The Forefeast of the Nativity of the Lord begins on December 20. From now on, most of the liturgical hymns will be concerned with the birth of the Savior. Many of the Church’s hymns of this period are slightly modified versions of the hymns of Holy Week.

From December 20-23 we sing the Troparion (Tone 4) “Prepare, O Bethlehem, for Eden has been opened to all. Adorn yourself, O Ephratha, for the Tree of Life blossoms forth from the Virgin in the cave. Her womb is a spiritual paradise planted with the Divine Fruit; if we eat of it we shall live forever and not die like Adam. Christ comes to restore the image which He made in the beginning.”

We also sing the Kontakion (Tone 3) “Today the Virgin comes to the cave to give birth ineffably to the pre-eternal Word. Hearing this, rejoice, O inhabited earth! With the angels and the shepherds glorify the pre-eternal God, Whose will it was to appear as a young child!

The Hieromartyr Ignatius the God-Bearer, was a disciple of the holy Apostle and Evangelist John the Theologian, as was also Saint Polycarp, Bishop of Smyrna (February 23). Saint Ignatius was the second bishop of Antioch, and successor to Bishop Euodius, Apostle of the Seventy (September 7).

Tradition suggests that when Saint Ignatius was a little boy, the Savior hugged him and said: “Unless you turn and become as little children, you shall not enter into the Kingdom of Heaven” (Mt. 18:3). The saint was called “God-Bearer” (Theophoros), because he bore God in his heart and prayed unceasingly to Him. He also had this name because he was held in the arms of Christ, the incarnate Son of God.

Saint Ignatius was a disciple of the Apostle John the Theologian, together with Saint Polycarp of Smyrna. As Bishop of Antioch, Saint Ignatius was zealous and spared no effort to build up the church of Christ. To him is attributed the practice of antiphonal singing (by two choirs) during church services. He had seen a vision of the angels in heaven alternately singing praises to God, and divided his church choir to follow this example. In the time of persecution he was a source of strength to the souls of his flock, and was eager to suffer for Christ.

In the year 106 the emperor Trajan (98-117), after his victory over the Scythians, ordered everyone to give thanks to the pagan gods, and to put to death any Christians who refused to worship the idols. In the year 107, Trajan happened to pass through Antioch. Here they told him that Bishop Ignatius openly confessed Christ, and taught people to scorn riches, to lead a virtuous life, and preserve their virginity. Saint Ignatius came voluntarily before the emperor, so as to avert persecution of the Christians in Antioch. Saint Ignatius rejected the persistent requests of the emperor Trajan to sacrifice to the idols. The emperor then decided to send him to Rome to be thrown to the wild beasts. Saint Ignatius joyfully accepted the sentence imposed upon him. His readiness for martyrdom was attested to by eyewitnesses, who accompanied Saint Ignatius from Antioch to Rome.

On the way to Rome, the ship sailed from Seleucia stopped at Smyrna, where Saint Ignatius met with his friend Bishop Polycarp. Clergy and believers from other cities and towns thronged to see Saint Ignatius. He exhorted everyone not to fear death and not to grieve for him. In his Epistle to the Roman Christians, he asked them to assist him with their prayers, and to pray that God would strengthen him in his impending martyrdom for Christ: “I seek Him Who died for us; I desire Him Who rose for our salvation… In me, desire has been nailed to the cross, and no flame of material longing is left. Only the living water speaks within me, saying, ‘Hasten to the Father.’”

From Smyrna, Saint Ignatius went to Troas. Here he heard the happy news of the end of the persecution against Christians in Antioch. From Troas, Saint Ignatius sailed to Neapolis (in Macedonia) and then to Philippi.

On the way to Rome Saint Ignatius visited several churches, teaching and guiding the Christians there. He also wrote seven epistles: to the churches of Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna. He also addressed a letter to Saint Polycarp, who mentions a collection of the letters of Saint Ignatius in his letter to the Philippians (Ch. 13). Saint Irenaeus of Lyons quotes from Saint Ignatius’s letter to the Romans (AGAINST HERESIES 5:28:4). All these letters have survived to the present day.

The Roman Christians met Saint Ignatius with great joy and profound sorrow. Some of them hoped to prevent his execution, but Saint Ignatius implored them not to do this. Kneeling down, he prayed together with the believers for the Church, for love between the brethren, and for an end to the persecution against Christians.

On December 20, the day of a pagan festival, they led Saint Ignatius into the arena, and he turned to the people: “Men of Rome, you know that I am sentenced to death, not because of any crime, but because of my love for God, by Whose love I am embraced. I long to be with Him, and offer myself to him as a pure loaf, made of fine wheat ground fine by the teeth of wild beasts.”

After this the lions were released and tore him to pieces, leaving only his heart and a few bones. Tradition says that on his way to execution, Saint Ignatius unceasingly repeated the name of Jesus Christ. When they asked him why he was doing this, Saint Ignatius answered that this Name was written in his heart, and that he confessed with his lips Him Whom he always carried within. When the saint was devoured by the lions, his heart was not touched. When they cut open the heart, the pagans saw an inscription in gold letters: “Jesus Christ.” After his execution Saint Ignatius appeared to many of the faithful in their sleep to comfort them, and some saw him at prayer for the city of Rome.

Hearing of the saint’s great courage, Trajan thought well of him and stopped the persecution against the Christians. The relics of Saint Ignatius were transferred to Antioch (January 29), and on February 1, 637 were returned to Rome and placed in the church of San Clemente.

Saint Ignatius, Archimandrite of the Kiev Caves: In the general service to the Kiev Caves saints, it says of him: “Ignatius, monastic pastor and healer of the sick, in our infirmities you help us by your reverence, therefore let us offer song of praise unto your memory” (Ode 1 of the Canon). He was buried in the Far (Theodosiev) Caves, and his memory is celebrated together with the Fathers of these Far Caves, on August 28. The commemoration of the Saint Ignatius was established on December 20 because of his namesake, the Hieromartyr Ignatius the God-Bearer. There is also another commemoration: the Synaxis of all the Fathers of the Kiev Caves monastery on the second Sunday of Great Lent.

Before becoming a bishop, Saint Philogonius was a laywer who defended the poor, the widowed and the orphaned. When his wife died, he was chosen as Bishop of Antioch.

Distinguished by profound theological knowledge, Saint Philogonius successfully defended Orthodoxy against the Arian heresy and by this prevented unrest in the Church.

During the persecution against Christians under the emperors Maximian (284-305)and Licinius (311-324), Saint Philogonius proved himself a confessor of the Orthodox Faith. He died peacefully in about the year 323. Saint John Chrysostom wrote a eulogy for Saint Philogonius in 386.

Saint Daniel of Serbia, the only son of rich and renowned parents, was a close associate of the Serbian king Stephan Urosh Milutin. Having renounced a secular career, he received monastic tonsure from the igumen of the Saint Nicholas monastery at Konchul near the River Ibar. Saint Daniel’s ascetic life was an example for all the brethren.

Archbishop Eustathius of Serbia ordained him presbyter and took him into his cell. When it was time to choose the igumen for the Hilandar monastery on Mount Athos, Saint Daniel received the appointment. The saint was igumen at a most difficult time for the Holy Mountain. After the Crusaders were expelled from Palestine, they joined with the Arabs to plunder and loot the Athonite monasteries, “not sparing anything sacred.”

Saint Daniel remained at the Hilandar monastery, enduring siege and hunger. When peace came to the Holy Mountain, the saint resigned as igumen and withdrew into complete silence in the cell of Saint Savva of Serbia (at Karyes). During the internecine war of Kings Milutin and Dragutin and Stephen of Dechani (November 11), the ascetic was summoned to Serbia, where he reconciled the adversaries.

In his native land Daniel was made Bishop of Banja and head of the renowned monastery of Saint Stephen, a royal treasury. After completing the construction of a cathedral church at Banja in honor of the holy Protomartyr and Archdeacon Stephen, Saint Daniel returned to his monastic labors on the Holy Mountain.

The saint was summoned from Athos again in 1325, when he was elected Archbishop of Serbia. He was consecrated on the Feast of the Elevation of the Cross of the Lord. The Protos [“head”] of the Holy Mountain, Garbasios, and other Athonite Elders took part in the solemnities.

Archbishop Daniel was a model of piety, and a wise archpastor. His tenure as archbishop was marked by complete non-covetousness, concern and toil for the needs of the Church and the flock, and the building of churches. In 1335 the saint built a church at Dechani in honor of the Ascension of the Lord, one of the finest Christian monuments in Serbia. He collected accounts about the Serbian past, and compiled the “Rodoslov” [Account about the homeland], writing about the lives of Serbian rulers and Serbian archpastors.

Even during his lifetime Saint Daniel was granted the gift of wonderworking and healing. After fourteen years as archbishop, Saint Daniel departed to the Lord on December 19, 1338.

Saint John of Kronstadt was born in the village of Sura in Archangel province on October 19, 1829, and was called John in honor of Saint John of Rila (August 18). His parents were very poor but were very devoted to the Church. Even though he was poor, as a young boy John learned to feel compassion for others in their misfortune. His neighbors frequently asked him to pray for them, as they noticed this special grace-endowed gift in him. When John was ten, his parents were able to raise some money and send him to the local school which was attached to the church. At first, the boy had an extremely difficult time with his studies. He worked for days on end, but still failed to keep up.

Writing about his life he once recalled an evening when everyone had already gone to bed. “I could not sleep, and I still failed to understand anything I was taught. I still read poorly and could not remember anything I was told. I became so depressed I fell to my knees and began to pray. I don’t know whether I had spent a long time in that position or not, but suddenly something shook my whole being. It was as if a veil had fallen from my eyes, and my mind had been opened, and I remembered clearly my teacher of that day and his lesson. I also recalled the topic and the examples he had given. I felt so light and joyous inside.” After this experience he did so well he became one of the first in his class to be chosen to go to seminary, and after seminary to the Theological Academy in Saint Petersburg (a great honor at that time).

Throughout his studies, John thought about the importance of forgiveness, meekness, and love, and came to believe that these were the very center and power of Christianity, and that only one path—the path of humble love—leads to God and the triumph of His righteousness. He also thought a great deal about the Savior’s death on the Cross at Golgotha, and pitied those who did not know Jesus Christ. He wished to preach to them about His death and Resurrection. He dreamed about becoming a missionary to distant China, but saw that there was a great deal of work for a genuine pastor of Christ’s flock both in his own city and the surrounding towns.

When John graduated from the Academy he met Elizabeth Nesvitsky who lived in the town of Kronstadt. They dated, he proposed, and they were married. After his studies, John still desired to learn more about his faith and his Church.

It was in this frame of mind that he prepared to be a priest and to enter public ministry. He was ordained a deacon on December 10, 1855, and then priest on December 12. He was assigned to Saint Andrew’s Cathedral in the city of Kronstadt. He said, “I made myself a rule to be as sincere as possible in my work, and of strictly watching myself and my inner life.”

Father John wanted most of all to earn the love of the people in his care, because only a loving attitude could provide the firm support and help he needed as he faced the difficult work of the priesthood. His constant thought was how he would come before the Last Judgment and have to give an account, not only for his own deeds, but also the deeds of his flock, for whose education and salvation he was responsible. To him no one was a stranger; everyone who came to him for help became a friend and relative. He would tell people “The Church is the best heavenly friend of every sincere Christian.” He conducted divine services daily and offered the prayers of the faithful. He called all who rarely receive Holy Communion to prepare themselves and live their lives in a Christian way so that they could receive more often. Listening to Father John, many people changed their lifestyle, repented sincerely, and joyfully received Holy Communion on a regular basis.

At that time the government exiled murderers, thieves and other criminals to Kronstadt. Life was horrible for the exiles. Even children of exiles would become thieves and criminals. He would go to their dugouts, hovels and shacks to visit with them. Not satisfied with staying for five or ten minutes to administer some rite and then leave, Father John believed he was coming to visit a priceless soul, his brothers and sisters. He would stay for hours, talking, encouraging, comforting, crying, and rejoicing together with them.

From the beginning he also concerned himself with the material needs of the poor. He would shop for food, go to the pharmacy for prescriptions, to the doctor for help, many times giving the poor his last few coins. The inhabitants of Kronstadt would see him returning home barefoot and without his cassock. Often parishioners would bring shoes to his wife, saying to her, “Your husband has given away his shoes to someone, and will come home barefoot.” He would also write articles for the newspaper exhorting the people of Kronstadt to “support the poor morally and materially.” These appeals touched the hearts of many and Father John organized many charitable efforts. Realizing that his individual charity was insufficient for aiding the needy, he founded the Orthodox Christian House Parish Trusteeship of Saint Andrew the First-Called. This brotherhood coordinated many charitable efforts throughout the city and helped many needy people.

In 1857, he began teaching in the local city schools. He would tell people, “If children cannot listen to the Gospel, it is only because it is taught like any other subject, with boredom and indifference. Such teaching defeats the purpose of the Gospel. It fails because it forces students only to read words and memorize them instead of making them live in their lives.” To Father John there were no incapable students. He taught in such a way that poor pupils as well as good ones were able to understand. His attention was aimed not so much at forcing students to memorize as to fill their souls with the joy of living according to Christian values, sharing with them the holy thoughts which filled his soul.

When speaking to other priests about their vocation he would say, “You are a representative of the faith of the Church, O priest; you are a representative of Christ the Lord Himself. You should be a model of meekness, purity, courage, perseverance, patience, and lofty spirit. You are doing the work of God and must not let anything discourage you.”

Saint John has performed more miracles than almost any other saint, with the possible exception of Saint Nicholas. Through his prayers he healed the sick, gave hope to the hopeless, and brought sinners to repentance.

Father John labored endlessly in his work for the Lord preaching, teaching, and helping those in need. Having spent his entire life serving God and His people, Father John fell ill and died on December 20, 1908. Almost immediately, people from near and far began to make pilgrimages to the monastery where he was buried. Even today millions of Orthodox Christians in Russia and around the world pray to him to intercede for them as he had always done from his childhood.

Saint John was glorified by the Russian Orthodox Church on June 8, 1990.

In the village of Lenkov on the bank of the Desno River near Novgorod, Russia, there was a dangerous whirlpool, which made the river difficult to cross. Often, the powerful swirling waters would cause the demise of ships and their passengers. It was at that dangerous site that an Icon of the Mother of God was discovered, resting on the riverbank. In time, a church dedicated to the Mother of God was erected on the site, and the Icon of the Mother of God, the "Rescuer of the Drowning," was enshrined therein. Those who journeyed along the Desno River customarily stopped at Lenkov to offer prayers in the icon's presence, imploring the Mother of God to grant them a safe journey despite the dangerous whirlpool. It had been said that after the icon had been discovered, mishaps to sailors were rare, and later completely ceased.

Lenkov and its church were destroyed during an invasion by the Poles in the 17th century. A new church dedicated to the Archangel Michael soon rose on the site of the former Church of the Mother of God, and the icon was enshrined therein. Many miracles were ascribed to the Mother of God, and the icon came to be revered not only in area of Lenkov, but far beyond, especially in Russia's larger port cities.

In the 18th century, the Icon was transferred to the Monastery of the Transfiguration in Novgorod, where it remained until the Russian Revolution in 1917. History does not record what happened to the miraculous icon during Soviet times. However, in 2003, a pious man named Sergei Babushkin gave to the Church an identical antique copy of the long-lost original "Rescuer of the Drowning" Icon, which was subsequently enshrined in the Transfiguration Monastery, thus marking the beginning of its revival.

The icon is remarkably similar to the much older Korsun Icon of the Mother of God, which was said to have been a copy of an icon by Saint Luke the Evangelist that had been kept in Ephesus until it was brought to Kyiv in 988 AD.

The New Martyr John of Thasos was from the village of Marias on the island of Thasos. In his youth he was brought to Constantinople and apprenticed to a tailor. One day he was seized by the Turks and accused of insulting the Moslem religion. They tried to force him to accept Islam, but he would not agree to renounce the Christian Faith, for which he was beheaded at the age of eighteen in the year 1652.

The Novgorod Icon of the Mother of God was painted by Saint Peter, Metropolitan of Moscow (December 21), during his stay as igumen of a monastery on the River Rata at the boundary of the Malyi Dvorets. During a time of persecution, the Uniates plundered the Novgorod monastery, and the icon was transferred by the hieromonk James to the Eletsk Chernigov monastery. Bishop Anthony (Stakovsky) of Chernigov later blessed Simeon, the organizer of the Surozh monastery (Chernigov diocese) with this icon. On August 14, 1677, during a church procession from the old church to a new one, the icon manifested miraculous signs.

The Holy Martyr Boniface was the slave of a rich young Roman woman named Aglaϊa, and he lived with her in iniquitous cohabitation. Both, however, felt the sting of conscience and they wanted to be cleansed of their sin somehow. The Lord granted them the possibility to wash away their sin with their blood and to finish their life in repentance.

Aglaϊa learned that whoever keeps relics of the Holy Martyrs in their home, and venerates them, receives great help in gaining salvation. Through their influence, sin is diminished and virtue prevails. She arranged for Boniface to go to the East, where there was a fierce persecution against Christians, and she asked him to bring back the relics of some Martyr, who would become their guide and protector.

As he was leaving, Boniface laughed and asked, “My lady, if I do not find any relics, and if I myself suffer for Christ, would you accept my relics with reverence?”

