Of these holy Apostles, Stachys became the first Bishop of
Byzantium, consecrated by the Apostle Andrew. Having shepherded his
people for sixteen years, he reposed in the Lord. As for the others,
each one shone forth in the episcopal see appointed to him: Apelles,
Bishop of Heraclea; Amplias, Bishop of Odyssopolis; Urban, Bishop of
Macedonia; Narcissus, Bishop of Athens; and Aristobulus, Bishop of
Britain.
Apolytikion of Stachys and Companions of the 70 in the Third Tone
O Holy Apostles, intercede to our merciful God, that He may grant our souls forgiveness of sins.
Apostle Aristobulus of the Seventy
Kontakion of Stachys and Companions of the 70 in the Plagal of the Fourth Tone
Come, let us duly praise Apelles and famed Aristobulus, the wise
Apostles, with Urban, Narcissos and Stachys, and blessed Amplias, as the
most sacred treasures of the All-holy Spirit and the far-shining beams
of Christ, the Sun of Glory, whom God brought together by His grace.
In 1446 George VIII was crowned ruler of a united Georgian kingdom.
Filled with every virtue, the valiant warrior and God-fearing king
dedicated the twenty years of his reign to a ceaseless struggle for the
reunification of his country. He was constantly warding off foreign
invaders, surmounting internal strife, and suffering the betrayal of his
fellow countrymen.
One of the separatists was the ruler of
Samtskhe, the atabeg Qvarqvare Jakeli II (1451-1498). In 1465 King
George led his troops toward southern Georgia to attack the rebellious
atabeg.
Near Lake Paravani the traitors dispatched assassins to the king’s camp.
Among
those who served in the royal court was a certain Jotham Zedgenidze, a
man deeply devoted to his king. He heard about the dreadful conspiracy
and warned the king, but the noble and fearless George did not believe
that such a loathsome betrayal could ever take place.
Desperate to
convince the king of the very real and imminent danger, the devoted
Jotham told him, “Allow me to spend this night in your bed and prove the
truth of my words!”
Certain that his beloved courtier was
mistaken and that his unmeasured love and dedication were the reasons
for his suspicions, King George permitted him to spend the night in the
royal bed.
The next morning King George entered his tent and found
his beloved Jotham lying in a pool of blood. Immediately he began
weeping bitterly over his error. He arrested and executed the
conspirators and buried his faithful servant with great honor.
The Georgian Church numbers Jotham Zedgenidze among the saints for his devotion to God’s anointed king.
Our Righteous Father Abramius, born in Edessa in
Mesopotamia in 296, took up the monastic life and brought many pagans to
Christ. Mary, his niece, upon the death of her parents, joined Abramius
at his hermitage and under his guidance advanced swiftly in the love of
God. Through the wiles of the evil one, however, she fell into sin, and
falling from them into despair, she left her uncle and became a harlot.
When he learned where his niece was, Abramius put on the clothes of a
man of the world and went to visit her in disguise. Through his
exhortations, Mary returned to her first hope in the mercy of God, was
rescued from the life of harlotry, and ended her life in great holiness.
He himself reposed in the year 366. Saints Abramius and Mary were
friends of Saint Ephraim the Syrian, and it was he who wrote their
account.
Apolytikion of Abramius the Recluse in the Plagal of the Fourth Tone
The image of God, was faithfully preserved in you, O Father. For
you took up the Cross and followed Christ. By Your actions you taught us
to look beyond the flesh for it passes, rather to be concerned about
the soul which is immortal. Wherefore, O Holy Abramius, your soul
rejoices with the angels.
Kontakion of Abramius the Recluse in the Third Tone
Thou, while living in the flesh, * wast as an angel upon earth;*
and through thine ascetic pains,* thou didst become like a great tree*
planted by the streams of temp'rance,* increasing greatly;* with the
rivers of thy tears, thou didst cleanse away stains. * O Abramius, for
this cause, * a godly vessel* of the Good Spirit art thou.
The holy hieromartyr Neophytus of Urbnisi descended from a line of Persian fire-worshippers.
In
the 7th century, by order of the Saracen emir Mumni (Mu’min), the
military leader Ahmad attacked Georgia with an enormous army. After
overrunning the central part of Shida (Inner) Kartli, Ahmad dispatched
two of his commanders, Omar and Burul, to the capital city of Mtskheta.
At the confluence of the Mtkvari and Aragvi rivers, across from the
village of Tsikhedidi in the rocky Sarkineti region, the invaders
discovered a group of caves and plotted to occupy them. They tried to
cross the Mtkvari but were unable.
Having suffered a setback, the
enemies asked their captives what was located in those caves. They were
told that this was the Shio-Mgvime Monastery, where dwelt God’s chosen,
who had deprived themselves of every earthly blessing.
