Saint James, Bishop and Confessor was inclined toward the ascetic life from his early years. Saint James left the world and entered the Studite monastery, where he was tonsured. He led a strict life, full of works, fasting and prayer. Pious and well-versed in Holy Scripture, Saint James was elevated to the bishop’s throne of Catania (Sicily).

During the reign of the iconoclast emperor Constantine V Copronymos (741-775), Saint James was repeatedly urged not to venerate the holy icons. They exhausted him in prison, starved him, and beat him, but he bravely endured all these torments. Saint James died in exile.

Saint Cyril was born in Antioch. He was a disciple of the Apostle Peter (June 29, January 16), who installed him as Bishop of Catania in Sicily. Saint Cyril wisely guided his flock; he was pious, and the Lord granted him the gift of wonderworking. By his prayer the bitter water in a certain spring lost its bitterness and became drinkable. This miracle converted many pagans to Christianity. Saint Cyril died in old age and was buried in Sicily.

Saint Thomas, Patriarch of Constantinople, was at first a deacon, and later under the holy Patriarch John IV the Faster (582-595) he was made “sakellarios” [sacristan] in the Great Church (Hagia Sophia). After the death of holy Patriarch Cyriacus (595-606), Saint Thomas was elevated to the Patriarchal throne in 607. The saint concerned himself in every possible way about the spiritual needs of his flock.

During the patriarchate of Saint Thomas, an ominous portent appeared in the land of Galatia (Asia Minor). The heavy crosses which were carried during church processions began to shake and to strike against each other. The clairvoyant Elder, Saint Theodore Sykeotes (April 22), explained the meaning of this portent. He said that discords and disasters awaited the Church, and the state was in danger of barbarian invasion. Hearing this, the saint became terrified and asked Saint Theodore to pray that God would take his soul before these predictions were fulfilled.

After the death of the holy Patriarch Thomas in 610, disorders started in the Church. Saint Thomas’s successor, Patriarch Sergius (610-638), fell into the Monothelite heresy. Through God’s dispensation, war broke out with Persia, which proved grievous for Byzantium. The Greek regions of Asia Minor were completely devastated, Jerusalem fell, and the Life-Creating Cross of the Lord was captured and taken to Persia. Thus, all the misfortunes portended by the miracle during the church procession came to pass.

Basil Muraviev (the future Saint Seraphim) was born in 1865 in the town of Cheremovsky in the Yaroslavl province. His parents, Nicholas and Chione, were peasants. When Basil was ten years old, his father died, and he was left to care for his ailing mother and his sister Olga.

A kind neighbor took Basil with him to Saint Petersburg, and found him a job as a store clerk. The boy had a secret desire to become a monk, so one day he went to the Saint Alexander Nevsky Lavra to speak to one of the Elders about this. The Elder advised him to remain in the world and raise a family, then after their children had grown, he and his wife were to serve God in the monastic life.

Basil accepted these words as the will of God, and so he lived his life as the Elder had directed. Returning to the store, Basil continued to work and send money home to his family. When he was twenty-four years old, Basil married his wife Olga.

He started his own business as a furrier, and became very wealthy. He had a son, Nicholas and a daughter, Olga. After their daughter’s death, Basil and his wife agreed to live together as brother and sister from that time forward.

When he was around thirty, Basil gave away most of his wealth, donating money to various monasteries. When Nicholas was grown, Basil and Olga went to monasteries to serve God. Olga was tonsured in 1919 with the name Christina, and lived in the Resurrection-New Divyevo Monastery in Saint Petersburg. Later, she was tonsured into the schema and was given the name Seraphima. She died in 1945.

We do not know where Basil received monastic tonsure (some say it was on Mt Athos), nor the new name he was given at that time.

In 1927, he arrived at the Saint Alexander Nevsky Lavra, where he became Father Confessor to the monks. There he was tonsured into the schema with the name Seraphim. Soon it became apparent that Saint Seraphim had received from God the gifts of clairvoyance and healing, and many people came to him seeking his help and advice.

Bishop Alexei (Shimansky) of Novgorod came to the Elder in 1927 to ask if he should leave Russia, since many bishops and priests were facing arrest and execution under the Communist yoke. Before the bishop could utter a word, Saint Seraphim said, “Many now wish to leave Russia, but there is nothing to fear. You are needed here. You will become Patriarch and will rule for twenty-five years.”

A time of trial came for the Lavra. Monks were arrested, exiled, and sent to labor camps. Many of them were executed. Beginning in 1929, the Elder was arrested fourteen times. He continued his priestly ministry in the prison camps, where he strengthened and encouraged his fellow-prisoners.

In 1933, the Elder returned from the camps and settled in Vyritsa. This was a very beautiful place with forests and a river, and it was known for its healthy climate. Saint Seraphim’s health had deteriorated in the prison camps, and he had been beaten many times.

A wooden church in honor of the Kazan Icon of the Most Holy Theotokos had been built in Vyritsa in 1913 to commemorate the three hundredth anniversary of the Romanov dynasty. The upper church has two altars: one dedicated to the Kazan Icon, the other to Saint Nicholas. The lower church was dedicated to Saint Seraphim of Sarov.

After he had recovered somewhat, Father Seraphim began to receive visitors who came seeking advice and comfort from him. Many of those afflicted with illness received healing by his prayers. The authorities soon noticed the great numbers of people who came to him. His cell was searched many times, usually at night. Once, the police came to arrest the Elder, but a doctor told them that Father Seraphim would not survive the trip because of his many infirmities. They decided to leave him alone, and so the Lord preserved the life of His servant.

The Germans entered Vyritsa in September of 1941, but no one was harmed, and there was no looting. During the War, Father Seraphim became weak and now served only rarely in the chapel of Saint Seraphim. Starting in 1945, Father Alexei Kibardin began serving in the Kazan church.

By the spring of 1949, Saint Seraphim was very weak and had to remain in bed. Still, he permitted visitors to come to him as before.

Shortly before his death, the Most Holy Theotokos appeared to Saint Seraphim and told him to receive Holy Communion every day. Father Alexei Kibardin would bring him Communion at 2 AM, but once he overslept and did not come until 4 AM. He apologized to the Elder for his tardiness, and noticed that there was a certain radiance around the saint. The Elder said, “Father, do not worry. The holy angels have already brought me Communion.” Seeing his face, Father Alexei knew that this was absolutely true!

The Elder told Father Alexei to go to Moscow and inform Patriarch Alexei I that he would depart to the Lord in two weeks. When Father Alexei relayed the message, the Patriarch turned to the holy icons and crossed himself. When he turned around again, tears were streaming down his cheeks. “I have been Patriarch for four years,” he said. “Twenty-one years remain to me. This is what the holy Elder told me.” Patriarch Alexei died in 1970, just as Saint Seraphim foretold.

Saint Seraphim departed to the Lord on March 21, 1949 (April 3 N.S.). In the hours before his death, he asked that the Akathists to the Most Holy Theotokos, to Saint Seraphim of Sarov, and to Saint Nicholas be read. For a week after his blessed repose, a sweet fragrance permeated Vyritsa.

Saint Seraphim was buried in the cemetery next to the church of the Kazan Icon in Vyritsa. Great throngs of people came for the funeral, and Vyritsa became a place of pilgrimage.

The schemamonk Saint Seraphim was glorified by the Church of Russia in August of 2000.

Saint Serapion lived in Egypt during the fourth century. He is known as “the Sindonite” because wore only rough linen clothing (sindona). From the time of his youth he lived like the birds of the air (Matthew 6:26). He had no shelter, and for several days at a time he would eat no food, because he did not have money to buy bread. When he saw a beggar shivering from the cold, he gave him his sindon, and was left half-naked. He proved to be a prime example of philanthropy and mercy, distributing his own wealth, and whatever his faithful visitors gave him for himself, to the poor. Then he became a monk and lived in the desert of Sketis. He was dedicated to spreading the Word of God in many different ways.

Once he fell into the hands of a bandit, and by his powers of persuasion he managed to turn the tables on him, and made this robber a servant of God. He also managed to convert the Manichean heretic Lakedaimon to Orthodoxy.

A certain Greek philosopher, who wanted to test the monk’s honesty, gave him a gold coin and began to watch him. The Saint went to a bread merchant, took one loaf and gave the gold coin to the merchant, walking away with no idea of the coin’s value.

Saint Serapion led many people to the path of salvation in special ways. Once he sold himself into slavery to a Greek actor who wanted to convert to Christ. The actor was astonished by the righteous one’s holy life, and so he believed and was baptized with his family. He implored Saint Serapion to remain with him, not as a slave, but as a mentor and friend. The monk left, however, without taking the money that was offered to him.

Departing for Rome, Saint Serapion boarded a ship, but did not pay the sailors anything for his passage. At first, they began to reproach him for this, but when they saw that the Elder did not eat anything for five days, they began to feed him for the sake of God, and thereby fulfilled the commandment of the Lord. In Rome, the monk continued to travel, going from house to house, having nothing, gathering only spiritual riches for himself and for his neighbor.

Later he was made Bishop of Thmuis in Lower Egypt. He had been a disciple of Saint Anthony the Great (January 17), and later he wrote A Letter on the Death of Saint Anthony. He was also a friend and supporter of Saint Athanasios of Alexandria (January 18 & May 2). At the end of the nineteenth century a collection of liturgical texts, ascribed to Saint Serapion, was discovered.

In the end he returned to his beloved desert, where he reposed peacefully in deep old age in the year 370, an example for all the monks.

Saints John, Sergius, Patrick and others were slain in the Monastery of Saint Savva. During the VIII century the area around Jerusalem was subjected to frequent incursions by the Saracens. The monastery of Saint Chariton was devastated and fell into ruin. Twice the Saracens tried to plunder the Lavra of Saint Savva the Sanctified, but God’s Providence protected the monastery. The monks would have been able to escape the barbarians by going to Jerusalem, but they decided not to forsake the place where they had sought salvation for so many years.

On March 13, the Saracens broke into the monastery and demanded all the valuables. The monks told them that there was nothing in the monastery but a meager supply of food and old clothing. Then the Saracens began shooting arrows at the monks.

Thirteen men were killed and many wounded, and monastery cells were set afire. The Saracens intended to torch the monastery church, but seeing a throng of people in the distance, they mistook this for an army sent from Jerusalem. The Saracens managed to get away, carrying off the little they were able to plunder. After the enemy fled, Father Thomas, an experienced physician, began to help those who remained alive.

On Great Thursday, March 20, the Saracens again descended upon the Lavra with a larger force and started to beat the monks. The survivors were driven into the church, where they were tortured in order to force them to reveal where any treasure might be hidden. The monastery was surrounded, so no one could save himself by fleeing. The barbarians seized Saint John, a young monk, who had cared for vagrants. They beat him savagely, then they cut the sinews of his hands and feet and dragged him over stones by his feet, which tore the skin from the martyr’s back.

The keeper of the Church vessels, Saint Sergius, hid them and attempted to flee, but he was captured and beheaded. Several of the monks nevertheless managed to hide themselves outside the monastery in a cave, but they were spotted by a sentry on a hill, and they ordered everyone to come out. Inside the cave Saint Patrick whispered to the brethren with him, “Fear not, I will go alone and meet my death. Meanwhile, sit and pray.”

The Saracens asked whether there was anyone else in the cave, and Patrick said that he was alone. They led him to the Lavra, where the captives awaited their fate. The Saracens demanded of them a ransom of 4,000 gold pieces and the sacred vessels. The monks were not able to give such a ransom. Then they led them into the cave of Saint Savva inside the monastery walls. They lit a fire on which they piled up dung in front of the entrance to the cave, hoping to suffocate the monks with the poisonous fumes. Eighteen men perished in the cave, among whom were Saints John and Patrick. The Saracens continued to torture those who were still alive, but got nothing out of them. Finally, they left the monastery.

Later, on the night of Great Friday, the monks hidden in the hills returned to the Lavra, they took up the bodies of the murdered Fathers to the church and buried them there.

The barbarians who plundered the monastery were punished by God. They were stricken with a sudden illness, and they all perished. Their bodies were devoured by wild beasts.

The Saints commemorated today should not be confused with other martyrs of the Saint Savva Lavra, who suffered in 610, and are commemorated on May 16. The two dates reflect separate attacks on the monastery at different times. History tells us that barbarians raided Saint Savva Lavra on several occasions.

Saint Euphrosynos of Blue Jay Lake, (Ephraim in the world) was born in Karelia near Lake Ladoga in the second half of the XVI century. When he was young he lived near Valaam Monastery, and later he moved to Novgorod the Great. After spending some time there, the Saint then withdrew to a place on the outskirts of Novgorod – the Bezhetsk “pentary” (one fifth of the “Pyatiny Novgorodskiya,” comprising five outlying districts of Novgorod the Great).

He became a Reader for the Church services in the village of Doloska, twenty versts from the city of Ustiuzhna of Zhelezopolska. He was tonsured at the Tikhvin Dormition Monastery with the name Euphrosynos. After living there for some time, he told the Superior of his desire to go into the wilderness for greater solitude, and a life of fasting and silence. The Superior told him about some of the dangers of the eremetic life, and then gave his blessing. So, in 1600 he began his solitary life in the wild marshlands by the shore of Blue Jay Lake. Here the Saint planted a Cross and dug a cave. He lived here for two years, eating nothing but wild vegetation, berries, and mushrooms.

Unexpectedly, people from neighboring villages found him, and they came to him for instruction, prayer, and spiritual counsel. Several of them remained with him. Soon it became necessary to build a church, where all the brethren could pray together. They cleared the forest, hewed the timber, and built a log church. Since the Elder, out of humility, had not been ordained, the church was consecrated by his fellow ascetic Saint Gurias of Shalatsk (November 15), and dedicated to the Annunciation to the Most Holy Theotokos. This was done with the blessing of Archbishop Isidore of Novgorod (1603-1609). Saint Gurias sometimes visited Blue Jay Lake in order to pray with the brethren, converse with them about spiritual matters, and to give them Holy Communion. On one of these visits Saint Euphrosynos was tonsured into the Great Schema by Saint Gurias.

In 1612, when Polish troops were laying waste to Russia, many people saved their lives by hiding at the Monastery of the Annunciation in the wilderness. On March 19, Saint Euphrosynos revealed to everyone that the Poles were on their way to the monastery, and he advised everyone to flee.

"My brethren and beloved children in Christ, whoever wishes to escape certain death, leave the Monastery of the Mother of God and save yourselves from this great calamity, for it is pleasing to God's righteous judgment that enemies will come soon to this holy place."

Many did not believe him. “Then why don’t you leave this place yourself?” they asked.

The Elder replied, “I have come here to die for Christ.”

Those who obeyed the Saint and left the monastery were spared, but all those who remained met a horrible death.

Saint Jonah was one of the monks at the monastery. Frightened by the Elder's clairvoyant prediction, he wanted to flee with the others, but Saint Euphrosynos held him back, inspiring him with zeal for the house of God.

“Brother Jonah,” he said, "why do you allow faint-hearted fear into your soul? When the battle begins, that is the time for courage. For the love of Christ, let us not be afraid of some passing fear. We have vowed to live and die here in the wilderness. We must be faithful to our vow, made before the Lord. It is different for laymen, who are not bound by a vow. They must spare themselves for the sake of their children.”

Becoming inflamed in spirit, Saint Jonah placed all his hope in God, and decided to die there in the wilderness with his Elder.

After this Saint Euphrosynos clothed himself in the Great Schema, and spent the entire night in prayer. On the following day, March 20, Polish forces descended upon the monastery. In the garb of a Schema-monk, the Saint emerged from his cell and stood beside the Cross he had planted. The enemy said to him, “Old man, give us all the monastery’s possessions."

“All my possessions, and those of this monastery, are in the church of the All-Pure Theotokos,” he replied.

He was referring to spiritual treasures which cannot be stolen (Matthew 6:19-21). Failing to comprehend this, the Poles rushed to the church. One of them drew a sword and struck Saint Euphrosynos. His neck was cut half way through, and the holy Elder fell to the ground dead. When the Poles returned, angry because they had found nothing in the church, one of them struck the Saint's head with an axe. Saint Jonah perished in the attack along with his Elder, and he is also commemorated today with Saint Euphrosynos.

A certain pious Christian, Ioann Suma, had also stayed at the monastery with the monks. When the Poles attacked, he was in the Elder's cell. Despite the grievous wounds he received from these ruffians, Ioann remained alive, but unconscious. After the Poles left, he regained his senses and told his son Emilian what had transpired. From them, the nearby inhabitants learned about the destruction of the monastery and the martyric death of Saint Euphrosynos.