Aglaϊa scolded him, saying that he was setting off on a sacred mission, but he was not taking it seriously. Boniface pondered her words, and during the whole journey he thought that he was not worthy to touch the relics of the Martyrs.

Arriving at Tarsus in Cilicia, Boniface left his companions at the inn and proceeded to the city square, where they were torturing Christians. Stricken by the horrible torments, and seeing the faces of the holy Martyrs radiant with the grace of the Lord, Boniface marveled at their courage. He embraced them and kissed their feet, asking them to pray that he might be found worthy to suffer with them.

The judge asked Boniface who he was. He replied, “I am a Christian,” and he refused to offer sacrifice to idols. They stripped him and suspended him upside down, beating him so hard that the flesh fell from his body, exposing his bones. They stuck needles beneath his nails, and finally they poured molten tin down his throat, but by the power of the Lord he remained unharmed. The people who witnessed this miracle shouted, “Great is the God of the Christians!” Then they began to throw stones at the judge, and then they headed for the pagan temple, in order to topple the idols.

On the following morning, when things had quieted down somewhat, the judge directed that the Martyr be thrown into a cauldron of boiling tar, but this also caused the sufferer no harm. An Angel come down from Heaven and bedewed him as he stepped into the cauldron. The tar overflowed the cauldron, splattering and burning the torturers. Saint Boniface was then sentenced to be decapitated with a sword. Blood and a milky fluid flowed from his wounds. After witnessing such a miracle, about 550 men believed in Christ.

Saint Boniface’s companions waited two days for him at the inn, but in vain, so they began to search for him, thinking that he had gotten drunk somewhere. At first their search was unsuccessful, but finally they met a man who had been an eyewitness to the Martyr's death. The man also led them to the place where the decapitated body lay. Saint Boniface’s companions wept and begged his forgiveness for their unseemly thoughts about him. After ransoming his relics, they brought them back to Rome.

On the eve of their arrival, an Angel appeared to Aglaϊa in her sleep and told her to prepare herself to receive her former slave, now the brother and fellow servant of the Angels. Aglaϊa summoned the clergy, and she received the holy relics with great reverence. Then she built a church on the site of his grave and dedicated it to the Holy Martyr. There she enshrined his relics, which were glorified by numerous miracles.

After distributing all her wealth to the poor, Aglaϊa withdrew to a monastery, where she spent fifteen years in repentance, then she fell asleep in the Lord. She was buried beside Saint Boniface. The sins of the one were washed away by his blood, while the other was purified by her tears and asceticism. Both were found worthy to appear unsullied before our Lord Jesus Christ, Who desires not the death of a sinner, but that he should turn from his wickedness and live (Ezekiel 33:11).

We pray to Saint Boniface for deliverance from drunkenness.

Saint Elias was a monk in the Near Caves Monastery in Kiev. He was from the city of Murom, and was called “Shoemaker” or “Cobbler." Popular legend identifies him with the famous warrior Elias of Murom, who was the subject of Russian ballads, and of Gliere’s Symphony No. 3. However, there is no strong basis for the validity of such an assumption.

Saint Elias reposed with the fingers of his right hand formed to make the Sign of the Cross in the position used even today in the Orthodox Church: the first three fingers together, and the two outermost fingers folded onto the palm [in contrast to the Sign of the Cross used by the “Old Ritualists”]. During the struggle with the Old Ritualist Schism (XVII – XIX centuries), this information about the Saint served as a powerful proof in favor of the present positioning of the fingers.

Saint Elias is also commemorated on the Second Sunday of Great Lent (Synaxis of all the Venerable Fathers of the Kiev Caves); June 10 (Synaxis of All Saints of Ryazan and Siberia); June 23 (Synaxis of the Saints of Vladimir); and September 28 (Synaxis of the Holy Fathers of Kiev, whose relics lie in the Near Caves of Saint Anthony).

The Martyrs Elias, Probus, and Ares, natives of Egypt, and heedless of their own safety, cared for Christians locked up in prison during the persecution of Maximian (305-313). For this they were arrested, subjected to torture and given over to death (+308).

From his very childhood, Saint Boniface was distinguished by his non-covetousness and love for the poor. When he saw a destitute man on the street, he took his own clothes and gave them away to those in need, to the chagrin of his widowed mother.

Once, he gave away a year’s supply of grain, but the Lord worked a miracle through his prayer, and the family’s granary was filled again. Saint Boniface became bishop of the city of Ferentino (Florence), north of Rome (in Tuscany). Even in his lofty position as bishop he remained completely non-covetous and merciful towards people, and he directed his flock wisely, exhorting them to attend to even the least among their neighbors.

Saint Gregory, Bishop of Homer (Omirits), the son of Agapius and Theodota, was filled with the grace of God and possessed gifts of healing and wonderworking even in his youth. The Providence of God led him to hierarchical service. While still a deacon at Mediolanum (Milan) he heard the foretelling of his destiny from a hermit, and then he received confirmation of these words from another spirit-bearing Elder who lived an ascetic life in the mountains.

When Gregory went to this holy schemamonk for guidance, a miracle occurred. As he approached the mountain, he saw a fiery column in the air. He soon realized that the fiery column was actually the man of God coming toward him. That night he saw the Elder standing in the air above the ground. The Elder revealed to Saint Gregory that he must go to Rome to pray in the church of Saints Boniface and Aglaida. Then he would go to Alexandria and to become a bishop. Then he would arrive in the city of Negran in the land of Homer (in southern Arabia) to proclaim the Gospel.

Saint Gregory felt himself unworthy of this, and wished to remain with the ascetic as his disciple. So that Gregory should have no doubts of the veracity of his words, the Elder revealed that he knew a secret about him. In a vision, Gregory had seen the First-Ranked Apostles Peter and Paul, and they had placed a bishop’s omophorion upon him.

Saint Gregory stayed a short time in Carthage (North Africa) serving as a deacon, then arrived in Rome. He went to the church of Saints Boniface and Aglaida, then to the tomb of Saint Peter. There he was granted a vision of the holy Apostle, who told him to walk the path of virtue and to live according to God’s will. That night he saw the Apostle Paul in a dream bringing to him a cup filled with oil, foretelling that he should receive the grace of the priesthood and the episcopacy.

During this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. The city of Negran was liberated, and Christianity restored in the land of Homer. But all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. While he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. The patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent.

Arriving in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. After three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Saint Gregory crowned and anointed Abramius as king. Soon he issued a decree that all his subjects be baptized. Then certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. They requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism.

The Jews were given forty days to prepare for the debate, which lasted for several days. Saint Gregory refuted all the arguments of the head Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. In a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated.

By the grace of God Christian truth prevailed in the debate, but Ervan would not acknowledge his defeat. He made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” The saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you.

Everyone waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. He recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!”

When he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, and the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.”

Like Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. Then they believed in Christ and they implored the holy bishop to heal them. Upon receiving holy Baptism, all of them were healed. Rabbi Ervan received the Christian name Leo (meaning “lion”).

After this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. He reposed in the year 552 and was buried in a crypt in the cathedral of Afar.

Saints George and Savva of Khakhuli were brothers of Jacob, the father of Saint George of the Holy Mountain. George and Savva labored as monks at Khakhuli Monastery in southern Georgia.

The holy fathers were filled with divine grace. The elder brother, George, was a spiritual adviser in the court of King Bagrat III Kuropalates and, along with the king, he became an active participant in the production of ecclesiastical literature. (This period is known as the Golden Age of Georgian Letters, when many translations and copies of ecclesiastical writings were made.) The younger brother, Savva, is remembered as a righteous and blameless man by the renowned Church figure George the Lesser. According to George the Lesser, the brothers were generously endowed with both spiritual blessings and material wealth.

When the holy fathers heard about the piety of their nephew, the young George (later of the Holy Mountain), they suggested that Jacob bring him to them in Khakhuli in Klarjeti. With exceeding gladness Jacob brought his son to the God-fearing brothers.

At that time a certain Peris Jojikisdze, a nobleman married to the daughter of King Bagrat III, governed the village of Tvartsatapi. Peris thought it wise to invite an intelligent and experienced monk to his palace to serve as an instructor and spiritual guide, and he selected Saint George to fill this role. With great reluctance the venerable father consented, and he was entrusted with responsibility for all the spiritual and earthly affairs at the palace.

George of Khakhuli took the young George with him to the palace of Peris Jojikisdze. A year later, the Byzantine Emperor Basil II brought false accusations against Peris and ordered his execution. His wife and those in his court, among whom were Saint George and the young George of the Holy Mountain, were captured and escorted to Constantinople.

After twelve years in Byzantium, the captives were finally permitted to return home. Upon his return to Georgia, George of Khakhuli sent his nephew to Khakhuli Monastery, entrusting him to the care of his brother Savva.

The holy fathers reposed peacefully in the mid-11th century.

The Holy Martyr Sebastian was born in the city of Narbonum in Gaul (modern France), and he received his education at Mediolanum (now Milan). Under the co-reigning emperors Diocletian and Maximian (284-305) he occupied the position of head of the imperial guards. Saint Sebastian was respected for his authority, and was loved by the soldiers and those at court. He was a brave man filled with wisdom; his word was honest, his judgment just. He was insightful in advice and faithful in his service and in everything entrusted to him. He was a secret Christian, not out of fear, but so that he could provide help to the brethren in a time of persecution.

The noble Christian brothers Marcellinus and Mark had been locked up in prison, and at first they firmly confessed the true Faith. But under the influence of the tearful entreaties of their pagan parents (Tranquillinus and Marcia), and also their own wives and children, they began to waver in their intent to suffer for Christ. Saint Sebastian went to the imperial treasurer, at whose house Marcellinus and Mark were held in confinement, and addressed the brothers who were on the verge of yielding to the entreaties of their family.

“O valiant warriors of Christ! Do not cast away your everlasting crowns of victory because of the tears of your relatives. Do not remove your feet from the necks of your enemies who lie prostrate before you, lest they regain their strength and attack you more fiercely than before. Raise your banner high over every earthly attachment. If those whom you see weeping knew that there is another life where there is neither sickness nor death, where there is unceasing gladness and everything is beautiful, then assuredly they would wish to enter it with you. Anyone who fears to exchange this brief earthly life for the unending joys of the heavenly Kingdom is foolish indeed. For he who rejects eternity wastes the brief time of his existence, and will be delivered to everlasting torment in Hades.”

Then Saint Sebastian said that if necessary, he would be willing to endure torment and death in order to show them how to give their lives for Christ.

So Saint Sebastian persuaded the brothers to go through with their act of martyrdom, and his speech stirred everyone present. They saw how his face shone like that of an angel, and they saw how seven angels clothed him in a radiant garment, and heard a fair Youth say, “You shall be with Me always.”

Zoe, the wife of the jailer Nicostratus, had lost her ability to speak six years previously. She fell down at the feet of Saint Sebastian, by her gestures imploring him to heal her. The saint made the Sign of the Cross over the woman, and she immediately began to speak and she glorified the Lord Jesus Christ. She said that she had seen an angel holding an open book in which everything Saint Sebastian said was written. Then all who saw the miracle also came to believe in the Savior of the world. Nicostratus removed the chains from Marcellinus and Mark and offered to hide them, but the brothers refused.

Mark said, “Let them tear the flesh from our bodies with cruel torments. They can kill the body, but they cannot conquer the soul which contends for the Faith.” Nicostratus and his wife asked for Baptism, and Saint Sebastian advised Nicostratus to serve Christ rather than the Eparch. He also told him to assemble the prisoners so that those who believed in Christ could be baptized. Nicostratus then requested his clerk Claudius to send all the prisoners to his house. Sebastian spoke to them of Christ, and became convinced that they were all inclined to be baptized. He summoned the priest Polycarp, who prepared them for the Mystery, instructing them to fast in preparation for Baptism that evening.

Then Claudius informed Nicostratus that the Roman eparch Arestius Chromatus wanted to know why the prisoners were gathered at his house. Nicostratus told Claudius about the healing of his wife, and Claudius brought his own sick sons, Symphorian and Felix to Saint Sebastian. In the evening the priest Polycarp baptized Tranquillinus with his relatives and friends, and Nicostratus and all his family, Claudius and his sons, and also sixteen condemned prisoners. The newly-baptized numbered 64 in all.

Appearing before the eparch Chromatus, Nicostratus told him how Saint Sebastian had converted them to Christianity and healed many from sickness. The words of Nicostratus persuaded the eparch. He summoned Saint Sebastian and the presbyter Polycarp, and was enlightened by them, and became a believer in Christ. Nicostratus and Chromatus, his son Tiburtius and all his household accepted holy Baptism. The number of the newly-enlightened increased to 1400. Upon becoming a Christian, Chromatus resigned his office of eparch.

During this time the Bishop of Rome was Saint Gaius (August 11). He blessed Chromatus to go to his estates in southern Italy with the priest Polycarp. Christians unable to endure martyrdom also went with them. Father Polycarp went to strengthen the newly-converted in the Faith.

Tiburtius, the son of Chromatus, desired to accept martyrdom and he remained in Rome with Saint Sebastian. Of those remaining, Saint Gaius ordained Tranquillinus as a presbyter, and his sons Marcellinus and Mark were ordained deacons. Nicostratus, his wife Zoe and brother Castorius, and Claudius, his son Symphorian and brother Victorinus also remained in Rome. They gathered for divine services at the court of the emperor together with a secret Christian named Castulus, but soon the time came for them to suffer for the Faith.

The pagans arrested Saint Zoe first, praying at the grave of the Apostle Peter. At the trial she bravely confessed her faith in Christ. She died, hung by her hair over the foul smoke from a great fire of dung. Her body then was thrown into the River Tiber. Appearing in a vision to Saint Sebastian, she told him about her death.

The priest Tranquillinus was the next to suffer: pagans pelted him with stones at the grave of the holy Apostle Peter, and his body was also thrown into the Tiber.

Saints Nicostratus, Castorius, Claudius, Victorinus, and Symphorian were seized at the riverbank, when they were searching for the bodies of the martyrs. They were led to the eparch, and the saints refused his command to offer sacrifice to idols. They tied stones to the necks of the martyrs and then drowned them in the sea.

The false Christian Torquatus betrayed Saint Tiburtius. When the saint refused to sacrifice to the idols, the judge ordered Tiburtius to walk barefoot on red-hot coals, but the Lord preserved him. Tiburtius walked through the burning coals without feeling the heat. The torturers then beheaded Saint Tiburtius, and his body was buried by unknown Christians.

Torquatus also betrayed the holy Deacons Marcellinus and Mark, and Saint Castulus (March 26). After torture, they threw Castulus into a pit and buried him alive, but Marcellinus and Mark had their feet nailed to the same tree stump. They stood all night in prayer, and in the morning they were stabbed with spears.

Saint Sebastian was the last one to be tortured. The emperor Diocletian personally interrogated him, and seeing the determination of the holy martyr, he ordered him taken out of the city, tied to a tree and shot with arrows. Irene, the wife of Saint Castulus, went at night in order to bury Saint Sebastian, but found him alive and took him to her home.

Saint Sebastian soon recovered from his wounds. Christians urged him to leave Rome, but he refused. Coming near a pagan temple, the saint saw the emperors approaching and he publicly denounced them for their impiety. Diocletian ordered the holy martyr to be taken to the Circus Maximus to be executed. They clubbed Saint Sebastian to death, and cast his body into the sewer. The holy martyr appeared to a pious woman named Lucina in a vision, and told her to take his body and bury it in the catacombs. This she did with the help of her slaves. Today his basilica stands on the site of his tomb.

Saint Sebastian of Sokhota, Pshekhonye, founded a monastery in honor of the Transfiguration of the Lord, located at the River Sokhota, 90 versts from the city of Romanov (now Tutaev) in the Yaroslav district. The monks of the monastery themselves cultivated the soil and ate through the work of their own hands. The founder of the monastery taught the ascetics this by his own example and guidance. Saint Sebastian reposed about the year 1500.

The Transfiguration monastery on the River Sokhota was later annexed to the Cherepovets Ascension monastery, and in 1764 closed down. In the mid-nineteenth century a stone church was built over the relics of Saint Sebastian. The saint is also commemorated on February 26.

Saint Simeon of Verkhoturye was a nobleman, but he concealed his origin and led the life of a beggar. He walked through the villages and for free sewed half-coats and other clothes, primarily for the poor. While doing this he deliberately failed to sew something, either a glove, or a scarf, for which he endured abuse from his customers.

The ascetic wandered much, but most often he lived at a churchyard of the village of Merkushinsk not far from the city of Verkhoturye (on the outskirts of Perm). Saint Simeon loved nature in the Urals, and while joyfully contemplated its majestic beauty, he would raise up a thoughtful glance towards the Creator of the world. In his free time, the saint loved to go fishing in the tranquility of solitude. This reminded him of the disciples of Christ, whose work he continued, guiding the local people in the true Faith. His conversations were a seed of grace, from which gradually grew the abundant fruits of the Spirit in the Urals and in Siberia, where the saint is especially revered.

Saint Simeon of Verkhoturye died in 1642, when he was 35 years of age. He was buried in the Merkushinsk graveyard by the church of the Archangel Michael.

On September 12, 1704, with the blessing of Metropolitan Philotheus of Tobolsk, the holy relics of Saint Simeon were transferred from the church of the Archangel Michael to the Verkhoturye monastery in the name of Saint Nicholas.