Surprised
at this reply, the commanders decided to pass this information on to
Ahmad. Then, as though it were commonplace, Ahmad sent Omar to the
monastery to ask the monks to pray for him and remember him at the grave
of their abbot, St. Shio. “Pray for me, O slaves of God, and accept
these gifts of aloe and incense. Offer these as a sacrifice to your
abbot,” he told them.
Approaching the monastery caves, Omar sent a
messenger to inform the monks that he was coming to them in peace and
bearing gifts. Drawing near to the monastery gates, the commander saw an
army of incorporeal hosts descending from the heavens and among them an
elder, radiant with a great light.
The meek and modest behavior
of the monks left a great impression on Omar. He soon understood that
the strange armies he had seen on the steps of the monastery were angels
of God and that the elder was St. Shio of Mgvime, abbot of the
monastery. He related his vision to the monks and vowed to return
to them, receive the sacrament of Holy Baptism, be tonsured a monk, and
remain there to join in their holy labors.
Soon Omar abandoned all
his possessions, his military rank, and his wealth and was baptized in
the Christian Faith at the Shio-Mgvime Monastery as he had promised. Two
of his slaves were baptized with him as well. Omar received the new
name Neophytus (Newly Planted / From the Greek word neophytos,
which in I Tim. 3:6 refers to a new convert.), and his slaves became
Christodoulus (Christ’s Slave) and Christopher (Christ-bearer).
According
to God’s will, St. Neophytus was consecrated bishop of Urbnisi, and all
were amazed at his wisdom and steadfastness. He was a true father to
his flock: “He strengthened the weak, healed the sick, raised the
fallen, cleansed the possessed, directed the lost and sought out those
who were perishing, protecting them, and forbidding them to wander off
again.”
But the enemy could not tolerate the native Persian’s
apostolic activity, and he convinced the fire-worshippers to kill the
Christian shepherd. So the unbelievers devised an ambush and attacked
Neophytus’ isolated cell, then tied him up and began to mock, curse, and
revile him. They knew that St. Neophytus longed to become like the holy
protomartyr Stephen, and they plotted to stone him to death.
When
his time to depart this world had arrived, St. Neophytus turned to his
persecutors with a tender voice, saying, “Sweet is death to me, O
unbelievers! Sweet it is to me. I desire to sunder the link between my
mortal and immortal nature.... With my own blood I will confirm the Holy
Church, which is founded upon the Precious Blood of the Son and Word of
God, Whom I preach. May that which was foreordained for me by the
Providence of God be fulfilled, for He has called me to His light from
the depths of ungodliness!”
The furious pagans stoned the saint to
death. With his last breath Holy Hieromartyr Neophytus cried out, “Lord
Jesus Christ receive my soul!”
Saint Nestor (not the Chronicler) of the Kiev Caves, is to be
distinguished from St Nestor the Chronicler, who lived as an ascetic in
the Far Caves. His memory is celebrated October 27 it seems, because he
was named for the St Nestor of Thessalonica.
The name of St
Nestor (not the Chronicler) is mentioned in the General Service to the
Monastics of the Far Caves: “The Word of God, understood by man,
instructed you not by written wisdom, O holy Nestor, but from on high;
you beheld it through the prayers of the angel, and you foresaw your
death. May we also be made partakers with you, we pray, in honoring your
memory.” His memory is celebrated also on August 28 and on the second
Sunday of Great Lent.
Saint Joseph was a monk of Dionysiou Monastery on Mt. Athos,
where he shone forth with the virtues of monastic life. He was an
iconographer, and he painted the icon of the holy Archangels on the
iconostasis of Dionysiou’s main church.
In obedience to the
instructions of Igumen Stephen, St Joseph traveled to Constantinople
with Eudocimus, who had apostasized from Orthodoxy to become a Moslem.
Eudocimus repented, and wished to wipe out his sin through martyrdom.
When
faced with torture and death, however, the unfortunate Eudocimus denied
Christ again, blaming Joseph for turning him from Islam.
St
Joseph was arrested and threatened with death. In spite of many
tortures, he refused to convert to Islam. This holy martyr of Christ was
hanged on February 17, 1819, and so he obtained an incorruptible crown
of glory.
Some sources list his commemoration on February 17, while others list him on September 14 or October 26.
Having learned the joyful proclamation of the Resurrection from
the Angel, and having cast off the ancestral condemnation, the women
disciples of the Lord spake to the Apostles exultantly: Death is
despoiled and Christ God is risen, granting great mercy to the world.