On March 28, the bodies of Saint Euphrosynos, Saint Jonah, and all the others who had perished by the sword, were buried with due reverence by the Cross where they suffered martyrdom.

Thirty-four years after the death of the Saint, a new church was built by a man named Moses, and dedicated to the Most Holy Trinity. With the blessing of Metropolitan Makarios of Novgorod, the incorrupt relics of Saint Euphrosynos were transferred to a new reliquary beneath the belfry on March 25, 1655.

According to the Monastery's records, the Monastic Martyr Euphrosynos was of medium height, with wide shoulders and a broad chest. His hair was brown, with traces of gray. His beard was long, and divided in two at the bottom.

Saint Euphrosynus was glorified by the Russian Orthodox Church on June 29, 1912.

The Holy Martyr Photini (Photinḗ/Svetlana) the Samaritan Woman, her sons Victor (named Photinos) and Iosḗs; and her sisters Anatolḗ, Photó, Photida, Paraskevḗ, Kyriakḗ, Nero’s daughter Domnina; and the Martyr Sebastian.

The holy Martyr Photini was the Samaritan Woman, with whom the Savior conversed at Jacob’s Well (John. 4:5-42).

During the time of the Emperor Nero (54-68), who displayed excessive cruelty against Christians, Saint Photini lived in Carthage with her younger son Iosḗs, and fearlessly preached the Gospel there. Her eldest son Victor fought bravely in the Roman army against barbarians, and was appointed as military commander of the city of Attalia (Asia Minor). Later, Nero called him to Italy to arrest and punish Christians.

Sebastian, an official in Italy, said to Saint Victor, “I know that you, your mother and your brother, are followers of Christ. As a friend I advise you to submit to the will of the Emperor. If you inform on any Christians, you will receive their wealth. I shall write to your mother and brother, asking them not to preach Christ in public. Let them practice their faith in secret.”

Saint Victor replied, “I want to be a preacher of Christianity like my mother and brother.” Sebastian said, “O Victor, we all know what woes await you, your mother and brother.” Then Sebastian suddenly felt a sharp pain in his eyes. He was dumbfounded, and his face was somber.

For three days he lay there blind, without uttering a word. On the fourth day he declared, “The God of the Christians is the only true God.” Saint Victor asked why Sebastian had suddenly changed his mind. Sebastian replied, “Because Christ is calling me.” Soon he was baptized, and immediately he regained his sight. After witnessing the miracle Saint Sebastian’s servants were also baptized.

Reports of this reached Nero, and he commanded that the Christians be brought to him at Rome. Then the Lord Himself appeared to the confessors and said, “Fear not, for I am with you. Nero, and all who serve him, shall be vanquished.”

The Lord said to Saint Victor, “From this day forward, your name will be Photinos, because through you, many will be enlightened and will believe in me." The Lord then told the Christians to strengthen and encourage Saint Sebastian to persevere until the end. All these things, and even future events, were revealed to Saint Photini. She left Carthage in the company of several Christians and joined the confessors in Rome.

In Rome the Emperor ordered the Saints to be brought before him and he asked them whether they truly believed in Christ. All the confessors refused to renounce the Savior. Then Nero ordered that the joints of the martyrs' fingers be broken. During their torments, the confessors felt no pain, and their hands remained unharmed.

Nero ordered that Saints Sebastian, Photinos and Iosḗs be blinded and locked up in prison, and Saint Photini and her five sisters Anatolḗ, Photó, Photida, Paraskevḗ and Kyriakḗ were sent to the imperial court under the supervision of Nero’s daughter Domnina. Saint Photinḗ converted both Domnina and all her servants to Christ. She also converted a sorcerer, who had brought her poisoned food.

Three years passed, and Nero sent to the prison for one of his servants, who had been locked up. The messengers reported to him that Saints Sebastian, Photinos and Iosḗs, who had been blinded, had recovered their sight, and that people were visiting them to hear their preaching, and indeed the whole prison had been transformed into a bright and fragrant place where God was glorified.

Nero then commanded the Saints to be crucified, and their naked bodies to be beaten with straps. On the fourth day the Emperor sent servants to see whether the martyrs were still alive. But, approaching the place of the tortures, the servants became blind. An Angel of the Lord freed the martyrs from their crosses and healed them. The Saints took pity on the blinded servants, and restored their sight by their prayers to the Lord. Those who were healed came to believe in Christ and were soon baptized.

Enraged, Nero ordered that the skin to be flayed from from Saint Photini's body, and then to throw her into a well. Sebastian, Photinos and Iosḗs had their legs amputated, and they were thrown to dogs. Then their was skin flayed off. Saint Photini's sisters also suffered terrible torments. Nero ordered soldiers to cut off their breasts, and then to flay their skin. An expert in cruelty, the Emperor prepared the most painful execution for Saint Photida. Her feet were tied to the tops of two trees which had been bent to the ground. When the ropes were cut the trees sprang upright, tearing the martyr apart. The Emperor ordered the others beheaded. Saint Photini was removed from the well and locked up in prison for twenty days.

After this Nero had her brought to him and asked if she would now relent and offer sacrifice to the idols. The courageous Photini spat in the Emperor's face. Mocking him she said, “O most impious of the blind, you profligate and stupid man! Do you think me so deluded that I would consent to renounce my Lord Christ and instead offer sacrifice to idols which are as blind as you are?"

After hearing such words, Nero ordered that the martyr be thrown into the well again. There she surrendered her soul to God (+ ca. 66).

In Greek usage Saint Photini is commemorated on February 26.

In Constantinople there were two churches dedicated to Saint Photini, where many miracles occurred, especially the healing of eye diseases.

The head of Saint Photini is kept at Grigoriou Monastery on Mount Athos.

The holy virgin martyrs Alexandra, Claudia, Euphrasia, Matrona, Juliania, Euphemia and Theodosia were arrested in the city of Amisa (on the coastal region of the Black Sea) during the persecution against Christians under the emperor Maximian Galerius (305-311). Under interrogation they confessed their faith and were subjected to cruel tortures for this. The malefactors scourged and beat them with rods, and cut off their breasts. After this, they were suspended and torn with sharp hooks. Finally, the holy virgins were burned alive in a red-hot oven (+ 310).

Saint Nikḗtas the Confessor, Archbishop of Apollonias in Bithynia, was noted for his profound knowledge of Holy Scripture, and was a pious and kindly man. During the reign of the Iconoclast emperor Leo the Armenian (813-820), the saint championed the veneration of holy icons, and so was exiled and died in prison.

Saint Cuthbert, the wonderworker of Britain, was born in Northumbria around 634. Very little information has come down to us about Cuthbert’s early life, but there is a remarkable story of him when he was eight.

As a child, Cuthbert enjoyed games and playing with other children. He could beat anyone his own age, and even some who were older, at running, jumping, wrestling, and other exercises. One day he and some other boys were amusing themselves by standing on their heads with their feet up in the air. A little boy who was about three years old chided Cuthbert for his inappropriate behavior. “Be sensible,” he said, “and give up these foolish pranks.”

Cuthbert and the others ignored him, but the boy began to weep so piteously that it was impossible to quiet him. When they asked him what the matter was, he shouted, “O holy bishop and priest Cuthbert, these unseemly stunts in order to show off your athletic ability do not become you or the dignity of your office.” Cuthbert immediately stopped what he was doing and attempted to comfort the boy.

On the way home, he pondered the meaning of those strange words. From that time forward, Cuthbert became more thoughtful and serious.This incident reveals Saint Cuthbert as God’s chosen vessel (2 Tim. 2:20-21), just like Samuel, David, Jeremiah, John the Baptist, and others who, from an early age, were destined to serve the Lord.

On another occasion, he was suffering from an injured knee. It was quite swollen and the muscles were so contracted that he limped and could scarcely place his foot on the ground. One day a handsome stranger of noble bearing, dressed in white, rode up on horseback to the place where Cuthbert was sitting in the sun beside the house. The stranger asked courteously if the boy would receive him as a guest. Cuthbert said that if only he were not hampered by his injuries, he would not be slow to offer hospitality to his guest.

The man got down from his horse and examined Cuthbert’s knee, advising him to cook up some wheat flour with milk, and to spread the warm paste on his sore knee. After the stranger had gone, it occurred to him that the man was really an angel who had been sent by God. A few days later, he was completely well. From that time forward, as Saint Cuthbert revealed in later years to a few trusted friends, he always received help from angels whenever he prayed to God in desperate situations.

In his prose Life of Saint Cuthbert, Saint Bede of Jarrow (May 27) reminds skeptics that it is not unknown for an angel to appear on horseback, citing 2 Maccabees 11:6-10 and 4 Maccabees 4:10.

While the saint was still young, he would tend his master’s sheep in the Lammermuir hills south of Edinburgh near the River Leader. One night while he was praying, he had a vision of angels taking the soul of Saint Aidan (August 31) to heaven in a fiery sphere. Cuthbert awakened the other shepherds and told them what he had seen. He said that this must have been the soul of a holy bishop or some other great person. A few days later they learned that Bishop Aidan of Lindisfarne had reposed at the very hour that Cuthbert had seen his vision.

As an adult, Saint Cuthbert decided to give up his life in the world and advanced to better things. He entered the monastery at Melrose in the valley of the Tweed, where he was received by the abbot Saint Boisil (February 23). Saint Cuthbert was accepted into the community and devoted himself to serving God. His fasting and vigils were so extraordinary that the other monks marveled at him. He often spent entire nights in prayer, and would not eat anything for days at a time.

Who can describe his angelic life, his purity or his virtue? Much of this is known only to God, for Saint Cuthbert labored in secret in order to avoid the praise of men.

A few years later, Saint Eata (October 26) chose some monks of Melrose to live at the new monastery at Ripon. Among them was Saint Cuthbert. Both Eata and Cuthbert were expelled from Ripon and sent back to Melrose in 661 because they (and some other monks) refused to follow the Roman calculation for the date of Pascha. The Celtic Church, which followed a different, older reckoning, resisted Roman practices for a long time. However, in 664 the Synod of Whitby determined that the Roman customs were superior to those of the Celtic Church, and should be adopted by all. Saint Bede discusses this question in his HISTORY OF THE ENGLISH CHURCH AND PEOPLE (Book III, 25).

Saint Cuthbert was chosen to be abbot of Melrose after the death of Saint Boisil, guiding the brethren by his words and by his example. He made journeys throughout the surrounding area to encourage Christians and to preach the Gospel to those who had never heard it. Sometimes he would be away from the monastery for a month at a time, teaching and preaching. He also worked many miracles, healing the sick and freeing those who were possessed by demons.

In 664, Cuthbert went with Saint Eata to Lindisfarne, and extended his territory to include the inhabitants of Northumberland and Durham. Soon Saint Eata appointed Cuthbert as prior of Lindisfarne (Holy Island). At that time both monasteries were under the jurisdiction of Saint Eata. While at Lindisfarne, Saint Cuthbert continued his habit of visiting the common people in order to inspire them to seek the Kingdom of Heaven.

Though some of the monks prefered their negligent way of life to the monastic rule, Saint Cuthbert gradually brought them around to a better state of mind. At first he had to endure many arguments and insults, but eventually he brought them to obedience through his patience and gentle admonition. He had a great thirst for righteousness, and so he did not hesitate to correct those who did wrong. However, his gentleness made him quick to forgive those who repented. When people confessed to him, he often wept in sympathy with their weakness. He also showed them how to make up for their sins by doing their penances himself.

Saint Cuthbert was a true father to his monks, but his soul longed for complete solitude, so he went to live on a small island (Saint Cuthbert’s Isle), a short distance from Lindisfarne. After gaining victory over the demons through prayer and fasting, the saint decided to move even farther away from his fellow men. In 676, he retired to Inner Farne, an even more remote location. Saint Cuthbert built a small cell which could not be seen from the mainland. A few yards away, he built a guest house for visitors from Lindisfarne. Here he remained for nearly nine years.

A synod at Twyford, with the holy Archbishop Theodore (September 19) presiding, elected Cuthbert Bishop of Hexham in 684. Letters and messengers were sent to inform him of the synod’s decision, but he refused to leave his solitude. King Ecgfrith and Bishop Trumwine (February 10) went to him in person, entreating him in Christ’s name to accept. At last, Saint Cuthbert came forth and went with them to the synod. With great reluctance, he submitted to the will of the synod and accepted the office of bishop. Almost immediately, he exchanged Sees with Saint Eata, and became Bishop of Lindisfarne while Saint Eata went to Hexham.

Bishop Cuthbert remained as humble as he had been before his consecration, avoiding finery and dressing in simple clothing. He fulfilled his office with dignity and graciousness, while continuing to live as a monk. His virtue and holiness of life only served to enhance the authority of his position.

His life as Bishop of Lindisfarne was quite similar to what it had been when he was prior of that monastery. He devoted himself to his flock, preaching and visiting people throughout his diocese, casting out demons, and healing all manner of diseases. He served as a bishop for only two years, however.

Once, Saint Cuthbert was invited to Carlisle to ordain seven deacons to the holy priesthood. The holy priest Hereberht was living in solitude on an island in that vicinity. Hearing that his spiritual friend Cuthbert was staying at Carlisle, he went to see him in order to discuss spiritual matters with him. Saint Cuthbert told him that he should ask him whatever he needed to ask, for they would not see one another in this life again. When he heard that Saint Cuthbert would die soon, Hereberht fell at his feet and wept. By God’s dispensation, the two men would die on the very same day.

Though he was only in his early fifties, Saint Cuthbert felt the time of his death was approaching. He laid aside his archpastoral duties, retiring to the solitude of Inner Farne shortly after the Feast of the Lord’s Nativity in 686 to prepare himself. He was able to receive visitors from Lindisfarne at first, but gradually he weakened and was unable to walk down to the landing stage to greet them.

His last illness came upon him on February 27, 687. The pious priest Herefrith (later the abbot of Lindisfarne) came to visit him that morning. When he was ready to go back, he asked Saint Cuthbert for his blessing to return. The saint replied, “Do as you intend. Get into your boat and return safely home.”

Saint Cuthbert also gave Father Herefrith instructions for his burial. He asked to be laid to rest east of the cross that he himself had set up. He told him where to find a stone coffin hidden under the turf. “Put my body in it,” he said, “and wrap it in the cloth you will find there.” The cloth was a gift from Abbess Verca, but Saint Cuthbert thought it was too fine for him to wear. Out of affection for her, he kept it to be used as his winding sheet.

Father Herefrith wanted to send some of the brethren to look after the dying bishop, but Saint Cuthbert would not permit this. “Go now, and come back at the proper time.”

When Herefrith asked when that time might be, Saint Cuthbert replied, “When God wishes. He will show you.”

Herefrith returned to Lindisfarne and told the brethren to pray for the ailing Cuthbert. Storms prevented the brethren from returning to Inner Farne for five days. When they did land there, they found the saint sitting on the beach by the guest house. He told them he had come out so that when they arrived to take care of him they would not have to go to his cell to find him. He had been sitting there for five days and nights, eating nothing but onions. He also revealed that during those five days he had been more severely assailed by demons than ever before.

This time, Saint Cuthbert consented to have some of the brethren attend him. One of these was his personal servant, the priest Bede. He asked particularly for the monk Walhstod to remain with him to help Bede take care of him. Father Herefrith returned to Lindisfarne and informed the brethren of Cuthbert’s wish to be buried on his island.

Herefrith and the others, however, wanted to bury him in their church with proper honor. Therefore, Herefrith went back to Cuthbert and asked for permission to do this. Saint Cuthbert said that he wanted to be buried there at the site of his spiritual struggles, and he pointed out that the peace of the brethren would be disturbed by the number of pilgrims who would come to Lindisfarne to venerate his tomb.

Herefrith insisted that they would gladly endure the inconvenience out of love for Cuthbert. Finally, the bishop agreed to be buried in the church on Lindisfarne so the monks would always have him with them, and they would also be able to decide which outsiders would be allowed to visit his tomb.

Saint Cuthbert grew weaker and weaker, so the monks carried him back into his cell. No one had ever been inside, so they paused at the door and asked that at least one of them be permitted to see to his needs. Cuthbert asked for Wahlstod to come in with him. Now Wahlstod had suffered from dysentery for a long time. Even though he was sick, he agreed to care for Cuthbert. As soon as he touched the holy bishop, his illness left him. Although he was sick and dying, Saint Cuthbert healed his servant Wahlstod. Remarkably, the holy man’s spiritual power was not impaired by his bodily weakness. About three o’clock in the afternoon Wahlstod came out and announced that the bishop wanted them to come inside.