Saint Simeon worked many miracles after his death. He frequently appeared to the sick in dreams and healed them, and he brought to their senses those fallen into the disease of drunkenness. A peculiarity of the saint’s appearances was that with the healing of bodily infirmities, he also gave instruction and guidance for the soul.

The memory of Saint Simeon of Verkhoturye is celebrated also on September 12, on the day of the translation of his relics (1704).

Saint Modestos (Módestos) was born into a Christian family at Sebásteia in Cappadocia (Asia Minor). Inclined toward a strict monastic life from his youth, the Saint was tonsured on Mount Sinai. Later, he became the Superior of the Monastery of Saint Theodosios the Great in Palestine. In the year 614, Syria and Palestine were attacked by the the army of the Persian king Chosroes. 90,000 Christians were killed, and many Christian churches were destroyed. Patriarch Zachariah of Jerusalem and a multitude of Christians were taken into captivity, along with the Cross of the Lord. Saint Modestos was appointed to govern the Jerusalem Church temporarily as locum tenens of the patriarchal kathedra.

With the help of Patriarch John the Merciful of Alexandria (November 12), Saint Modestos restored the devastated Christian shrines, among which was the Lord's Tomb. He also buried the murdered monks from the Monastery of Saint Savva the Sanctified. After fourteen years, Patriarch Zacharias returned from captivity with the Lord's Cross, and after his death, Saint Modestos became the Patriarch of Jerusalem. Saint Modestos reposed at the age of 97 in the year 634.

The head of Saint Modestós is located in the Athonite Monastery of Simonopetra.

Saint Florus, Bishop of Amisus, was the son of the Christians Florus and Euphemia, who provided him a fine education. He entered courtly service for the Byzantine Emperor and was elevated to the rank of patrician; he was also married and had children. After his wife and children died from smallpox, he left the world and withdrew to the outskirts of Constantinople, where he led a solitary and pious life. Later on he was chosen Bishop of Amisus (in Asia Minor). Saint Florus wisely guided his flock and died peacefully at the beginning of the seventh century.

Saint Michael the Confessor was born at Jerusalem into a family of zealous Christians and at an early age devoted himself to monastic life. After the death of his father, his mother and sisters went to a monastery, and Saint Michael was ordained as a priest. He was famed as a strong preacher, and therefore the Jerusalem Patriarch Thomas I took him under his wing and advanced him in the calling of “synkellos” (dealing in matters of church governance).

At this time there reigned the Iconoclast emperor Leo the Armenian (813-820). The patriarch sent Saint Michael to him, together with the holy brothers Saints Theodore (December 27) and Theophanes (October 11), with the hope that they might persuade the emperor to cease his persecution against the Orthodox. The emperor subjected Saint Michael to beatings and sent him off into exile.

Later having returned from exile, the monk again suffered for the veneration of holy icons under the emperor Theophilus (829-842). The companions of Saint Michael, Saints Theodore and Theophanes, were subjected to horrible torments: upon their faces was put red-hot brands with an inscription slandering them. They received the title “the Branded.” Again condemned, Saint Michael was sent with his disciple Job to the Pabeida monastery.

After the death of Theophilus, the empress Theodora (842-855) restored the veneration of holy icons, and ordered the return of Christians banished by the Iconoclasts. She made the offer that Saint Michael might occupy the patriarchal throne in place of the deposed iconoclast, Grammatikos. But the holy martyr declined this. Thus upon the patriarchal throne entered Saint Methodius.

Saint Michael the Confessor to the end of his days toiled in the position of “synkellos.” He died peacefully in about the year 845.

The New Hieromartyr Thaddeus (Uspensky) was the Archbishop of Tver. He was executed in 1937.

Saint Daniel the Hesychast, the great wonderworker and instructor of monastics, was born in Moldavia at the beginning of the fifteenth century. He was baptized with the name Dumitru. When he was sixteen, he became a monk of the monastery of Saint Nicholas at Radauti and received the name David. His spiritual Father was Saint Leontius of Radauti (July 1). After many years of ascetical struggles, he became a chosen vessel of the Spirit and was ordained to the holy priesthood.

He lived for some years at the monastery of Saint Laurence in the Civoul de Sus district. There he fulfilled his obediences during the day, and at night he kept vigil, prayed, and wove baskets. He received the Great Schema and the new name Daniel. He obtained the igumen’s blessing to live in the wilderness in solitude, where he devoted himself to spiritual struggles. Around 1450, he lived near the Neamts Monastery by Secu creek for fourteen years. In time, people discovered where he lived and came to visit him. Longing for solitude, he moved to northern Moldavia and chiseled out a cell for himself in the face of a cliff near Putna creek. Next to it, he carved out a small chapel for prayer.

After his spiritual child Saint Stephen the Great (July 2) built the Putna Monastery, which was consecrated in 1470, Saint Daniel moved near the Voronets Monastery. Here too, he carved a small cell out of the rock under Soim (Falcon) Cliff and lived a God-pleasing life for the next twenty years. He guided many disciples in the principles of the spiritual life, and he also had the gift of healing the sick of their physical infirmities.

In 1488, when he was over eighty years old, Saint Daniel went to live at the Voronets Monastery, where he was chosen to be the igumen.

Saint Daniel was a great ascetic and wonderworker, wise and clairvoyant. People from near and far visited him seeking his spiritual advice, or to confess their sins. He died in 1496 and was buried at the Voronets Monastery, where people continue to venerate his tomb.

Saint Daniel was glorified by the Romanian Orthodox Church in 1992.

The Holy Prophet Daniel is the fourth of the major prophets.

In the years following 600 B.C. Jerusalem was conquered by the Babylonians, the Temple built by Solomon was destroyed, and many of the Israelite people were led away into the Babylonian Captivity. Among the captives were also the illustrious youths Daniel, Ananias, Azarias and Misael.

King Nebuchadnezzar of Babylon ordered that they be instructed in the Chaldean language and wisdom, and dressed them in finery. Handsome children of princely lineage were often chosen to serve as pages in the palace. For three years, they would be fed from food from the king’s table. After this they would be allowed to stand before his throne. Daniel was renamed Baltasar, Ananias was called Shadrach, Misael was called Mishach, and Azarias was known as Abednego. But they, cleaving to their faith, disdained the extravagance of court, refusing to defile themselves by eating from the king’s table and drinking his wine. Instead, they lived on vegetables and water.

The Lord granted them wisdom, and to Saint Daniel the gift of insight and the interpretation of dreams. The holy Prophet Daniel preserved his faith in the one God and trusted in His almighty help. He surpassed all the Chaldean astrologers and sorcerers in his wisdom, and was made a confidant to King Nebuchadnezzar.

Once, Nebuchadnezzar had a strange dream which terrified him (Daniel 2:1-6). He summoned magicians, sorcerers, and Chaldeans before him to interpret the dream. When they asked him what he had dreamt, the king refused to tell them. He said, “If you do not make known to me the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins.” The Babylonian wise men protested that no magician or sorcerer could be expected to do this. Only the gods could reveal the dream and its meaning, they told him.

The king ordered all the wise men of Babylon to be executed. When they sought Daniel and his companions to put them to death, Daniel asked that the king’s sentence not be carried out. He said that he could tell the king what he dreamt, for it had been revealed to him in a vision. Daniel was brought before the king and was able to reveal not only the content of the dream, but also its prophetic significance. After this, the king elevated Daniel to be ruler of the whole province of Babylon, and the chief of all the wise men.

During these times King Nebuchadnezzar ordered a huge statue to be made in his likeness. It was decreed that when people heard the sound of trumpets and other instruments, they should fall down and worship the golden idol. Because they refused to do this, the three holy youths Ananias, Azarias and Misael were cast into a fiery furnace. The flames shot out over the furnace forty-nine cubits, felling the Chaldeans standing about, but the holy youths walked in the midst of the flames, offering prayer and psalmody to the Lord (Daniel 3:26-90).

The Angel of the Lord appeared in the furnace and cooled the flames, and the young men remained unharmed. This “Angel of Great Counsel,” as he is called in iconography, is identified with the Son of God (Daniel 3:25, Isaiah 9:6). In the first Canon for the Nativity of the Lord (Ode 5), the Church sings: “Thou hast sent us Thine Angel of Great Counsel.” The emperor, upon seeing this, commanded them to come out, and was converted to the true God.

Under King Baltasar, Saint Daniel interpreted a mysterious inscription (“Mane, Thekel, Phares”), which had appeared on the wall of the palace during a banquet (Daniel 5:1-31), foretelling the downfall of the Babylonian kingdom. Under the Persian emperor Darius, Saint Daniel was slandered by his enemies, and was thrown into a den with hungry lions, but they did not touch him, and he was not harmed. The emperor Darius then rejoiced over Daniel and ordered people throughout his realm to worship the God of Daniel, “since He is the living and eternal God, and His Kingdom shall not be destroyed, and His dominion is forever” (Daniel 6:26).

The holy Prophet Daniel grieved deeply for his people, who then were undergoing righteous chastisement for a multitude of sins and offenses, for transgressing the laws of God, resulting in the grievous Babylonian Captivity and the destruction of Jerusalem: “My God, incline Thine ear and hearken; open Thine eyes and look upon our desolation and that of Thy city, in which Thy Name is spoken; for we do not make our supplication before Thee because of our own righteousness, but because of Thy great mercy” (Dan 9:18). Because of Daniel’s righteous life and his prayers for the people’s iniquity, the destiny of the nation of Israel and the fate of all the world was revealed to the holy prophet.

While interpreting the dream of King Nebuchadnezzar, the holy, glorious Prophet Daniel spoke of a great and final kingdom, the Kingdom of our Lord Jesus Christ (Dan 2:44). The prophetic vision about the seventy weeks (Dan 9:24-27) speaks about the signs of the First and the Second Comings of the Lord Jesus Christ, and is connected with those events (Daniel 12:1-12).

Saint Daniel interceded for his people before King Cyrus, who esteemed him highly, and who decreed freedom for the Israelite people. Daniel himself and his fellows Ananias, Azarias and Misael, all survived into old age, but died in captivity. According to the testimony of Saint Cyril of Alexandria (June 9), Saints Ananias, Azarias and Misael were beheaded on orders of the Persian emperor Chambyses.

Saint Daniel and the three holy youths are also commemorated on the Sunday of the Holy Forefathers, and on the Sunday of the Holy Fathers (Sunday before the Nativity).

The Holy Youths Ananias (“God is gracious”), Azarias (“whom God helps”), and Misael (“Who is what God is?”) were companions of the Holy Prophet Daniel. They were chosen to serve in the king’s palace with Daniel (Daniel 1:6) and were all from the tribe of Judah. They gave Ananias the Chaldean name Shadrach (“royal”), Azarias the Chaldean name Abednego (“servant of Nego”), and Misael the Chaldean name Meshach (“guest”). They were thrown into a fiery furnace when they refused to worship the golden idol set up by King Nebuchadnezzar, but the angel of the Lord preserved them (Daniel 3:25).

The Seventh and Eighth Odes of the nine Biblical Odes at the back of the Psalter are taken from The Song of the Three Holy Youths (found in the Septuagint text of the Old Testament used by the Orthodox Church).

The Three Holy Youths and the Prophet Daniel are also commemorated on the Sunday of the Holy Forefathers and the Sunday of the Holy Fathers.

Saint Daniel the Confessor, (in the schema Stephen) lived in the tenth century. He was a Spanish dignitary, and prefect of the island of Niverta. Disdaining worldly glory, he became a monk in Rome and went on pilgrimage to the holy places at Constantinople and Jerusalem, where he received the Great Schema and the name Stephen. He received the crown of martyrdom after he refused the Saracens’ demand that he renounce Christ and become a Moslem.

Saint Dionysius of Zakynthos, the Bishop of Aegina was born in 1547 on the island of Zakynthos. Though born into a noble family, he was determined to flee the world and set his mind upon heavenly things. He entered the monastery of Strophada, and after the prescribed time, he was clothed in the angelic schema by the abbot. Though young in years, he surpassed many of his elders in virtue, and was found worthy of ordination to the holy priesthood.

Although he protested his unworthiness, Saint Dionysius was consecrated Bishop of Aegina. In that office he never ceased to teach and admonish his flock, and many were drawn to him in order to profit from his wisdom. He feared the praise of men, lest he should fall into the sin of vainglory, so he resigned his See and returned to Zakynthos.

In 1579 the diocese of Zakynthos was widowed (when a bishop dies, his diocese is described as “widowed”), and Dionysius agreed to care for it until a new bishop could be elected. Then he fled from the worldly life which gave him no peace, and went to the Monastery of the Most Holy Theotokos Anaphonitria, twenty miles from the main village.

A certain stranger murdered the saint’s brother Constantine, an illustrious nobleman. Fearing his victim’s relatives, the stranger, by chance or by God’s will, sought refuge in the monastery where Saint Dionysius was the abbot. When the saint asked the fugitive why he was so frightened, he confessed his sin and revealed the name of the man he had murdered, asking to be protected from the family’s vengeance. Saint Dionysius wept for his only brother, as was natural. Then he comforted the murderer and hid him, showing him great compassion and love.

Soon the saint’s relatives came to the monastery with a group of armed men and told him what had happened. He pretended to know nothing about it. After weeping with them and trying to console them, he sent them off in the wrong direction. Then he told the murderer that he was the brother of the man he had killed. He admonished him as a father, and brought him to repentance. After forgiving him, Saint Dionysius brought him down to the shore and helped him to escape to another place in order to save his life. Because of the saint’s Christ-like virtue, he was granted the gift of working miracles.

Having passed his life in holiness, Saint Dionysius reached a great age, then departed to the Lord on December 17, 1624. Not only are the saint’s relics incorrupt, but he is also one of Greece’s “walking saints” (Saint Gerasimus and Saint Spyridon are the others). He is said to leave his reliquary and walk about performing miracles for those who seek his aid. In fact, the soles of his slippers wear out and must be replaced with a new pair from time to time. The old slippers are cut up, and the pieces are distributed to pilgims. On August 24, we celebrate the Transfer of his Holy Relics. Through the prayers of Saint Dionysius, may Christ our God have mercy upon us and save us.

The holy New Martyr Avakum (Habakkuk) was born in Bosnia in 1794, and was named Lepoje by his parents. Lepoje’s father died when he was still a young boy, so his mother took him to the Mostanica monastery, where his uncle was the spiritual Father. He grew up in the monastery, and later became a monk with the name Avakum. When he was eighteen, he was ordained a deacon by Metropolitan Joseph (Sakabenta).

In 1809, the monks took part in an unsuccessful revolt against the Turks, and had to flee for their lives. They settled in the Annunciation monastery in Trnava near Cacak, where the igumen was Saint Paisius.

After the collapse of Karageorge’s revolt in 1813, the Turks began a reign of terror against the Serbs. Disease also swept the area because of the many bodies left unburied. The people attempted another revolt under Hadj-Prodan Gligorijevic, and the monks of Trnava became involved in it. The rebellion took place on the Feast of the Cross (September 14), but it was crushed by the Turks. Many people were captured, and some were executed on the spot as a warning to others.

Some of the prisoners were sent to Suleiman Pasha in Belgrade, among whom were Saints Paisius and Avakum. The holy deacon Avakum sang “God is with us” (from Compline) in the prison cell, while Saint Paisius prayed. The Turks offered to free anyone who would convert to Islam. Some of the prisoners agreed to this, but the majority refused to deny Christ, and so they were put to death.

The Turks tried to pressure Avakum to save himself by embracing their religion, but he refused even to consider it. His former spiritual Father, Gennadius, accepted the offer of the Turks and urged Avakum to follow his example. The courageous deacon declared that he was a warrior of Christ, and preferred to die rather than deny Christ.

Saint Avakum was sentenced to be impaled on a stake, which he was forced to carry to the place of execution. His own mother urged him to embrace Islam, then to seek forgiveness later because he had been forced into it. The saint thanked her for giving him life, but not for her advice.

At the place of execution, the Turks asked him one more time to consider his youth and not to die before his time. Avakum laughed and asked, “Don’t even Turks eventually die?”

They replied, “Of course they do.”

“Well then,” he said, “the sooner I die, the fewer sins I will have.”

Because of his courage and steadfastness in his faith, the Turks decided not to impale him. They killed him quickly by stabbing him in the heart with a sword on January 27, 1815.

Saint Avakum the deacon is commemorated on December 17 with Saint Paisius.

The holy New Martyr Paisius was igumen of the Annunciation monastery in Trnava near Cacak, Serbia. After the collapse of Karageorge’s revolt in 1813, the Turks began a reign of terror against the Serbs. Disease also swept the area because of the many bodies left unburied. The people attempted another revolt under Hadj-Prodan Gligorijevic, and the monks of Trnava became involved in it. The rebellion took place on the Feast of the Cross (September 14), but it was crushed by the Turks. Many people were captured, and some were executed on the spot as a warning to others.

Some of the prisoners were sent to Suleiman Pasha in Belgrade, among whom were Saints Paisius and Avakum. The holy deacon Avakum sang “God is with us” (from Compline) in the prison cell, while Saint Paisius prayed. The Turks offered to free anyone who would convert to Islam. Some of the prisoners agreed to this, but the majority refused to deny Christ, and so they were put to death.

