Orthodox Christian Saints

Off Topic Politics & World Issues
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St. Tikhon the Bishop of Amathus in Cyprus

Saint Tikhon, Bishop of Amathus, was born in the city Amathus on the island of Cyprus. His parents raised their son in Christian piety, and taught him the reading of sacred books. It is said that the gift of wonderworking appeared in St. Tikhon at quite a young age.

His father was the owner of a bakery, and whenever he left his son alone in the shop, the holy youth would give free bread to those in need. Learning of this, his father became angry, but the son said that he had read in the Scriptures, that in giving to God one receives back a hundredfold. “I,” said the youth, “gave to God the bread which was taken,” and he persuaded his father to go to the place where the grain was stored. With astonishment the father saw that the granary, which formerly was empty, was now filled to overflowing with wheat. From that time the father did not hinder his son from distributing bread to the poor.

A certain gardener brought the dried prunings of vines from the vineyard. St. Tikhon gathered them, planted them in his garden and besought the Lord that these branches might take root and yield fruit for the health of people. The Lord did so through the faith of the holy youth. The branches took root, and their fruit had a particular and very pleasant taste. It was used during the lifetime of the saint and after his death for making wine for the Mystery of the Holy Eucharist.

They accepted the pious youth into the church clergy, made him a reader. Later, Mnemonios, the Bishop of Amathus ordained him a deacon. After the death of Bishop Mnemonios, St. Tikhon by universal agreement was chosen as Bishop of Amathus. St. Epiphanius, Bishop of Cyprus (May 12), presided at the service.

St. Tikhon labored zealously to eradicate the remnants of paganism on Cyprus; he destroyed a pagan temple and spread the Christian Faith. The holy bishop was generous, his doors were open to all, and he listened to and lovingly fulfilled the request of each person who came to him. Fearing neither threats nor tortures, he firmly and fearlessly confessed his faith before pagans.

In the service to St. Tikhon it is stated that he foresaw the time of his death, which occurred in the year 425.

The name of St. Tikhon of Amathus was greatly honored in Russia. Temples dedicated to the saint were constructed at Moscow, at Nizhni Novgorod, at Kazan and other cities. But he was particularly venerated in the Voronezh diocese, where there were three archpastors in succession sharing the name with the holy hierarch of Amathus: St. Tikhon I (Sokolov) (+ 1783, August 13), Tikhon II (Yakubovsky, until 1785) and Tikhon III (Malinin, until 1788).

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St. Shalva of Akhaltsikhe

The Holy Martyr Shalva was distinguished by his many Christian virtues. For his bravery and valor, the holy Empress Tamara the Great (May 1) appointed him governor of the Akhaltsikh district (in southern Georgia).

While leading the Georgian army, he gained a splendid victory over the Turkish Sultan Nokardin. As a result, the reign of St. Tamara of Georgia was marked by peace and prosperity.

During the reign of the empress Rusudan (+ 1237), Georgia suffered invasion by the Persian Shah Jelal-ed-din. In the battle against the vastly superior forces of the opponent, Prince Shalva was grievously wounded and captured.

Shah Jelal-ed-din troubled Prince Shalva with frivolous concerns, but after he had recovered from his wounds, he urged him to accept Islam The promise of high position and all manner of honors were not able to sway the Georgian confessor. He refused all these things, and to his torturer he calmly said, “I speak to you the words of St. Ignatius the God-Bearer: 'I seek not to gain anything, save the preservation of the Divine image in which I was created.”

The enraged shah gave orders to drag the naked confessor along the ground, and to beat him. During the time of torment the holy martyr joyfully cried out, “Rejoice, Shalva! Together with this clothing you have stripped off the old man and freed yourself from eternal perdition.” Half dead and with fractured bones, the holy martyr was thrown into prison where he died in June 1227.

After this, Jelal-ed-din overran Armenia and with a great army headed towards Tbilisi. The Georgian army gave heroic resistance, but because of the treachery of the Persian citizens they were unable to hold the city and Tbilisi was taken. “Not only public and private buildings, but also all the churches and sanctuaries were given over to fire and ruin. Even the bones of the dead were not left to rest in peace. An inhuman sacrifice of altar servers and all the clergy was made. In a word, Tiflis now resembled Jerusalem after its destruction by Titus.”

The fierce shah gave orders to remove the cupola from the Sion cathedral church in honor of the Dormition of the Mother of God. There he made his quarters, so he could look down upon the burning of the city and the torture of Christians. He ordered the captured Georgians to convert to Islam. Ten thousand men were driven to the bridge across the River Aura, near the Ion cathedral. They offered the captives freedom and generous gifts from the shah, if they would deny Christ and spit at the holy icons put upon the bridge.

The Christians, approaching the holy icons by turns, rendered them due honor and veneration instead of insult. Then the executioners beheaded them and threw the headless bodies into the Kura. In this manner the ten thousand Georgian confessors were executed. It was possible to cross the river from one bank to the other on the bodies of the holy martyrs, without wetting one’s feet in the water. The water in the river, mixed together with the blood of the martyrs, became red.

This terrible execution continued all day until late evening. At night there shone over the bridge a pillar of light illumining the bodies of the sufferers for Christ. After this there occurred a powerful earthquake, during the time of which the quarters of the wicked shah crashed down from the heights of the Sion cathedral.

The commemoration of the holy Ten Thousand Tbilisi Martyrs is made by the Georgian Orthodox Church on the same day with the memory of the holy Martyr Shalva.