Seasonal Kontakion in the Second Tone
O Protection of Christians that cannot be put to shame, mediation
unto the creator most constant: O despise not the voices of those who
have sinned; but be quick, O good one, to come unto our aid, who in
faith cry unto thee: Hasten to intercession and speed thou to make
supplication, O thou who dost ever protect, O Theotokos, them that
honor thee.
Saint John, Hermit of Pskov (+1616) lived an ascetic life
during a terrible time of military troubles. In 1592 the Swedes besieged
the city of Pskov. From 1608, for seven years, Polish forces attacked
under the head of Lisovski. It was only in the week before the death of
the monk, through the intercession of the Pskov Caves Icon of the Mother
of God and the Pskov Saints, that Pskov was delivered from the
besieging army of the Swedish king Gustavus Adolphus.
St John, as
the chronicle relates, “lived within the city walls for 23 years; his
fish was rancid and he did not eat bread. He lived within the city as
though in a wilderness, in great silence,” and he died on October 24,
1616.
St
James took upon himself the arduous task of foolishness for Christ in
his youth. Most of the details of his life are unknown, but the Lord
glorified him after death.
In the year 1540, on the third day
of Pascha, a large block of ice floated up against the current along
the River Msta to the village of Borovichi (in Novgorod district), and
on this block of ice stood the coffin (made from an oak log) without
cover, in which the body of the youth lay. Shunning the holy relics,
peasants with poles pushed the block of ice back into the river, but it
returned to the shore. This was repeated three times. That night the
youth appeared in a dream to the elders of the village, who had seen him
upon the ice-flow, and said, "I am also a Christian just like you.
Don't push me away. My name is James. I am the namesake of St James, the
Brother of God."
The relics of the holy youth were first
placed in a chapel, then in 1544 were transferred to the Descent of the
Holy Spirit church. Then the annual commemoration of the saint every
year on October 23 was established. The Lord, having glorified his
God-pleasing one, granted the relics of St James a curative power. A
Feastday with Matins was established in 1572. The Iconographic Manuals
describe St James: "A youth, bare, girded with a piece of cloth." In
1657 Patriarch Nikon sent part of the relics to Valdai, to the Iveron
monastery.
Saint Glyceria was killed at Adrianopolis during the third century
with the martyrs Alexander the Bishop, Heraclius the Soldier, Anna,
Elizabeth, and Theodota for their confession of Christ. This was a time
when Christianity spread among the pagans. Despite the persecutions
against the Christians, Bishop Alexander fearlessly converted and
baptized many pagans into the holy saving faith.
The governor of
the region ordered his soldiers to use torture to force Bishop Alexander
to deny Christ. The saint patiently endured terrible tortures. Struck
by this, the soldier Heraclius believed in Christ, for Whom the saint
suffered. And after him, the Women Martyrs Anna, Elizabeth, Theodota and
Glyceria confessed themselves to be Christians.
St Hilarion of Gdov and Pskov Lake, was a disciple of St
Euphrosynus of Pskov (May 15). In 1460 on the banks of the River
Zhelcha, not far from Gdov, he founded the Ozersk [Lake] Monastery of
the Protection of the Mother of God. The monastery bordered the
territory of the Livonian Knights, and the monks constantly suffered the
incursions of that military order. Despite harsh conditions and
insufficient means, St Hilarion maintained a high level of pious and
ascetic life at the monastery, and made great efforts to adorn and build
up the monastery.
St Hilarion reposed on March 28, 1476 and was
buried in the church of the Protection of the Most Holy Theotokos in the
monastery he founded. Afterwards, a church was built at the monastery
in honor of the Nativity of Christ. The left chapel was dedicated to the
founder of the Gdov monastery. St Hilarion of Gdov is also commemorated
on October 21, on the Feast of his heavenly patron and namesake.
Holy Righteous Artemius of Verkola was born in the village of Dvina
Verkola around the year 1532. The son of pious parents, Artemius was a
child who was courageous, meek and diligent for every good deed. On June
23, 1545 the twelve-year-old Artemius and his father were taken by
surprise in a field by a thunderstorm. A clap of thunder broke right
over their heads, and the child Artemius fell dead. People thought that
this was a sign of God’s judgment, therefore they left the body in a
pine forest without a funeral, and without burial.
Some years
later, the village reader beheld a light over the place where the
incorrupt body of the Righteous Artemius lay. Taken to the church of St
Nicholas in 1577, the holy relics were shown to be a source of numerous
healings. In this village a monastery was later built, called the
Verkola. In 1918, the impious Soviets chopped the holy relics into
pieces and threw them into a well. The memory of St Artemius is also
celebrated on October 20.
The Prophet Joel, whose name means "Yah is God," was of
the tribe of Reuben, the son of Bathuel, and lived from 810 to 750 B.C.