Saint Paisius was taken from prison and forced to carry a stake to the place of execution. He was impaled, and the stake was set into the ground. The holy martyr exclaimed, “Glory to God.” Then the vizier clapped his hands to signal his soldiers to draw their swords and begin killing some of the other prisoners. Forty-eight people were killed, and their bodies were raised up on posts. After suffering for some time, Saint Paisius surrendered his soul to God, thereby obtaining the crown of martyrdom on December 17, 1814.

The Holy Prophet Haggai was the tenth of the Twelve Minor Prophets. He was of the Tribe of Levi and he prophesied during the times of the Persian emperor Darius Hystaspis (prior to 500 B.C.). Upon the return of the Jews from the Babylonian Captivity, he persuaded the people to build the Second Temple at Jerusalem, and he proclaimed that the Messiah would appear in this Temple in the last times.

It is believed that Haggai was buried with the priests at Jerusalem, since he was descended from Aaron.

The Martyr Marinus was a soldier who suffered in Caesarea of Palestine in the third century. When he was about to be promoted to centurion, he refused to swear the customary oath invoking the pagan gods, or to offer sacrifice to idols. Saint Marinus was beheaded after cruel tortures, and buried by Saint Asterius (August 7).

Saint Theophanó was a pious and virtuous Empress, who was greatly praised by the chroniclers of her time because of her evangelical life, her almsgiving, and her exceptional piety. She born in Constantinople, the daughter of Constantine Martinakios and his wife Anna, who raised their daughter with diligence. When she was of a marriageable age, Emperor Basil the Macedonian chose her to be the wife of his son Leo the Wise (886 – 912), with whom she dwelt in marital fidelity for twelve years.

The Holy Empress Theophanó and her husband Leo were imprisoned for three years, because Leo was falsely accused of plotting to assassinate his father, Emperor Basil. After obtaining her freedom,Theophanó spent her life in prayer and fasting, earnestly struggling for her salvation. She was recognized as a Saint and a wonderworker, even during her lifetime, because of the many good works which she performed out of love for her neighbor.

Though she lived in the world, she renounced everything worldly, and became a benefactor of the poor. She also built churches and monasteries, or restored those in need of repair. She was a true mother to her subjects, caring for widows and orphans, and consoling the sorrowful.

Despite all the grandeur and wealth surrounding her, she preserved her customary humility and modesty. She preferred to dress in simple clothing so that she would not recognized. Accompanied by two trusted servants, she would visit the homes of the poor and the persecuted, offering her assistance. Her faith was such that she was found worthy of the gift of performing miracles. When medical science gave up on a patient because it could not heal him, Saint Theophanó restored him to health. In spite of all the bitterness she had experienced in her life, Saint Theophanó could still sing praises to the Lord, according to the words of the Prophet King David: "Sing praises to the Lord, sing praises; sing praises to our King, sing praises" (Psalm 46/47:6).

Saint Theophanó reposed circa 893-894. Even before her death, her husband started to build a church, intending to dedicate it to Theophanó, but she forbade him to do so. It was Emperor Leo who decreed that the Sunday after Pentecost be dedicated to All Saints. Believing his wife to be one of the righteous, he knew that she would also be honored whenever the Feast of All Saints was celebrated.

The incorrupt relics of Saint Theophanó are preserved in the Patriarchal Church of Saint George, at the Phanar in Constantinople. A particle from her relics is in Dionysiou Monastery on Mount Athos.

Saint Sophia (in the world Great Princess Solomonia Yurievna) was born around 1490, the daughter of the noble Yuri Saburov. Her mother died when she was young, and she was raised by her aunt Eudokia (her father's sister). In the year 1505 she was chosen as the bride of the heir to the throne, the future Great Prince Basil III. She was selected from among 500 girls from all over the country, who were presented at court for this purpose.

The wedding of Prince Basil and Solomonia took place on September 4, 1505, in the presence of the groom's father, Ivan III. Metropolitan Simon blessed the couple at the Dormition Cathedral in the Moscow Kremlin. When she married Basil, her father was raised to the rank of boyar. For the first time in Moscow's history, a Great Prince took neither a foreign princess nor a Russian princess as his wife, but a bride who came from a boyar family.

After twenty years, it became apparent that Solomonia was unable to conceive a child. Basil understood perfectly that if he died childless his brothers would inherit the throne. In order to preclude that possibility, they were imprisoned or forbidden to marry until his own son was born. In the end, this led to the extinction of the Rurikid dynasty, and to the succession crisis known as the Time of Troubles.

Despite her radiant beauty, exemplary morals, and mild character, Solomonia's failure to produce an heir must have weighed upon Basil's relations with his wife, who turned to foreign doctors for help. In 1525, the Great Prince decided to divorce Solomonia, with the approval of Metropolitan Daniel and the boyars, although other Church authorities declared the divorce was unlawful.

In order to obtain an heir, Great Prince Basil decided to marry Elena Glinska, the daughter of the Lithuanian prince Basil Glinsky. This action of the Great Prince Basil was condemned by all the Patriarchs, and Patriarch Mark of Jerusalem even predicted that of this second marriage a "cruel child" would be born, who would fill Russia with blood and horrors. Ivan the Terrible was born in 1530, and Basil's second son, Yuri, was feeble-minded. All the best Russian people of that time stood up for the blameless and miserable Great Princess: i.e. Metropolitan Barlaam, Saint Maximos the Greek (January 21) and others. But all their protests were in vain. For the first time in Russian history, a Great Prince removed a Metropolitan from office and imprisoned him in a monastery. Saint Maximos was not allowed to serve, and others were persecuted as well. Prince Andrew Kurbsky called Princess Solomonia "innocent and holy."

On November 25, 1525 Basil ordered Solomonia to become a nun. Forcibly tonsured with the name Sophia, she was sent under guard to the Nativity Monastery in Moscow. Later, she was moved to the Protection Monastery in Suzdal, one of the many churches established by Basil and his wife, where prayers were offered for the birth of an heir.

Through her ascetical struggles, Saint Sophia banished all worldly thoughts from her heart, and dedicated herself entirely to God. She reposed on December 18, 1542, after living as a nun for seventeen years.

Rumors concerning Sophia's holiness quickly spread throughout Russia. In a letter to Tsar Ivan, Prince Andrew Kurbsky calls the Right-believing Princess “a Monastic Martyr.” In a manuscript of the Lives of the Saints she is called “Holy Venerable Princess Sophia the Nun, the Wonderworker, who dwelt in the Protection Monastery.” In the reign of Tsar Theodore (the son of Ivan the Terrible) she was revered as a Saint. Tsaritsa Irene sent to Suzdal, “to the Great Princess Solomonia, also called Sophia, a velvet veil depicting the Savior and other Saints.” Patriarch Joseph wrote to Archbishop Serapion of Suzdal instructing him to have Panikhidas and Molebens served for the Nun Sophia.

The sacristan Ananias of Suzdal speaks of several miraculous cures at her grave. In 1609, during an invasion by the Poles, she saved Suzdal from destruction, appearing in a frightful form to the Polish military commander Lisovsky. Paralyzed with fear, he swore to spare the city and monastery. In 1610 a peasant woman named Theodosia was healed after being afflicted with blindness for a year and a half. In 1646 a girl, Irene Popova, was healed after being paralyzed for several years. That same summer a woman named Juliana was cured of amnesia. The Nun Theodora was healed in 1647 after being blind for two and a half months. That same year Julitta Ivanova, a resident of the village of Kideksha, was healed after being deaf for two years. Febronia of Suzdal was healed of paralysis in 1648 after several years. In 1649 the Nun Alexandra (Trusov) of the Protection Monastery was healed after losing her sight. Many other miracles took place, and continue to take place, through the intercession of Saint Sophia.

In 1650, Patriarch Joseph told the Archbishop of Suzdal to permit her local veneration as a Saint. In the middle of the XVIII century, the question of her canonization arose. Her icon, painted in the XVII century, has survived to this day and is considered a wonderworking icon. Finally, with the blessing of the Holy Synod, her name was included in the Orthodox Church Calendar in 1916. In 2007, her Church-wide veneration took place, and her Service was included in the Menaion.

Saint Sophia's tomb in the Protection Monastery was highly revered. On August 14, 1995, the solemn uncovering of her relics took place. On that day, a Moleben was served at her tomb. With the blessing of Metropolitan Eulogios, the Church Archaeological Commission made excavations, and the Saint's relics were found and transferred to the Protection Cathedral.

Saint Sophia is also commemorated on June 23, the Synaxis of the Saints of Vladimir.

Saint Eleutherius, the son of an illustrious Roman citizen, was raised in Christian piety by his mother. His virtue was such that at the age twenty, he had been elevated to bishop of Illyria. In the reign of the emperor Hadrian, Saint Eleutherius was tortured for his bold preaching about Christ, then was beheaded at Rome with his mother Evanthia. The Eparch Caribus, who had tortured Saint Eleutherius, also came to believe in Christ and was executed.

Saint Paul of Latros was a native of the city of Aelen in Pergamum. Early bereft of his father, he was educated at the monastery of Saint Stephen in Phrygia. After the death of his mother, he devoted himself completely to monastic deeds at a monastery on Mount Latra, near Miletos.

Seeking even loftier accomplishments, he secluded himself in a cave. For his ascetic deeds he gained the gifts of clairvoyance and wonderworking. The emperor Constantine VII Porphyrogenitos (912-959) often wrote to him, asking his prayers and counsel. Saint Paul twice withdrew to the island of Samos, where he established a monastery and restored three monasteries ravaged by the Hagarenes (Arabs). Foretelling his end, the monk reposed in the year 955.

Saint Stephen the Confessor, Archbishop of Surrentium (Sourozh), was a native of Cappadocia and was educated at Constantinople. After receiving the monastic tonsure, he withdrew into the wilderness, where he lived for thirty years in ascetic deeds.

Patriarch Germanus of Constantinople (May 12) heard of Stephen’s humility and virtuous life, and wished to meet him. He was so impressed with Stephen that he consecrated him bishop of the city of Surrentium (presently the city of Sudak in the Crimea). Within five years, Saint Stephen’s ministry was so fruitful that no heretics or unbaptized pagans remained in Surrentium or its environs.

Saint Stephen opposed the iconoclasm of the emperor Leo III the Isaurian (716-741). Since he refused to obey the orders of the emperor and the dishonorable Patriarch Anastasius to remove the holy icons from the churches, he was brought to Constantinople. There he was thrown into prison and tortured. He was released after the death of the emperor. Already quite advanced in years, he returned to his flock in Surrentium, where he died.

There is an account of how the Russian prince Bravlin accepted Baptism at the beginning of the ninth century during a campaign into the Crimea, influenced by miracles at the saint’s crypt.

Saint Tryphon of Pechenga and Kola (Mētrophánēs in the world), was born in the Novgorod governia into a priestly family. The pious parents raised their son in the fear of God. From his early years Tryphon had resolved to devote his life to apostolic deeds and to go to the pagan Laplanders to proclaim the Gospel of Christ. He had heard of them only through the accounts of fish vendors.

Once, while praying in the forest he had heard a voice, “Tryphon, this is not your place. An inhospitable and thirsting land awaits you.” Forsaking his parental home, the Saint went out to the Kola Peninsula and halted on the banks of the Pechenga River, where the Lapps lived. There he began to trade with them. First the Saint acquainted himself with the pagan beliefs of those people and studied their language, and then he began to preach the Christian Faith to them. The Lapps listened to his words with great mistrust. He suffered many hardships, enduring hostility and even beatings. But gradually, through his wise and kindly words and meekness, many were converted to Christ.

With the blessing of Archbishop Makarios of Novogord, Saint Tryphon and Saint Theodóretos (August 17) built a church for the new converts. In 1532 he founded the Pechenga-Trinity Monastery for those who were zealous for the monastic life, “on the cold sea, on the frontier of Murmansk.”

Tsar Ivan the Terrible helped him and richly endowed the Monastery. The Enlightener of the Lapps went to the Lord in 1583 at the age of 98, after living in Lapland for almost 70 years. Local veneration of Saint Tryphon began soon after his death.

The Swedes destroyed Pechenga Monastery in 1589, but the Saint's burial place under the altar was not forgotten. In 1708-1709 the Sretensky church was built here, around which the Monastery was revived in 1886. The church was destroyed again in 1944, but after the restoration of the Monastery in 2009-2012 a new church was built over the Saint's relics.

Those who invoke Saint Tryphon with faith have received his miraculous help. Even during his lifetime he rescued shipwrecked sailors, calmed storms at sea, and healed those who suffered from deafness, blindness, and paralysis.

Saint Jonah of Pechenga and Kola was, as tradition tells us, a priest in the city of Kola. After the death of his daughter and wife he went off to the Pechenga-Trinity monastery near Kola, and became a disciple of its founder, Saint Tryphon. After the death of his teacher, he settled in 1583 at the site of what was to become his grave in the neighboring Dormition wilderness, where he was killed by the Swedes in the year 1590.

The Holy Martyr Eleutherius Cubicularius was an illustrious and rich chamberlain [“cubicularius”] at the Byzantine court. With all his courtly privileges, Eleutherius was not beguiled by worldly possessions and honors. Instead, he thought of imperishable and eternal things. Having accepted holy Baptism, he began daily to glorify God with psalmody and to adorn his life with virtuous deeds.

But one of his servants through diabolic promptings, informed against his master to the [then still pagan] emperor. The emperor tried to turn Eleutherius from his faith in Christ, but after the unsuccessful attempts the emperor gave orders to behead him, and to throw his body to be eaten by dogs and vultures. A certain Christian priest took up the saint’s body and buried it.

There is a second commemoration of the martyr on August 4.

Saint Pardus the Hermit, a Roman, was involved in his youth with the teamster’s craft. Once, when he traveled to Jericho, a boy accidentally fell under the legs of his camels. The camels trampled the boy to death. Shaken by this occurrence, Pardus became a monk and withdrew to Mount Arion.

Thinking himself as a murderer, and deserving of death, Saint Pardus entered the den of a lion. He poked the wild beast and prodded it with a spear so that the lion would tear him apart, but the creature would not touch the hermit. Saint Pardus then took off his clothes and lay down upon the path that the lion would take for water. But even here, the lion merely leaped over the hermit. And the Elder then understood that he had been forgiven by the Lord. Returning to his mountain, Saint Pardus dwelt there in fasting and prayer until the end of his days. He died in the sixth century.

The holy New Martyr Archbishop Hilarion (Vladimir Alexievich Troitsky in the world), an outstanding theologian, an eloquent preacher, and a fearless defender of Christ’s holy Church, was born around 1885.

Vladika Hilarion wrote many books and articles on various topics, including “The Unity of the Church.” His Master’s thesis, “An Outline of the History of the Church’s Dogma,” was over five hundred pages long, and was a well-documented analysis of the subject.

During the Council of 1917 he delivered a brilliant address calling for the restoration of the Moscow Patriarchate, which had been dissolved by Tsar Peter I in the eighteenth century. When Saint Tikhon (April 7) was chosen as Patriarch, Saint Hilarion became his fervent supporter.

Saint Hilarion was consecrated as bishop on May 20, 1920, and so the great luminary was placed upon the lampstand (Luke 11:33). From that time, he was to know less than two years of freedom. He spent only six months working with Patriarch Tikhon.

Vladika was arrested and exiled in Archangelsk for a year, then he spent six years (1923-1929) in a labor camp seven versts from Solovki. There at the Filomonov Wharf he and at least two other bishops were employed in catching fish and mending nets. Paraphrasing the hymns of Pentecost, Archbishop Hilarion remarked, “Formerly, the fishermen became theologians. Now the theologians have become fishermen.”

Archbishop Hilarion was one of the most popular inmates of the labor camp. He is remembered as tall, robust, and with brownish hair. Personal possessions meant nothing to him, so he always gave his things away to anyone who asked for them. He never showed annoyance when people disturbed him or insulted him, but remained cheerful.

In the summer of 1925, Vladika was taken from the camp and placed in the Yaroslav prison. There he was treated more leniently, and received certain privileges. For example, he was allowed to receive religious books, and he had pleasant conversations with the warden in his office. Saint Hilarion regarded his time at the Yaroslav Isolated Detention Center as the best part of his imprisonment. The following spring he was back at Solovki.

In 1929 the Communists decided to exile Archbishop Hilarion to Alma-Atu in central Asia. During his trip southward from the far north, Saint Hilarion was robbed and endured many privations. When he arrived in Petrograd, he was ill with typhus, infested with parasites and dressed in rags. When informed that he would have to be shaved, he replied, “You may now do with me whatever you wish.” He wrote from the prison hospital, “My fate will be decided on Saturday, December 15. I doubt I will survive.”

Saint Hilarion died at the age of forty-four in the hospital of a Petrograd prison on December 15, 1929. His body was placed in a coffin hastily made from some boards, and then was released to his family. The once tall and robust Archbishop Hilarion had been transformed by his sufferings into a pitiful white-haired old man. One female relative fainted when she saw the body.

Metropolitan Seraphim (Chichagov) provided a set of white vestments for the late Archbishop. He was also placed in a better coffin.

Metropolitan Seraphim presided at the funeral of Saint Hilarion, assisted by six bishops and several priests. The saint was buried at Novodevichii Monastery.

Saint Hilarion is commemorated on December 15 (his repose in 1929); May 10 (his glorification in 1999); the Third Sunday after Pentecost (All Saints of St. Petersburg); July 11 (The Finding of his relics in 1998); and on the Sunday nearest to August 26 (All Saints of Moscow).