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Martyr Nectan of Hartland

St. Nectan was born in Wales and lived in the sixth century, but we know few details about his life. He was the oldest of the twenty-four children of St. Brychan of Brecknock (April 6). While he was still living in Wales, God inspired him to imitate the example of St. Anthony (January 17) and other ascetics, and to embrace the monastic life.

Seeking greater solitude, St. Nectan and his companions left Wales, intending to settle wherever their boat happened to land. Divine providence brought them to the northern coast of Devonshire at Hartland, where they lived for several years in a dense forest. The saint’s family would visit him there on the last day of the year. Later, he relocated to a remote valley with a spring.

Once, St. Nectan found a stray pig and returned it to its owner. In gratitude, the swineherd gave St. Nectan two cows. The saint accepted the gift, but the cows were soon stolen by two robbers. St. Nectan found the thieves who took the animals, and tried to preach to them about Christ. They became angry and cut off his head. Then the saint picked up his head and carried it for half a mile, laying it down near the spring by his cell. Seeing this, the man who killed St. Nectan went out of his mind, but the other thief buried him. From that time, miracles began to take place at St. Nectan’s tomb.

In 937 St. Nectan appeared on the eve of the Battle of Brunanburgh to a young man from Hartland who was in a tent near King Athelstan’s pavilion. Suddenly, he felt himself afflicted with the plague which was then destroying the English army. The young man wept and called upon God and St. Nectan to help him. His cries were so loud that he woke the king and others around him.

St. Nectan came to the young man just after midnight and touched the afflicted area of his body, healing him. In the morning, he was brought before the king and admitted that it was he who had disturbed Athelstan’s sleep. The king asked gently why he had been crying out during the night.

The young man explained that he felt himself stricken with the plague, and was afraid that he would die. Therefore, he entreated God and St. Nectan to help him, and his prayer was answered.

Athelstan asked for more information about the life and martyrdom of St. Nectan, which the young man provided. He also urged the king to turn to St. Nectan with faith, promising that he would be victorious in battle if he did so.

The king promised to honor God and St. Nectan, and so his faith was rewarded. Not only did he win the battle, but the plague disappeared and his soldiers recovered. The first time that King Athelstan visited Hartland in Devonshire, he donated property to the saint’s church. For the rest of his life, the king placed great confidence in the intercession of St. Nectan.

St. Nectan is the patron of Hartland, Devonshire. The fullest surviving Life dates from the twelfth century (See Vol. 5 of THE SAINTS OF CORNWALL by G. H. Doble for an English translation).

There is an Orthodox house chapel (Russian diocese of Sourozh) dedicated to St. Simeon and St. Anna at Combe Martin, N. Devon where St. Nectan is venerated.

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Venerable Sergius the Wonderworker of Valaam

Venerable Herman the Wonderworker of Valaam

Saints Sergius and Herman of Valaam settled on the island of Valaam in 1329. The brethren gathered by them shone forth the light of Orthodoxy in this frontier land. The Karelian people began to regard Christianity with renewed suspicion, with its authority in the fourteenth century being undermined by the Swedes, who sought to spread Catholicism by means of the sword. Sts. Sergius and Herman died in about the year 1353. A second commemoration of them is on September 11.

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St. Paul the Physician of Corinth

Saint Paul the Physician, from the city of Corinth, in his youth took monastic tonsure at one of the monasteries. Here the saint toiled much and became an experienced ascetic.

Once Paul, through demonic malice, was slandered by a woman. She came to the monastery with a newborn infant and said, that St. Paul was the father. The Elder with humility and joy endured the slander, he did not deny it and he took the infant, as though it were his own son. When they began to reproach the saint for breaking his monastic vows, St. Paul said, “Brethren, let us ask the infant who his father is!” The newborn, pointing his hand at the blacksmith, said, “Here is my father and not the monk Paul.” Seeing this miracle, people bowed down to the Elder, asking forgiveness. From this time St. Paul received from God the gift of healing the sick, whereby he received the name physician. St. Paul died at age 70.

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Holy Apostle Jude the Brother of the Lord

The Holy Apostle Jude, one of the twelve apostles of Christ, is descended from King David and Solomon, and was the son of Righteous Joseph the Betrothed (Sunday after the Nativity of the Lord) by his first wife.

The Holy Apostle John the Theologian writes in his Gospel, “… neither did his brethren believe in Him” (Jn. 7:5). St. Theophylact, Archbishop of Bulgaria, explains this passage. He says that at the beginning of the Lord Jesus Christ’s earthly ministry, Joseph’s sons, Jude among them, did not believe in His divine nature. Tradition says that when St. Joseph returned from Egypt, he began to divide his possessions among his sons. He wanted to allot a share to Christ the Savior, born miraculously and incorruptibly from the All-Pure Virgin Mary. The brothers were opposed to this because Jesus was born of another mother. Only James, later called “The Brother of God,” offered to share his portion with Him.

Jude came to believe in Christ the Savior as the awaited Messiah, and he followed Him and was chosen as one of the twelve Apostles. Mindful of his sin, the Apostle Jude considered himself unworthy to be called the Lord’s brother, and in his Epistle he calls himself merely the brother of James.