(but some say in the 7th century B.C.). His book is divided into three
chapters, and is the second in order of the minor Prophets. He foretold
the coming of the Holy Spirit on the day of Pentecost (Joel 2:28, and
quoted by the Apostle Peter in Acts 2:17), and the saving power of the
Name of our Lord Jesus Christ (Joel 2:32).
Apolytikion of Prophet Joel in the Second Tone
As we celebrate the memory of Thy Prophet Joel, O Lord, through him we beseech Thee to save our souls.
Kontakion of Prophet Joel in the First Tone
Since thou hadst seen the glory of God in the spirit, thou truly
didst foreknow His divine dispensation; for as thou didst say, God's
Spirit is poured forth upon all flesh that believeth in Him Who appeared
to the earthborn in a servant's form and made thee wondrous for ever, O
Joel, thou seer of God.
The Holy
Apostle and Evangelist Luke, was a native of Syrian Antioch, a companion
of the holy Apostle Paul (Phil.1:24, 2 Tim. 4:10-11), and a physician
enlightened in the Greek medical arts. Hearing about Christ, Luke
arrived in Palestine and fervently accepted the preaching of salvation
from the Lord Himself. As one of the Seventy Apostles, St Luke was sent
by the Lord with the others to preach the Kingdom of Heaven during the
Savior's earthly life (Luke 10:1-3). After the Resurrection, the Lord
Jesus Christ appeared to Sts Luke and Cleopas on the road to Emmaus.
Luke
accompanied St Paul on his second missionary journey, and from that
time they were inseparable. When Paul's coworkers had forsaken him, only
Luke remained to assist him in his ministry (2 Tim. 4:10-11). After the
martyric death of the First-Ranked Apostles Peter and Paul, St Luke
left Rome to preach in Achaia, Libya, Egypt and the Thebaid. He ended
his life by suffering martyrdom in the city of Thebes.
Tradition
credits St Luke with painting the first icons of the Mother of God. "Let
the grace of Him Who was born of Me and My mercy be with these Icons,"
said the All-Pure Virgin after seeing the icons. St Luke also painted
icons of the First-Ranked Apostles Peter and Paul. St Luke's Gospel was
written in the years 62-63 at Rome, under the guidance of the Apostle
Paul. In the preliminary verses (1:1-3), St Luke precisely sets forth
the purpose of his work. He proposes to record, in chronological order,
everything known by Christians about Jesus Christ and His teachings. By
doing this, he provided a firmer historical basis for Christian teaching
(1:4). He carefully investigated the facts, and made generous use of
the oral tradition of the Church and of what the All-Pure Virgin Mary
Herself had told him (2:19, 51).
In St Luke's Gospel, the message
of the salvation made possible by the Lord Jesus Christ, and the
preaching of the Gospel, are of primary importance.
St Luke also
wrote the Acts of the Holy Apostles at Rome around 62-63 A.D. The Book
of Acts, which is a continuation of the four Gospels, speaks about the
works and the fruits of the holy Apostles after the Ascension of the
Savior. At the center of the narrative is the Council of the holy
Apostles at Jerusalem in the year 51, a Church event of great
significance, which resulted in the separation of Christianity from
Judaism and its independent dissemination into the world (Acts 15:6-29).
The theological focus of the Book of Acts is the coming of the Holy
Spirit, Who will guide the Church "into all truth" John 16:13) until the
Second Coming of Christ.
The holy relics of St Luke were taken
from Constantinople and brought to Padua, Italy at some point in
history. Perhaps this was during the infamous Crusade of 1204. In 1992,
Metropolitan Hieronymus (Jerome) of Thebes requested the Roman Catholic
bishop in Thebes to obtain a portion of St Luke's relics for the saint's
empty sepulchre in the Orthodox cathedral in Thebes.
The Roman
Catholic bishop Antonio Mattiazzo of Padua, noting that Orthodox
pilgrims came to Padua to venerate the relics while many Catholics did
not even know that the relics were there, appointed a committee to
investigate the relics in Padua, and the skull of St Luke in the
Catholic Cathedral of St Vico in Prague.
The skeleton was
determined to be that of an elderly man of strong build. In 2001, a
tooth found in the coffin was judged to be consistent with the DNA of
Syrians living near the area of Antioch dating from 72-416 A.D. The
skull in Prague perfectly fit the neck bone of the skelton. The tooth
found in the coffin in Padua was also found to fit the jawbone of the
skull.
Bishop Mattiazzo sent a rib from the relics to Metropolitan
Hieronymus to be venerated in St Luke's original tomb in the Orthodox
cathedral at Thebes.
