones had been scattered over that ground, and whose blood had watered the tree of Orthodoxy. She realized that this was a holy place, and she prayed that God would permit her to behold one of the Fathers who had lived there.

After some time, she seemed to sense an inner voice telling her to dig in a certain spot. She indicated the place to a workman whom she had hired to make repairs at the old monastery. The man was unwilling to dig there, for he wanted to dig somewhere else. Because the man was so insistent, Mother Makaria (Μακαρία) let him go where he wished. She prayed that the man would not be able to dig there, and so he struck rock. Although he tried to dig in three or four places, he met with the same results. Finally, he agreed to dig where the Igoumeness had first indicated.

In the ruins of an old cell, he cleared away the rubble and began to dig in an angry manner. The Igoumeness told him to slow down, for she did not want him to damage the body that she expected to find there. He mocked her because she expected to find the relics of a saint. When he reached the depth of six feet, however, he unearthed the head of the man of God. At that moment an ineffable fragrance filled the air. The workman turned pale and was unable to speak. Mother Makaria told him to go and leave her there by herself. She knelt and reverently kissed the body. As she cleared away more earth, she saw the sleeves of the Saint’s rasson. The cloth was thick and appeared to have been woven on a loom of an earlier time. She uncovered the rest of the body and began to remove the bones, which appeared to be those of a Martyr.

Mother Makaria was still in that holy place when evening fell, so she read the service of Vespers. Suddenly she heard footsteps coming from the grave, moving across the courtyard toward the door of the church. The footsteps were strong and steady, like those of a man of strong character. The nun was afraid to turn around and look, but then she heard a voice say, “How long are you going to leave me here?”

She saw a tall monk with small, round eyes, whose beard reached his chest. In his left hand was a bright light, and he gave a blessing with his right hand. Mother Makaria was filled with joy and her fear disappeared. “Forgive me,” she said, “I will take care of you tomorrow as soon as God makes the day dawn.” The Saint disappeared, and the Igoumeness continued to read Vespers.

In the morning after Matins, Mother Makaria cleaned the bones and placed them in a niche in the altar area of the church, lighting a candle before them. That night Saint Ephraim appeared to her in a dream. He thanked her for caring for his relics, then he said, “My name is Saint Ephraim.” From his own lips, she heard the story of his life and martyrdom.

Since Saint Ephraim glorified God during his life and by his death, the Lord granted him the grace of working miracles. Those who venerate his holy relics with faith and love have been healed of all kinds of illnesses and infirmities, and he is quick to answer the prayers of those who call upon him.

The first day of the Forefeast of Theophany falls on January 2. Like the hymns for the Nativity, many of the Church’s hymns of this period are slightly modified versions of the hymns of Holy Week.

One of the hymns at Matins today says that the coming Feast of Theophany will be “even more radiant” than the Feast of the Nativity.

Saint Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. His parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus, the future Seraphim, remained in the care of his widowed mother, who raised her son in piety.

After the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed.

Young Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private.

At one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Icon of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered.

While still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves.

The Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. On November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. He fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. It is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.”

With the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. After two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.”

He asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle.

Soon, at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church.

After eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon.

Earnest in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. During the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light.

Looking up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. After the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell.

In 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries.

Father Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert monasteries. He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries.

The holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation.

In the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.”

His solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him.

In order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights.

Three robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night.

In the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating.

Father Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished.

In 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.”

The new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness.

Continuing his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example.

On November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks.

The Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.”

The Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.”

In the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties.

Saint Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life.

Nicholas Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit.

Motovilov asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?”

Motovilov replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.”

Saint Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.”

Then Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.”

Everyone knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her.

In the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death.

Saint Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself.

The saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.”

On January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire.

“While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life.

Saint Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

Saint Sylvester, Bishop of Rome (314-335) was born at Rome of Christian parents named Rufinus and Justa. His father soon died, and the saint remained in the care of his mother. Sylvester’s teacher, the presbyter Quirinus, gave him a fine education and raised him as a true Christian.

When he was an adult, Sylvester fulfilled the Lord’s command to love one’s neighbor. He often received strangers and travelers, serving them like a slave in his own home. During a persecution against Christians, Sylvester did not hesitate to take in the holy confessor Bishop Timothy of Antioch, who dwelt with him for more than a year, and who converted many to Christ by his preaching.

Bishop Timothy was arrested and executed on orders of the Prefect Tarquinius. Sylvester secretly took the body of the saint and buried it. This came to the attention of Tarquinius, and the saint was arrested and brought to trial. Tarquinius demanded that he renounce Christ, threatening him with torture and death. Saint Sylvester was however not intimidated, and he remained steadfast in his confession of faith, and was then thrown into prison. When Tarquinius suddenly died after the trial, the saint was set free and fearlessly he evangelized the pagans, converting many to Christianity.

At thirty years of age Saint Sylvester was ordained as a deacon, and then presbyter, by Bishop Marcellinus (296-304). After the death of Bishop Militiades (or Melchiades, 311-314), Saint Sylvester was chosen Bishop of Rome. He encouraged his flock to live in a righteous manner, and he insisted that priests strictly fulfill their duty, and not be involved with secular businesses.