The Holy Apostle Jude also had other names: the Evangelist Matthew terms him “Lebbaeus, whose surname was Thaddeus” (Mt. 10:3). The Holy Evangelist Mark also calls him Thaddeus (Mk. 3:18), and in the Acts of the Holy Apostles he is called Barsabas (Acts 15: 22). This was customary at that time.

After the Ascension of the Lord Jesus Christ, St. Jude traveled about preaching the Gospel. He propagated the faith in Christ at first in Judea, Galilee, Samaria and Idumaia, and later in the lands of Arabia, Syria and Mesopotamia. Finally, he went to the city of Edessa. Here he finished the work that was not completed by his predecessor, St. Thaddeus, Apostle of the Seventy (August 21). There is a tradition that St. Jude went to Persia, where he wrote his catholic Epistle in Greek. In the Epistle much profound truth was expressed in a few words.

St. Jude’s Epistle speaks about the Holy Trinity, about the Incarnation of the Lord Jesus Christ, about the good and bad angels, and about the dread Last Judgement. The Apostle urges believers to guard themselves against fleshly impurity, to be diligent in prayer, faith and love, to convert the lost to the path of salvation, and to guard themselves from the teachings of heretics. He also says that it is not enough just to be converted to Christianity, but faith must be demonstrated by good works. He cites the rebellious angels and men punished by God (verses 6 ff.) to support this.

The Holy Apostle Jude died as a martyr around the year 80 near Mt. Ararat in Armenia, where he was crucified and pierced by arrows.

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St. John the Solitary of Jerusalem

Saint John the Hermit was an ascetic in Palestine. He passed his days in fasting and prayer in a cave near Jerusalem. The uncovetous ascetic had only an icon of the Most Holy Theotokos, before which a lampada was always lit.

The holy Elder often visited the holy places of Jerusalem, and Mount Sinai, and he went to pray at the graves of the holy martyrs and ascetics. Whenever he went out, the saint left the lampada burning before the icon of the Queen of Heaven and he asked Her blessing for the journey. When he returned after a month, or even after six months, the Elder found the lampada burning and filled with oil.

Once, he happened to go on a narrow trail, with two sides so overgrown with bushes, that it was impossible for two people on foot to pass each other. Suddenly, the saint saw a lion coming toward him. The beast stood up on its hind legs and cleared the way for the saint.

Once, a monk came to the cave to visit St. John. Since he did not notice even the bare necessities, he asked Abba John why he lived in such poverty. The holy Elder said that his cave contained spiritual riches greater than any earthly treasures.

St. John the Hermit reposed in the sixth century in extreme old age, and was numbered with the saints.

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Martyr Julian of Tarsus, in Cilicia

The Holy Martyr Julian of Tarsus was born in the Asia Minor province of Cilicia. He was the son of a pagan senator, but his mother was a Christian. After the death of her husband the mother of St. Julian moved to Tarsus, where her son was baptized and raised in Christian piety. When Julian reached age 18, a persecution against Christians began under the emperor Diocletian (284-305). Among those arrested was St. Julian. They brought him before the governor Marcian for trial, and for a long time they urged him to renounce Christ. Neither tortures nor threats, nor promises of gifts and honors could convince the pious youth to offer pagan sacrifice and deny Christ. The holy confessor remained steadfast in his firm faith.

For a whole year they led the martyr through the cities of Cilicia, everywhere subjecting him to interrogation and tortures, after which they threw him in prison. St. Julian’s mother followed after her son and prayed that the Lord would strengthen him. In the city of Aegea, she besought the governor to permit her to visit the prison, ostensibly to persuade her son to offer sacrifice to idols. She spent three days in prison with St. Julian, exhorting him to be strong until the end.

St. Julian was again brought to stand before the governor. Thinking that the mother had persuaded her son to submit to the imperial decree, the governor began to praise her prudence. But suddenly she boldly confessed Jesus Christ, and even more fearlessly and boldly denounced polytheism. The governor then gave orders to cut off her feet, since she had accompanied her son from Tarsus. They tied the Martyr Julian into a sack, filled with sand and poisonous snakes, and threw it into the sea. The body of the sufferer was carried by the waves to the shores of Alexandria, and with reverence was buried by a certain pious Christian. The martyr’s death occurred in about the year 305. Afterwards his relics were transferred to Antioch. St. John Chrysostom honored the holy Martyr Julian with an encomium.

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Martyr Luarsab II the King of Georgia

The Holy Martyr Luarsab II, Emperor of Georgia was born in 1587. He was the son of George X (1600-1603), poisoned by the Persian shah Abbas I (1584-1628). After the death of his father Luarsab remained with his two sisters, Choreshan and Helen. He was still a child, but distinguished himself by his intellect and piety. Despite his youthful age, he was crowned with the name Luarsab II. In 1609 Georgia suffered invasion by a Turkish army under the leadership of Deli-Mamad-khan. The young emperor gave decisive battle to the Turks near the village of Kvenadkotsi (between Gori and Surami). On the eve of battle the 14,000 Georgians spent all night in prayer. In the morning after Divine Liturgy and having received the Holy Mysteries, the Georgian forces put 60,000 enemy soldiers to flight in a heroic battle.

The Persian shah Abbas I, alarmed over this victory by the Georgians, and bearing enmity towards Luarsab II, sought for an opportunity to destroy him. Because he saved Kartli (Central Georgia) from destruction St. Luarsab was forced to give his sister Helen in marriage to the Moslem shah Abbas. But even this did not stop the shah. Several times he entered Georgia with a large army. Because of the treachery of several feudal lords, the emperor Luarsab and the Kakhetian emperor Teimuraz I were compelled at the end of 1615 to withdraw to Imeretia (Western Georgia) to the Imeretian emperor George III (1605-1639).