Troparion - Tone 5
Let
us praise with sacred songs the Holy Apostle Luke,The recorder of the
Joyous Gospel of Christ, and the scribe of the Acts of the Apostles, For
his writings are a testimony of the Church of Christ: He is the Physician
of human weaknesses and infirmities. He heals the wounds of our
souls, and constantly intercedes for our salvation!
Kontakion - Tone 4
You
became a disciple of God the Word,With Paul you enlightened all the
world,Casting out its darkness by composing the Holy Gospel of Christ.
Kontakion - Tone 2
Let
us praise the godly Luke:He is the true preacher of piety,The orator of
ineffable mysteriesAnd the star of the Church,For the Word who alone
knows the hearts of men,Chose him, with the wise Paul, to be a teacher
of the gentiles!
Saint Anthony of Leokhnov, Novgorod, was from the Tver
lineage of the Veniaminov nobles. The monk lived as a hermit not far
from Novgorod, in the Rublev wilderness at the River Perekhoda. In about
the year 1556 he resettled with the wilderness-dweller Tarasius, who
lived beyond Lake Ilmen at Leokhnov, near Stara Rus, and received
monastic tonsure from him. Thus began the wilderness monastery in honor
of the Transfiguration of the Lord, afterwards called the Leokhnov or
Ivetsk-Antoniev monastery. St Anthony lived to old age, having acquired
the gift of clairvoyance.
In the year 1611, when the Swedes had
laid waste the area around Novgorod, the monk on the invitation of
Metropolitan Isidore moved to Novgorod. He died on September 14, 1611 at
age 85 and was buried near the church of the holy Evangelist Luke, on
the side towards the church of Holy Wisdom (Hagia Sophia).
Before his
death, and in the presence of many of the monks, he said that his body
would rest in his wilderness-monastery. A disciple of the monk, named
Gregory, returned to the site of the monastery that had been laid waste
and burned by the Swedes, built a cell and a chapel, and remained there
to live.
St Anthony appeared to him three times in a dream and
said, “Brother Gregory, go to Novgorod, tell Metropolitan Cyprian and
the elders of the city that they should put me in the place of my
monastery.” After Gregory’s report, the Metropolitan led a church
procession to the grave of St Anthony. The incorrupt relics were
transferred to the Leokhnov monastery on July 13, 1620. At the
uncovering of the relics, a blind man named Joseph gained his sight, and
many other miracles occurred.
There is a special order of
commemorations, celebrated by the churches in the name of St Anthony of
Leokhnov, both in the village of Leokhnov and in the Rublev
wilderness-monastery. On the second Friday after the Feast of the
Foremost Apostles Peter and Paul (June 29), we celebrate the Uncovering
and Transfer of the Relics of St Anthony from Novgorod to the Leokhnov
monastery. On the Ascension of the Lord, the coming of St Anthony from
the Rublev wilderness to Leokhnovo is remembered. On October 17 the
Repose of the saint, who died on the Feast of the Exaltation of the Holy
Cross, in the ninth hour of the evening, is commemorated. At the Rublev
wilderness monastery the memory of the Consecration of the church in
the name of the venerable Anthony on August 30 (1873) is also
celebrated.
Saint Euthymius the New of Thessalonica and Mt Athos, in the world
was named Nicetas, and he was a native of the city of Ancyra in Galatia.
His parents, Epiphanius and Anna, led virtuous Christian lives, and
from childhood their son was meek, pious and obedient. At age seven he
was left fatherless and he soon became the sole support of his mother in
all matters. Having entered military service, Nicetas married, on the
insistence of his mother. After the birth of a daughter, he secretly
left home in order to enter a monastery. For fifteen years the venerable
Euthymius lived the ascetic life on Mount Olympus, where he learned
monastic deeds from the Elders.
The monk went to resettle on Mount
Athos. On the way he learned that his mother and wife were in good
health. He informed them that he had become a monk, and he sent them a
cross, calling on them to follow his example. On Mt Athos he was
tonsured into the Great Schema and lived for three years in a cave in
total silence, struggling with temptations. St Euthymius also lived for a
long time as a stylite, not far from Thessalonica, instructing those
coming to him for advice and healing the sick.
The monk cleansed
his mind and heart to such an extent that he was granted divine visions
and revelations. At the command of the Lord, St Euthymius founded two
monasteries in 863 on Mount Peristeros, not far from Thessalonica, which
he guided for 14 years, with the rank of deacon. In one of these his
wife and mother received monastic tonsure. Before his death he settled
on Hiera, an island of Mt Athos, where he reposed in 898. His relics
were transferred to Thessalonica. St Euthymius is called “the New” to
distinguish him from St Euthymius the Great (January 20).