Saint Sylvester became renowned as an expert on Holy Scripture and as a staunch defender of the Christian Faith. During the reign of the emperor Saint Constantine the Great, when the period of persecution had ended for the Church, the Jews arranged a public debate to determine which faith was true. Saint Constantine and his mother, the holy Empress Helen, were present together with a large crowd.

Saint Sylvester spoke for the Christians, and the Jews had one hundred and twenty learned rabbis led by Zambres, a magician and sorcerer. Quoting the sacred books of the Old Testament, Saint Sylvester convincingly demonstrated that all the prophets foretold the birth of Jesus Christ from the all-pure Virgin, and also His voluntary suffering and death for the redemption of the fallen race of mankind, and His glorious Resurrection.

The saint was declared the victor in the debate. Then Zambres tried to resort to sorcery, but the saint obstructed the evil by calling on the name of the Lord Jesus Christ. Zambres and the other Jews came to believe in Jesus Christ, and they asked to be baptized.

Saint Sylvester guided the Roman Church for more than twenty years, earning the esteem of his flock. He died peacefully in old age in the year 335.

Saint Sylvester of the Caves lived during the twelfth century and was igumen of the Mikhailovsk Vydubitsk monastery at Kiev. He continued the work of Saint Nestor the Chronicler (October 27) and he wrote nine lives of the holy saints of the Kiev Caves. In the service to the Fathers venerated in the Near Caves, Saint Sylvester is called blessed and endowed with “a miraculous gift to ward off demonic suggestions” (Ode 9 of the Canon). Saint Sylvester was buried in the Near Caves, and his memory is celebrated on September 28, and on the second Sunday of Great Lent.

Righteous Juliana of Lazarevo and Murom presents an astonishing example of a self-denying Russian Christian woman. She was the daughter of the nobleman Justin Nediurev. From her early years she lived devoutly, kept the fasts strictly and set aside much time for prayer. Having been orphaned at an early age, she was given over into the care of relatives, who did not take to her and laughed at her. Juliana bore everything with patience and without complaint. Her love for people was expressed by nursing the sick and sewing clothing for the poor.

The pious and virtuous life of the maiden attracted the attention of the Lazarevo village owner, Yurii Osoryin, who soon married her. The husband’s parents loved their gentle daughter-in-law and left the running of the household in her hands. Domestic concerns did not disrupt the spiritual efforts of Juliana. She always found time for prayer and she was always prepared to feed the orphaned and clothe the poor. During a harsh famine, she herself remained without food, having given away her last morsel to someone begging. When an epidemic started after the famine, Juliana devoted herself completely to the nursing of the sick.

Righteous Juliana had six sons and a daughter. After the death of two of her sons she decided to withdraw to a monastery, but her husband persuaded her to remain in the world, and to continue to raise their children. On the testimony of Juliana’s son, Kallistrat Osoryin, who wrote her Life, at this time she became all the more demanding towards herself: she intensified her fasting and prayer, slept not more than two hours at night, and then laying her head upon a board.

Upon the death of her husband, Juliana distributed to the poor her portion of the inheritance. Living in extreme poverty, she was none the less vivacious, cordial, and in everything she thanked the Lord. The saint was vouchsafed a visitation by Saint Nicholas the Wonderworker and guidance by the Mother of God in church. When Righteous Juliana fell asleep in the Lord, she was then buried beside her husband at the church of Saint Lazarus. Here also her daughter, the schemanun Theodosia was buried. In 1614 the relics of Righteous Juliana were uncovered, exuding a fragrant myrrh, from which many received healing.

The Hieromartyr Theogenes was bishop of the Asia Minor city of Parion at the beginning of the fourth century. During the reign of the emperor Licinius (311-324), a coruler with Constantine the Great, the tribune Zalinkinthius demanded that he give up the priesthood, to renounce Christ and to enlist in military service.

When he refused, Saint Theogenes was mercilessly beaten with rods and thrown into prison, where he was not allowed any food. Then they sentenced him to be drowned in the sea. Before his execution, the saint requested time to pray. As he prayed, an extraordinary light shone on him. The sailors and some of the soldiers who were ordered to drown the saint were struck by the light and were converted to Christ. Other soldiers hastened to cast him into the sea.

Saint Theogenes received the unfading crown of martyrdom around the year 320. His body was later taken from the water by Christians and buried at the city walls. At this spot, numerous healings occurred.

Saint George (Zorzes) was from Georgia, and was sold into slavery when he was young. His master, a Muslim from the Greek island of Mytilene, forced him to embrace Islam and renamed him Sali. After his master died, George remained on the island and opened a small shop.

In 1770, when he was seventy years old, he appeared before the authorities and announced that he was an Orthodox Christian. The kadi thought that George had lost his mind, since his declaration would lead to his death.

The next day George was questioned again, and then he was beaten. He endured his torments with silence, but would not be turned from his confession of faith. After more torture, the holy martyr was hanged on January 2, 1770, receiving a crown of glory from the Savior Christ.