Father Herefrith asked Cuthbert if he had any final instructions for the monks. He spoke of peace and harmony, warning them to be on guard against those who fostered pride and discord. Although he encouraged them to welcome visitors and offer them hospitality, he also admonished them to have no dealings with heretics or with those who lived evil lives. He told them to learn the teachings of the Fathers and put them into practice, and to adhere to the monastic rule which he had taught them.

After passing the evening in prayer, Saint Cuthbert sat up and received Holy Communion from Father Herefrith. He surrendered his holy soul to God on March 20, 687at the time appointed for the night office

Eleven years later, Saint Cuthbert’s tomb was opened and his relics were found to be incorrupt. In the ninth century, the relics were moved to Norham, then back to Lindisfarne. Because of the threat of Viking raids, Saint Cuthbert’s body was moved from place to place for seven years so that it would not be destroyed by the invaders.

Saint Cuthbert’s relics were moved to Chester-le-Street in 995. They were moved again because of another Viking invasion, and then brought to Durham for safekeeping. Around 1020 the relics of Saints Bede (May 27), Aidan (August 31), Boisil (February 23), Aebbe (August 25), Eadberht (May 6), Aethilwald (February 12), and other saints associated with Saint Cuthbert were also brought to Durham.

The tomb was opened again on August 24, 1104, and the incorrupt and fragrant relics were placed in the newly-completed cathedral. Relics of the other saints mentioned above were placed in various places around the church. The head of Saint Oswald of Northumbria (August 5), however, was left in Saint Cuthbert’s coffin.

In 1537 three commissioners of King Henry VIII came to plunder the tomb and desecrate the relics. Saint Cuthbert’s body was still incorrupt, and was later reburied. The tomb was opened again in 1827. A pile of bones was found in the outer casket, probably the relics of the various saints which had been collected seven centuries before, then replaced after the Protestant commissioners had completed their work.

In the inner casket was a skeleton wrapped in a linen shroud and five robes. In the vestments a gold and garnet cross was found, probably Saint Cuthbert’s pectoral cross. Also found were an ivory comb, a portable wood and silver altar, a stole (epitrachilion), pieces of a carved wooden coffin, and other items. These may be seen today in the Dean and Chapter library of Durham Cathedral. The tomb was opened again in 1899, and a scientific examination determined that the bones were those of a man in his fifties, Cuthbert’s age when he died.

Today Saint Cuthbert’s relics (and the head of Saint Oswald) lie beneath a simple stone slab on the site of the original medieval shrine in the Chapel of the Nine Altars, and Saint Bede’s relics rest at the other end of the cathedral. The relics and the treasures in the Library make Durham an appropriate place for pilgrims to visit.

No information available at this time.

The Third Sunday of Lent is that of the Veneration of the Cross. The cross stands in the midst of the church in the middle of the lenten season not merely to remind men of Christ’s redemption and to keep before them the goal of their efforts, but also to be venerated as that reality by which man must live to be saved. “He who does not take up his cross and follow me is not worthy of me” (Mt.10:38). For in the Cross of Christ Crucified lies both “the power of God and the wisdom of God” for those being saved (1 Cor.1:24).

Saint Chrysanthus came from a pagan family who had moved to Rome from Alexandria. He received a fine education, and among the books he read were those in which pagans discussed Christianity. The young man, however, wanted to read books written by Christians themselves. He finally managed to find a copy of the New Testament, which enlightened his rational soul.

Seeking someone to instruct him in the Holy Scriptures, he found the presbyter Carpophoros hiding from persecution, and received holy Baptism from him. After this, he began to preach the Gospel. Chrysanthus’ father tried to turn his son from Christianity, and finally married him to Daria, a priestess of Minerva.

Saint Chrysanthus managed to convert his wife to Christ, and the young couple mutually agreed to lead celibate lives. After the death of the father, they began to live in separate houses. Saint Chrysanthus converted several young men to Christ, and many pious women gathered around Saint Daria.

The people of Rome complained to the eparch Celerinus that Saints Chrysanthus and Daria were preaching celibacy and attracting too many young men and women to monasticism. Saint Chrysanthus was sent to the tribune Claudius for torture.

The torments, however, did not shake the bravery of the young martyr, since the power of God clearly aided him. Struck by this, the tribune Claudius himself came to believe in Christ and accepted holy Baptism together with his wife Hilaria, their sons Jason and Maurus, and all his household and soldiers. When news of this reached the emperor Numerian (283-284), he commanded them all to be executed. The Martyr Claudius was drowned in the sea, and his sons and soldiers were beheaded. Christians buried the bodies of the holy martyrs in a nearby cave, and Saint Hilaria constantly went there to pray. Once, they followed her and led her off for torture. The saint asked that they give her a few moments to pray, and as soon as she finished, she gave up her soul to God. A servant buried the saint in the cave beside her sons.

The torturers sent Saint Daria to a brothel, where she was protected by a lion sent by God. A certain man who tried to defile the saint was knocked to the ground and pinned down by the lion, but the lion did not kill him. The martyr preached to them about Christ and set them to the path of salvation.

They threw Saint Chrysanthus into a foul-smelling pit, into which all the filth of the city flowed. But a heavenly light shone on him, and the pit was filled with a sweet fragrance.

Then the emperor Numerian ordered Saints Chrysanthus and Daria to be turned over to the executioners. After many cruel tortures, the martyrs were buried alive in the ground.

In a cave near the place of execution, Christians began to gather to honor the anniversary of the saints’ martyrdom. They celebrated Church services and partook of the Holy Mysteries. Learning of this, the pagan authorities sealed the entrance to the cave, and those within received the crown of martyrdom. Two of these martyrs are known by name: the Presbyter Diodorus and the Deacon Marianus.

Saint Innocent of Komél and Vologda was born in Moscow, and was descended from the Moscow princely family of Okhlyabinin. He became a monk in the Monastery of Saint Cyril of White Lake (June 9), where he was placed under the guidance of Saint Nilus of Sora (May 7).

Saints Innocent and Nilus wandered throughout the East visiting Palestine, Constantinople, and spent several years in the monasteries of Mount Athos. After returning to Rus, the Saints did not return to Saint Cyril of White Lake Monastery, but to solitary cells for monastic seclusion. Seeking a life of solitude, they withdrew into the impassable forest at the Sora River, some fifteen versts from the Monastery. There they set up a cross, dug a well, and built separate cells, after the manner of the skete monasteries. A church was built on a marshy spot, and there the hermits led strict ascetical lives.

Foreseeing his own demise, Saint Nilus sent Saint Innocent to the Nurma River and revealed to him: “God is sending you there, and yours shall be a cenobitic monastery. After my death, my wilderness monastery will remain as it was during my life, with the brothers living separately, each in his own cell.”

After the repose of Saint Nilus, his holy disciple withdrew into the Vologda hinterland and in 1491 he built a cell at the Eda River, which flows into the Nurma. In a short while, disciples began to gather around him. Obeying the last command of his teacher, Saint Innocent did not seek any donations for it.

Saint Innocent labored for thirty years at building his monastery. He left behind instructions for the brethren, based on the works of the Holy Fathers, particularly the writings of Saint Nilus of Sora. Saint Innocent urged them to avoid wrangling and disputes, asking them to preserve love for Christ and spiritual peace.

The Saint forbade young and beardless monks to be accepted and tonsured at his monastery, and he forbade women to enter the monastery. A monk who left the monastery lost his right to a cell, and if he returned, he could occupy it only with the consent of the Igoumen and the brethren. Saint Innocent asked that a future church be dedicated to Saint John the Forerunner, and Baptizer of the Lord, in commemoration of the Third Finding of his Venerable Head (25 May), because Saint John is a patron for all monks and dwellers in the wilderness (later, the monastery was called Holy
Transfiguration after its chief temple).

Saint Innocent went to the Lord on March 19, 1521. In accordance with his last wish, he was buried in a corner of the monastery near a marsh. A stone was placed on his grave inscribed with the year, month and day of his repose.

In the manuals of iconography, Saint Innocent is depicted as medium in stature, and his beard is wider than that of the Hieromartyr Blaise, Bishop of Sebaste (February 11), not forked, with slightly gray hair, wearing monastic robes.

Saint Innocent is also commemorated on the Second Sunday after Pentecost, the Synaxis of All Saints of Mount Athos (movable Feast); and also on the Third Sunday after Pentecost, the Synaxis of All Saints of Novgorod and Vologda (movable Feast).

The Holy Martyr Pancharius was a friend of the emperor Diocletian. He abandoned Christianity and became a pagan. His mother and sister sent him a letter in which they urged the apostate to fear God and the dread Last Judgment. Having repented, Saint Pancharius openly confessed his faith before the emperor, for which he suffered torture at Rome. Then he was sent to Nicomedia and beheaded in 303.

This holy icon, which dates from the fifteenth century, was in the Saint Nicholas monastery church in the Pskov region.

There was once a silver plaque with an inscription from 1890 on the reverse of the icon. It told of how Tsar Ivan the Terrible came to the monastery of Saint Nicholas at Lubyatov during Great Lent in 1570. He had stopped there on his way to punish the people of Pskov, for he believed that they were about to give their allegiance to the Prince of Lithuania.

During the morning service, he happened to gaze at the icon of the Mother of God, and his heart was moved to compunction. “Let the killing stop,” he said. “Put away your swords.”

Soldiers of the Polish king Stephen Batory shot at the icon as they were on their way to attack Pskov in 1581.

Communists confiscated the icon in 1928, and in 1930 it was placed in the Tretiakov Gallery.

The icon has elements from three other types of icons of the Mother of God. Essentially, it belongs to the Eleousa type, like the Vladimir Icon (May 21, June 23, August 26). The gesture of the divine Child resembles the “Sweet-Kissing” or “Tenderness” Icon of Smolensk (March 19), and the scroll seems to come from the Hodēgḗtria Icon (July 28).

The Smolensk “Tenderness” Icon of the Mother of God manifested itself in the year 1103 at Smolensk. There is another Smolensk “Tenderness” Icon from the vicinity of Okopa (down from Smolensk). This icon was in the encampment of the Russian armies of the military commander Shein, restraining the Polish besiegers from destroying Smolensk for twenty months (1611-1613).

The Mother of God is depicted gazing tenderly at the Divine Child, Who reclines in her lap, resting His head on her left arm. Both of her hands rest just below her neck.

The Savior holds an orb in His right hand, the symbol of sovereignty and power. In some icons, however, the orb is in His left hand.

The nine hundredth anniversary of the Smolensk Tenderness Icon's appearance was observed in 2003.

Saturday is the day which the Church has set aside for the commemoration of faithful Orthodox Christians departed this life in the hope of resurrection to eternal life. Since the Divine Liturgy cannot be served on weekdays during Great Lent, the second, third, and fourth Saturdays of the Fast are appointed as Soul Saturdays when the departed are remembered at Liturgy.

In addition to the Liturgy, kollyva (wheat or rice cooked with honey and mixed with raisins, figs, nuts, sesame, etc.) is blessed in church on these Saturdays. The kollyva reminds us of the Lord’s words, “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24).The kollyva symbolizes the future resurrection of all the dead. As Saint Simeon of Thessalonica (September 15) says, man is also a seed which is planted in the ground after death, and will be raised up again by God’s power. Saint Paul also speaks of this (I Cor. 15:35-49).

It is customary to give alms in memory of the dead in addition to the prayers we offer for their souls. The angel who spoke to Cornelius testifies to the efficacy of almsgiving, “Your prayers and your alms have ascended as a memorial before God” (Acts 10:4).

Memorial services for the dead may be traced back to ancient times. Chapter 8 of the Apostolic Constitutions recommends memorial services with Psalms for the dead. It also contains a beautiful prayer for the departed, asking that their voluntary and involuntary sins be pardoned, that they be given rest with the Patriarchs, Prophets, and Apostles in a place where sorrow, suffering, and sighing have fled away (Isaiah 35:10). Saint John Chrysostom mentions the service for the dead in one of his homilies on Philippians, and says that it was established by the Apostles. Saint Cyprian of Carthage (Letter 37) also speaks of our duty to remember the martyrs.

The holy Fathers also testify to the benefit of offering prayers, memorial services, Liturgies, and alms for the dead (Saint John Chrysostom, Saint Cyril of Jerusalem, Saint John of Damascus, etc.). Although both the righteous and those who have not repented and corrected themselves may receive benefit and consolation from the Church’s prayer, it has not been revealed to what extent the unrighteous can receive this solace. It is not possible, however, for the Church’s prayer to transfer a soul from a state of evil and condemnation to a state of holiness and blessedness. Saint Basil the Great points out that the time for repentance and forgiveness of sins is during the present life, while the future life is a time for righteous judgment and retribution (Moralia 1). Saint John Chrysostom, Saint Gregory the Theologian, and other patristic writers concur with Saint Basil’s statement.

By praying for others, we bring benefit to them, and also to ourselves, because “God is not so unjust as to forget your work and the love which you showed for His sake in serving the saints…” (Heb. 6:10).

Saint Nikolai of Zhicha, “the Serbian Chrysostom,” was born in Lelich in western Serbia on January 4, 1881 (December 23, 1880 O.S.). His parents were Dragomir and Katherine Velimirovich, who lived on a farm where they raised a large family. His pious mother was a major influence on his spiritual development, teaching him by word and especially by example. As a small child, Nikolai often walked three miles to the Chelije Monastery with his mother to attend services there.

Sickly as a child, Nikolai was not physically strong as an adult. He failed his physical requirements when he applied to the military academy, but his excellent academic qualifications allowed him to enter the Saint Savva Seminary in Belgrade, even before he finished preparatory school.

After graduating from the seminary in 1905, he earned doctoral degrees from the University of Berne in 1908, and from King’s College, Oxford in 1909. When he returned home, he fell ill with dysentery. Vowing to serve God for the rest of his life if he recovered, he was tonsured at the Rakovica Monastery on December 20, 1909 and was also ordained to the holy priesthood.

In 1910 he went to study in Russia to prepare himself for a teaching position at the seminary in Belgrade. At the Theological Academy in Saint Petersburg, the Provost asked him why he had come. He replied, “I wanted to be a shepherd. As a child, I tended my father’s sheep. Now that I am a man, I wish to tend the rational flock of my heavenly Father. I believe that is the way that has been shown to me.” The Provost smiled, pleased by this response, then showed the young man to his quarters.

After completing his studies, he returned to Belgrade and taught philosophy, logic, history, and foreign languages at the seminary. He spoke seven languages, and this ability proved very useful to him throughout his life.

Saint Nikolai was renowned for his sermons, which never lasted more than twenty minutes, and focused on just three main points. He taught people the theology of the Church in a language they could understand, and inspired them to repentance.

At the start of World War I, Archimandrite Nikolai was sent to England on a diplomatic mission to seek help in the struggle of the Serbs against Austria. His doctorate from Oxford gained him an invitation to speak at Westminster Abbey. He remained in England for three short months, but Saint Nikolai left a lasting impression on those who heard him. His writings “The Lord’s Commandments,” and “Meditations on the Lord’s Prayer” impressed many in the Church of England.

Archimandrite Nikolai left England and went to America, where he proved to be a good ambassador for his nation and his Church.

The future saint returned to Serbia in 1919, where he was consecrated as Bishop of Zhicha, and was later transferred to Ochrid. The new hierarch assisted those who were suffering from the ravages of war by establishing orphanages and helping the poor.

Bishop Nikolai took over as leader of Bogomljcki Pokret, a popular movement for spiritual revival which encouraged people to pray and read the Bible. Under the bishop’s direction, it also contributed to a renewal of monasticism. Monasteries were restored and reopened, and this in turn revitalized the spiritual life of the Serbian people.

In 1921, Bishop Nikolai was invited to visit America again and spent two years as a missionary bishop. He gave more than a hundred talks in less than six months, raising funds for his orphanages. Over the next twenty years, he lectured in various churches and universities.

When Germany invaded Yugoslavia on April 6, 1941, Bishop Nikolai, a fearless critic of the Nazis, was arrested and confined in Ljubostir Vojlovici Monastery. In 1944, he and Patriarch Gavrilo were sent to the death camp at Dachau. There he witnessed many atrocities and was tortured himself. When American troops liberated the prisoners in May 1945, the patriarch returned to Yugoslavia, but Bishop Nikolai went to England.

The Communist leader Tito was just coming to power in Yugoslavia, where he persecuted the Church and crushed those who opposed him. Therefore, Bishop Nikolai believed he could serve the Serbian people more effectively by remaining abroad. He went to America in 1946, following a hectic schedule in spite of his health problems which were exacerbated by his time in Dachau. He taught for three years at Saint Savva’s Seminary in Libertyville, IL before he settled at Saint Tikhon’s Monastery in South Canaan, PA in 1951.