Shah Abbas I laid waste to Kakhetia and, threatening Kartli with ruin, he demanded that he should have Luarsab II, promising that if he came, he would conclude a peace. The emperor Luarsab II, trying to preserve the churches of Kartli from devastation, set out to shah Abbas with the words, “I place all my hope in Christ, and whatever fate awaits me, life or death, blessed be the Lord God!”

Shah Abbas I received St. Luarsab II amicably and, it would seem, was prepared to fulfill his promise. After a hunt together Shah Abbas invited him to Mazandaran, but Luarsab II refused to eat fish (since it was Great Lent), despite the threats and demands of the shah. The enraged shah began to insist that the Georgian emperor accept Islam, in return for which he promised to let him go with great treasures to Kartli, threatening death by torture if he did not. The emperor Luarsab II, having from his youth kept strict fast and constantly at prayer, without hesitation refused the demands of the shah. They seized him and imprisoned him in the impenetrable fortress of Gulab-Kala, near Shiraz. The Mrovel Bishop Nicholas relates, that the emperor Luarsab spent seven years imprisoned in chains, undergoing cruel torments and frequent beatings to force him to accept Islam. But the holy confessor remained faithful to the Holy Church of Christ and accepted a martyr’s death in the year 1622 at 35 years of age. Two of his faithful retainers were martyred with him.

By night the bodies of the holy martyrs were cast out of the prison without burial, but on the next day Christians committed them to earth in a common grave.

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St. Julius the Presbyter of Novara
St. Julian the Deacon of Novara

The Monks Julius the presbyter and Julian the Deacon, brothers by birth, were natives of Myrmidonia. For his virtuous life St. Julius was ordained to the priesthood, and his brother as a deacon. Inspired with zeal for the spreading of the Christian Faith, the holy brothers received permission for the building of churches and set off preaching to remote sections East and West within the Roman Empire, where pagan temples still existed and where offering of sacrifice to idols was still made.

Visiting several lands, they converted many pagans to Christianity, persuading them not only by word, but also by numerous miracles. At Constantinople they turned to the pious emperor Theodosius the Younger (408-450) requesting permission to build churches upon the sites of pagan temples.

Having received the blessing of the patriarch and the permission of the emperor, the holy brothers built many churches. The people considered it their duty to assist them in this matter. Once, some people went past a church under construction. Fearing that they would be talked into taking part in this work, they engaged in a deception, in order to get away.

One of them feigned being dead, and when St. Julius invited them to take part in the work, they excused themselves, saying that they had to bury a dead person. The saint asked, “You’re not lying, are you?” The passers-by persisted in their ruse. Then St. Julian said to them, “Let it be according to your words.” Having continued on farther, they discovered that the one pretending to be dead really was dead. After this, no one else dared to lie to the holy brothers.

Foreseeing his own impending end, St. Julius set off in search of a place to build his one hundredth church, which he believed would be his last. Reaching Lake Mukoros, he saw a beautiful island. Because of the huge quantity of snakes on it, no one was able to settle there. St. Julius decided to build a church upon this island. Having prayed, he sailed off to the island on his mantle as though on a boat, and erected a cross on it. In the Name of God, the holy ascetic ordered all the snakes to gather together and leave the island. All the venomous vipers slithered into the lake and re-established themselves upon Mount Kamunkin.

On the island St. Julius built a church in honor of the holy Twelve Apostles. At this time his brother, St. Julian, finished construction on a church near the city of Gaudiana and decided to build a crypt for his brother Julius by the church. St. Julius paid his brother a visit and advised him to hurry with the construction of the crypt, prophetically foretelling that he would lie in it. Indeed, St. Julian the Deacon soon died and was buried in the crypt built by him. St. Julius the Presbyter reverently buried his brother and returned to the island, where he soon died and was buried in the church of the Twelve Apostles he had built. From his grave many of the sick received healing. The blessed end of the holy brothers occurred after the first half of the fifth century.

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Martyr Orentius, one of the seven martyred brothers in Georgia

The Seven Martyred Brothers: Orentius, Pharnacius, Eros, Firmus, Firminus, Cyriacus and Longinus were Roman soldiers. During the reign of Maximian (284-305) the Scythians attacked the Greeks. St. Orentius was ordered to fight against the Scythian champion Marothom, who was distinguished for his special strength of body. He was also a strong and brave warrior. Orentius was a Christian, as were his six brothers, who were also serving in the imperial army. Calling on the Lord for help, St. Orentius defeated Marothom and so stopped the invasion of the Scythians.

The emperor intended to offer sacrifice to the pagan gods for this victory and he invited the victor, St. Orentius, to participate. The saint refused, explaining that he was a Christian, and said that he vanquished the enemy by the power of the Lord Jesus Christ. Neither the promise of honors and riches, nor threats of punishment could induce the saint to renounce Christ. The fierce and ungrateful emperor gave orders to banish both the saint and his six brothers to the Caucasus. During the journey all seven brothers died from hunger or torture.

The first to die was St. Eros on June 22 at Parembol; after him St. Orentius suffered martyrdom. They tied a stone around his neck and cast him into the sea. The Archangel Raphael took him from the water to dry land at Riza, on the south shore of the Black Sea, where the holy martyr surrendered his soul to God. St. Pharnacius went to the Lord on July 3 at Kordila.