TROPARION - TONE 8
The image of God was truly preserved in you, O Father, / for you took up
the Cross and followed Christ. / By so doing you taught us to disregard
the flesh for it passes away / but to care instead for the soul, since
it is immortal. / Therefore your spirit, venerable Euthymius, rejoices
with the angels.
KONTAKION - TONE 2
Crossing dryshod through the storms of life, / venerable and divinely
wise Euthymius, / you mightily drowned the bodiless foe in the streams
of your tears; / you received the gift of miracles to heal all
sufferings. / Unceasingly pray for us all.
The holy Martyrs all contested for piety's sake in Milan;
after the passage of much time their holy relics were discovered and
given honourable burial by Saint Ambrose.
Apolytikion of Martyrs Nazarius, Gervasius, Protasius, & Celsus in the Fourth Tone
Thy Martyrs, O Lord, in their courageous contest for Thee
received as the prize the crowns of incorruption and life from Thee, our
immortal God. For since they possessed Thy strength, they cast down
the tyrants and wholly destroyed the demons' strengthless presumption. O
Christ God, by their prayers, save our souls, since Thou art merciful.
Kontakion of Martyrs Nazarius, Gervasius, Protasius, & Celsus in the Second Tone
In shedding the light of miracles like shining lamps, O Martyrs
of God, ye make the whole creation bright, at all times dispelling the
deepest night of sickness and maladies and without cease pleading with
Christ, the only God, that He grant His mercy to us.
The Martyr Benjamin the Deacon of Persia converted many pagan
Persians to Christianity, and for his zeal and evangelic preaching he
suffered in Persia during the fifth century.
The Rudens Icon of the Mother of God appeared in the year 1687 in the
Rudno locale of Mogilevsk diocese. In 1712 the icon was transferred to
the Florovsk Ascension monastery in Kiev, where now it is located.
Leo Nagolkin, the future St Leonid, was born in Karachev in
the Orlov Province in 1768. As a young man he worked for a merchant,
making long and frequent trips on his employer’s business. He met all
sorts of people, and this experience helped him later in life when
visitors of diverse backgrounds would come to him for spiritual advice.
Leo
first entered Optina Monastery in 1797, but remained for only two
years. Then he went to White Bluff monastery in the Orlov diocese, where
Hieromonk Basil (Kiskin) was igumen. He tonsured Leo as a monk in 1801,
giving him the new name Leonid. In December of that year, Fr Leonid was
ordained as a deacon and then as a priest.
Fr Leonid’s
rise to prominence was unusually rapid. He was an example to others in
the way he fulfilled his obediences, and this attracted the notice of
his superiors. In 1804, after only five years at White Bluff, he was
appointed by Bishop Dorotheus of Orlov and Svensk to succeed Fr Basil as
igumen.
Before assuming his new duties, Fr Leonid spent
some time at Cholnsk monastery, where he met Schemamonk Theodore, a
disciple of St Paisius Velichkovsky (November 15). Fr Theodore, who was
about ten years older than Fr Leonid, was also from Karachev. Under his
direction, Fr Leonid learned a great deal about spiritual struggles and
how to acquire the grace of the Holy Spirit.
Fr Leonid was
saddened when he had to leave his wise Elder in order to assume his
responsibilities at White Bluff. Their separation was not long, however,
because Fr Theodore moved to White Bluff in 1805. Their frequent
conversations inspired him to even greater progress in the spiritual
life.
Fr Theodore longed for solitude, and was permitted to live
in a cell about a mile from the monastery with his disciple Fr Cleopas.
Fr Leonid joined them after resigning as igumen in 1808. It is possible
that Fr Leonid may have been tonsured into the Great Schema with the
name Leo during this time.
The fame of these ascetics soon spread
throughout the area, and many visitors came to seek their advice. They
found these distractions detrimental to their spiritual struggles, and
they resolved to move to a more remote place.
Fr Theodore was the
first to leave. In 1809 he stayed briefly at New Lake Monastery. Then
Metropolitan Ambrose of St Petersburg sent him to the Palei Island
Hermitage, where he remained for three years. Fr Theodore moved to the
All Saints Skete of Valaam Monastery in 1812. Fr Leonid and Fr Cleopas
also moved there in 1812, and were reunited with Fr Theodore.
Hieroschemamonk Cleopas died in 1816, and Fr Leonid and Fr Theodore
moved to the St Alexander of Svir monastery.
Tsar Alexander I
visited the monastery in 1820 in order to meet these Elders, of whom he
had heard. They replied to the Sovereign’s questions with the briefest
of answers, since they did not want to seem too talkative. When he asked
for their blessing, Fr Theodore told him that he was not an ordained
monk. The Tsar bowed and went on his way.