He taught at Saint Tikhon’s and also served as the seminary’s Dean and Rector. He was also a guest lecturer at Saint Vladimir’s Seminary in NY, and at Holy Trinity Monastery in Jordanville, NY.

On Saturday March 17, 1956 Bishop Nikolai served his last Liturgy. After the service he went to the trapeza and gave a short talk. As he was leaving, he bowed low and said, “Forgive me, brothers.” This was something unusual which he had not done before.

On March 18, 1956 Saint Nikolai fell asleep in the Lord Whom he had served throughout his life. He was found in his room kneeling in an attitude of prayer. Though he was buried at Saint Savva’s Monastery in Libertyville, IL, he had always expressed a desire to be buried in his homeland. In April of 1991 his relics were transferred to the Chetinje Monastery in Lelich. There he was buried next to his friend and disciple Father Justin Popovich (+ 1979).

English readers are familiar with Saint Nikolai’s Prologue from Ochrid, The Life of Saint Savva, A Treasury of Serbian Spirituality, and other writings which are of great benefit for the whole Church. He thought of his writings as silent sermons addressed to people who would never hear him preach. In his life and writings, the grace of the Holy Spirit shone forth for all to see, but in his humility he considered himself the least of men.

Though he was a native of Serbia, Saint Nikolai has a universal significance for Orthodox Christians in all countries. He was like a candle set upon a candlestick giving light to all (MT 5:15). A spiritual guide and teacher with a magnetic personality, he attracted many people to himself. He also loved them, seeing the image of God in each person he met. He had a special love for children, who hastened to receive his blessing whenever they saw him in the street.

He was a man of compunctionate prayer, and possessesed the gift of tears which purify the soul (Saint John Climacus, LADDER, Step 7). He was a true pastor to his flock protecting them from spiritual wolves, and guiding them on the path to salvation. He has left behind many soul-profiting writings which proclaim the truth of Christ to modern man. In them he exhorts people to love God, and to live a life of virtue and holiness. May we also be found worthy of the Kingdom of Heaven through the prayers of Saint Nikolai, and by the grace of our Lord Jesus Christ, to Whom be glory forever. Amen.

Saint Cyril, Archbishop of Jerusalem, was born in Jerusalem in the year 315 and was raised in strict Christian piety. Upon reaching the age of maturity, he became a monk, and in the year 346 he became a presbyter. In the year 350, upon the death of Archbishop Maximus, he succeeded him on the episcopal throne of Jerusalem.

As Patriarch of Jerusalem, Saint Cyril zealously fought against the heresies of Arius and Macedonius. In so doing, he aroused the animosity of the Arian bishops, who sought to have him deposed and banished from Jerusalem.

There was a miraculous portent in 351 at Jerusalem: at the third hour of the day on the Feast of Pentecost, the Holy Cross appeared in the heavens, shining with a radiant light. It stretched from Golgotha above the Mount of Olives. Saint Cyril reported this portent to the Arian emperor Constantius (351-363), hoping to convert him to Orthodoxy.

The heretic Acacius, deposed by the Council of Sardica, was formerly the Metropolitan of Caesarea, and he collaborated with the emperor to have Saint Cyril removed. An intense famine struck Jerusalem, and Saint Cyril expended all his wealth in charity. But since the famine did not abate, the saint pawned church utensils, and used the money to buy wheat for the starving. The saint’s enemies spread a scandalous rumor that they had seen a woman in the city dancing around in clerical garb. Taking advantage of this rumor, the heretics forcibly expelled the saint.

The saint found shelter with Bishop Silvanus in Tarsus. After this, a local Council was held at Seleucia, at which there were about 150 bishops, and among them Saint Cyril. The heretical Metropolitan Acacius did not want to allow him to take a seat, but the Council would not consent to this. Acacius stormed out of the Council, and before the emperor and the Arian patriarch Eudoxius, he denounced both the Council and Saint Cyril. The emperor had the saint imprisoned.

When the emperor Julian the Apostate (361-363) ascended the throne he repealed all the anti-Orthodox decrees of Constantius, seemingly out of piety. Saint Cyril returned to his own flock. But after a certain while, when Julian had become secure upon the throne, he openly apostasized and renounced Christ. He permitted the Jews to start rebuilding the Temple of Jerusalem that had been destroyed by the Romans, and he even provided them part of the funds for the building from the state treasury.

Saint Cyril predicted that the words of the Savior about the destruction of the Temple down to its very stones (Luke. 21:6) would undoubtedly transpire, and the blasphemous intent of Julian would come to naught. Soon there was such a powerful earthquake, that even the solidly set foundation of the ancient Temple of Solomon shifted in its place, and what had been rebuilt fell down and shattered into dust. When the Jews resumed construction, a fire came down from the heavens and destroyed the tools of the workmen. Great terror seized everyone. On the following night, the Sign of the Cross appeared on the clothing of the Jews, which they could not remove by any means.

After this heavenly confirmation of Saint Cyril’s prediction, they banished him again, and the bishop’s throne was occupied by Saint Cyriacus. But Saint Cyriacus soon suffered a martyr’s death (October 28).

After the emperor Julian perished in 363, Saint Cyril returned to his See, but during the reign of the emperor Valens (364-378) he was exiled for a third time. It was only under the holy emperor Saint Theodosius the Great (379-395) that he finally returned to his archpastoral activity. In 381 Saint Cyril participated in the Second Ecumenical Council, which condemned the heresy of Macedonius and affirmed the Nicea-Constantinople Symbol of Faith (Creed).

Saint Cyril’s works include twenty-three Instructions (Eighteen are Catechetical, intended for those preparing for Baptism, and five are for the newly-baptized) and two discourses on Gospel themes: “On the Paralytic,” and “Concerning the Transformation of Water into Wine at Cana.”

At the heart of the Catechetical Instructions is a detailed explanation of the Symbol of Faith. The saint suggests that a Christian should inscribe the Symbol of Faith upon “the tablets of the heart.”

“The articles of the Faith,” Saint Cyril teaches, “were not written through human cleverness, but they contain everything that is most important in all the Scriptures, in a single teaching of faith. Just as the mustard seed contains all its plethora of branches within its small kernel, so also does the Faith in its several declarations combine all the pious teachings of the Old and the New Testaments.”

Saint Cyril, a great ascetic and a champion of Orthodoxy, died in the year 386.

The Holy Martyrs Trophimus and Eucarpion were soldiers at Nicomedia during the persecution against Christians under the emperor Diocletian (284-305). They distinguished themselves by their great ferocity in carrying out all of the emperor’s decrees.

Once, when these soldiers had caught up with some Christians, they suddenly saw a large fiery cloud which had come down from the sky, thickening in form as it drew close to them. From out of the cloud came forth a Voice: “Why are you so zealous in threatening My servants? Don’t be deluded! No one can suppress those believing in Me through their own strength. It is better to join them and discover the Heavenly Kingdom yourselves.”

The soldiers fell to the ground in fright, not daring to lift up their eyes, and only said to one another, “Truly this is the great God, Who has manifested Himself to us. We would do well to become His servants.” The Lord then spoke saying, “Rise up, repent, for your sins are forgiven.” As they got up, they beheld within the cloud the image of a Radiant Man and a great multitude standing about Him.

The astonished soldiers cried out with one voice, “Receive us, for our sins are inexpressibly wicked. There is no other God but You, the Creator and true God, and we are not yet numbered among Your servants.” But just as they spoke this, the cloud receded and rose up into the sky.

Spiritually reborn after this miracle, the soldiers released all the jailed Christians from the prisons. For this Saints Trophimus and Eucarpion were handed over to terrible torments: they suspended the saints and tore their bodies with iron hooks. They gave thanks unto God, certain that the Lord would forgive them their former sins. When a fire had been lit, the holy martyrs went willingly into the fire and there gave up their souls to God.

Saint Aninas was born at Chalcedon into a Christian family. After the death of his parents, he withdrew at age fifteen into a monastery, where he received monastic tonsure. In search of complete solitude, he went off into the heart of the desert where the River Euphrates separates Syria from Persia. There he came upon an Elder named Maium and settled there with him. Both ascetics led a very strict life. During the forty days of the Great Fast they ate nothing, taking delight and joy instead in spiritual nourishment.

Every day Saint Aninas carried drinking water from afar. Once, he returned with full water pitchers earlier than usual, since an angel had filled the vessels with water. The Elder Maium realized that his disciple had attained to high level of spiritual accomplishment, and he in turn asked Saint Aninas to become his guide, but the Saint refused out of humility. Later, the Elder went to a monastery, and Saint Aninas remained alone in the wilderness.

By constant struggles the saint conquered the passions within himself, and he was granted gifts of healing and clairvoyance. Even the wild beasts became docile and served him. Wherever the saint went, two lions followed after him, one of which he had healed of a wound on its paw.

Accounts of the saint spread throughout all the surrounding area, and the sick and those afflicted by evil spirits began to come to him, seeking healing. Several disciples also gathered around the saint. Once, in his seventeenth year as an ascetic, several men had come to the saint and asked for something to quench their thirst. Relying on the power of God, the saint sent one of his disciples to a dried-up well. The well miraculously filled up to its very top, and this water remained for many days. When the water ended, the saint did not dare to ask for a miracle for himself, and so he began to carry water from the Euphrates at night.

Bishop Patrick of Neocaesarea repeatedly visited the monk and ordained him presbyter, although the humble ascetic was resolved not to accept the priestly office. When he learned that the saint himself carried water from a distance, Bishop Patrick twice gave him donkeys, but each time Saint Aninas gave them away to the poor and continued to carry the water himself. Then the bishop ordered that a large well be dug, which they filled from time to time, bringing donkeys from the city.

Saint Aninas discerned the desire of a certain stylite monk, who struggled far from him, to come down off his pillar and make a complaint in court against a robber who had hurt him with a stone. Saint Aninas wrote a letter to the stylite, advising him not to carry out his intent. The letter was brought to the stylite by a trusty lion, and it brought him to his senses.

A certain pious woman, who had fallen ill, went to Saint Aninas to ask for his prayers. Along the way a robber chanced upon her. Since the woman had no money, he decided to assault her and force her into sin. The woman called on the saint’s help and cried out, “Saint Aninas, help me!” Terror suddenly overcame the robber, and he let go of the woman.

The woman went to Saint Aninas and told him everything, and she also received healing. The robber also came to the monk in repentance, was baptized, and then tonsured as a monk. A spear which he had thrust into the ground when he attacked the woman, grew into a mighty oak.

At the age of 110 the saint predicted the time of his death, and he directed his successor as igumen to assemble the brethren.

Before his death, Saint Aninas conversed with the holy Prophets Moses, Aaron and Or [or Hur: Ex. 24:14]. He fell asleep in the Lord saying, “ O Lord, receive my soul.”

No information available at this time.

Saint Alexis was born at Rome into the family of the pious and poverty-loving Euphemianus and Aglais. The couple was childless for a long time and constantly prayed the Lord to grant them a child. And the Lord consoled the couple with the birth of their son Alexis.

At six years of age the child began to read and successfully studied the mundane sciences, but it was with particular diligence that he read Holy Scripture. When he was a young man, he began to imitate his parents: he fasted strictly, distributed alms and beneath his fine clothing he secretly wore a hair shirt. Early on there burned within him the desire to leave the world and serve God. His parents, however, had arranged for Alexis to marry a beautiful and virtuous bride.

On his wedding night, Alexis gave her his ring and his belt (which were very valuable) and said, “Keep these things, Beloved, and may the Lord be with us until His grace provides us with something better.” Secretly leaving his home, he boarded a ship sailing for Mesopotamia.

Arriving in the city of Edessa, where the Icon of the Lord “Not-made-by-Hands” (August 16) was preserved, Alexis sold everything that he had, distributed the money to the poor and began to live near the church of the Most Holy Theotokos under a portico. The saint used a portion of the alms he received to buy bread and water, and he distributed the rest to the aged and infirm. Each Sunday he received the Holy Mysteries.

The parents sought the missing Alexis everywhere, but without success. The servants sent by Euphemianus also arrived in Edessa, but they did not recognize the beggar sitting at the portico as their master. His body was withered by fasting, his comeliness vanished, his stature diminished. The saint recognized them and gave thanks to the Lord that he received alms from his own servants.

The inconsolable mother of Saint Alexis confined herself in her room, incessantly praying for her son. His wife also grieved with her in-laws.

Saint Alexis dwelt in Edessa for seventeen years. Once, the Mother of God spoke to the sacristan of the church where the saint lived: “Lead into My church that Man of God, worthy of the Kingdom of Heaven. His prayer rises up to God like fragrant incense, and the Holy Spirit rests upon him.” The sacristan began to search for such a man, but was not able to find him for a long time. Then he prayed to the Most Holy Theotokos, beseeching Her to clear up his confusion. Again a voice from the icon proclaimed that the Man of God was the beggar who sat in the church portico.

The sacristan found Saint Alexis and brought him into the church. Many recognized him and began to praise him. The saint secretly boarded a ship bound for Cilicia, intending to visit the church of Saint Paul in Tarsus. But God ordained otherwise. A storm took the ship far to the West and it reached the coast of Italy. The saint journeyed to Rome and decided to live in his own house. Unrecognized, he humbly asked his father’s permission to settle in some corner of his courtyard. Euphemianus settled Alexis in a specially constructed cell and gave orders to feed him from his table.

Living at his parental home, the saint continued to fast and he spent day and night at prayer. He humbly endured insults and jeering from the servants of his father. The cell of Alexis was opposite his wife’s windows, and the ascetic suffered grievously when he heard her weeping. Only his immeasurable love for God helped the saint endure this torment. Saint Alexis dwelt at the house of his parents for seventeen years and the Lord revealed to him the day of his death. Then the saint, taking paper and ink, wrote certain things that only his wife and parents would know. He also asked them to forgive him for the pain he had caused them.

On the day of Saint Alexis’ death in 411, Archbishop Innocent (402-417) was serving Liturgy in the presence of the emperor Honorius (395-423). During the services a Voice was heard from the altar: “Come unto Me, all ye who labor and are heavy laden, and I will give you rest” (Mt.11:28). All those present fell to the ground in terror.

The Voice continued: “On Friday morning the Man of God comes forth from the body; have him pray for the city, that you may remain untroubled.” They began to search throughout Rome, but they did not find the saint. Thursday evening the Pope was serving Vigil in the Church of Saint Peter. He asked the Lord to show them where to find the Man of God.

After Liturgy the Voice was heard again in the temple: “Seek the Man of God in the house of Euphemianus.” All hastened there, but the saint was already dead. His face shone like the face of an angel, and his hand clasped the paper, and they were unable to take it. They placed the saint’s body on a cot, covered with costly coverings. The Pope and the Emperor bent their knees and turned to the saint, as to one yet alive, asking him to open his hand. And the saint heard their prayer. When the letter was read, the righteous one’s wife and parents tearfully venerated his holy relics.

The body of the saint was placed in the center of the city. The emperor and the Pope carried the body of the saint into the church, where it remained for a whole week, and then was placed in a marble crypt. A fragrant myrrh began to flow from the holy relics, bestowing healing upon the sick.

The venerable relics of Saint Alexis, the Man of God, were buried in the church of Saint Boniface. The relics were uncovered in the year 1216.

The Life of Saint Alexis, the Man of God, was always very popular in Russia.

Saint Macarius of Kalyazin (in the world Matthew) was born in 1400 in the village of Gribkovo (Kozhino), near the city of Kashin, into the family of the boyar Basil Kozha. From youth he yearned for monasticism, but he married at the insistence of his parents.

After a year his parents died, and after three more years his wife Elena also reposed. Having nothing to bind him to his former life, Matthew became a monk at the Nikolaev Klobukov monastery. Desiring solitude, he left the city monastery with the abbot’s blessing, and he found a suitable place between two lakes, eighteen versts from Kashin. Here the monk raised a cross and founded a solitary wilderness monastery.

The boyar Ivan Kolyaga, to whom the nearby lands belonged, began to fear that a monastery would grow up there, and that monks would begin to cultivate the wastelands. The Enemy of our salvation planted such spite and enmity in the boyar, that he decided to kill the saint. Suddenly, he was stricken with a grievous illness. Fear of death awakened repentance in the boyar. Ivan Kolyaga was carried to the saint and told him of his evil intent, asking forgiveness.