Sts. Firmus and Firminus died on July 7 at Aspara, on the eastern shore of the Black Sea. St. Cyriacus departed this transitory life at Ziganeia on July 14, and St. Longinus died on the ship on July 28. Battered by a storm, the ship went aground at Pitindeia (Pitsunda), where the body of the holy martyr was buried.

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St. Peter, Tonsured David, the Wonderworker of Murom

Holy Prince Peter (David in monasticism) and Holy Princess Febronia (Euphrosyne in monasticism), Wonderworkers of Murom. Prince Peter was the second son of the Murom prince Yuri Vladimirovich. He entered upon the throne of Murom in the year 1203. Several years before this St. Peter had fallen ill with leprosy, from which no one was able to heal him. In a vision it was revealed to the prince that the daughter of a bee-keeper would be able to heal him: the pious maiden Febronia, a peasant of Laskova village in Ryazan gubernia. St. Peter sent his emissaries to this village.

When the prince saw St. Febronia, he fell in love with her because of her piety, wisdom and virtue, and vowed to marry her after being healed. St. Febronia healed the prince and became his wife. The holy couple loved each other through all their ordeals. The haughty boyars did not wish to have a princess of common origin, and they urged that the prince leave her. St. Peter refused, and so they banished the couple. They sailed off on a boat from their native city along the River Oka, and St. Febronia continued to console St. Peter. Soon the wrath of God fell upon the city of Murom, and the people begged the prince return together with St. Febronia.

The holy couple was famous for their piety and charity. They died on the same day and hour, June 25, 1228, having received the monastic tonsure with the names David and Evphrosyne. The bodies of the saints were put in the same grave.

Sts. Peter and Febronia showed themselves exemplary models of Christian marriage, and by their prayers they bring down heavenly blessings upon those entering into marriage.

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Monkmartyr David of Thessalonica

Saint David of Thessalonica pursued asceticism at the monastery of the holy Martyrs Theodore and Mercurius. Inspired by the example of the holy stylites, he lived in an almond tree in constant prayer, keeping strict fast, and enduring heat and cold. He remained there for three years until an angel told him to come down.

St. David received from God the gift of wonderworking, and he healed many from sickness. The holy ascetic gave spiritual counsel to all who came to him. Having attained to passionlessness, he was like an angel in the flesh, and he was able to take hot coals into his hands without harm. He died the year 540.

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St. Joanna the Myrrhbearer

Saint Joanna the Myrrh-bearer, wife of Chusa, the household steward of King Herod, was one of the women following and attending the Lord Jesus Christ during the time of His preaching and public ministry. She is mentioned in Luke 8:3 and 24:10. Together with the other Myrrh-bearing Women, St. Joanna went to the Sepulchre to anoint the Holy Body of the Lord with myrrh after His death on the Cross, and she heard from the angels the joyful proclamation of His All-Glorious Resurrection. According to Tradition, she recovered the head of St. John the Baptist after Herodias had disposed of it (February 24).

St. Joanna is also commemorated on the Sunday of the Myrrh-bearing Women

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St. Sampson the Hospitable of Constantinople

Saint Sampson the Hospitable was the son of rich and illustrious Roman parents. In his youth he received an excellent education, he studied the medical arts, and doctored the sick without charge. After the death of his parents St. Sampson generously distributed alms and set his slaves free, preparing himself to go into the wilderness.

With this intent in mind he soon journeyed from Rome to the East. But the Lord directed him onto a different path, that of service to neighbor, and so St. Sampson came to Constantinople. Settling into a small house, the saint began to take in homeless wanderers, the poor and the sick, and he attended to them. The Lord blessed the efforts of St. Sampson and endowed him with the power of wonderworking. He healed the sick not only through being a skilled physician, but also as a bearer of the grace of God. News of St. Sampson spread abroad. The patriarch heard of his great virtue and ordained him to the holy priesthood.

It was revealed to the grievously ill Emperor Justinian (527-565), that he could receive healing only through St. Sampson. In praying, the saint put his hand on the afflicted area, and Justinian was healed. In gratitude the emperor wanted to reward his healer with silver and gold, but the saint refused and instead asked Justinian to build a home for the poor and the sick. The emperor readily fulfilled his request.

St. Sampson devoted the rest of his life to serving his neighbor. He survived into old age and after a short illness he departed peacefully to the Lord. The saint was buried at the church of the holy Martyr Mocius, and many healings were effected at his grave. His hospice remained open, and the saint did not cease to care for the suffering. He appeared twice to a negligent worker of the hospice and upbraided him for his laziness. At the request of an admirer of St. Sampson the hospice was transformed into a church, and beside it a new edifice was built for the homeless. During the time of a powerful fire at Constantinople the flames did not touch the hospice of St. Sampson. Through his intercession a heavy rain quenched the fire.

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The Holy Glorious and All-Praised Leader of the Apostles, Peter & Paul

Sermon of Saint Augustine, Bishop of Hippo

Today the Holy Church piously remembers the sufferings of the Holy Glorious and All-Praised Apostles Peter and Paul.