Saint Nectarius of Bitel was born in the small town of Bitel (or Butili) in Bulgaria. In the world he was named Nicholas. Before a Turkish invasion his mother had a vision: the Most Holy Virgin Herself appeared and told her to flee and go into hiding with her husband and children. Nicholas’s father, having taken the boy with him, withdrew to a monastery dedicated to the Holy Unmercenaries (Saints Cosmas and Damian), not far from Bitel, where he became a monk with the name Pachomius.

Nicholas, having reached adolescence, went on to Athos. The clairvoyant Elder Philotheus accepted him and tonsured him into the angelic schema with the name Nectarius. The monk suffered for a long time from the envy and spite of one of the novices, but he displayed complete humility. He was distinguished for his charity. Any money he obtained from his handicraft was distributed to the poor. Saint Nectarius died in the year 1500.

The Sunday that falls between December 11-17 is known as the Sunday of the Holy Forefathers. These are the ancestors of Christ according to the flesh, who lived before the Law and under the Law, especially the Patriarch Abraham, to whom God said, “In thy seed shall all of the nations of the earth be blessed” (Gen. 12:3, 22:18).

The Righteous Aaron was the son of Amram and Jochebed, and the elder brother of the Prophet Moses the God-seer, and also of Miriam. He was a direct descendent of Levi by both parents. God called him “the Levite” in Exodus 4:14, when He appointed Aaron to be the spokesman for Moses, who was “slow of speech,” before the people. Later, he would also speak on behalf of Moses before Pharaoh in Egypt (Ex. 4:30; 7:2). Aaron was married to Elisheba, the daughter of the Prince of Judah (Ex. 6:23), who bore him four sons.

Moses was eighty years old and Aaron was eighty-three when they spoke to Pharaoh and asked that the Hebrews be released from their slavery. The Lord told Moses that Pharaoh would ask them for a miracle, and that Aaron should throw down his rod before him, and it would become a serpent (Ex. 7:9). When Pharaoh would not allow the Hebrews to leave Egypt, God told Moses to have Aaron stretch forth his rod over the Nile River, and it would turn to blood.

Following a succession of plagues, Pharaoh relented and let the people go, then Moses led them on their long journey to the Promised Land. In Chapter 17 of Exodus, the Hebrews fought Amalek in a battle at Rephidim. Moses stood atop a hill with the rod of God in his hand. As long as he raised his hand, the Hebrews prevailed, but when he became tired and lowered it, Amalek prevailed. Aaron and Hur sat Moses on a rock and held up his hands, one on each side. This was a prefiguration of the suffering of Christ, because the arms of Moses formed a cross. In the Greek Septuagint, the names Aaron and Hur begin with the letters Alpha and Omega, another reference to Christ (Revelation 1:8).

Aaron and his sons were anointed and sanctified to serve God as priests (Exodus chapter 29). In chapter 32, Aaron fell into temptation when Moses went up on Mount Sinai to receive the Commandments. Since Moses was taking a long time, the people grew restless and asked Aaron to make them a golden idol in the form of a calf so that they could offer sacrifices. He gave into them, and Moses was angry when he returned and saw them dancing and singing before the calf. He threw down the tablets on which God had written the Ten Commandments, and then he burned the golden calf and ground it to powder. He scattered the powder on the water, and he made the people drink it. When Moses asked those who were on the Lord’s side to gather around him, the Levites came to him. He ordered them to take their swords and slay their sons, companions, and neighbors. About three thousand people were killed that day.

Later, Aaron and Miriam criticized Moses for marrying a Cushite woman (Num. 12:1). God was angry with them, so He punished Miriam with leprosy. She was healed by God seven days after Moses interceded for her.

In chapter 17 of Numbers, the people murmured against Moses and Aaron, so God commanded that the leaders of the twelve tribes should have their names inscribed on their rods and placed in the tent of testimony. God would reveal His choice to make the people cease their grumbling against Moses and his brother. Aaron’s rod bloomed miraculously in the tent of the testimony, to show that he had been chosen for this purpose.

Aaron reposed atop Mount Hor when he was one hundred and twenty-three years old. One of his descendants was Saint Elizabeth, the mother of Saint John the Baptist (Luke 1:5).

The youngest son of Jacob, he was called Benoni and then Benjamin (Genesis 35:16-18). Before his death Jacob blessed him in a seemingly backhanded way, saying that “Benjamin is a ravenous wolf, devouring his prey in the morning, and dividing the spoil in the evening” (Genesis 49:27). Commentators say this is not a reference to Benjamin himself, but to the warlike nature of the tribe of Benjamin.

Information about the holy Prophetess and Judge Deborah may be found in the
Book of Judges 4:5-14, and also chapter 5.

The Righteous Hezron (Esrom, or Esron) is mentioned in the Old Testament genealogies: Genesis 46:12, Ruth 4:18, and 1 Chronicles 2:9 (LXX). He was the son of Perez (Phares) and the father of Aram (or Ioram), and an ancestor of the Prophet-King David.

According to the New Testament genealogies (Matthew 1:3; Luke 3:33), Phares begat Esrom; and Esrom begat Aram.

The Righteous Isaac was the second of the Old Testament Patriarchs, and the son of Abraham (Genesis 17:17-22). God tested Abraham to see if he would sacrifice his son (Genesis 22:1-13), and thus Isaac was a type of Christ. He was the husband of Rebecca (Genesis 24:67), and the father of Jacob and Esau (Genesis 25:19-26).

The Righteous Jacob is mentioned in the book of Genesis, chapters 25-50. He had a dream of a ladder (Genesis 28:12-17). Angels were ascending and descending the ladder, and the Lord was above the ladder (a type of the Mother of God, who united earth to Heaven when she consented to become the mother of the Messiah). Later, Jacob wrestled with God (Genesis 32:22-30), who appeared as a man, and Jacob prevailed. Then the Lord gave him the name Israel and blessed him. Jacob called that place Peniel (The face of God), and said, "I have seen God face to face, and yet my life is preserved."

Information about the Righteous Judith may be found in the Old Testament book
bearing her name.

Saint Miriam, like her brothers Moses and Aaron, was descended from the tribe of Levi.

When Moses was an infant, the Hebrew midwives were ordered to kill any male child when they assisted at childbirths, but they refused to obey. Moses was hidden by his mother for three months, and then, when she could no longer do this, he was placed into a basket of reeds and set upon the waters of the Nile. Miriam watched in secret to see what would happen to him. When Pharaoh’s daughter found him, Miriam emerged from her place of concealment and offered to find a wet nurse from among the Hebrew women for the baby. Miriam went to get her mother, who raised her child until he was grown, and then returned him to Pharoah’s daughter (Exodus 2:10).

In the Torah, she is called “Miriam the Prophetess” (Exodus 15:20), while the Prophet Michah (6:4) has God say that He sent Moses, and Aaron, and Miriam before the Hebrews to lead them out of Egypt.

In Chapter 12 of the book of Numbers, Miriam and Aaron apparently criticize Moses for being married to a foreign woman of Cush (or an Ethiopian). This, however, was merely a pretext for their resentment. Actually, they were disturbed by Moses’ position as the sole mediator between God and the people. Miriam was a prophetess, after all. Miriam and Aaron questioned Moses, “Has the Lord spoken only to Moses? Has He not also spoken to us?” God then tells them that He speaks face to face with Moses, but only in visions to Miriam and Aaron while they are asleep. Then, for daring to speak against Moses, Miriam is punished with leprosy. Aaron pleads with Moses not to hold their sin against them, since they had acted out of ignorance. Even so, Miriam was set apart outside the camp for seven days, and then she was healed and allowed to come in.

In one of the stichera on the Praises for the Sunday before the Nativity, Sarah, Rebecca, Anna, and Miriam, “the glory of women,” are said to “exchange glad tidings.”

The Prophet Nathan was an advisor to King David and King Solomon. He is mentioned in the Prayer of Absolution in the Mystery of Confession: “It was God Who pardoned David through the Prophet Nathan when he had confessed his sin….” David had committed adultery with Uriah's wife Bathsheba, and had him killed. Then he took Bathsheba as his wife. David confessed his sin to Nathan (2 Samuel 12:13) and received pardon.

The Old Testament book of Nehemiah tells of how he returned from the Captivity in Babylon in the twentieth year of the Persian King Artaxerxes (445/444 B.C.) to rebuild Jerusalem and to govern the province. He and Ezra purified the Jewish people by making known the Law of Moses, and forcing the men to divorce their pagan wives.

The Righteous Noah is mentioned in the Book of Genesis (chapters 5-9).

Seeing the wicked deeds of men, God decided to destroy man from the earth, and even cattle, reptiles, and birds. But Noah found favor with the Lord, Who spared him, his sons and their wives. Therefore, God commanded Noah to build an ark and take two pairs of every creature into it. Then it rained for forty days and nights, and men and animals perished in the flood. The water remained on the earth for 150 days, then God blessed Noah and his sons, telling them to increase and multiply (Genesis 9:7).

Through Noah's sons Shem, Ham and Japheth, the earth was repopulated, and God promised not to destroy the world by water again. Noah reposed at the age of 950 (Genesis 9:29). The ark is a figure of the Church, which is called the Ark of Salvation.

While speaking about the end of the world, the Savior told His disciples: "As were the days of Noah, so will be the coming of the Son of man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they did not know until the flood came and swept them all away, so will be the coming of the Son of man" (Matthew 24:37-39).

Rebecca was the wife of the Old Testament Patriarch Isaac, and the mother of Jacob and Esau. She is mentioned in Genesis 22:23; Chapters 24-28; and Chapter 49:31. Saint Paul also mentions her (Romans 9:10).

Sarah was the wife of the Old Testament Patriarch Abraham and the mother of Isaac. At first she was called Sarai, and her name was changed to Sarah (Genesis 17:15-16). The three men who visited Abraham at the oak of Mamre told her that she would conceive and have a son (Genesis 18:10). She did not believe them at first, since she and her husband were old, but they insisted that she would bear a son in the spring. Their prediction was fulfilled, and God did as He had promised (Genesis 21:1-3). Saint Andrew Rublev depicts the three men as angels in his most famous icon. Sarah is praised in the New Testament for her faith (Hebrews 11:11) and also for her obedience (I Peter 3:6).

The Prophet-King Solomon (ca. 972 – 932 B.C.) was the son of David and Bathsheba. He succeeded his father as King and reigned for forty years. He built the palace and the Temple at Jerusalem, and was renowned for his wisdom. The Old Testament books of Proverbs, the Song of Songs, and the Wisdom of Solomon are attributed to him. He may have written parts of these books, but much of the material was probably transmitted orally before it was written down.

In the Gospels, Christ mentions Solomon by name, citing his glory and wisdom (Matthew 6:29; 12:42).

The 64-verse story of Susanna is found in the Septuagint Greek as a Preamble to the Book of Daniel. The Latin Vulgate, however, places the story of Susanna at the end of the Book of Daniel, which constitutes the book's thirteenth chapter.

Information about the Righteous Ruth, the wife of Boaz, may be found in the Old Testament book bearing her name.

Saint Mary is the mother of Saint Anna, and the grandmother of the Theotokos.

The Holy Martyrs Thyrsos, Leukios, and Kallinikos, suffered for Christ under Emperor Decius (249-251) at Caesarea in Bithynίa. When Saint Leukios reproached the prefect Cumbricius for his unjust persecution of Christians, he was tortured and then executed.

Saint Thyrsos, who was still a catechumen, was nonetheless eager for martyrdom. He was sentenced to cruel tortures after refusing to offer sacrifice to the idols. Citing the words of the Prophet Jeremiah (2:27), he ridiculed those who worshiped idols made of wood and stone.

The Saint’s arms and legs were pulled out of their sockets, his eyes were plucked out, and his teeth were smashed with a hammer. He was taken to a heathen temple, where, by his prayers, he toppled a statue of Apollo. Cumbricius was outraged by this, and he ordered even greater torments be devised for the athlete of Christ. Saint Thyrsos endured them all, then died after making the Sign of the Cross. The pagan priest Kallinikos, after witnessing the bravery of Saint Thyrsos and the miracle he performed, believed in Christ and boldly confessed the true Faith, for which he was beheaded.

These Saints lived during the reign of Emperor Diocletian (ca. 290). Arrian, the ruler of Thebes in Egypt, arrested 37 Christians, including Saints Askalon and Leonidas (May 20). Arrian gave them the choice of sacrificing to the idols, or being tortured and executed. Most preferred to die rather than deny Christ. One of them, the Reader Apollonios, was afraid of being tortured, so his gave his clothes and four gold coins to a pagan musician named Philemon (Philḗmon) to offer sacrifice to the idols in his place. Philemon wore Apolonnios' clothes and covered his face. As he approached the altar, his heart was illumined with divine grace, and the eyes of his mind were opened. He made the Sign of the Cross and confessed Christ.

The ruler asked what this meant, and Philemon cried aloud, "I am a Christian, and the servant of Christ."

Then Arrian sent for Philemon to come and play his flute, in order to calm "Apollonios" so that he would be more inclined to worship idols. Arrian's servants could not find Philemon, so instead they brought his brother Theonas. Recognizing his disguised brother, Theonas laughed and said, "Philemon stands before you."

Arrian ordered Philemon's face to be uncovered, then told him to take off Apollonios' garments and to offer sacrifice with him. Instead, Philemon ridiculed the pagan "gods." He said that he had truly become a Christian, although he had not been baptized. Philemon prayed fervently, and suddenly a heavy rain fell, which was a Baptism for him.

Since it was Apollonios who caused Philemon to believe, Arrian brought him before him as well, and this time he confessed Christ. As a result, Arrian tortured them cruelly, and then beheaded them.

Immediately, Arrian was stricken with blindness. Saint Philemon appeared to him in a dream and told him to smear some dirt from his grave on his eyes, and he would be cured. That is exactly what happened. Then Arrian and his four bodyguards believed in Christ, and later they were all martyred together circa 305.

Saint Hilarion, Metropolitan of Suzdal and Yuriev (in the world John), was born November 13, 1631 into the family of the lower city priest Ananias. His father, famed for his piety and reading, was one of three candidates for the Patriarchal throne, together with the future Patriarch Nikon (1652-1658).

John entered a monastery in 1653. In 1655, he became founder and builder of the Phlorischev wilderness monastery not far from the city of Gorokhovetsa. In his monastic struggles, the saint wrestled with fleshly passions. When he fell down in exhaustion before the Vladimir Icon of the Mother of God beseeching Her help, the Mother of God shielded him with gracious power and calmed his spirit.

Once, when Saint Hilarion was serving Vespers together with a hierodeacon, robbers burst into the church. They killed the deacon and started to set Saint Hilarion on fire, asking him where the monastery treasure was hid. They did not believe that there was no gold in the monastery. Overcome by the pain, Saint Hilarion turned to the wonderworking icon and said, “O All-Pure Virgin Mary, Mother of our Lord Jesus Christ! If they injure me with the fire, I shall no longer have the ability to glorify Thy Son and Thee.” Suddenly the robbers heard the shouts of people searching for them, and they fled.

Another time, Saint Hilarion in passing by the church heard a voice: “I shall glorify thee throughout all the land.” He trembled, and going into the vestibule, he found no people there. On the portico he found only the Vladimir Icon of the Mother of God. The ascetic fell down before the image with tears and confessed his unworthiness.

Later on, when the saint had begun the construction of a stone church, he was very sad that concerns about the construction and disagreements among the workers were distracting him from prayer. While serving in church with the brethren, he was preoccupied by these thoughts and began to regret undertaking the work. With tears he besought the Mother of God not to abandon him and to deliver him from these worries.

When he finished his prayer, Saint Hilarion remained alone in church and began again to think about the construction. And so he fell asleep. In a dream the Mother of God appeared to him and said, “Transfer My icon, named the Vladimir, from this hot church and put it in the newly-built stone church, and I shall be your Helper there”.

Saint Hilarion awoke and ordered the large bell to be rung. The monks immediately assembled. All went to the hot church and, having prayed before the icon, solemnly transferred it from the portico into the temple. After serving the all night Vigil, Divine Liturgy and a Molieben, the saint told the brethren of his vision. Then in procession they transferred the icon to the church under construction, where they set it in the midst of the woods. From that time the construction went successfully and was soon completed. The saint wanted to dedicate the temple in honor of the icon, but he it was revealed to him in a vision that the temple was to be consecrated in honor of the Dormition of the Most Holy Theotokos.

In the wilderness monastery he maintained a very strict community rule. In 1694, the saint sent a letter to the Phlorischev monastery in which he reminisced about his own monastic Rule at this monastery: “Under me, a sinner, no one possessed anything of his own, but all was shared in common. Many of you may remember that former cenobitic community. And you also remember that I consigned to the fire those possessions which would destroy that cenobitic community.”

On December 11, 1681, the saint was consecrated as Archbishop of Suzdal and Yuriev, and in 1682 he was elevated to the dignity of Metropolitan and remained on the Suzda’ cathedra until February 1705. The saint died peacefully on December 14, 1707 and was buried in the Suzdal cathedral in honor of the Nativity of the Most Holy Theotokos. The saint was known for his unceasing concern for the poor. After his death they found only three coins.