“God forgive you”, the humble ascetic replied. Wishing to expiate his sin and to help the saint, the boyar gave his lands to the growing monastery. The monks built a temple dedicated to the Most Holy Trinity. Word of the boyar Kolyaga’s conversion brought many people to the monk, seeking salvation. Saint Macarius tonsured Kolyaga and named the monastery Kalyazin for him.

It became necessary to choose an igumen. Saint Macarius was then fifty-three years of age, but he considered himself unworthy of this dignity and he asked each of the older men coming to him to become the monastery’s priest and igumen. Yielding to the common will, the saint was made igumen by Bishop Moses of Tver.* The new igumen prepared for his first service at the altar of God with long solitary prayer, and then communed all the brethren with the Holy Mysteries.

In the rank of igumen, Saint Macarius labored to guide the brethren. The monastery had two chalices, a diskos and two plates fashioned by Saint Macarius on a lathe. He guided not only the monks, but also laypeople coming to the monastery, dealing with both the educated and the simple.

Despite his noble origin and his position of igumen, the saint wore ragged, frayed and patched clothing. In his conduct and his way of life Saint Macarius was so simple that the haughty heretic Vassian, sneeringly called him the “peasant of Kalyazin.” The saint preferred to hear himself mocked rather than praised. He went to solitary places, delighted to be alone with nature. Wild animals, sensing his holiness, walked with him like sheep, they submitted to him, and sometimes took food from him.

The spiritual stature of Saint Macarius was close to the spiritual stature of Saint Paphnutius of Borov (May 1, 1477). Not by chance did Saint Paphnutius’ disciple, Saint Joseph of Volokolamsk (September 9, 1515), visit Saint Macarius in 1478 and write down his impressions of him: “When I arrived at this place,” said Saint Macarius, “seven Elders came with me from the monastery of Klobukov. They were so excellent in virtues, fasting and monastic life, that all the brethren came to them to receive instruction and benefit. They enlightened all and taught them for their benefit. They affirmed the virtuous life, and censured those inclined to misconduct, and neither did they seek to do their own will.”

Though the humble igumen was silent about his own efforts, they were not hidden from Saint Joseph. Perceiving the holiness of the igumen, he accounted him blessed and spoke about the life of the monastery: “Such piety and decorum were in that monastery, where everything was done in harmony with the patristic and communal traditions, that even the great Elder Metrophanes Byvaltsev was amazed. He had just come from Mount Athos, where he spent nine years, and said to the brethren: ‘My efforts and my journey to the Holy Mountain were in vain, because one can find salvation in the Kalyazin monastery. Life here is similar to life in the cenobitic monasteries of the Holy Mountain.’”

From the moment Saint Macarius settled in the wilderness, he did not abandon his strict Rule because of old age. Even during his lifetime the saint repeatedly healed the paralyzed and the demon-possessed.

The saint reposed on March 17, 1483. At the time of his death they found heavy chains on him, about which no one knew. The incorrupt relics of Saint Macarius were uncovered on May 26, 1521 when ditches were dug for a new church. A Council of 1547 established his local festal celebration.

* The successor of Bishop Moses was Saint Macarius’ brother, Bishop Gennadius (Kozhin) (1460-1477). The nephew of Saint Macarius, Saint Paisius of Uglich (January 8 and June 6) was also famed for his sanctity. The Kalyazin monastery had a collection of the sermons of Saint Gregory the Theologian, which Saint Macarius had copied in his own hand.

Saint Marinus, inspired by ardent love for Christ the Savior, destroyed a temple of the idolaters during one of the pagan festivals, trampling the sacrifices underfoot and confessed himself a Christian. After cruel tortures, the saint was beheaded.

Saint Patrick, the Enlightener of Ireland was born around 385, the son of Calpurnius, a Roman decurion (an official responsible for collecting taxes). He lived in the village of Bannavem Taberniae, which may have been located at the mouth of the Severn River in Wales. The district was raided by pirates when Patrick was sixteen, and he was one of those taken captive. He was brought to Ireland and sold as a slave, and was put to work as a herder of swine on a mountain identified with Slemish in Co. Antrim. During his period of slavery, Patrick acquired a proficiency in the Irish language which was very useful to him in his later mission.

He prayed during his solitude on the mountain, and lived this way for six years. He had two visions. The first told him he would return to his home. The second told him his ship was ready. Setting off on foot, Patrick walked two hundred miles to the coast. There he succeeded in boarding a ship, and returned to his parents in Britain.

Some time later, he went to Gaul and studied for the priesthood at Auxerre under Saint Germanus (July 31). Eventually, he was consecrated as a bishop, and was entrusted with the mission to Ireland, succeeding Saint Palladius (July 7). Saint Palladius did not achieve much success in Ireland. After about a year he went to Scotland, where he died in 432.

Patrick had a dream in which an angel came to him bearing many letters. Selecting one inscribed “The Voice of the Irish,” he heard the Irish entreating him to come back to them.

Although Saint Patrick achieved remarkable results in spreading the Gospel, he was not the first or only missionary in Ireland. He arrived around 432 (though this date is disputed), about a year after Saint Palladius began his mission to Ireland. There were also other missionaries who were active on the southeast coast, but it was Saint Patrick who had the greatest influence and success in preaching the Gospel of Christ. Therefore, he is known as “The Enlightener of Ireland.”

His autobiographical Confession tells of the many trials and disappointments he endured. Patrick had once confided to a friend that he was troubled by a certain sin he had committed before he was fifteen years old. The friend assured him of God’s mercy, and even supported Patrick’s nomination as bishop. Later, he turned against him and revealed what Patrick had told him in an attempt to prevent his consecration. Many years later, Patrick still grieved for his dear friend who had publicly shamed him.

Saint Patrick founded many churches and monasteries across Ireland, but the conversion of the Irish people was no easy task. There was much hostility, and he was assaulted several times. He faced danger, and insults, and he was reproached for being a foreigner and a former slave. There was also a very real possibility that the pagans would try to kill him. Despite many obstacles, he remained faithful to his calling, and he baptized many people into Christ.

The saint’s Epistle to Coroticus is also an authentic work. In it he denounces the attack of Coroticus’ men on one of his congregations. The Breastplate (Lorica) is also attributed to Saint Patrick. In his writings, we can see Saint Patrick’s awareness that he had been called by God, as well as his determination and modesty in undertaking his missionary work. He refers to himself as “a sinner,” “the most ignorant and of least account,” and as someone who was “despised by many.” He ascribes his success to God, rather than to his own talents: “I owe it to God’s grace that through me so many people should be born again to Him.”

By the time he established his episcopal See in Armargh in 444, Saint Patrick had other bishops to assist him, many native priests and deacons, and he encouraged the growth of monasticism.

Saint Patrick is often depicted holding a shamrock, or with snakes fleeing from him. He used the shamrock to illustrate the doctrine of the Holy Trinity. Its three leaves growing out of a single stem helped him to explain the concept of one God in three Persons. Many people now regard the story of Saint Patrick driving all the snakes out of Ireland as having no historical basis.

Saint Patrick died on March 17, 461 (some say 492). There are various accounts of his last days, but they are mostly legendary. Muirchu says that no one knows the place where Saint Patrick is buried. Saint Columba of Iona (June 9) says that the Holy Spirit revealed to him that Patrick was buried at Saul, the site of his first church. A granite slab was placed at his traditional grave site in Downpatrick in 1899.

Saint Gabriel the Lesser was a major figure in the eighteenth-century Georgian Church. Few details of his life are known, but it is evident that the education he received was quite good for the period. Striving toward the monastic life but still living in the world, Gabriel tried in every way to close himself off from the vanity of the world. He kept a small sewing shop in Tbilisi and distributed most of his profits to the poor.

One day Saint Gabriel abandoned his business and set off for the Davit-Gareji Wilderness, where he was tonsured a monk.

Saint Gabriel occupied much of his time with writing, and his works left a significant mark on the spiritual literature of Georgia. He compiled several collections of patristic writings, and he also wrote original works of a theological nature. His original writings include An Explanation of the Hierarchical Liturgy, which describes in detail the meaning of every part of the service, Spiritual Stories of the Pious, The Life and Labors of Venerable Schemamonk Onisphore, A Short Story of Porphyry, and writings on the Nomocanon of the Sixth Ecumenical Council.

Among the brothers at his monastery, Saint Gabriel was distinguished by a remarkable capacity for love and a fervent desire to help others: he helped all, cared for all, and encouraged all. During the Great Fast in 1802, a certain archdeacon came from Tbilisi to Davit-Gareji Monastery, desiring to draw closer to the ascetic way of life. After some time, however, he became anxious to see his family and decided to return home. Saint Gabriel accompanied him on his way, but the two men were suddenly assailed by Dagestanis, and the holy father was killed. The brothers carried his relics back to the monastery and buried them there with great honor.

The Holy Martyr Sabinus was administrator of the Egyptian city of Hermopolis. During a persecution of Christians under the emperor Diocletian (284-305), Saint Sabinus and some like-minded companions hid in a remote village.

His hiding place was revealed by a certain ungrateful beggar who had brought him food. The saint used to feed him and help him with money, but the man betrayed him for two pieces of gold. Sabinus was seized with six other Christians, and after torture they were all drowned in the Nile in 287.

The Holy Martyr Papas lived in the city of Laranda (Asia Minor) during the reign of Maximian (305-311). They arrested and tortured him for his belief in Christ. His feet were put into boots with sharp nails hammered into the soles, and made to walk. They took him to the city of Diocaesarea and later to Seleucia, Isauria to stand trial.

St Papas died bound to a barren tree, which then became fruitful.

Saint Serapion was born in the village of Pekhorka near Moscow, and from a young age he was inclined toward monasticism. According to the wish of his parents, he entered into marriage, and was ordained to the priesthood. A year later he became a widower and was tonsured at the Dubensk Monastery of the Dormition. Because of his virtuous life he was elected as Igumen of the monastery and he labored so much for it that it later became known by his name – Serapion Hermitage.

Desiring to engage in more rigorous ascetical struggles, the Saint resigned his position and entered the Trinity-Sergius Lavra, where he became the Igumen in 1495. The Saint enjoyed the respect of the Great Prince Ivan Vasilyevich, and at his request, the Prince pardoned three convicted boyars who had been condemned to death.

While attending the Council of 1504, Saint Serapion passionately defended the practice of the Church and Monasteries possessing property, as a means of charity. This brought him into conflict with Saint Joseph of Volokolamsk (September 9), who taught that the Church should not own villages and estates.

In 1506 he was consecrated as Archbishop of Novgorod. During a big fire in that city in the year 1508, the Saint tearfully prayed that the Lord would cause it to cease.

Saint Serapion had to endure many troubles. In 1509 he was deprived of his See and exiled to Moscow’s Andronikov Monastery. In 1511 Saint Serapion moved to the Trinity-Sergius Lavra, where he spent the remainder of his life in unceasing meditation and prayer, honored by the Lord with the gifts of discernment and of working miracles.

After being tonsured into the Schema, the hierarch reposed in peace on March 16, 1516. His incorrupt relics were found on April 7,1517, and to this day they rest hidden in Serapion’s Pavilion, at Holy Trinity Cathedral, in Trinity-Sergius Lavra.

The Lord has glorified His saint with the gift of miracles, both during his lifetime and after his death. Once, on the Feast of the Dormition, the saint healed a lame man, who for many years had crawled on his feet and hands and feet, leaning on pieces of wood.

In 1608, during the siege of the Lavra by the Poles, many monks and laymen, who came to the temple to pray for his monastery, saw him in the bishop’s vestments.

The Holy Apostle Aristóboulos of the Seventy was born on Cyprus. He and his brother, the Apostle Barnabas (June 11), accompanied Saint Paul on his missionary journeys. Saint Aristóboulos is mentioned by the Apostle Paul in his Epistle to the Romans (Romans 16:10).

There are several conflicting narratives about the hierarch's life before he went to Britain. Some identify him with Zebedee, the father of the Apostles James and John. Others say that he was the father-in-law of the Apostle Peter. Most of these are unreliable, however.

Saint Paul made Aristóboulos a bishop and sent him to preach the Gospel in Britain, Scotland, and Hibernia (Ireland), where he converted many people to Christ. He also had to endure many torments and afflictions from hostile pagans, who beat him and mocked him. Eventually, he won them over and brought them to Christ as well.

Saint Aristóboulos reposed peacefully in Britain among the people he had evangelized. Some sources say he suffered a martyr's death in Wales at an advanced age.

Saint Aristóboulos is also commemorated on October 31 (with Saints Stachys, Apellēs, Amplias, Urban, and Narcissus), and also on the Synaxis of the Seventy Apostles (January 4). In Greek usage he is commemorated on March 15.

The Hieromartyr Alexander, Bishop of Rome, served for ten years as the archpastor of Rome. He was burned alive on May 3, 119 by order of the emperor Hadrian (117-138).

The Hieromartyr Julian of Anazarbus suffered for Christ in Antioch, Syria under the emperor Maximian Galerius (305-311). His relics were glorified by miracles in the time of Saint John Chrysostom. Chrysostom mentions the martyr in his 47th homily.

The Holy Martyrs Trophimus and Thallus, brothers and presbyters of Syria, served in Carian Laodicea. During a persecution under the emperor Diocletian (284-305) and his co-emperor Maximian (284-305), the brothers were taken under guard and brought before the governor Asclepiodotus. He ordered the holy brothers to be stoned, but the stones which they threw at the saints returned and struck those who threw them.

After a second interrogation, the holy brothers were sentenced to be crucified. Going to execution, they glorified God because they were found worthy of dying on a cross, as the Savior did. The holy martyrs of Christ continued to preach from the cross, and their brave mother stood nearby.

A certain Jewess bowed to the saints and cried out, “Blessed is the mother who gave birth to such sons.” When the martyrs surrendered their souls to God, the prison guard said that he saw the souls of the holy brothers being carried upwards to heaven in the company of three angels.

The people stayed with the bodies of the holy martyrs all night, and in the morning the wife of the torturer Asclepiodotus came to the place of execution with her bejeweled veil. She told the people that in a dream she saw the holy martyrs and the angels sent to punish her husband.

The mother of the martyrs and two Christians, Zosimus and Artemon, buried the holy brothers in their native city of Stratonikea, Lydia. The torturer Asclepiodotus soon fell ill and died a horrible death

Saint Pimen the Fool-for-Christ and Anton Meskhi (of Meskheti, in southern Georgia) lived in the 13th century, when the Mongols were regularly invading Georgia. The entire country, and the Church in particular, languished under the yoke of Mongol oppression. The Georgian people were once again faced with a terrible choice: to preserve their temporal flesh or attain spiritual salvation. Most would not yield to the temptation of the enemy and chose instead to die as martyrs for Christ.

At that time a monk named Pimen, a fool-for-Christ, labored in the Davit-Gareji Wilderness. His ancestral roots were in the Kakheti region of eastern Georgia. Pimen rebuked kings and condemned the unjust and immoral acts of the nobility. The pious monk Anton Meskhi labored with him.

Enlightened by divine grace, the fathers recognized that the Georgian people were following their king’s poor example. Thus, the monks began a struggle for the spiritual salvation of the nation’s people that demanded the censure of the king. In addition to their labors of foolishness and censuring of kings, the saints preached Christianity among the Dagestani (located to the northeast of Georgia and borders the Caspian Sea).

For their great spiritual achievements and struggles on behalf of godly purity, the Christian Faith, and the spread of the Gospel among the Dagestanis, the Georgian Church has counted Pimen the Fool-for-Christ and Anton Meskhi worthy to be numbered among the saints.

Our Venerable Father Christódoulos 1) was born near Nicaea of Bithynia circa 1020. His parents' names were Theodore and Anna, and their son received the name John in Holy Baptism. He was renowned as an ascetic and a physician throughout the Byzantine Empire.

In 1043 he was tonsured on Mount Olympus, where, under the guidance of the Elders, he received a broad education. After the death of his Spiritual Father, he made a pilgrimage to the holy places in 1045. He visited Rome and Palestine, and he lived in Asia Minor, and on some Greek islands, where he founded several monasteries.

After the Saracen invasion of Palestine, Father Christódoulos left the Holy Land and in 1070 settled on Mount Latmos, in the stavropegial Monastery of the Theotokos in northwestern Karia. Soon he was chosen as the Superior of that monastery. In 1076, Patriarch Cosmas I of Constantinople installed Father Christódoulos as Archimandrite over all the Latmian monasteries. From 1076–1079, he labored to build and fortify monasteries.