St. Peter, the fervent follower of Jesus Christ, for the profound confession of His Divinity: “Thou art the Christ, the Son of the Living God,” was deemed worthy by the Savior to hear in answer, “Blessed art thou, Simon … I tell thee, that thou art Peter [Petrus], and on this stone [petra] I build My Church” (Mt 16:16-18). On “this stone” [petra], is on that which thou sayest: “Thou art the Christ, the Son of the Living God” it is on this thy confession I build My Church. Wherefore the “thou art Peter”: it is from the “stone” [petra] that Peter [Petrus] is, and not from Peter [Petrus] that the “stone” [petra] is, just as the Christian is from Christ, and not Christ from the Christian. Do you want to know, from what sort of “rock” [petra] the Apostle Peter [Petrus] was named?

Hear the Apostle Paul: “Brethren, I do not want ye to be ignorant,” says the Apostle of Christ, “how all our fathers were all under the cloud, and all passed through the sea; and all were baptized unto Moses in the cloud and in the sea; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Cor 10: 1-4). Here is the from whence the “Rock” is Peter.

Our Lord Jesus Christ, in the final days of His earthly life, in the days of His mission to the race of man, chose from among the disciples His twelve Apostles to preach the Word of God. Among them, the Apostle Peter for his fiery ardor was vouchsafed to occupy the first place (Mt 10:2) and to be as it were the representative person for all the Church. Therefore it is said to him, preferentially, after the confession: “I will give unto thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth, shall be bound in the heaven: and whatsoever thou shalt loose on earth: shall be loosed in heaven” (Mt 16: 19).

Therefore it was not one man, but rather the One Universal Church, that received these “keys” and the right “to bind and loosen.” And that it was actually the Church that received this right, and not exclusively a single person, turn your attention to another place of the Scriptures, where the same Lord says to all His Apostles, “Receive ye the Holy Spirit” and further after this, “Whose soever sins ye remit, they are remitted unto them: and whose soever sins ye retain, are retained” (Jn 20: 22-23); or: “whatsoever ye bind upon the earth, shall be bound in Heaven: and whatsoever ye shall loose on earth, shall be loosened in heaven” (Mt 18:18).

Thus, it is the Church that binds, the Church that loosens; the Church, built upon the foundational cornerstone, Jesus Christ Himself (Eph 2:20), doth bind and loosen. Let both the binding and the loosening be feared: the loosening, in order not to fall under this again; the binding, in order not to remain forever in this condition. Therefore “Iniquities ensnare a man, and everyone is bound in the chains of his own sins,” says Wisdom (Prov 5:22); and except for Holy Church nowhere is it possible to receive the loosening.

After His Resurrection the Lord entrusted the Apostle Peter to shepherd His spiritual flock not because, that among the disciples only Peter alone was pre-deserved to shepherd the flock of Christ, but Christ addresses Himself chiefly to Peter because, that Peter was first among the Apostles and as such the representative of the Church; besides which, having turned in this instance to Peter alone, as to the top Apostle, Christ by this confirms the unity of the Church. “Simon of John” – says the Lord to Peter – “lovest thou Me?” – and the Apostle answered: “Yea, Lord, Thou knowest that I love Thee”; and a second time it was thus asked, and a second time he thus answered; being asked a third time, seeing that as it were not believed, he was saddened.

But how is it possible for him not to believe That One, Who knew his heart? And wherefore then Peter answered: “Lord, Thou knowest all; Thou knowest that I love Thee.” “And sayeth Jesus to him” all three times “Feed My sheep” (Jn 20:15-17).

Besides this, the triple appealing of the Savior to Peter and the triple confession of Peter before the Lord had a particular beneficial purpose for the Apostle. That one, to whom was given “the keys of the kingdom” and the right “to bind and to loose,” bound himself thrice by fear and cowardice (Mt 26:69-75), and the Lord thrice loosens him by His appeal and in turn by his confession of strong love. And to shepherd literally the flock of Christ was acquired by all the Apostles and their successors.

“Take heed, therefore unto yourselves, and to all the flock,” the Apostle Paul urges church presbyters, “over which the Holy Spirit hath made you overseers, to feed the Church of the God, which He hath purchased with His own blood” (Acts 20:28); and the Apostle Peter to the elders: “Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly: not for filthy lucre, but of a ready mind: neither as being lords over God’s heritage, but being examples to the flock. And when is appeared the Prince of pastors, ye will receive unfading crowns of glory” (1 Pet. 5:2-4).

It is remarkable that Christ, having said to Peter: “Feed My sheep,” did not say: “Feed thy sheep,” but rather to feed, good servant, the sheep of the Lord. “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Cor 1:13). “Feed My sheep”. Wherefore “wolfish robbers, wolfish oppressors, deceitful teachers and mercenaries, not being concerned about the flock” (Mt 7:15; Acts 20:29; 2 Pet 2:1; Jn 10:12), having plundered a strange flock and making of the spoils as though it be of their own particular gain, they think that they feed their flock. Such are not good pastors, as pastors of the Lord.

“The good shepherd giveth his life for the sheep” (Jn 10:11), entrusted to Him by the chief Shepherd Himself (1 Pet 5:4). And the Apostle Peter, true to his calling, gave his soul for the very flock of Christ, having sealed his apostleship by a martyr’s death, is now glorified throughout all the world.