Fr Theodore went to the
Lord on April 7, 1822 (Bright Friday). After this Fr Leonid left the
monastery to live in a more secluded place with some like-minded
disciples. Archbishop Ambrose (Podobedev) of Kazan knew about Fr Leonid,
and was willing to receive him in his diocese. Fr Leonid was also
invited to live at the Ploschansk Hermitage in the Orlov diocese. Fr
Leonid, however, chose to accept the invitation of St Moses (June 16) to
live at Optina. Bishop Philaret of Kaluga also wanted Fr Leonid to live
at Optina, but it was not possible for him to do so just then.
Fr
Leonid had to remain at the Svir monastery for five more years before
he was allowed to leave. In April of 1829 he arrived at Optina with six
of his disciples. He was given a cell in the Skete, near the apiary.
Cells were also found in the Skete for his disciples.
The arrival
of Fr Leonid marked a new chapter in Optina’s history, for it was he who
introduced eldership at this monastery. Guidance by an Elder has always
been recognized as a sure and reliable path to salvation. It spread
from the deserts of Egypt and Palestine to Mt Athos, and later to
Russia. Fr Leonid received this teaching from Fr Theodore, the disciple
of St Paisius Velichkovsky. Through Fr Leonid and his disciple St
Macarius (September 7) eldership was established at Optina.
With
the arrival of Fr Leonid, the whole way of life at Optina was changed.
Nothing important was ever done without his knowledge and blessing. Each
evening the brethren came to him to discuss their spiritual needs and
to reveal how they had sinned in thought, word, or deed during the day.
He offered consolation in their sorrows, advice in their spiritual
struggles, and help in resolving their problems.
St Leonid’s
wisdom and spiritual counsels made him known outside of Optina. People
from cities and villages, of all social classes, flocked to Optina
seeking his help. He treated their spiritual afflictions with the
knowledge and experience he had gained after thirty years of living in
asceticism. Sometimes he healed their physical infirmities as well,
anointing them with oil from the lamp that always burned before the
Vladimir Icon of the Mother of God in his cell.
Fr Macarius
(Ivanov) moved to Optina Skete from Ploschansk in 1834. He had been
under the guidance of an Elder who had been a disciple of St Paisius
Velichkovsky. After the Elder’s death Fr Macarius felt orphaned, and
prayed that God would send him an experienced spiritual guide. His
prayers were answered when Fr Leonid came to Ploschansk in 1828. Even
after Fr Leonid left Ploschansk Fr Macarius stayed in touch with him
through letters.
At Optina Fr Macarius assisted the Elder with his
correspondence, and in the spiritual care of the brethren and those who
visited Fr Leonid. After 1836 Fr Macarius became the spiritual Father
of the Monastery. Although he had been the spiritual Father of the Sevsk
convent for more than seven years, he regarded himself as nothing.
Disdaining human glory, he was content to submit his will to Fr Leonid
in all things. Fr Leonid, in turn, showed similar humility toward Fr
Macarius, regarding him as a friend and fellow laborer rather than a
disciple.
Even though he had a high regard for Fr Macarius, he was
mindful of the saying of St John of the Ladder that in the first place,
a spiritual guide would be deprived of a reward himself if he did not
correct those under them. Secondly, the spiritual guide acts unjustly
when he might bring profit to others, but does not do so. Thirdly, even
those who are hard-working and patient might suffer harm if they are
left for a time without reproaches from the Superior, for then they can
lose the meekness and patience they once had (Step 4:27). Therefore, he
gave Fr Macarius many opportunities to win the crown of victory by
testing his patience so that others might benefit by the example of his
humility.
One day Fr Macarius was summoned by the igumen Fr Moses,
who asked him to sponsor some of the brethren at their tonsure.
Regarding the igumen’s request as a command, he merely bowed and left.
He went to see Fr Leonid, who was surrounded many people seeking his
advice, and informed him why Fr Moses had sent for him.
Fr Leonid gazed at him sternly and asked, “What did you do? Did you agree to it?”
“I almost agreed,” Fr Macarius replied, “or perhaps it is better to say that I did not dare to refuse.”
“That
is typical of your pride,” the Elder said. Then he raised his voice and
reprimanded Fr Macarius as though he were really angry with him.
Fr
Macarius bowed continually, asking forgiveness. Those who were present
were astounded by this. Finally, when Fr Leonid fell silent, he bowed
and said, “Forgive me, Father. Do you bless me to refuse?”
“How
can you refuse?” he demanded. “You asked for this yourself, and now you
wish to refuse? You cannot refuse, it has been settled.”
On the
other hand, Fr Leonid showed his love and respect for Fr Macarius by
confiding in him, and by making him his helper and coworker.