In 1079 the Latmian monasteries were destroyed by the Seljuk Turks. The Saint took refuge with his small community in the city of Strovilos on the Aegean coast, where the hermit Arsenios placed him in charge of his monastery. Father Christódoulos soon moved to the nearby island of Kos, the least affected by Muslim incursions. There Arsenios had several estates, and on Mount Pelion, at the latter's suggestion, Christódoulos founded the Kastrian Monastery of the Most Holy Theotokos in 1080.

In 1087, he founded a monastery on the neighboring island of Leros. In addition, during his stay on the island of Kos, Saint Christódoulos organized an expedition to Mount Latmos in order to rescue the books from the monastic community which he had abandoned. These books were sent to the library of the Hagia Sophia in Constantinople for safekeeping.

Seeking greater solitude and austerity, Saint Christódoulos turned his attention to the island of Patmos. He was so struck by the ascetic spirit of these places that he decided to establish a monastery on that island. In 1089, he submitted his first application to Emperor Alexios I Komnenos for a new monastic community on the island of Patmos, in place of the land on the island Kos and on the shores of Karia.

According to a Chrysobull issued in 1088, the Emperor gave the island of Patmos to Father Christódoulos as an eternal, inalienable property, exempting it from all taxes. It forbade government officials to act on the island. In fact, the island was withdrawn from the jurisdiction of the state's administration, and all judicial and administrative power on this island was concentrated in the hands of the Igoumen of the Monastery.

The Venerable one established a monastery on a mountain near the cave, where, according to Tradition, the Holy Apostle John the Theologian received a divine revelation and wrote his prophetic book in the years 68-69. The monastery was built on a rocky ledge, almost in the center of the island, and during the first three years, it had acquired the appearance of a fortress.

However, in the last years of his life, because of the raids of pirates, the Saint was forced to flee Patmos. He and his disciples went to the island of Euboea, where he reposed on March 16,1093. Shortly before his death, he gave his disciples instructions to bury him on the island of Patmos in the Monastery he founded. His disciples took his holy and incorrupt relics and transferred them to his own Monastery, where they remain for the sanctification of those who venerate them with faith.

Saint Christódoulos is also commemorated on October 21 (the transfer of his holy relics).

¹ His name means "the servant of Christ."

Saint Ambrose the Confessor (in the world Besarion Khelaia) was born in 1861. He received his primary education at the theological school in Samegrelo and graduated from Tbilisi Seminary in 1885. He graduated and was ordained to the priesthood in the same year. Fr. Ambrose served as a priest in Sokhumi (in northwestern Georgia) for eight years, at the same time teaching the Georgian language in schools and directing the activity of various philanthropic societies. In 1896 he was widowed, and in 1897 he enrolled at the Kazan Theological Academy.

While in Kazan, Fr. Ambrose followed both the literary-cultural life of the city and the Georgian national independence movement with great interest. He researched the history of Georgia from primary sources and composed several essays based on his findings. His essay, entitled “The Struggle Between Christianity and Islam in Georgia,” was so compelling to one professor that he recommended that Fr. Ambrose continue exploring this theme and present his research for a master’s degree.

In 1901 Fr. Ambrose completed his studies at the Kazan Theological Academy, and in the same year he was tonsured a monk and returned to Georgia. Together with the greatest sons of his nation, he fought tirelessly for the autocephaly of the Georgian Orthodox Church. As a punishment for his uncompromising commitment to this goal, Fr. Ambrose was exiled to Russia in 1905.

Upon his return to Georgia, he was elevated to the rank of archimandrite and appointed abbot of Chelishi Monastery. Chelishi Monastery had at one time been a center for theological education in Georgia, but many years had passed since then and the monastery’s student body was rapidly shrinking. Before long it would be completely deserted. But with the blessing of Bishop Leonid of Imereti (later Catholicos-Patriarch of All Georgia), Saint Ambrose gathered a number of gifted young people to study at the seminary and began to instruct them in chanting and the reading of the Holy Gospel.

Saint Ambrose devoted much of his time and energy to finding and restoring the old manuscripts of Chelishi Monastery. Once, while passing through the monastery yard, he heard a muted sound coming from beneath the earth. He began to dig at that place and discovered an ancient copy of the Holy Gospels. It was the “Chelishi Gospel,” a famous Georgian relic from the 9th or 10th century.

Soon Saint Ambrose joined the Tbilisi Synodal Council and was enthroned as abbot of Holy Transfiguration Monastery in Tbilisi. But in 1908 he was accused of conspiring in the murder of the exarch Nikon and deprived of the right to serve in the Church. The prosecutors exiled him to the Holy Trinity Monastery in Ryazan, where he spent over a year under strict guard. In 1910 Saint Ambrose was acquitted and again permitted to serve in the Church.

In 1917 Archimandrite Ambrose returned to Georgia and rejoined the struggle for an autocephalous Georgian Church. Within a few months the Church’s autocephaly was proclaimed. He was consecrated Metropolitan of Chqondidi, later to be transferred to the Tskum-Abkhazeti region. In 1921 Saint Ambrose was enthroned Catholicos-Patriarch of All Georgia.

The Soviet government began to persecute the Church not long after Saint Ambrose’s enthronement. Some 1,200 churches were plundered, converted for other purposes, or destroyed. A great number of clergy were arrested, exiled, and later shot to death.

On February 7, 1922, Catholicos-Patriarch Ambrose, the spiritual father and chief shepherd of his nation, sent a memorandum to participants in the Conference of Genoa¹ in which he defended the rights of the Georgian Church and nation. Every word of his appeal was permeated with distress for the fate not only of his motherland but of the entire human race. Saint Ambrose assured his audience that a nation and government deprived of Christian virtue would have no future and pleaded for help in this time of misfortune.

The receipt of such a memorandum was unprecedented for the Bolshevik regime, and in response the officials had Saint Ambrose arrested. Nevertheless, he fearlessly criticized the government’s complaisance with acts of crime, injustice, and sacrilege.

In response to one of the Bolshevik interrogations, the patriarch asserted, “Confession of Faith is a spiritual necessity for every nation— persecution increases its necessity. Faith deepens, being contracted and accumulated, and it bursts out with new energy. So it was in the past, and so it will be in our country. Georgia is no exception to this universal law.”

Saint Ambrose spoke these remarkable last words to his persecutors: “My soul belongs to God, my heart to my motherland, and with my flesh you may do whatever you wish.” The court sentenced the Catholicos-Patriarch of All Georgia to seven years, nine months and twenty-eight days in prison.

At the end of 1924 Saint Ambrose and the other members of the Synodal Council were granted amnesty, but their grave experience had already taken its toll. The Georgian flock lost its faithful shepherd in 1927.

In 1995 the life of Catholicos-Patriarch of All Georgia Ambrose (Khelaia) was discussed at an expanded council of the Holy Synod of the Georgian Church. In recognition of his great achievements on behalf of the Church and nation, Ambrose was canonized as “Saint Ambrose the Confessor.”

¹ In 1922 representatives of thirty-four nations met in Genoa, Italy to discuss the economic reconstruction of Central and Eastern Europe and to improve relations between the Soviet Union and Western Europe.

Saint Demetre the King, also called “the Devoted,” was a great-grandson of Holy Queen Tamar. God sent Saint Demetre many tribulations during his childhood, thus encouraging him in the Faith from an early age. Demetre was still an infant when the Mongols killed his mother, the pious Queen Gvantsa. His father, King Davit V (1258-1269), died when Demetre was just ten years old.

When he reached the age of twelve, the royal court sent him to the Mongol ordu (the military camp and headquarters of the Mongols). This particular camp of the Ilkhanid Mongols lay in Mughan of Azerbaijan and was ruled by Abaqa Khan (1265-1282). The Ilkhanid Mongols were descendents of Qubilay Khan’s brother Hulegu.

As the Georgians were under Mongol dominion, they asked Abaqa Khan to proclaim Demetre king, and their request was honored.

Filled with virtue, King Demetre ruled the nation in wisdom and kindness. At night he would go out in search of the poor, the infirm, and the orphaned to distribute his wealth to them. The king took advantage of comparatively peaceful periods to build and restore churches and monasteries and to strengthen fortifications.

Many of King Demetre’s lofty goals, however, were never realized, because the khan was constantly calling the Georgian soldiers to arms. A vast number of Georgia’s finest soldiers fought and perished in the khan’s battles. Soon Georgia was exhausted from battle and the sacrifice of her sons’ blood in the wars of foreign nations.

Internal strife began to tear at the Georgian people, and in desperation they began to pillage the lands and villages that belonged to their own Church.

During this difficult time, Demetre yielded to a temptation. Although already joined in a marriage of political convenience, he abducted Natela, the daughter of southern Georgia’s ruler, Beka Jakeli. She bore Demetre a son, whom they named Giorgi. He would later be honored with the title Giorgi V “the Brilliant” (1314-1346).

After the death of Abaqa Khan, his brother, Ahmad Tegüder (1282-1284), was proclaimed khan. In the second year of his reign, Ahmad’s brother, Qongurdam, plotted to overthrow him but failed. A short time later, Abaqa Khan’s son, Arghun (1284-1291), rose up against his uncle and seized the throne. Finally, Bugha Chingsang, the khan’s prime minister, organized a plot against Arghun. On January 17, 1289, Bugha Chingsang was executed along with his fellow conspirators.

Demetre, who had been on friendly terms with the khan, was now summoned to the khan’s ordu as a suspected member of the plot.

King Demetre immediately surmised the reason for this summons: “The khan is very angry and has called me to him,” he told his court. “I am certain he intends to do me evil, but my kingdom will lie defenseless before him if I do not go. How many Christians will die or become his slaves? How many churches will be laid to waste? Truly my life cannot be so valuable that I could live and bear this sin while many Christian souls are left to perish. It is my wish to go to the khan. God’s will be done: if I am killed, I will be certain that my country is saved!”

The royal court tried with all its might to convince Demetre that it was foolish to go, meet certain death, and leave the country without a ruler. Catholicos Abraam alone supported King Demetre’s decision and advised him, “If you sacrifice your own life for your nation, we, the bishops of this land, will bear your sins, and will pray to God that you be numbered among the holy martyrs. For the Lord Himself said, Greater love has no man than this, that a man lay down his life for his friends (John 15:13). And if it is good for a man to lay down his life for just one neighbor, how profitable is it for a man to die for the sake of many?”

Upon hearing these words, the king rejoiced exceedingly and began to prepare for his journey to the Mongol ordu. He took with him Catholicos Abraam, a certain priest Mose, his son Davit, and several members of his court. At the ordu the Mongols could find no fault in the young Georgian king, but they imprisoned him nevertheless. Then a group of Georgian faithful forced their way into the prison to see him and offered to help him escape. The king was deeply moved by their compassion, but nevertheless he told them, “I knew from the beginning the death I would suffer, and I offered my life for this nation. If I escape now, the nation will be destroyed. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? (Mark 8:36).”

The khan ordered his execution. Fully prepared to meet death, King Demetre prayed fervently, received the Holy Gifts, and gave up his soul to the Lord. Those present witnessed a divine miracle: the sun grew dark and an ominous gloom enshrouded the whole city.

The holy relics of the Royal Martyr Demetre were guarded until the catholicos and the priest Mose secretly retrieved the body and, with the help of a group of Tbilisi fishermen, returned the king to his homeland. He was buried in Mtskheta, in the burial vault of his forefathers at Svetitskhoveli Cathedral.

The Holy Martyrs Agapius, Publius (Pausis), Timolaus, Romulus, Alexander, Alexander, Dionysius and Dionysius suffered under the emperor Diocletian (284-305) in the city of Palestinian Caesarea. During one of the pagan festivals they began to torture and execute Christians who refused to offer sacrifice to idols.

The Martyr Timolaus (August 19) was sentenced to burning, and the Martyrs Agapius and Thekla (August 19) were sentenced to be torn apart by wild beasts. A group of young Christians: Publius, Timolaus, Alexander, another Alexander, Dionysius, and Romulus, the subdeacon of the Diospolis church decided to confess their faith and suffer for Christ.

As a sign of their voluntary deed they tied their own hands behind their backs and appeared before the governor Urbanus. Seeing their youth, the governor tried to persuade them to reconsider their decision, but in vain. He then threw them in prison, where there were already two Christians, Agapius and his servant Dionysius. All these saints were subjected to terrible tortures and beheaded.

The Hieromartyr Alexander was a priest from Sίdē in Pamphylia. He suffered for Christ during a time of persecution in the reign of Emperor Aurelian (270-275). When the ruler Antoninus arrived at Sίdē he ordered Father Alexander to be brought before him for interrogation. He began by asking him, "Who are you?"

The Saint replied, "I am a Christian, a priest, a shepherd of Christ's rational flock."

Antoninus continued, "Where is this flock of Christ?"

The Saint replied, "Christ God created all the people who live in the world; those who believe in Him are the sheep of His flock. Those who have fallen away from their Creator, those such as yourself, who worship idols, which are fashioned by human hands, may not belong to His holy flock. At the Last Judgment, they will be placed on His left side, along with the goats."

The ruler said to him, "Now I am going to torture you for two reasons; first, so that you will show me where to find those who believe in Christ and secondly, so that you can offer sacrifices to our gods."

Again, Antoninus asked Father Alexander, "Who was Christ?"

The Saint replied, "Christ is the Savior of the world, He is Life and Light for those who believe in Him."

Antoninus said: "How can this man who died on a cross be a Savior?"

Saint Alexander declared, "It is indeed marvelous and surprising that He took upon Himself the Cross and death in the flesh of His own will, His Divinity shattered the power of Hades, and released those who were held captive there. He put Death to death, and rose from the dead. Not only did He arise from the dead Himself, He also raised many of the dead with Himself: 'the tombs were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after His Resurrection, they went into the holy city and appeared to many' (Matthew 27:52-53). With Himself, Christ has resurrected the entire human race."

Antoninus exclaimed, "Are you mad? How could a tormented Jew, who was unable to help Himself, possibly help others?"

The Saint replied, "It is not I, but you yourself who are mad. You are spiritually blind, therefore you do not understand the mystery of our salvation, accomplished by Christ the Lord."

Then the ruler ordered that Saint Alexander be tortured. He was beaten, tormented on a wheel, and plunged into a vessel of boiling resin and oil, then he was placed in a fiery furnace. By the grace of God, the Saint was preserved unharmed. When he was thrown into the furnace, the wicked tormentors saw in the flames two young men with handsome faces, praising God along with the Holy Martyr. These were Angels, who cooled the flames of the furnace. The people marveled, for they knew that only one man had entered the furnace, and now there were three.

Antoninus, and those who were with him, regarded all these glorious miracles as magic, because they did not believe in the omnipotent power of Christ God. One of the ruler's servants believed in Christ and fell to the ground before the Saint, begging him to take him along with him to be with Christ. Immediately, the tyrant killed his servant with his sword.

When Saint Alexander emerged from the furnace unscathed, Antoninus ordered that he be hanged, and stabbed with sharp iron needles. The Saint was tortured until his body became one large wound. Those who tortured the Saint marveled at his steadfastness, saying, "How can this man endure such torment? His bones have already been exposed."

Afterward, the Saint was tormented in the fire for a second time, but did not suffer any harm from it. Then his body was stabbed with iron needles and his intestines fell out. Then Saint Alexander was thrown to the wild animals to be devoured, but the beasts did not touch him. This sufferer for Christ endured many other bitter torments, but he remained firm and courageous through all of them. Those who witnessed his suffering were astonished by the power of his patience, which surpassed all human understanding. Finally, the Hieromartyr Alexander was beheaded with a sword.

Just as Antoninus left his judgment seat, he was attacked by the demons he had served. His servants carried him to his home, weeping and sobbing all the way. They did not have time to bring him into the house, however, for he had breathed forth his vile soul.

Saint Alexander was taken to the heavenly abodes to dwell with Christ, His Saints, and His Holy Angels. As for Antoninus, he was cast "into the eternal fire prepared for the devil and his angels" (Matthew 25:41).

After the beheading of Saint Alexander, Eustáthios, an honest man, and a Christian, took the much-suffering body of the Holy Martyr and buried him with honor, glorifyng and praising Christ God.

The Holy Martyr Nicander suffered in Egypt under the emperor Diocletian (284-305). He was a physician and during a time of persecution he visited Christians in prison. He assisted them, brought them food, and buried the dead.

Once, he came to the place where the bodies of the martyrs were thrown to be eaten by wild beasts. Fearing to bury them by day, he waited for night and buried the bodies under cover of darkness. They discovered Saint Nicander and subjected him to terrible tortures: they skinned him alive and then beheaded him in 302.