The Apostle Paul, formerly Saul, was changed from a robbing wolf into a meek lamb. Formerly he was an enemy of the Church, then is manifest as an Apostle. Formerly he stalked it, then preached it. Having received from the high priests the authority at large to throw all Christians in chains for execution, he was already on the way, he breathed out “threatenings and slaughter against the disciples of the Lord” (Acts 9:1), he thirsted for blood, but “He that dwells in the Heavens shall laugh him to scorn” (Ps 2:4). When he, “having persecuted and vexed” in such manner “the Church of God” (1Cor 15:9; Acts 8:5), he came near Damascus, and the Lord from Heaven called to him: “Saul, Saul, why persecutest thou Me?” and I am here, and I am there, I am everywhere: here is My head; there is My body.

There becomes nothing of a surprise in this; we ourselves are members of the Body of Christ. “Saul, Saul, why persecutest thou Me; it is hard for thee to kick against the goad” (Acts 9:4-5). Saul, however, “trembling and frightened”, cried out: “Who art Thou, Lord?” The Lord answered him, “I am Jesus Whom thou persecutest.”

And Saul suddenly undergoes a change: “What wantest Thou me to do?” – he cries out. And suddenly for him there is the Voice: “Arise, and go to the city, and it shall be told thee what thou must do” (Acts 9:6). Here the Lord sends Ananias: “Arise and go into the street” to a man, “by the name of Saul,” and baptize him, “for this one is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel” (Acts 9: 11, 15, 18). This vessel must be filled with My Grace. “Ananias, however, answered: Lord, I have heard from many about this man, how much evil he hath done to Thy saints in Jerusalem: and here he hath authority from the chief priests to bind all who call on Thy Name” (Acts 9:13-14). But the Lord urgently commands Ananias: “Search for and fetch him, for this vessel is chosen by Me: for I shall show him what great things he must suffer for My name’s sake” (Acts 9:11, 15-16).

And actually the Lord did show the Apostle Paul what things he had to suffer for His Name. He instructed him the deeds; He did not stop at the chains, the fetters, the prisons and shipwrecks; He Himself felt for him in his sufferings, He Himself guided him towards this day. On a single day the memory of the sufferings of both these Apostles is celebrated, though they suffered on separate days, but by the spirit and the closeness of their suffering they constitute one. Peter went first, and Paul followed soon after him. Formerly called Saul, and then Paul, having transformed his pride into humility. His very name (Paulus), meaning “small, little, less,” demonstrates this. What is the Apostle Paul after this? Ask him, and he himself gives answer to this: “I am,” says he, “the least of the Apostles… but I have labored more abundantly than all of them: yet not I, but the grace of God, which was with me” (1 Cor 15:9-10).

And so, brethren, celebrating now the memory of the holy Apostles Peter and Paul, remembering their venerable sufferings, we esteem their true faith and holy life, we esteem the innocence of their sufferings and pure confession. Loving in them the sublime quality and imitating them by great exploits, “in which to be likened to them” (2 Thess 3: 5-9), and we shall attain to that eternal bliss which is prepared for all the saints. The path of our life before was more grievous, thornier, harder, but “we also are compassed about with so great a cloud of witnesses” (Heb 12: 1), having passed by along it, made now for us easier, and lighter, and more readily passable.

First there passed along it “the author and finisher of our faith,” our Lord Jesus Christ Himself (Heb 12: 2); His daring Apostles followed after Him; then the martyrs, children, women, virgins and a great multitude of witnesses. Who acted in them and helped them on this path? He Who said, “Without Me ye can do nothing” (Jn 15: 5).

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St. Andrew the Archbishop of Crete

Saint Andrew, Archbishop of Crete, was born in the city of Damascus into a pious Christian family. Up until seven years of age the boy was mute and did not talk. However, after communing the Holy Mysteries of Christ he found the gift of speech and began to speak. And from that time the lad began earnestly to study Holy Scripture and the discipline of theology.

At fourteen years of age he went off to Jerusalem and there he accepted monastic tonsure at the monastery of St. Sava the Sanctified. St. Andrew led a strict and chaste life, he was meek and abstinent, such that all were amazed at his virtue and reasoning of mind. As a man of talent and known for his virtuous life, over the passage of time he came to be numbered among the Jerusalem clergy and was appointed a secretary for the Patriarchate – a writing clerk. In the year 680 the locum tenens of the Jerusalem Patriarchate, Theodore, included archdeacon Andrew among the representatives of the Holy City sent to the Sixth Ecumenical Council, and here the saint contended against heretical teachings, relying upon his profound knowledge of Orthodox doctrine. Shortly after the Council he was summoned back to Constantinople from Jerusalem and he was appointed archdeacon at the church of Hagia Sophia, the Wisdom of God.

During the reign of the emperor Justinian II (685-695) St. Andrew was ordained bishop of the city of Gortineia on the island of Crete. In his new position he shone forth as a true luminary of the Church, a great hierarch – a theologian, teacher and hymnographer.

St. Andrew wrote many liturgical hymns. He was the originator of a new liturgical form – the canon. Of the canons composed by him the best known is the Great Penitential Canon, including within its 9 odes the 250 troparia recited during the Great Lent. In the First Week of Lent at the service of Compline it is read in portions (thus called “methymony” [trans. note: from the useage in the service of Compline of the “God is with us”, in Slavonic the “S’nami Bog”, or in Greek “Meth’ Humon ho Theos”, from which derives “methymony”], and again on Thursday of the Fifth Week at the All-night Vigil during Matins.

St. Andrew of Crete gained reknown with his many praises of the All-Pure Virgin Mary. To him are likewise ascribed: the Canon for the feast of the Nativity of Christ, three odes for the Compline of Palm Sunday and also in the first four days of Holy Passion Week, as well as verses for the feast of the Meeting of the Lord, and many another church-song.