The wonderworking Icon of the Mother of God of Vladimir-Phlorischev (August 26) had been painted by the renowned iconographer John Chirov in 1464 at Nizhni Novgorod in fulfillment of a vow of John Vetoshnikov.

A spiritual mission was organized in 1793 with volunteers from the monks of the Valaam Monastery. They were sent to preach the Word of God to the native inhabitants of northwestern America, who had come under the sovereignty of Russia only ten years before. Saint Herman was one of the members of this mission.

Saint Herman came from a family of merchants of Serpukhov, a city of the Moscow diocese. His name before he was tonsured, and his family name are not known. There is a possibility, however, that his baptismal name was Gerasimus. He had a great zeal for piety from his youth, and he entered monastic life at sixteen. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) First he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from Saint Petersburg. He also spent time at at Sarov, where he first met Father Nazarius, who became his Elder at Valaam. Later, Saint Herman followed him to Sanaxar where Saint Theodore (February 19) was their igumen.

Miraculous Healing

At the Saint Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for him to swallow, and the odor was unbearable. In this critical condition Father Herman awaited death. He did not appeal to a physician of this world, but locking his cell he fell before an icon of the Mother of God. With fervent tears he prayed, asking of Her that he might be healed. He prayed the whole night. Then he took a wet towel and with it wiped the face of the Most Holy Mother, and with this towel he covered the swelling. He continued to pray with tears until he fell asleep from sheer exhaustion on the floor. In a dream he saw the Virgin Mary healing him.

When Herman awoke in the morning, he found to his great surprise that he was fully healed. The swelling had disappeared, even though the abscess had not broken through, leaving behind but a small mark as though a reminder of the miracle. Physicians to whom this healing was described did not believe it, arguing that it was necessary for the abscess to have either broken through of its own accord or to have been cut open. But the words of the physicians were the words of human experience, for where the grace of God operates there the order of nature is overcome. Such occurrences humble human reason under the strong hand of God’s Mercy.

Life at Valaam

For five or six years Father Herman continued to live in the Saint Sergius Hermitage, and then he transferred to the Valaam Monastery, which was widely scattered on the large islands in the waters of the great Lake Ladoga. He came to love the Valaam haven with all his soul, as he came to love its unforgettable Superior, the pious Elder Nazarius, and all the brethren. He wrote to Father Nazarius later from America, “Your fatherly goodness to me, humble one, will be erased out of my heart neither by the terrible, unpassable Siberian lands, nor by the dark forests. Nor will it be wiped out by the swift flow of the great rivers; nor will the awful ocean quench these feelings. In my mind I imagine my beloved Valaam, looking to it beyond the great ocean.” He praised the Elder Nazarius in his letters as, “the most reverend, and my beloved father,” and the brethren of Valaam he called, “my beloved and dearest.” The place where he lived in America, deserted Spruce Island, he called “New Valaam.” And as we can see, he always remained in spiritual contact with his spiritual homeland, for as late as 1823, that is after thirty years of his life within the borders of America, he wrote letters to the successor of Father Nazarius, the lgumen Innocent.

Father Barlaam, later lgumen of Valaam, and a contemporary of Father Herman, who accepted his tonsure from Father Nazarius, wrote thus of the life of Father Herman.

“Father Herman went through the various obediences here, and being ‘well disposed toward everything’ was in the course of events sent to Serdobol to oversee there the work of quarrying marble. The Brothers loved Father Herman, and awaited impatiently his return to the cloisters from Serdobol. Recognizing the zeal of the young hermit the wise elder, Father Nazarius, released him to take abode in the wilderness. This wilderness was in the deep forest about a mile from the cloister: to this day this place has retained the name ‘Herman’s.’ On holy days, Father Herman returned to the monastery from the wilderness. Then it was that at Little Vespers he would stand in the choir and sing in his pleasant tenor the responses with the brethren from the Canon, ‘O Sweetest Jesus, save us sinners. Most Holy Theotokos, Save us,’ and tears would fall like hail from his eyes.”

The First Mission to America

In the second half of the 18th century the borders of Holy Russia expanded to the north. In those years Russian merchants discovered the Aleutian Islands which formed in the Pacific Ocean a chain from the eastern shores of Kamchatka to the western shores of North America. With the opening of these islands there was revealed the sacred necessity to illumine with the light of the Gospel the native inhabitants. With the blessing of the Holy Synod, Metropolitan Gabriel gave to the Elder Nazarius the task of selecting capable persons from the brethern of Valaam for this holy endeavor. Ten men were selected, and among them was Father Herman. The chosen men left Valaam for the place of their great appointment in 1793. (The members of this historical mission were: Archimandrite Joseph (Bolotoff), the Hieromonks, Juvenal, Macarius, Athanasius, Stephan and Nectarius, Hierodeacons, Nectarius and Stephen, and the monks Joasaph, and Herman.)

As a result of the holy zeal of the preachers the light of the evangelic sermon quickly poured out among the sons of Russia, and several thousand pagans accepted Christianity. A school for the education of newly-baptized children was organized, and a church was built at the place where the missionaries lived. But by the inscrutable providence of God the general progress of the mission was unsatisfactory. After five years of very productive labor, Archimandrite Joasaph, who had just been elevated to the rank of bishop, was drowned with his party. (This occurred on the Pacific Ocean between Kamchatka and the Aleutian Islands. The ship, Phoenix, one of the first sea-going ships built in Alaska, sailed from Okhotsk carrying the first Bishop for the American Mission and his party. The Phoenix was caught in one of the many storms which periodically sweep the northern Pacific, and the ship and all hands perished together with Bishop Joasaph and his party.) Before this the zealous Hieromonk Juvenal was granted the martyr’s crown. The others died one after another until in the end only Father Herman remained. The Lord permitted him to labor longer than any of his brethren in the apostolic task of enlightening the Aleutians.

The New Valaam — Spruce Island

In America, Father Herman chose as his place of habitation Spruce Island, which he called New Valaam. This island is separated by a strait about a mile and a quarter wide from Kodiak Island on which had been built a wooden monastery for the residence of the members of the mission, and a wooden church dedicated to the Resurrection of the Savior. (New Valaam was named for Valaam on Lake Ladoga, the monastery from which Father Herman came to America. It is interesting to note that Valaam is also located on an island, although, this island is in a fresh water lake, whereas, Spruce Island is on the Pacific Ocean, although near other islands and the Alaskan mainland.)

Spruce Island is not large, and is almost completely covered by a forest. Almost through its middle a small brook flows to the sea. Herman selected this picturesque island for the location of his hermitage. He dug a cave out of the ground with his own hands, and in it he lived his first full summer. For winter there was built for him a cell near the cave, in which he lived until his death. The cave was converted by him into a place for his burial. A wooden chapel, and a wooden house to be used as a schoolhouse and a guest house were built not too distant from his cell. A garden was laid out in front of his cell. For more than forty years Father Herman lived here.

Father Herman’s Way of Life

Father Herman himself spaded the garden, planted potatoes and cabbage and various vegetables in it. For winter, he preserved mushrooms, salting or drying them. The salt was obtained by him from ocean water. It is said that a wicker basket in which the Elder carried seaweed from the shore, was so large that it was difficult for one person to carry. The seaweed was used for fertilizing the soil. But to the astonishment of all, Father Herman carried a basket filled with seaweed for a long distance without any help at all. By chance his disciple, Gerasim, saw him one winter night carrying a large log which normally would be carried by four men; and he was bare footed. Thus worked the Elder, and everything that he acquired as a result of his immeasurable labors was used for the feeding and clothing of orphans and also for books for his students.

His clothes were the same for winter as for summer. He did not wear a shirt; instead he wore a smock of deer skin, which he did not take off for several years at a time, nor did he change it, so that the fur in it was completely worn away, and the leather became glossy. Then there were his boots or shoes, cassock (podrasnik), an ancient and faded out cassock (riasa) full of patchwork, and his headdress (klobuk). He went everywhere in these clothes, and at all times; in the rain, in snowstorms, and during the coldest freezing weather. In this, Father Herman followed the example of many Eastern Ascetic Fathers and Monks who showed the greatest concern for the welfare and needs of others. Yet, they themselves wore the oldest possible clothes to show their great humility before God, and their detachment from worldly things.

A small bench covered with a time-worn deerskin served as Father Herman’s bed. He used two bricks for a pillow; these were hidden from visitors by a skin or a shirt. There was no blanket. Instead, he covered himself with a wooden board which lay on the stove. This board Father Herman, himself called his blanket, and he willed that it be used to cover his remains; it was as long as he was tall. “During my stay in the cell of Father Herman,” writes the creole Constantine Larionov, “I, a sinner, sat on his ‘blanket’-and I consider this the acme of my fortune!” (‘creole’ is the name by which the Russians referred to the children of mixed marriages of native Indians of Alaska, Eskimo and Aleuts with Russians.)

On the occasions when Father Herman was the guest of administrators of the American Company and in the course of their soul-saving talks he sat up with them until midnight. He never spent the night with them, but regardless of the weather he always returned to his hermitage. If for some extraordinary reason it was necessary for him to spend the night away from his cell, then in the morning the bed which had been prepared for him would be found untouched; the Elder not having slept at all. The same was true in his hermitage where having spent the night in talks, he never rested.

The Elder ate very little. As a guest, he scarcely tasted the food, and remained without dinner. In his cell his dinner consisted of a very small portion of a small fish or some vegetables. His body, emaciated as a result of his labors, his vigils, and fasting, was crushed by chains which weighed about sixteen pounds. These chains are kept to this day in the chapel. Telling of these deeds of Father Herman, his disciple, the Aleut Ignaty Aligyaga, added, “Yes, Apa led a very hard life, and no one can imitate his life!” (The Aleutian word “Apa” means Elder or grandfather, and it is a name indicative of the great affection in which he was held).

Our writing of the incidents in the life of the Elder deal, so to speak, with the external aspects of his labor. “His most important works,” says the Bishop Peter, “were his exercises in spiritual endeavor in his isolated cell where no one saw him, but outside the cell they heard him singing and celebrating services to God according to the monastic rule.” This witness of the Bishop is supported by the following answers of Father Herman, himself, “How do you manage to live alone in the forest, Father Herman? Don’t you ever become lonesome?” He answered, “No I am not there alone! God is here, as God is everywhere. The Holy Angels are there. With whom is it better to talk, with people, or with Angels? Most certainly with Angels.”

Father Herman and the Native Alaskans

The way in which Father Herman looked upon the natives of America, how he understood his own relations with them, and how he was concerned for their needs he expressed himself in one of his letters to the former administrator of the colony, Simeon Yanovsky. He wrote, “Our Creator granted to our beloved homeland this land which like a newly-born babe does not yet have the strength for knowledge or understanding. It requires not only protection, because of its infantile weakness and impotence, but also his sustenance. Even for this it does not yet have the ability to make an appeal on its own behalf. And since the welfare of this nation by the Providence of God, it is not known for how long, is dependent on and has been entrusted into the hands of the Russian government which has now been given into your own power, therefore I, the most humble servant of these people, and their nurse (nyanka) stand before you in their behalf, write this petition with tears of blood. Be our Father and our Protector. Certainly we do not know how to be eloquent, so with an inarticulate infant’s tongue we say: Wipe away the tears of the defenseless orphans, cool the hearts melting away in the fire of sorrow. Help us to know what consolation means.”

The Elder acted the way he felt. He always interceded before the governors in behalf of those who had transgressed. He defended those who had been offended. He helped those who were in need with whatever means he had available. The Aleuts, men, women and children, often visited him. Some asked for advice, others complained of oppression, others sought out defense, and still others desired help. Each one received the greatest possible satisfaction from the Elder. He discussed their mutual difficulties, and he tried to settle these peacefully. He was especially concerned about reestablishing understanding in families. If he did not succeed in reconciling a husband and wife, the Elder prevailed upon them to separate temporarily. The need for such a procedure he explained thus, “it is better to let them live apart, or believe me, it can be terrible if they are not separated. There have been incidents when a husband killed his wife, or when a wife destroyed her husband.”

Father Herman especially loved children. He made large quantities of biscuits for them, and he baked cookies (krendelki) for them; and the children were fond of the Elder. Father Herman’s love for the Aleuts reached the point of self-denial.

An Epidemic Strikes

A ship from the United States brought to Sitka Island, and from there to Kodiak Island, a contagious disease, a fatal illness. It began with a fever, a heavy cold, and difficult respiration, and it ended with chills; in three days the victim died. On the island there was neither a doctor nor medicine. The illness spread rapidly through the village, and then throughout the nearby areas. The disease affected all, even infants. The fatalities were so great that for three days there was no one to dig graves, and the bodies remained unburied. An eyewitness said, “I cannot imagine anything more tragic and horrible than the sight which struck me when I visited an Aleutian ‘Kazhim’. This was a large building, or barracks, with dividing sections, in which the Aleuts lived with their families; it contained about 100 people. Here some had died, their cold bodies lay near the living; others were dying; there were groans and weeping which tore at one’s soul.”

“I saw mothers over whose bodies cold in death crawled a hungry child, crying and searching in vain for its food…My heart was bursting with compassion! It seemed that if anyone could paint with a worthy brush the full horror of this tragic scene, that he would have successfully aroused fear of death in the most embittered heart.” Father Herman, during this terrible sickness which lasted a whole month, gradually dying out towards the end, visited the sick, never tiring. He admonished them in their fear, prayed, brought them to penance, or prepared them for death. He never spared himself.

Father Herman as a Spiritual Teacher

The Elder was concerned in particular for the moral growth of the Aleuts. With this end in mind a school was built for children-the orphans of the Aleuts. He himself taught them the Law of God and church music. For this same purpose he gathered the Aleuts on Sunday and Holy Days for prayer in the chapel near his cell. Here his disciple read the Hours and the various prayers while the Elder himself read the Epistle and Gospel. He also preached to them. His students sang, and they sang very well. The Aleuts loved to hear his sermons, gathering around him in large numbers. The Elder’s talks were captivating, and his listeners were moved by their wonderous power. He himself writes of one example of the beneficial results of his words.

“Glory to the holy destinies of the Merciful God! He has shown me now through his unfathomable Providence a new occurrence which I, who have lived here for twenty years had never seen before on Kodiak,” he wrote. “Recently after Easter, a young girl about twenty years of age who knows Russian well, came to me. Having heard of the Incarnation of the Son of God and of Eternal Life, she became so inflamed with love for Jesus Christ that she does not wish to leave me. She pleaded eloquently with me. Contrary to my personal inclination and love for solitude, and despite all the hindrances and difficulties which I put forward before accepting her, she has now been living near the school for a month and is not lonesome. I, looking on this with great wonder, remembered the words of the Savior: ‘that which is hidden from the wise and learned is revealed to babes’” (Matthew 11:25).

This woman lived at the school until the death of the Elder. She watched for the good conduct of the children who studied in his school. Father Herman willed that after his death she was to continue to live on Spruce Island. Her name was Sophia Vlasova.

Yanovsky writes about the character and the eloquence of the talks of the Elder thus: “When I met Father Herman I was thirty years old. I must say that I was educated in the naval corps school; that I knew many sciences having read extensively. But to my regret, the Science of sciences, that is the Law of God, I barely remembered the externals—and these only theoretically, not applying them to life. I was a Christian in name only, but in my soul and in reality, I was a freethinker. Furthermore, I did not admit the divinity and holiness of our religion, for I had read through many atheistic works. Father Herman recognized this immediately and he desired to reconvert me. To my great surprise he spoke so convincingly, wisely—and he argued with such conviction—that it seemed to me that no learning or worldly wisdom could stand one’s ground before his words. We conversed with him daily until midnight, and even later, of God’s love, of eternity, of the salvation of souls, and of Christian living. From his lips flowed a ceaseless stream of sweet words! By these continual talks and by the prayers of the holy Elder the Lord returned me completely to the way of Truth, and I became a real Christian. I am indebted for all this to Father Herman he is my true benefactor.

“Several years ago,” continues Yanovsky, “Father Herman converted a certain naval captain G. to Orthodoxy from the Lutheran Faith. This captain was well educated. Besides many sciences, he was well versed in languages. He knew Russian, English, German, French, Italian and also some Spanish. But for all this he could not resist the convictions and proofs of Father Herman. He changed his faith and was united to the Orthodox Church through Chrismation. When he was leaving America, the Elder said to him while they were parting, “Be on guard, if the Lord should take your wife from you then do not marry a German woman under any circumstance. If you do marry a German woman, undoubtedly she will damage your Orthodoxy.” The Captain gave his word, but he failed to keep it. The warning of the Elder was prophetic. Indeed, after several years the Captain’s wife did die, and he married a German woman. There is no doubt that his faith weakened or that he left it; for he died suddenly without penance.”

Further on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’

“Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ Various answers were offered … Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘It is not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’

“All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. He then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. Is that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ They had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’

“In general, Father Herman liked to talk of eternity, of salvation of the future life, of our destinies under God. He often talked on the lives of the Saints, on the Prologue, but he never spoke about anything frivolous. It was so pleasant to hear him that those who conversed with him, the Aleuts and their wives, were so captivated by his talks that often they did not leave him until dawn, and then they left him with reluctance;” thus witnesses the Creole, Constantine Larionov.