Saint Benedict, founder of Western monasticism, was born in the Italian city of Nursia in the year 480. When he was fourteen years of age, the saint’s parents sent him to Rome to study. Unsettled by the immorality around him, he decided to devote himself to a different sort of life.

At first Saint Benedict settled near the church of the holy Apostle Peter in the village of Effedum, but news of his ascetic life compelled him to go farther into the mountains. There he encountered the hermit Romanus, who tonsured him into monasticism and directed him to live in a remote cave at Subiaco. From time to time, the hermit would bring him food.

For three years the saint waged a harsh struggle with temptations and conquered them. People soon began to gather to him, thirsting to live under his guidance. The number of disciples grew so much, that the saint divided them into twelve communities. Each community was comprised of twelve monks and was a separate skete. The saint gave each skete an igumen from among his experienced disciples, and only the novice monks remained with Saint Benedict for instruction.

The strict monastic Rule Saint Benedict established for the monks was not accepted by everyone, and more than once he was criticized and abused by dissenters.

Finally he settled in Campagna and on Mount Cassino he founded the Monte Cassino monastery, which for a long time was a center of theological education for the Western Church. The monastery possessed a remarkable library. Saint Benedict wrote his Rule, based on the experience of life of the Eastern desert-dwellers and the precepts of Saint John Cassian the Roman (February 29).

The Rule of Saint Benedict dominated Western monasticism for centuries (by the year 1595 it had appeared in more than 100 editions). The Rule prescribed the renunciation of personal possessions, as well as unconditional obedience, and constant work. It was considered the duty of older monks to teach the younger and to copy ancient manuscripts. This helped to preserve many memorable writings from the first centuries of Christianity.

Every new monk was required to live as a novice for a year, to learn the monastic Rule and to become acclimated to monastic life. Every deed required a blessing. The head of this cenobitic monastery is the igumen. He discerns, teaches, and explains. The igumen solicits the advice of the older, experienced brethren, but he makes the final decisions. Keeping the monastic Rule was strictly binding for everyone and was regarded as an important step on the way to perfection.

Saint Benedict was granted by the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold the day of his death in 547. The main source for his Life is the second Dialogue of Saint Gregory.

Saint Benedict’s sister, Saint Scholastica (February 10), also became famous for her strict ascetic life and was numbered among the saints.

Saint Theognostus the Greek succeeded Saint Peter (August 25 and December 21) as Metropolitan of Moscow and All Russia, holding this office from 1327 until 1353. It was through his influence that the Grand Prince Simeon sent money to the Byzantine Emperor John Cantacuzene for repairs to the Great Church of Hagia Sophia.

Saint Rostislav-Michael, Great Prince of Kiev, was the son of the Kievan Great Prince Saint Mstislav the Great (June 14), and the brother of holy Prince Vsevolod-Gabriel (February 11, April 22, and November 27). He was one of the great civil and churchly figures of the mid-twelfth century.

His name is connected with the fortification and rise of Smolensk, and both the Smolensk principality and the Smolensk diocese.

Up until the twelfth century the Smolensk land was part of the Kievan realm. The beginning of its political separation took place in the year 1125, when holy Prince Mstislav the Great, gave Smolensk to his son Rostislav (in Baptism Michael) as an inheritance from his father, the Kievan Great Prince Vladimir Monomakh. Thanks to the work and efforts of Saint Rostislav, the Smolensk principality, which he ruled for more than forty years, expanded and was built up with cities and villages, adorned with churches and monasteries, and became influential in Russian affairs.

Saint Rostislav founded the cities of Rostislavl, Mstislavl, Krichev, Propoisk, and Vasiliev among others. He was the forefather of the Smolensk princely dynasty.

In 1136 Saint Rostislav succeeded in establishing a separate Smolensk diocese. Its first bishop was Manuel, installed between March-May of 1136 by Metropolitan Michael of Kiev. Prince Rostislav issued an edict in the city of Smolensk assuring Bishop Manuel that he would provide him with whatever he needed. On September 30, 1150 Saint Rostislav also ceded Cathedral Hill at Smolensk to the Smolensk diocese, where the Dormition cathedral and other diocesan buildings stood.

Contemporaries thought highly of the church construction of Prince Rostislav. Even the sources that are inclined to report nothing more about it note that “this prince built the church of the Theotokos at Smolensk.” The Dormition cathedral, originally built by his grandfather, Vladimir Monomakh, in the year 1101 was rebuilt and expanded under Prince Rostislav. The rebuilt cathedral was consecrated by Bishop Manuel on the Feast of the Dormition, August 15, 1150. Prince Rostislav was a “builder of the Church” in a far wider sense: he endowed the Smolensk Dormition church of the Mother of God, and transformed it from a city cathedral into the ecclesiastical center of the vast Smolensk diocese.

Holy Prince Rostislav was the builder of the Smolensk Kremlin, and of the Savior cathedral at the Smyadynsk Boris and Gleb monastery, founded on the place of the murder of holy Prince Gleb (September 5). Later his son David, possibly fulfilling the wishes of his father, transferred the old wooden coffins of Saints Boris and Gleb from Kievan Vyshgorod to Smyadyn.

In the decade of the fifties of the twelfth century, Saint Rostislav was drawn into a prolonged struggle for Kiev, which involved representatives of the two strongest princely lines: the Olgovichi and the Monomakhovichi.

On the Monomakhovichi side the major contender to be Great Prince was Rostislav’s uncle, Yurii Dolgoruky. Rostislav, as Prince of Smolensk, was one of the most powerful rulers of the Russian land and had a decisive voice in military and diplomatic negotiations.

For everyone involved in the dispute, Rostislav was both a dangerous opponent and a desired ally, and he was at the center of events. This had a providential significance, since Saint Rostislav distinguished himself by his wisdom regarding the civil realm, by his strict sense of justice and unconditional obedience to elders, and by his deep respect for the Church and its hierarchy. For several generations he was the bearer of the “Russkaya Pravda” (“Russian Truth”) and of Russian propriety.

After the death of his brother Izyaslav (November 13, 1154), Saint Rostislav became Great Prince of Kiev, but he ruled Kiev at the same time with his uncle Vyacheslav Vladimirovich. After the latter’s death, Rostislav returned to Smolensk, ceding the Kiev princedom to his other uncle, Yurii Dolgoruky, and he removed himself from the bloodshed of the princely disputes. He occupied Kiev a second time on April 12, 1159 and he then remained Great Prince until his death (+ 1167). More than once, he had to defend his paternal inheritance with sword in hand.

The years of Saint Rostislav’s rule occurred during one of the most complicated periods in the history of the Russian Church. The elder brother of Rostislav, Izyaslav Mstislavich, a proponent of the autocephaly of the Russian Church, favored the erudite Russian monk Clement Smolyatich for Metropolitan, and wanted him to be made Metropolitan by a council of Russian bishops, without seeking the usual approval from the Patriarch of Constantinople. This occurred in the year 1147.

The Russian hierarchy basically supported Metropolitan Clement and Prince Izyaslav in their struggle for ecclesiastical independence from Constantinople, but several bishops headed by Saint Niphon of Novgorod (April 8), did not recognize the autocephaly of the Russian metropolitanate and shunned communion with it, having transformed their dioceses into independent ecclesial districts, pending the resolution of this question. Bishop Manuel of Smolensk also followed this course. Saint Rostislav understood the danger which lay hidden beneath the idea of Russian autocephaly for these times, which threatened the break-up of Rus. The constant fighting over Kiev among the princes might also lead to a similar fight over the Kievan See among numerous contenders, put forth by one princely group or another.

The premonitions of Saint Rostislav were fully justified. Yurii Dolgoruky, who remained loyal to Constantinople, occupied Kiev in the year 1154. He immediately banished Metropolitan Clement and petitioned Constantinople for a new Metropolitan. This was to be Saint Constantine (June 5), but he arrived in Rus only in the year 1156, six months before the death of Yurii Dolgoruky (+ May 15, 1157). Six months later, when Saint Rostislav’s nephew Mstislav Izyaslavich entered the city on December 22, 1157, Saint Constanine was obliged to flee Kiev, while the deposed Clement Smolyatich returned as Metropolitan. Then a time of disorder began in Russia, for there were two Metropolitans.

All the hierarchy and the clergy came under interdict: the Greek Metropolitan suspended the Russian supporters of Clement, and Clement suspended all the supporters of Constantine. To halt the scandal, Saint Rostislav and Mstislav decided to remove both Metropolitans and petition the Patriarch of Constantinople to appoint a new archpastor for the Russian metropolitan See.

But this compromise did not end the matter. Arriving in Kiev in the autumn of 1161, Metropolitan Theodore died in spring of the following year. Following the example of Saint Andrew Bogoliubsky (July 4), who supported his own fellow ascetic Bishop Theodore to be Metropolitan, Saint Rostislav put forth his own candidate, who turned out to be the much-suffering Clement Smolyatich.

The fact that the Great Prince had changed his attitude toward Metropolitan Clement, shows the influence of the Kiev Caves monastery, and in particular of Archimandrite Polycarp. Archimandrite Polycarp, who followed the traditions of the Caves (in 1165 he became head of the monastery), was personally very close to Saint Rostislav.

Saint Rostislav had the pious custom of inviting the igumen and twelve monks to his own table on the Saturdays and Sundays of Great Lent, and he served them himself. The prince more than once expressed the wish to be tonsured a monk at the monastery of Saints Anthony and Theodosius, and he even gave orders to build a cell for him.

The monks of the Caves, a tremendous spiritual influence in ancient Rus, encouraged the prince to think about the independence of the Russian Church. Moreover, during those years in Rus, there was suspicion regarding the Orthodoxy of the bishops which came from among the Greeks, because of the notorious “Dispute about the Fasts” (the “Leontian Heresy”). Saint Rostislav’s pious intent to obtain the blessing of the Patriarch of Constantinople for Metropolitan Clement came to naught. The Greeks believed that appointing a Metropolitan to the Kiev cathedra was one of their most important prerogatives. This served not only the ecclesiastical, but also the political interests of the Byzantine Empire.

In 1165 a new Greek Metropolitan arrived at Kiev, John IV, and Saint Rostislav accepted him out of humility and churchly obedience. The new Metropolitan, like his predecessor, governed the Russian Church for less than a year (+ 1166). The See of Kiev was again left vacant, and the Great Prince was deprived of the fatherly counsel and spiritual wisdom of a Metropolitan. His sole spiritual solace was the igumen Polycarp and the holy Elders of the Kiev Caves monastery and the Theodorov monastery at Kiev, which had been founded under his father.

Returning from a campaign against Novgorod in the spring of 1167, Saint Rostislav fell ill. When he reached Smolensk, where his son Roman was prince, relatives urged him to remain at Smolensk. But the Great Prince gave orders to take him to Kiev. “If I die along the way,” he declared, “put me in my father’s monastery of Saint Theodore. If God should heal me, through the prayers of His All-Pure Mother and Saint Theodosius, I shall take vows at the monastery of the Caves.”

God did not fulfill Saint Rostislav’s last wish to end his life as a monk of the holy monastery. The holy prince died on the way to Kiev on March 14, 1167. (In other historical sources the year is given as 1168). His body, in accord with his last wishes, was brought to the Kiev Theodosiev monastery.

Saint Euschemon the Confessor, Bishop of Lampsacus, lived in Asia Minor on the coastal region of the Dardanelles peninsula, and was known for his virtuous and ascetic life. He suffered for the holy icons under the iconoclast emperor Theophilus (829-842), and having been imprisoned, he was sent into exile and died.

The Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God.

This icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8).

According to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky.

Yaroslav-Theodore is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century.

Russia was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets.

He founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies.

The wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil.

Basil Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir.

His four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife.

He had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land.

The Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves.

Metropolitan Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.”

Without books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life.

In 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates.

Renewed interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God.

Numerous copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon.

In the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.” Not all the things contained in it agree with things previously stated.

The Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskevḗ, depicted in the splendid attire of a princess. It is believed that the image of Paraskevḗ on the reverse of the icon is connected with the wife of Saint Alexander Nevsky.

The Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16.

Saint Nikēphóros was a dignitary at the court of the empress Irene (797-802), and then after receiving monastic tonsure, he became known for his piety. In the year 806 he was elevated to the patriarchal throne. The saint was a zealous defender of the holy Icons. When the Iconoclast emperor Leo the Armenian (813-820) came to rule, the saint in 815 was exiled to Prokonnis, where he died in the year 828.

In the year 846 the holy relics of Patriarch Nikēphóros were opened, and were found incorrupt and fragrant. They transferred them from Prokonnis to Constantinople and placed them for one day in Hagia Sophia, and then transferred them to the Church of the Holy Apostles. The saint’s hands are preserved in the Hilandar monastery on Mount Athos.

The saint left behind three writings against Iconoclasm. The main Feast of Saint Nikēphóros is celebrated on June 2, but today we commemorate the finding and transfer of his holy relics.

The Holy Martyr Sabinus suffered in Egypt in the year 287.

The Holy Martyrs Africanus, Publius, and Terence suffered in the third century at Petrium. Their memory is celebrated also on April 10.

Saint Puplius was Bishop of Athens (after Saint Narcissus) during the second century. He was one of the Seventy Apostles (January 4), and a disciple of Saint Dionysios the Aereopagite (October 3). The God-pleasing hierarch ruled his flock as a good shepherd, and he gave his life for his rational sheep, after he had perfected it by a martyric death during the persecution of Emperor Marcus Aurelius (161-180).

The Holy Martyr Alexander was a presbyter in the city of Pidna, not far from Thessalonica. The saint converted many pagans to Christianity by his preaching. During the persecution against Christians under the emperor Maximian Galerius (305-311), Saint Alexander was subjected to fierce tortures, and then beheaded.

The Holy Martyr Christina of Persia was scourged to death for confessing her faith in Christ, during the fourth century.

See March 18 for Saint Aninas' life.

This Sunday was originally dedicated to Saint Polycarp of Smyrna (February 23). After his glorification in 1368, a second commemoration of Saint Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”

Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.

After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).

Later on, in the eleventh century Saint Simeon the New Theologian (March 12) provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”

During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.

Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.

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In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.

In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.

About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.

Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.

But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.

In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.

Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.

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On the second Sunday of Great Lent, we commemorate the Synaxis of all the Venerable Fathers of the Kiev Caves Monastery: those who rest in the Near Caves of Saint Anthony (see September 28), as well as those who rest in the Far Caves of Saint Theodosios (see August 28).

The Canon, which was added to the Service for today's Feast, was composed by Hieromonk Meletios during the second half of the XVII century.

Saint Theophanes the Confessor was born in 759 at Constantinople into a pious and renowned family. His father was a relative of the Byzantine emperor Leo the Isaurian (717-741). Three years after Theophanes was born, his father died, leaving his family under the care of the emperor himself.

Theophanes grew up at the court and became a dignitary under the emperor Leo IV the Khazar (775-780). His position obliged him to enter into marriage, but he persuaded his bride to live with him in virginity.

After the death of his parents, Theophanes and his wife visited monasteries in the Sygrian district (Asia Minor). Theophanes met the Elder Gregory Stratitios, who predicted to Theophanes’ wife that her husband would earn the crown of martyrdom.

Later the wife of Theophanes was tonsured a nun in one of the monasteries in Bithynia, and Theophanes went to a monastery in the Cyzicus region. With the blessing of his Elder, Theophanes founded the Kalonymon monastery on an island in the Sea of Marmara and secluded himself in his cell, transcribing books. Theophanes attained a high degree of skill in this occupation.

Later, Saint Theophanes founded another monastery in Sygria, at a place called the “Big Settlement”, and became its igumen. He participated in all the work of the monastery, and was an example to all in his love for work and ascetical effort. He received from the Lord the gift of wonderworking, healing the sick, and casting out demons.

The Seventh Ecumenical Council met in Nicea in 787, which condemned the heresy of Iconoclasm. Saint Theophanes was also invited to the Council. He arrived dressed in his tattered garments, but he revealed his wisdom in affirming the veneration of the holy icons.

At the age of fifty, Saint Theophanes fell grievously ill and he suffered terribly until the day he died. Even on his deathbed, the saint continued to work. He wrote his CHRONOGRAPHIA, a history of the Christian Church covering the years 285-813. This work has remained an invaluable source for the history of the Church.

During the reign of the emperor Leo the Armenian (813-820), when the saint was advanced in age, the Iconoclast heresy returned. They demanded that Saint Theophanes accept the heresy, but he firmly refused and was locked up in prison. His “Big Settlement” monastery was put to the torch. The holy confessor died in 818 after twenty-three days in prison.

After the death of the impious emperor Leo the Armenian, the “Big Settlement” monastery was restored and the relics of the holy confessor were transferred there.