His hynographic tradition was continued by the churchly great melodists of following ages: Saints John of Damascus, Cosma of Maium, Joseph the Melodist, Theophan the Written-upon. There have also been preserved edifying Sermons of St. Andrew for certain of the Church feasts.

Church historians are not of the same opinion as to the date of death of the saint. One suggests the year 712, while others – the year 726. He died on the island of Mytilene, while returning to Crete from Constantinople, where he had been on churchly business. His relics were transferred to Constantinople. In the year 1350 the pious Russian pilgrim Stefan Novgorodets saw the relics at the Constantinople monastery named for St. Andrew of Crete.

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Hieromartyr Theodore the Bishop of Cyrene in Libya

The Hieromartyr Theodore, Bishop of Cyrene, lived during the reign of the emperor Diocletian (284-305). Skilled at writing, and having attained great skill in calligraphy, he transcribed many books for the churches. His son Leo denounced him to the district governor, Dignianus, saying that his father possessed Christian books and was turning people away from idol worship, and bringing them instead to faith in Christ the Savior. St. Theodore was brought to trial. Many Christians followed after him, including the women Cyprilla, Lucia and Aroa.

The holy bishop was ordered to surrender his books and renounce Christ, but he refused this demand. They beat him with rods, but St. Theodore was not intimidated. With a fiery zeal for the truth he destroyed the pagan sacrificial offerings. They tortured him for a long while, cut out his tongue, and then threw him in prison where he died. Also put to death were the women Cyprilla, Lucia and Aroa, and all who had accepted holy Baptism from the holy bishop.

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The Meeting of our Lord and Savior Jesus Christ in the Temple

Today the Church commemorates an important event in the earthly life of our Lord Jesus Christ (Luke 2:22-40). Forty days after His birth the God-Infant was taken to the Jerusalem Temple, the center of the nation’s religious life. According to the Law of Moses (Lev. 12:2-8), a woman who gave birth to a male child was forbidden to enter the Temple of God for forty days. At the end of this time the mother came to the Temple with the child, to offer a young lamb or pigeon to the Lord as a purification sacrifice. The Most Holy Virgin, the Mother of God, had no need of purification, since she had given birth to the Source of purity and sanctity without defilement. However, she humbly fulfilled the requirements of the Law.

At this time the righteous Elder Simeon (February 3) was living in Jerusalem. It had been revealed to him that he would not die until he should behold the promised Messiah. By inspiration from above, St Simeon went to the Temple at the very moment when the Most Holy Theotokos and St Joseph had brought the Infant Jesus to fulfill the Law.

The God-Receiver Simeon took the divine Child in his arms, and giving thanks to God, he spoke the words repeated by the Church each evening at Vespers: “Lord, now lettest Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light to enlighten the Gentiles, and the glory of Thy people Israel” (Luke 2:29-32). St Simeon said to the Most Holy Virgin: “Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against. Yea, a sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed” (Luke 2:34-35).

At the Temple was the 84-year-old widow Anna the Prophetess, daughter of Phanuel (February 3), “who did not leave the temple, but served God with fasting and prayers night and day. She arrived just when St Simeon met the diving Child. She also gave thanks to the Lord and spoke of Him to all those who were looking for redemption in Jerusalem” (Luke 2:37-38). In the icon of the Feast she holds a scroll which reads: “This Child has established Heaven and earth.”

Before Christ was born, righteous men and women lived by faith in the promised Messiah, and awaited His coming. The Righteous Simeon and the Prophetess Anna, the last righteous people of the Old Testament, were deemed worthy to meet the Savior in the Temple.

The Feast of the Meeting of the Lord is among the most ancient feasts of the Christian Church. We have sermons on the Feast by the holy bishops Methodius of Patara (+ 312), Cyril of Jerusalem (+ 360), Gregory the Theologian (+ 389), Amphilocius of Iconium (+ 394), Gregory of Nyssa (+ 400), and John Chrysostom (+ 407). Despite its early origin, this Feast was not celebrated so splendidly until the sixth century.

In 528, during the reign of Justinian, an earthquake killed many people in Antioch. Other misfortunes followed this one. In 541 a terrible plague broke out in Constantinople, carrying off several thousand people each day. During this time of widespread suffering, a solemn prayer service (Litia) for deliverence from evils was celebrated on the Feast of the Meeting of the Lord, and the plague ceased. In thanksgiving to God, the Church established a more solemn celebration of this Feast.

Church hymnographers have adorned this Feast with their hymns: St Andrew of Crete in the seventh century; St Cosmas Bishop of Maium, St John of Damascus, and St Germanus Patriarch of Constantinople in the eighth century; and St Joseph, Archbishop of Thessalonica in the ninth century.

On this day we also commemorate the icon of the Most Holy Theotokos known as “the Softening of Evil Hearts” or “Simeon’s Prophecy.” The Mother of God is depicted without Her Child, with seven swords piercing her breast: three from the left side, three from the right, and one from below.

A similar icon, “Of the Seven Swords” (August 13) shows three swords on the left side and four from the right.

The icon “Simeon’s Prophecy” symbolizes the fulfillment of the prophecy of the righteous Elder Simeon: “a sword shall pierce through your own soul” (Luke 2:35).

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What’s with all the fishbowls on their heads?