A Description of Father Herman

Yanovsky writes a detailed description of Father Herman. “I have a vivid memory,” he said, “Of all the features of the Elder’s face reflecting goodness; his pleasant smile, his meek and attractive mien, his humble and quiet behavior, and his gracious word. He was short of stature. His face was pale and covered with wrinkles. His eyes were greyish-blue, full of sparkle, and on his head there were a few gray hairs. His voice was not powerful, but it was very pleasant.” Yanovsky relates two incidents from his conversations with the Elder. “Once,” he writes, “I read to Father Herman the ode, ‘God,’ by Derzhavin. The Elder was surprised, and entranced. He asked me to read it again. I read it once more, “Is it possible that a simple, educated man wrote this?” he asked. “Yes, a learned poet,” I answered. “This has been written under God’s inspiration,” said the Elder.

The Martyrdom of Peter

“On another occasion I was relating to him how the Spanish in California had imprisoned fourteen Aleuts, and how the Jesuits were forcing all of them to accept the Catholic Faith. But this Aleut would not agree under any circumstances, saying, ‘We are Christians.’ The Jesuits protested, ‘That’s not true; you are heretics and schismatics. If you do not agree to accept our faith then we will torture all of you.’ Then the Aleuts were placed in cells until evening; two to a cell. At night the Jesuits came to the prison with lanterns and lighted candles. They began to persuade the Aleuts in the cell once again to accept the Catholic Faith. ‘We are Christians,’ was the answer of the Aleuts, ‘and we will not change our Faith.’ Then the Jesuits began to torture them, at first the one while his companion was the witness. They cut the toes off his feet, first one joint and then the other joint. And then they cut the first joint on the fingers of the hands, and then the other joint. Afterwards they cut off his feet, and his hands; the blood flowed. The martyr endured all and steadfastly insisted on one thing: ’I am a Christian.’ In such suffering, he bled to death. The Jesuit promised to torture to death his comrades also on the next day…. But that night an order was received from Monterey stating that the imprisoned Aleuts were to be released immediately, and sent there under escort. Therefore, in the morning all were dispatched to Monterey with the exception of the martyred Aleut. This was related to me by a witness, the same Aleut who was the comrade of the tortured Aleut. Afterwards he escaped from imprisonment, and I reported this incident to the supreme authorities in Saint Petersburg. When I finished my story, Father Herman asked, ‘And how did they call the martyred Aleut?’ I answered, ‘Peter; I do not remember his family name.’ The Elder stood up before an icon reverently, made the sign of the Cross and pronounced, ’Holy newly-martyred Peter, pray to God for us!’”

The Spirit of Father Herman’s Teaching

In order to express the spirit of Father Herman’s teaching, we present here a quotation from a letter that was written by his own hand.

“The empty years of these desires separate us from our heavenly homeland, and our Love for these desires and our habits clothe us, as it were, in an odious dress; it is called by the Apostle ‘the external (earthy) man’ (1 Corinthians 15:47). We who are wanderers in the journey of this life call to God for aid. We must divest ourselves of this repulsiveness, and put on new desires, and a new love for the coming age. Thus, through this we will know either an attraction or a repulsion for the heavenly homeland. It is possible to do this quickly, but we must follow the example of the sick, who wishing for desired health, do not stop searching for means of curing themselves. But I am not speaking clearly.”

Not desiring anything for himself in life, when he first came to America, he refused in his humility the dignity of hieromonk and archimandrite, deciding to remain forever a common monk, Father Herman, without the least fear before the powerful, strove with all sincerity for God. With gentle love, and disregarding the person, he criticized many for intemperate living, for unworthy behavior, and for oppressing the Aleuts. Evil armed itself against him and gave him all sorts of trouble and sorrow. But God protected the Elder. The Administrator of the Colony, Yanovsky, not having yet seen Father Herman, after receiving one of those complaints, had already written to Saint Petersburg of the necessity of his removal. He explained that it seemed that he was arousing the Aleuts against the administration. But this accusation turned out to be unjust, and in the end Yanovsky was numbered among the admirers of Father Herman.

Once an inspector came to Spruce Island with the Administrator of the Colony and with company employees to search through Father Herman’s cell. This party expected to find property of great value in Father Herman’s cell. But when they found nothing of value, an employee of the American Company, Ponomarkhov, began to tear up the floor with an axe, undoubtedly with the consent of his seniors. Then Father Herman said to him, “My friend, you have lifted the axe in vain; this weapon shall deprive you of your life.” Some time later people were needed at Fort Nicholas, and for that reason several Russian employees were sent there from Kodiak; among them was Ponomarkhov; there the natives of Kenai cut off his head while he slept.

The Temptations of Father Herman

Many great sorrows were borne by Father Herman from evil spirits. He himself revealed this to his disciple, Gerasim. Once when he entered Father Herman’s cell without the usual prayer he received no answer from Father Herman to any of his questions. The next day Gerasim asked him the reason for his silence. On that occasion Father Herman said to him, “When I came to this island and settled in this hermitage the evil spirits approached me ostensibly to be helpful. They came in the form of a man, and in the form of animals. I suffered much from them; from various afflictions and temptations. And that is why I do not speak now to anyone who enters into my presence without prayer.” (It is customary among devout laymen, as well as clergy, to say out loud a prayer, and upon hearing a response ending with Amen, to enter and go to the icon in the room to reverence it, and to say a prayer before greeting the host).

Supernatural Gifts from God

Herman dedicated himself fully for the Lord’s service; he strove with zeal solely for the glorification of His Most Holy Name. Far from his homeland in the midst of a variety of afflictions and privations Father Herman spent several decades performing the noblest deeds of self-sacrifice. He was privileged to receive many supernatural gifts from God.

In the midst of Spruce Island down the hill flows a little stream into the sea. The mouth of this stream was always swept by surf. In the spring when the brook fish appeared the Elder raked away some of the sand at its mouth so that the fish could enter, and at their first appearance they rushed up the stream. His disciple, lgnaty, said, “it was so that if ‘Apa’ would tell me, I would go and get fish in the stream!” Father Herman fed the birds with dried fish, and they would gather in great numbers around his cell. Underneath his cell there lived an ermine. This little animal can not be approached when it has had its young, but the Elder fed it from his own hand. “Was not this a miracle that we had seen?” said his disciple, Ignaty. They also saw Father Herman feeding bears. But when Father Herman died the birds and animals left; even the garden would not give any sort of crops even though someone had willingly taken care of it, Ignaty insisted.

On Spruce Island there once occurred a flood. The inhabitants came to the Elder in great fear. Father Herman then took an icon of the Mother of God from the home where his students lived, and placed it on a “laida” (a sandy bank) and began to pray. After his prayer he turned to those present and said,“Have no fear, the water will not go any higher than the place where this holy icon stands.” The words of the Elder were fulfilled. After this he promised the same aid from this holy icon in the future, through the intercessions of the Mother of God. He entrusted the icon to his disciple Sophia; in case of future floods the icon was to be placed on the “laida.” This icon is preserved on the island to this day.

At the request of the Elder, Baron F. P. Wrangel wrote a letter to a Metropolitan (his name is not known) which was dictated by Father Herman. When the letter was completed and read, the Elder congratulated the Baron upon his attaining the rank of admiral. The Baron was taken aback. This was news to him. It was confirmed, but only after some time had passed, and just before he departed for Saint Petersburg.

Father Herman said to the administrator Kashevarov, from whom he accepted his son from the font (during the Sacrament of Baptism), “I am sorry for you, my dear ‘kum.’ It’s a shame; the change will be unpleasant for you.” In two years, during a change of administration, Kashevarov was sent to Sitka in chains.

Once, the forest on Spruce Island caught fire. The Elder, with his disciple Ignaty, in a thicket of the forest made a belt about a yard wide in which they turned over the moss. They extended it to the foot of the hill. The Elder said, “Rest assured, the fire will not pass this line.” On the next day, according to the testimony of Ignaty, there was no hope of salvation (from the fire) and the fire, pushed by a strong wind, reached the place where the moss had been turned over by the Elder. The fire ran over the moss and halted, leaving untouched the thick forest which was beyond the line.

The Elder often said that there would be a Bishop for America; this at a time when no one even thought of it, and there was no hope that there would be a Bishop for America. This was related by Bishop Peter, and his prophecy was fulfilled in time.

“After my death,” said Father Herman, “there will be an epidemic, many people shall die during it, and the Russians shall unite the Aleuts.” And so it happened. It seems that about a half a year after his passing, there was a smallpox epidemic; the death rate in America during the epidemic was tremendous. In some villages, only a few inhabitants remained alive. This led the administration of the colony to unite the Aleuts; the twelve settlements were consolidated into seven.

“Although a long time shall elapse after my death, I will not be forgotten” said Father Herman to his disciples. “My place of habitation will not remain empty. A monk like me, who will be escaping from the glory of men, will come and he will live on Spruce Island, and Spruce Island will not be without people.” (This prophecy has now been fulfilled in its entirety.) Just such a monk as Father Herman described lived on Spruce Island for many years; his name was Archimandrite Gerasim, who died on October 13, 1969. This monk took on himself the responsibility of taking care of the Chapel under which the Elder Herman was first buried. Metropolitan Leonty, soon after his elevation to the primacy of the Russian Orthodox Church in America, made a pilgrimage to Spruce Island, and the grave of Herman.

Prophecies for the Future

The Creole Constantine, when he was not more than twelve years old, was asked by Father Herman, “My beloved one, what do you think; this chapel which they are building now, will it ever stand empty?” The youngster answered, “I do not know, Apa.” “Indeed,” said Constantine, “I did not understand his question at that time, even though the whole conversation with the Elder remains vivid in my memory.” The Elder remained silent for some time, and then said, “My child, remember, in time there will be a monastery in this place.”

Father Herman said to his disciple the Aleut Ignaty Aligyaga, “Thirty years shall pass after my death, and all those living on Spruce Island will have died, but you alone will remain alive. You will be old and poor when I will be remembered.” And indeed after the death of Father Herman thirty years passed when they were reminded of him, and they began to gather information and facts about him, on the basis of which his Life was written. “It is amazing,” exclaims Ignaty, “how a man like us could know all this so long before it happened! However, no, he was no ordinary man! He knew our thoughts, and involuntarily he led us to the point where we revealed them to him, and we received counsel from him.”

“When I die,” the Elder said to his disciple, “you will bury me alongside Father Joasaph. You will bury me by yourself, for you will not wait for the priest. Do not wash my body. Lay it on a board. Clasp my hands over my chest, wrap me in my mantia (the monk’s outer cloak), and with its wings cover my face and place the klobuk (monastic head covering) on my head. If anyone wishes to bid farewell to me, let them kiss the Cross. Do not show my face to anyone….”

The Repose of Father Herman

The time of the Elder’s passing had come. One day he ordered his disciple Gerasim to light a candle before the Icons, and to read the Acts of the Holy Apostles. After some time his face glowed brightly and he said in a loud voice, “Glory to Thee, O Lord!” He then ordered the reading to be halted, and he announced that the Lord had willed that his life would now be spared for another week. A week later, again by his orders, candles were lit, and the Acts of the Holy Apostles were read. Quietly, the Elder bowed his head on Gerasim’s chest; the cell was filled with a sweet-smelling odor; and his face glowed, and Father Herman was no more! Thus he died in blessedness, he passed away in the sleep of a righteous man in the eighty-first year of his life of great labor the 25th day of December 1837. (It was the 13th of December according to the Julian Calendar, although there are some records which state that he died on November 28th and was buried on December 26th).

Those sent with the sad news to the harbor returned to announce that the administrator of the colony Kashevarov had forbidden the burial of the Elder until his own arrival. He also ordered that a finer coffin be made for Father Herman, and that he would come as soon as possible and would bring a priest with him. But then a great wind came up, a rain fell, and a terrible storm broke. The distance from the harbor to Spruce Island is not great—about a two hour journey—but no one would agree to go to sea in such weather. Thus it continued for a full month, and although the body lay in state for a full month in the warm house of his students, his face did not undergo any change at all, and not the slightest odor emanated from his body. Finally, through the efforts of Kuzma Uchilischev, a coffin was obtained. No one arrived from the harbor, and the inhabitants of Spruce Island alone buried the remains of the Elder in the ground. Thus the words which Father Herman uttered before his death were fulfilled. After this the wind quieted down, and the surface of the sea became as smooth as a mirror.

One evening, above the village Katani (on Afognak) an unusual pillar of light which reached up to heaven was seen above Spruce Island. Astonished by the miraculous appearance, experienced elders and the Creole Gerasim Vologdin and his wife Anna said, “It seems that Father Herman has left us,” and they began to pray. After a time, they were informed that the Elder had indeed passed away that very night. This same pillar was seen in various places by others. On the night of his death a vision was seen in another of the settlements on Afognak; it seemed as though a man was rising from Spruce Island into the clouds.

The disciples buried their father, and placed a wooden memorial marker above his grave. Father Peter Kashevarov, the priest on Kodiak, says, “I saw it myself, and I can say that today it seems as though it had never been touched by time; as though it had been cut this day.”

Having witnessed the life of Father Herman glorified by his zealous labors, having seen his miracles, and the fulfillment of his predictions, finally having observed his blessed falling asleep, “in general, all the local inhabitants,” Bishop Peter witnesses, “have the highest esteem for him, as though he was a holy ascetic, and they are fully convinced that he has found favor in the presence of God.”

In 1842, five years after the passing away of the Elder, Archbishop Innocent of Kamchatka and the Aleutians, was near Kodiak on a sailing vessel which was in great distress. He looked to Spruce Island, and said to himself, “If you have found favor in God’s presence, Father Herman then may the wind change.” It seems as though not more than fifteen minutes had passed, said the bishop, when the wind became favorable, and he successfully reached the shore. In thanksgiving for being saved, Archbishop Innocent himself conducted a Memorial Service (Panikhida) over the grave of the blessed Father Herman.

O Holy Father Herman of Alaska, pray unto God for us!

Select Related Resources

• Download a high resolution icon of Saint Herman
• A Chronology of Events on the Life of Saint Herman of Alaska
• Address of the Great Council of Bishops of March 11-13, 1969 concerning the Canonization of the Spiritual Father Herman of Alaska
• Photos of the Canonization of Saint Herman of Alaska
• Prayer to Saint Herman of Alaska
• Liturgical Music Downloads

The Holy Martyrs Eustratios (Eustrátios), Auxentios (Auxéntios), Eugene, Mardarios (Mardários), and Orestes (the Five Companions) suffered for Christ at Sebaste in Armenia during the reign of Emperor Diocletian (284-305).

Among the first Christians imprisoned and undergoing torture at that time was the presbyterian Saint Auxentios of Syria. One of those who witnessed the steadfastness of the Christians was the noble military commander Saint Eustratios, the city prefect of Satalios, and archivist of the province. He was a secret Christian, and when he confessed his faith openly, he was subjected to torture. He was beaten, and iron sandals studded with sharp nails were placed on his feet, then he was forced to march to the city of Arabrak.

Witnessing the arrival of Saint Eustratios in Arabrak, Saint Mardarios, one of the people in the crowd, confessed that he too was a Christian like Saint Eustratios. He was arrested and cast into prison. Holes were drilled in his ankles, and ropes were passed through them. He was suspended upside down, then heated nails were hammered into his body. He died a short time later. The prayer “O Master Lord God, Father Almighty …” (which is read at the end of the Third Hour), is attributed to him.

As for Saint Eugene, they tore out his tongue, cut off his hands and feet, and then beheaded him with a sword. Saint Auxentios was also arrested and beheaded. The young soldier Saint Orestes confessed himself a Christian and stood trial for this “crime.” He was sentenced to be stretched out upon a red-hot iron bed, and he grew afraid when he approached it. Encouraged by Saint Eustratios, he made the Sign of the Cross and got onto the heated bed, where he surrendered his soul to God.

Saint Eustratios was sentenced to be burnt alive on December 13. As he was being led to his death, he prayed aloud: "I magnify Thee exceedingly, O Lord, for Thou hast regarded my lowliness…” This prayer is still read at the Saturday Midnight Office.

Saint Lucy was born in Syracuse, Sicily during the reign of Diocletian. She distributed her wealth to the poor, and made a vow of virginity. Since she refused to marry him, a rejected suitor denounced her to the prefect Paschasius as a Christian, and she was arrested. She was sentenced to be defiled in a brothel, but with God’s help she preserved her purity.

Then the pagans attempted to burn her alive, but she was not harmed by the fire. Finally, she was killed by a sword thrust to the throat.

The name Lucy (Lucia) is derived for the Latin word for light (lux), and so she is often invoked for afflictions of the eyes. There is a tradition that she was blinded by her torturers, and the church of San Giovanni Maggiore in Naples even claims to possess her eyes.

Today’s saint should not be confused with Saint Lucy of Campania (July 6).

The Venerable Arcadius was born at the beginning of the XI century in the city of Vyazma, and was a member of the Syreishchikov family of merchants, who were distinguished for their fervent piety. From a young age, and loving the Lord with all his heart and soul, he resolved to devote his entire life to His service, and to free his soul from worldly attachments. He was one of the earliest fools for the sake of Christ in Russia, and may have been inspired by reading the Lives of Greek fools such as Saint Symeon of Emesa (July 21) and Saint Andrew of Constantinople (October 2).