The Righteous Phineas, grandson of the High Priest Aaron (also commemorated today) and son of the High Priest Eleazar, was also a priest and zealous in his service.

When the Israelites, after the holy Prophet Moses (September 4) led them out of Egypt, were already near the Promised Land, their neighbors the Moabites and Midianites were overcome by fear and envy. Not trusting in their own strength, they summoned the magician Balaam to put a curse on the Israelites. The Lord revealed His will to Balaam, and Balaam refused to curse the People of God, seeing that God was pleased to bless them (Num. 24:1).

Then the Moabites drew the Israelites into the worship of Baal-Peor. God punished the Jews for their apostasy, and they died by the thousands from a plague. Many, beholding the wrath of God, came to their senses and repented.

At this time a certain man named Zimri, of the tribe of the Simeon, “brought to his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel, and they wept at the door of the tabernacle of witness” (Num. 25:6). Phineas, filled with wrath, went into Zimri’s tent and killed both him and the Midianite woman with a spear.

“And the Lord said to Moses, ‘Phineas… has caused My wrath against the children of Israel to cease, when I was exceedingly jealous among them…. Behold, I give him a covenant of peace, and he and his descendants shall have a perpetual covenant of priesthood, because he was zealous for his God, and made atonement for the children of Israel’” (Num. 25:10-13).

After this, at the command of God, Phineas went at the head of the Israelite army against the Moabites and brought chastisement upon them for their impiety and treachery. After the death of the High Priest Eleazar, Saint Phineas was unanimously chosen as High Priest. The high priesthood, in accord with God’s promise, continued also with his posterity. Saint Phineas died at an advanced age around 1500 B.C.

Saint Gregory Dialogus, Pope of Rome, was born in Rome around the year 540. His grandfather was Pope Felix, and his mother Sylvia (November 4) and aunts Tarsilla and Emiliana were also numbered among the saints by the Roman Church. Having received a most excellent secular education, he attained high government positions.

Leading a God-pleasing life, he yearned for monasticism with all his soul. After the death of his father, Saint Gregory used his inheritance to establish six monasteries. At Rome he founded a monastery dedicated to the holy Apostle Andrew the First-Called, where he received monastic tonsure. Later, on a commission of Pope Pelagius II, Saint Gregory lived for a while in Constantinople. There he wrote his Commentary on the Book of Job.

After the death of Pope Pelagius, Saint Gregory was chosen to the Roman See. For seven months he would not consent to accept this service, considering himself unworthy. He finally accepted consecration only after the persistent entreaties of the clergy and flock.

Wisely leading the Church, Saint Gregory worked tirelessly in propagating the Word of God. Saint Gregory compiled the Liturgy of the Presanctified Gifts in the Latin language, which before him was known only in the verbal tradition. Affirmed by the Sixth Ecumenical Council, this liturgical service was accepted by all the Orthodox Church.

He zealously struggled against the Donatist heresy; he also converted the inhabitants of Brittany, pagans and Goths, who had been adhering to the Arian heresy, to the True Faith.

Saint Gregory has left behind numerous written works. After the appearance of his book, DIALOGUES CONCERNING THE LIFE AND MIRACLES OF THE ITALIAN FATHERS (DIALOGI DE VITA ET MIRACULIS PATRUM ITALIORUM), the saint was called “Dialogus.” His PASTORAL RULE (or LIBER REGULAE PASTORALIS) was well-known. In this work, Saint Gregory describes the model of the true pastor. His letters (848), dealing with moral guidance, have also survived.

Saint Gregory headed the Church for thirteen years, ministering to all the needs of his flock. He was characterized by an extraordinary love of poverty, for which he was granted a vision of the Lord Himself.

Pope Saint Gregory the Great, as he is known, died in the year 604, and his relics rest in the cathedral of the holy Apostle Peter in the Vatican.

Saint Simeon the New Theologian was born in the year 949 in the city of Galatea (Paphlagonia), and he was educated at Constantinople. His father prepared him for a career at court, and for a certain while the youth occupied a high position at the imperial court. When he was fourteen, he met the renowned Elder Simeon the Pious at the Studion Monastery, who would be a major influence in his spiritual development. He remained in the world for several years preparing himself for the monastic life under the Elder’s guidance, and finally entered the monastery at the age of twenty-seven.

Saint Simeon the Pious recommended to the young man the writings of Saint Mark the Ascetic (March 5) and other spiritual writers. He read these books attentively and tried to put into practice what he read. Three points made by Saint Mark in his work “On the Spiritual Law” (see Vol. I of the English Philokalia) particularly impressed him. First, you should listen to your conscience and do what it tells you if you wish your soul to be healed (Philokalia, p. 115). Second, only by fulfilling the commandments can one obtain the activity of the Holy Spirit. Thirdly, one who prays only with the body and without spiritual knowledge is like the blind man who cried out, “Son of David, have mercy upon me” (Luke 18:38) (Philokalia, p. 111). When the blind man received his sight, however, he called Christ the Son of God (John 9:38).

Saint Simeon was wounded with a love for spiritual beauty, and tried to acquire it. In addition to the Rule given him by his Elder, his conscience told him to add a few more Psalms and prostrations, and to repeat constantly, “Lord Jesus Christ, have mercy upon me.” Naturally, he heeded his conscience.

During the day, he cared for the needs of people living in the palace of Patricius. At night, his prayers grew longer and he remained praying until midnight. Once, as he was praying in this way, a most brilliant divine radiance descended upon him and filled the room. He saw nothing but light all around him, and he was not even aware of the ground beneath his feet.

It seemed to him that he himself became light. Then his mind rose upward to the heavens, and he saw a second light brighter than the light which surrounded him. Then, on the edge of this second light, he seemed to see Saint Simeon the Pious, who had given him Saint Mark the Ascetic to read.

Seven years after this vision, Saint Simeon entered the monastery. There he increased his fasting and vigilance, and learned to renounce his own will.

The Enemy of our salvation stirred up the brethren of the monastery against Saint Simeon, who was indifferent to the praises or reproaches of others. Because of the increased discontent in the monastery, Saint Simeon was sent to the Monastery of Saint Mamas in Constantinople.

There he was tonsured into the monastic schema, and increased his spiritual struggles. He attained to a high spiritual level, and increased his knowledge of spiritual things through reading the Holy Scriptures and the writings of the Fathers, as well as in conversation with holy Elders.

Around the year 980, Saint Simeon was made igumen of the monastery of Saint Mamas and continued in this office for twenty-five years. He repaired and restored the monastery, which had suffered from neglect, and also brought order to the life of the monks.

The strict monastic discipline, for which Saint Simeon strove, led to great dissatisfaction among the brethren. Once, after Liturgy, some of the monks attacked him and nearly killed him. When the Patriarch of Constantinople expelled them from the monastery and wanted to hand them over to the civil authorities, Saint Simeon asked that they be treated with leniency and be permitted to live in the world.

About the year 1005, Saint Simeon resigned his position as igumen in favor of Arsenius, while he himself settled near the monastery in peace. There he composed his theological works, portions of which appear in the Philokalia.

The chief theme of his works is the hidden activity of spiritual perfection, and the struggle against the passions and sinful thoughts. He wrote instructions for monks: “Theological and Practical Chapters,” “A Treatise on the Three Methods of Prayer,” (in Vol. IV of the English Philokalia) and “A Treatise on Faith.” Moreover, Saint Simeon was an outstanding church poet. He also wrote “Hymns of Divine Love,” about seventy poems filled with profound prayerful meditations.

The sublime teachings of Saint Simeon about the mysteries of mental prayer and spiritual struggle have earned him the title “the New Theologian.” These teachings were not the invention of Saint Simeon, but they had merely been forgotten over time.

Some of these teachings seemed unacceptable and strange to his contemporaries. This led to conflict with Constantinople’s church authorities, and Saint Simeon was banished from the city. He withdrew across the Bosphorus and settled in the ancient monastery of Saint Makrina.

The saint peacefully fell asleep in the Lord in the year 1021. During his life he received the gift of working miracles. Numerous miracles also took place after his death; one of them was the miraculous discovery of his icon.

His Life was written by his cell-attendant and disciple, Saint Nicetas Stethatos.

Since March 12 falls during Great Lent, Saint Simeon’s Feast is transferred to October 12.

The wonderworking Lydda Icon is mentioned in the service for the Kazan Icon (July 8 & October 22) in the third Ode of the Canon.

According to Tradition, the Apostles Peter and John were preaching in Lydda (later called Diospolis) near Jerusalem. There they built a church dedicated to the Most Holy Theotokos, then went to Jerusalem and asked her to come and sanctify the church by her presence. She sent them back to Lydda and said, “Go in peace, and I shall be there with you.”

Arriving at Lydda, they found an icon of the Virgin imprinted in color on the wall of the church (some sources say the image was on a pillar). Then the Mother of God appeared and rejoiced at the number of people who had gathered there. She blessed the icon and gave it the power to work miracles. This icon was not made by the hand of man, but by a divine power.

Julian the Apostate (reigned 361-363) heard about the icon and tried to eradicate it. Masons with sharp tools chipped away at the image, but the paint and lines just seemed to penetrate deeper into the stone. Those whom the emperor had sent were unable to destroy the icon. As word of this miracle spread, millions of people came to venerate the icon.

In the eighth century, Saint Germanus, the future Patriarch of Constantinople (May 12) passed through Lydda. He had a copy of the icon made, and sent it to Rome during the iconoclastic controversy. It was placed in the church of Saint Peter, and was the source of many healings. In 842, the reproduction was returned to Constantinople and was known as the Roman Icon (June 26).

The oldest sources of information for the Lydda Icon are a document attributed to Saint Andrew of Crete in 726, a letter written by three eastern Patriarchs to the iconoclast emperor Theophilus in 839, and a work of George the Monk in 886.

The icon still existed as late as the ninth century.

No information on the life of this saint is available at this time.

The holy Hieromartyr Kirion II (known in the world as George Sadzaglishvili) was born in 1855 in the village of Nikozi in the Gori district. His father was a priest.

He enrolled at the parochial school in Ananuri, then at the theological school in Gori, and finally at Tbilisi Seminary.

In 1880 he graduated from the Kiev Theological Academy and was appointed assistant dean of the Odessa Theological Seminary. From 1883 to 1886 Saint Kirion was active in the educational life of Gori, Telavi, Kutaisi, and Tbilisi. In 1886 he was appointed supervisor of the Georgian monasteries and dean of the schools of the Society for the Renewal of Christianity in the Caucasus. He directed the parochial schools, established libraries and rare book collections within them, and published articles on the history of the Georgian Church, folklore and literature under the pseudonyms Iverieli, Sadzagelov, and Liakhveli (the Liakhvi River flows through his native region of Shida [Inner] Kartli, the central part of eastern Georgia).

In 1886 God’s chosen, George, was tonsured a monk with the name Kirion, and he was enthroned as abbot of Kvabtakhevi Monastery. Kirion continued his scholarly pursuits and intensified his spiritual labors. He collected folklore and ethnographic materials and studied artifacts from ancient Georgian churches. He generously donated the reliquaries and rare manuscripts he found to the antiquities collections at the Church Museum of Tbilisi and the Society for the Propagation of Literacy among the Georgians.

In 1898 Kirion published a description of the historical monuments of Liakhvi Gorge. His publication is an important resource for scholars and historians, since most of the monuments he describes were toppled by Georgia’s ideological and national enemies in subsequent years. (Kirion would later join the Moscow Archaeological Society.)

In August of 1898 Archimandrite Kirion was consecrated bishop of Alaverdi.

Saint Kirion began at once to rebuild Alaverdi Church, and he offered his own resources for this momentous task. At the same time, he began to study the ancient artifacts of Kakheti and Hereti in eastern Georgia. Among the manuscripts he turned over to the Church Museum of Tbilisi was a Holy Gospel from the year 1098, unknown to scholars until that time.

Bishop Kirion was a tireless researcher, with a broad range of scholarly interests. To his pen belong more than forty monographs on various themes relating to the history of the Georgian Church and Christian culture in Georgia. He compiled a short terminological dictionary of the ancient Georgian language and, with the linguist Grigol Qipshidze, a History of Georgian Philology.

Kirion fought the appropriation of Georgian churches by the Armenian Monophysites. He sent a detailed memorandum to the Russian exarch in Georgia demanding that the confiscated Orthodox churches be returned.

In 1901 Kirion was installed as bishop of Gori. By that time it had become clear to the Georgian exarchate that the educated and progressive clergymen were endorsing the holy hierarch Kirion and contesting the abolition of the autocephaly of the Georgian Church. But the government found a way out of this “dangerous situation” by frequently reassigning Saint Kirion to serve in different parts of the Russian Empire: in 1903 he was reassigned to Cherson, in 1904 to Orel, and in 1906 to Sokhumi. In Sokhumi Saint Kirion exerted every effort to restore and revive the historical Georgian churches and monasteries, though he would soon be reassigned to the Kovno diocese.

In 1905, at the demand of Georgia’s intelligentsia (under the leadership of Saint Ilia the Righteous), the regime formed an extraordinary commission to formally consider the question of the autocephaly of the Georgian Church. Saint Kirion delivered two lectures to the commission: one on the reasons behind Georgia’s struggle for the restoration of an autocephalous Church, and the other on the role of nationality in the life of the Church. The commission rejected the Georgian claims to autocephaly and subjected the leaders of the movement to harsh repression.

In 1907 Saint Ilia the Righteous was killed, and the government forbade Saint Kirion to travel to Georgia to pay his last respects. Saint Kirion managed only to send a letter of condolence to Saint Ilia’s loved ones. In the months that followed, the regime tightened down even more severely on Saint Kirion. In 1908 he was accused of conspiring in the murder of Exarch Nikon, deprived of the rank of bishop, and arrested. This treacherous deed roused the indignation not only of the Georgian people but of the faithful of Russia as well. Even the democratic forces in Europe founded a society for the protection of the rights of Bishop Kirion and gathered signatures to demand his release from prison. The bishop himself humbly carried the cross of his persecution and consoled his sympathizers with the words of the great Georgian poet Shota Rustaveli: “‘Not a single rose is plucked from this world without thorns.’ We must bear our suffering with love, since suffering is the fruit of love and in suffering we will find our strength!”

By the year 1915 the regime had ceased to persecute Saint Kirion. They restored him to the bishopric and elevated him as archbishop of Polotsk and Vitebsk in western Russia. He was not, however, permitted to return to his motherland.

In March of 1917 the Georgian Apostolic Orthodox Church declared its autocephaly restored. At the incessant demands of the Georgian people, Saint Kirion finally returned to his motherland. One hundred and twenty cavalrymen met him in Aragvi Gorge (along the Georgian Military Highway) and reverently escorted him to the capital. In Tbilisi Saint Kirion was met with great honor.

In September of 1917 the Holy Synod of the Georgian Orthodox Church enthroned Bishop Kirion as Catholicos-Patriarch of All Georgia. During the enthronement ceremony at Svetitskhoveli Cathedral, Saint Kirion addressed the faithful: “My beloved motherland, the nation protected by the Most Holy Theotokos, purified in the furnace by tribulations and suffering, washed in its own tears: I turn to you, having been separated from you, having sought after you, having grieved over you, having sought for you and now having returned not as a prodigal son, but as your confidant and the conscience of your Church.

“I know that in your minds you are all inquiring, ‘What has he brought back with him? With what ointment will he heal his wounds? How will he comfort himself in his sadness?’ Consider my words: He came not to be ministered unto, but to minister, and to give His life a ransom for many (Matt. 20:28). I, likewise, have come not as a hired servant, but as a faithful and obedient son!”

Soon after he was enthroned, Saint Kirion sent an appeal to all the Orthodox patriarchs of the world in which he described in detail the history of the Georgian Church and requested an official recognition of her autocephaly.

On May 26, 1918, Georgia declared its independence. The next day Catholicos-Patriarch Kirion II presided during a service of thanksgiving. The chief shepherd and his flock rejoiced at the restoration of the autocephaly of the Georgian Church and the independence of the Georgian state, though from the beginning they perceived the imminence of the Bolshevik danger. The socialist revolution, now showing its true face, posed an enormous threat to the young republic and her Church.

On June 27, 1918, Catholicos-Patriarch Kirion II was found murdered in the patriarchal residence at Martqopi Monastery. The investigation was a mere formality and the guilty were never found.

Rumors were even spread that Saint Kirion had shot himself. When the Holy Synod of the Georgian Apostolic Orthodox Church convened on October 17, 2002, it canonized Holy Hieromartyr Kirion and numbered him among the saints.