These holy fools for Christ tried to live according to the words of Christ: “Do not be anxious for your life, what you shall eat, or what you shall drink, nor for your body, what you shall put on. Is not life more than food, and the body more than clothing?” (Matthew 6:25). The holy fools were also mindful of Saint Paul’s words: “We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we are dishonored. Until the present hour we both hunger and thirst; we are naked and buffeted, and have no fixed abode; we labor with our own hands. When we are reviled, we bless; when persecuted, we endure. When we are maligned, we entreat. We have become as the refuse of the world, the offscouring of all things, until now” (I Corinthians 4:10-13).

During the day, Saint Arcadius concealed his exalted angelic life by foolish behavior, and people mocked his appearance, as well as his child-like simplicity, kindness, and ignorance of the necessities of life. This made him seem strange and incomprehensible to worldly individuals, and his conduct became more unusual with every passing day. At night, however, he devoted his time to prayer, standing atop a stone on a hill in the forest outside of town.

Although the venerable one’s love of solitude helped him to remain unknown for a time, people soon became aware of the Saint’s virtuous life. They noticed that when he prayed in church, his very appearance seemed to change. His face became radiant, and his attention was completely focused on the prayers. Sometimes he would weep, shedding tears of compunction and repentance. It never occurred to anyone who observed him at such times that he might be a madman. Furthermore, his advice always seemed to be good, and his predictions always came to pass. He spoke only rarely, however, preferring to remain silent.

Whenever there was a Cross Procession, Saint Arcadius would take a broom, and for two days ahead of time he swept the streets, starting from the cathedral to the church. In this way he demonstrated that one must have inner purity and keep God’s commandments, especially when preparing for a Church Feast.

At that time, Saint Ephraim of Novotorsk (January 28) would often travel to Kiev to visit the more experienced Elders. Once, on the way from Kiev, he stopped at Vyazma, where he heard about Arcadius. From that moment, the young ascetic became the disciple of Elder Ephraim, who helped him to avoid the spiritual dangers inherent in the difficult and unusual exploit of foolishness for the sake of Christ. Elder Ephraim taught him that being despised by others could lead the mind away from God, because knowing that one was suffering unjustly often leads to pride. Thus, such a way of life could also darken one’s mind and heart, instead of leading one to enlightenment and the renewal of the inner man (2 Corinthians 4:16).

Over time Arcadius strengthened himself by constant spiritual struggles. He joined his Spiritual Father in Novotorsk, where Saint Ephraim tonsured him into the angelic Schema. After this the people of Vyazma witnessed several miracles which were accomplished through the prayers of Blessed Arcadius, but he fled from worldly glory and went to a place along the upper Tvertsa River. Saint Arcadius also participated in founding a church and monastery dedicated to the royal Passion-Bearers Boris and Gleb (May 2).

After moving into the new monastery, Saint Arcadius cut off his own will and obeyed his Spiritual Father, Saint Ephraim, in all things. Saint Arcadius never missed a service; he and his spiritual guide were always the first to come to church for Matins.

After his Elder’s repose, the Venerable Arcadius continued to labor according to his precepts, living a life of prayer, fasting and quietude. When he had lived in the Monastery of Saints Boris and Gleb for several years, he departed peacefully to the Lord on December 13, 1077. His body was buried next to his Spiritual Father, Saint Ephraim.

The inhabitants of Torzhok and the surrounding areas frequently experienced the power of the grace-filled actions of the Venerable Arcadius, and clearly saw in them a sign of God’s favor. Whenever they turned to him with faith and prayer, they always received relief from their illnesses and deliverance from their sorrows through his intercession. The holy monk often appeared to the inhabitants of the city of Vyazma in dreams and visions and delivered them from troubles and sorrows. In their minds there was no doubt concerning his holiness.

The canonization of Saint Arcadius of Novotorsk for local veneration apparently took place around 1584-1587. In Vyazma’s church of the All-Merciful Savior (built in 1594), and a side chapel dedicated to Saint Arcadius was built soon after his glorification.

A combined celebration of Saints Arcadius and Ephraim was established by Metropolitan Dionysius sometime around 1584-1587.

The relics of Saint Arcadius, glorified by miracles of healing, were uncovered on June 11, 1572.

On July 11, 1677, with the blessing of Metropolitan Cornelius of Novgorod and Velikiy Luki, Archimandrite Eustathios of Novotorsk monastery solemnly recovered the incorrupt relics of the Venerable Arcadius of Novotorsk and transferred them to a crypt in Saints Boris and Gleb cathedral at Novotorsk (New Market); and in 1841, the left side chapel of Saints Boris and Gleb cathedral church was dedicated to Saint Arcadius.

On August 14, 1798 the Saint’s holy relics were placed in a stone coffin, which had served as the resting place of Saint Ephraim until 1572.

The solemn celebration of the 300th anniversary of the transfer of the holy relics of Saint Arcadius to the cathedral of Saints Boris and Gleb in 1677 took place in the city of Novotorsk in July of 1977.

On July 21, 2019, a portion of the relics of Saint Arcadius of Novotorsk were presented to the Cathedral church of Saints Boris and Gleb Monastery by Patriarch Kirill of Moscow and All Russia.

Saint Arcadius is also commemorated on August 14 (the day of his blessed repose), July 11 (the transfer of his relics in 1677), and June 11 (the discovery of his relics).

Saint Mardarios (Mardários) the Recluse of the Kiev Caves, lived as an ascetic in the Far Caves of Saint Theodosios during the XIII century, enclosing himself in his cell. There he strove for perfection through prayer, fasting, and obedience. In his Troparion and Kontakion he is described as "non-acquisitive," and according to an inscription over his relics, "without a cell.” He had nothing in his cell except the clothes on his back.

In the Ode 7 of the Service for the Synaxis for the Fathers of the Far Caves (August 28) Saint Mardarios is mentioned along with Saint Ammon (October 4), and he is called a “zealot of poverty.”

Saint Mardarios was buried in the Far Caves. He is also commemorated on August 28, and at the Synaxis of all the Venerable Fathers of the Kiev Caves (movable Feast on the second Sunday of Great Lent).

Saint Arsenios lived in Constantinople during the VIII and IX centuries¹ and was the son of wealthy, illustrious, and devout parents. He was made Patrician and General of the Kibyrraiote (Κιβυρραιωτῶν)²Military Theme.

Once, while traveling by sea with his soldiers, there was a storm and all the ships sank. Saint Arsenios was the only surviver. Afterward, he became a monk, and mortified his flesh by austere fasting, vigils, and hardships.

Later, he came to a certain place on Mount Latros (in Asia Minor), where he killed a poisonous viper by his prayers and by making the Sign of the Cross. Then he settled in the nearby Kelliboria Monastery (Μονὴ Κελλιβάρων) on the north side of the mountain, where he was chosen as Igoumen. Disturbed by many distractions and by people who wanted to see him, he longed for stillness. Therefore, Saint Arsenios left the Monastery and went to live in a cave, where he drove off the wild beasts with prayer. Saint Arsenios had attained such perfection that he was fed by an Angel. He was also granted the grace of performing miracles. For example, was able to stir bitter water with his staff and change it into sweet water.

The brethren of the Monastery begged him to come back to them. He did return, but not to live with the other monks. He lived alone in a small cell, and for six days of the week he did not eat any food, nor would he converse with anyone. Only on Sundays would he consent to see the brethren and eat with them.

Foreseeing the day of his repose, Saint Arsenios summoned all the monks of the Monastery, and after advising them to put aside all worldly cares and vanities, he went to the Lord in peace.

The Saint continues to work miracles even after his death.

¹ Some sources say he reposed in the XI century.

² The Byzantine Empire was divided into 29 Themes, or districts.

The Holy Patriarch Gabriel was a member of the noble Raich family. In 1655, with the permission of the Turks, he travelled to Vlahὶa and Russia to raise money for the needs of the Serbian Orthodox Church. He also attended a Council in Russia together with the Patriarch of Antioch. This Council was convened by Tsar Alexei in order to correct the Service Books. After receiving generous alms in Russia for Serbia, which at that time was suffering great distress, Patriarch Gabriel returned to his own country.

At that time, he was accused by his representative in Serbia, Maximus the Bulgarian, of insulting the Turkish power. Therefore, when Gabriel returned from Russia, he found Maximus on the archiepiscopal throne, and he took steps to get rid of him. Maximus, however, went before the Sultan and the Vizier, and he repeated his calumnies against Archbishop Gabriel.

Then the Vizier summoned Saint Gabriel from Serbia to Prousa. He convinced the Vizier that all this was slander, but he insisted that the Hierarch must deny Christ in order to receive the honor and dignity befitting his office. He rejected these suggestions, and refused to deny Christ by converting to the Moslem religion.

Therefore, after cruel tortures, he was hanged on December 13. 1659 and went to the Lord, receiving from Him a double crown, that of a Hierarch and of a Martyr.

Saint Gabriel is also commemorated on August 30, the Synaxis of the Serbian Hierarchs.

No information available at this time.

Saint Spyridon of Tremithus was born towards the end of the third century on the island of Cyprus. He was a shepherd, and had a wife and children. He used all his substance for the needs of his neighbors and the homeless, for which the Lord rewarded him with a gift of wonderworking. He healed those who were incurably sick, and cast out demons.

After the death of his wife, during the reign of Constantine the Great (306-337), he was made Bishop of Tremithus, Cyprus. As a bishop, the saint did not alter his manner of life, but combined pastoral service with deeds of charity.

According to the witness of Church historians, Saint Spyridon participated in the sessions of the First Ecumenical Council in the year 325. At the Council, the saint entered into a dispute with a Greek philosopher who was defending the Arian heresy. The power of Saint Spyridon’s plain, direct speech showed everyone the importance of God’s wisdom before human wisdom: “Listen, philosopher, to what I tell you. There is one God Who created man from dust. He has ordered all things, both visible and invisible, by His Word and His Spirit. The Word is the Son of God, Who came down upon the earth on account of our sins. He was born of a Virgin, He lived among men, and suffered and died for our salvation, and then He arose from the dead, and He has resurrected the human race with Him. We believe that He is one in essence (consubstantial) with the Father, and equal to Him in authority and honor. We believe this without any sly rationalizations, for it is impossible to grasp this mystery by human reason.”

As a result of their discussion, the opponent of Christianity became the saint’s zealous defender and later received holy Baptism. After his conversation with Saint Spyridon, the philosopher turned to his companions and said, “Listen! Until now my rivals have presented their arguments, and I was able to refute their proofs with other proofs. But instead of proofs from reason, the words of this Elder are filled with some sort of special power, and no one can refute them, since it is impossible for man to oppose God. If any of you thinks as I do now, let him believe in Christ and join me in following this man, for God Himself speaks through his lips.”

At this Council, Saint Spyridon displayed the unity of the Holy Trinity in a remarkable way. He took a brick in his hand and squeezed it. At that instant fire shot up from it, water dripped on the ground, and only dust remained in the hands of the wonderworker. “There was only one brick,” Saint Spyridon said, “but it was composed of three elements. In the Holy Trinity there are three Persons, but only one God.”

The saint cared for his flock with great love. Through his prayers, drought was replaced by abundant rains, and incessant rains were replaced by fair weather. Through his prayers the sick were healed and demons cast out.

A woman once came up to him with a dead child in her arms, imploring the intercession of the saint. He prayed, and the infant was restored to life. The mother, overcome with joy, collapsed lifeless. Through the prayers of the saint of God, the mother was restored to life.

Another time, hastening to save his friend, who had been falsely accused and sentenced to death, the saint was hindered on his way by the unanticipated flooding of a stream. The saint commanded the water: “Halt! For the Lord of all the world commands that you permit me to cross so that a man may be saved.” The will of the saint was fulfilled, and he crossed over happily to the other shore. The judge, apprised of the miracle that had occurred, received Saint Spyridon with esteem and set his friend free.

Similar instances are known from the life of the saint. Once, he went into an empty church, and ordered that the lampadas and candles be lit, and then he began the service. When he said, “Peace be unto all,” both he and the deacon heard from above the resounding of a great multitude of voices saying, “And with thy spirit.” This choir was majestic and more sweetly melodious than any human choir. To each petition of the litanies, the invisible choir sang, “Lord, have mercy.” Attracted by the church singing, the people who lived nearby hastened towards it. As they got closer and closer to the church, the wondrous singing filled their ears and gladdened their hearts. But when they entered into the church, they saw no one but the bishop and several church servers, and they no longer heard the singing which had greatly astonished them.

Saint Simeon Metaphrastes (November 9), the author of his Life, likened Saint Spyridon to the Patriarch Abraham in his hospitality. Sozomen, in his Church History, offers an amazing example from the life of the saint of how he received strangers. One time, at the start of the Forty-day Fast, a stranger knocked at his door. Seeing that the traveller was very exhausted, Saint Spyridon said to his daughter, “Wash the feet of this man, so he may recline to dine.” But since it was Lent there were none of the necessary provisions, for the saint “partook of food only on certain days, and on other days he went without food.” His daughter replied that there was no bread or flour in the house. Then Saint Spyridon, apologizing to his guest, ordered his daughter to cook a salted ham from their larder. After seating the stranger at table, he began to eat, urging that man to do the same. When the latter refused, calling himself a Christian, the saint rejoined, “It is not proper to refuse this, for the Word of God proclaims, ‘Unto the pure all things are pure’” (Titus 1:15).

Another historical detail reported by Sozomen, was characteristic of the saint. It was his custom to distribute one part of the gathered harvest to the destitute, and another portion to those having need while in debt. He did not take a portion for himself, but simply showed them the entrance to his storeroom, where each could take as much as was needed, and could later pay it back in the same way, without records or accountings.

There is also the tale by Socrates Scholasticus about how robbers planned to steal the sheep of Saint Spyridon. They broke into the sheepfold at night, but here they found themselves all tied up by some invisible power. When morning came the saint went to his flock, and seeing the tied-up robbers, he prayed and released them. For a long while he advised them to leave their path of iniquity and earn their livelihood by respectable work. Then he made them a gift of a sheep and sending them off, the saint said kindly, “Take this for your trouble, so that you did not spend a sleepless night in vain.”

All the Lives of the saint speak of the amazing simplicity and the gift of wonderworking granted him by God. Through a word of the saint the dead were awakened, the elements of nature tamed, the idols smashed. At one point, a Council had been convened at Alexandria by the Patriarch to discuss what to do about the idols and pagan temples there. Through the prayers of the Fathers of the Council all the idols fell down except one, which was very much revered. It was revealed to the Patriarch in a vision that this idol had to be shattered by Saint Spyridon of Tremithus. Invited by the Council, the saint set sail on a ship, and at the moment the ship touched shore and the saint stepped out on land, the idol in Alexandria with all its offerings turned to dust, which then was reported to the Patriarch and all the bishops.

Saint Spyridon lived his earthly life in righteousness and sanctity, and prayerfully surrendered his soul to the Lord. His relics repose on the island of Corfu (Kerkyra), in a church named after him (His right hand, however, is located in Rome).

His memory is also celebrated on Cheesefare Saturday.

Saint Therapon of Monza was a monk in the monastery of Saint Adrian (May 5) at the River Monza. The monk began his ascetic deeds in Moscow, and then transferred to the city of Kostroma at the Elevation of the Cross monastery, and was tonsured there.

The pious monks Adrian and Paphnutius, from the monastery of Saint Paul of Obnora (January 10), seeking solitude, moved to the Monza and founded a monastery 25 versts from Galich. Saint Therapon transferred to this monastery, where he labored in asceticism until the end of his life. Each day, with the blessing of the igumen, he withdrew into a forest thicket and prayed. By night he read and transcribed copies of spiritually useful books.

In his life he emulated Blessed Basil of Moscow (August 2), whom he called his friend, although personally he never saw him. Even during his life, Saint Therapon was glorified with a gift of wonderworking. Before his death he predicted a year of famine (1601). He surrendered his soul to God in the year 1597. The monastery at the River Monza was called after him the Theraponov.

The Hieromartyr Alexander, Bishop of Jerusalem, was a disciple of the great teacher and writer of the Church, Clement of Alexandria. At the beginning of the third century he was chosen bishop of Flavia, Cappadocia. He was arrested during the reign of the emperor Septimus Severus (193-211) and spent three years in prison.

After his release from prison he went to Jerusalem to venerate the holy places, and was told to remain there through a divine revelation. In 212 he was chosen as coadministrator with the elderly Patriarch Narcissus, an unusually rare occurrence in the ancient Church. Following the death of Saint Narcissus (August 7), Saint Alexander succeeded him and governed the Church of Jerusalem for thirty-eight years, working for the enlightenment of Christians. He also established the first library of Christian theological works at Jerusalem.

Saint Alexander was arrested during the persecution of the Church under the emperor Decius (249-251). The holy martyr was sent to Cappadocia, where he suffered many tortures. He was condemned to be eaten by wild beasts, but they did not harm him. Saint Alexander was cast into prison, where he surrendered his soul to God.

The hieromartyr Alexander is also commemorated on May 16.

The Holy Martyr Synetus (the name is derived from the Greek word meaning “man of reason”) was a Roman by birth, and was a reader in the Roman Church under Pope Sixtus (257-258). He was subjected to torture, and was beheaded for his brave confession of faith in the time of the emperor Aurelian (270-275).

The life of the holy martyr John, Abbot of Zedazeni Monastery, has not been preserved, but the list recalling “the names of the holy fathers who reposed at Zedazeni Monastery after John of Zedazeni,” which was compiled by Catholicos Arsenius II, tells us that Abbot John was “murdered at Zedazeni by Muslims.” Saint John was martyred in the 9th century.