Fr
Leonid’s spiritual influence extended beyond Optina, and he established
eldership in two other monasteries of the Kaluga diocese. There were
also nuns from other dioceses who were guided by Fr Leonid. In three
women’s monasteries (in Belev, Sevsk, and Borisov), some of his
disciples were more advanced in the spiritual life than others. These
became Eldresses for the other sisters both during Fr Leonid’s lifetime
and after his repose.
Fr Leonid endured persecution during
1835-1836 over the institution of eldership at Optina. Those who
instigated the persecution were unlearned people who did not understand
the concept of eldership, regarding it as an innovation. Even some of
the monks complained to the bishop about Fr Leonid, but they were not
always successful.
Bishop Gabriel of Kaluga visited Optina and
was favorably disposed toward Fr Moses. In the presence of all the
brethren, he reprimanded the malcontents and ordered them to correct
themselves.
Some of the monks, however, remained unhappy with Fr
Leonid because of the many visitors who came to him. They sent reports
to the bishop complaining that the peaceful routine of the monastery was
being disrupted. Nicholas, the new Bishop of Kaluga ignored these
reports at first. Then a false accusation against Fr Moses and Fr Leonid
was sent anonymously to the bishop. Bishop Nicholas, for whatever
reason, ordered that Fr Leonid leave his cell near the apiary and go to
live in the Monastery. He would not allow Fr Leonid to receive the laity
of either sex. Since there was no cell available in the Monastery, Fr
Leonid moved to a cell in the Skete. A directive was sent in 1836
ordering Fr Leonid to move to the Monastery without fail. The igumen Fr.
Moses and the Skete Superior Fr Anthony were caught in the middle. They
knew Fr Leonid was innocent, yet they had to obey the bishop.
In
1837 Metropolitan Philaret of Kiev visited Optina accompanied by Bishop
Nicholas of Kaluga. The Metropolitan had known Fr Leonid previously at
White Bluff Monastery, and he showed his respect for the Elder and for
the igumen Fr Moses. The detractors of Fr Leonid and Fr Moses were taken
aback by this. Even Bishop Nicholas began to give less weight to the
complaints, and Fr Leonid’s position began to improve.
In the
years before his death, Fr Leonid had to endure another trial. This time
it affected his spiritual children at the Belev Convent of the
Exaltation of the Cross.
The nuns of Belev were under the
Eldress Anthia, who had advanced under the guidance of Elder Leonid.
Abbess Epaphrodite was pleased to see how Mother Anthia and those close
to her had cut off their own will, purified their thoughts, and uprooted
the passions. Seeing that the abbess loved these nuns for their
spiritual progress, some of the other nuns became jealous. One in
particular complained to her spiritual Father and spread false stories
about Mother Anthia and the sisters.
The priest was
already inclined to believe evil against Mother Anthia, and he also
resented the fact that they went to Fr Leonid for spiritual counsel. He
began spreading accusations and slanders against Fr Leonid, for he did
not understand the nature of eldership. Hearing rumors that the priest
had uncovered a new heresy at the Belev Convent, Bishop Damascene of
Tula summoned him and Mother Epaphrodite in order to question them. He
believed the priest’s erroneous opinions and decided to take action. In
February of 1841 he ordered the expulsion of Mother Anthia and one of
the other sisters from the convent.
Fr Leonid was labeled
as a troublemaker and a rebel against authority, but he bore everything
with patience. He was ordered to leave his cell by the apiary and move
to a cell as far as possible from the monastery gates. He was also
forbidden to receive lay visitors.
In the end it was
Metropolitan Philaret of Kiev who interceded with the Bishop of Tula on
behalf of Fr Leonid. He also helped Mother Anthia and the other nun.
Metropolitan Philaret of Moscow also wrote to Bishop Damascene, who came
to realize that he had been deceived by the priest’s misguided zeal
which was not according to knowledge (Romans 10:2). Both of the expelled
sisters were received back into the convent on October 4, 1841, just a
week before St Leonid’s death.
Fr Leonid’s health began to
decline in September of 1841, and he was ill for five weeks. He refused
to see a doctor or to take any medicine, however. He received Holy
Unction on September 15, and from that time he began to prepare for
death. He said farewell to the brothers who came to him, and blessed
them. He also gave each one something as a remembrance, an icon, a book,
etc.
He received Holy Communion on September 28, and requested
that the Canon for the Departure of the Soul be read. The brethren were
grieved by this, but the Elder told them that perhaps they would have to
read the Canon several times for him. In fact, it was read eight times
before his death.
Between September 28 and October 11, he took no
food, but only a little water. He was strengthened by the life-giving
Mysteries of Christ, however. During the last two weeks of his life, Fr
Leonid received Holy Communion twelve times. After October 6 he could no
longer stand up, and he asked the brethren to pray that the Lord would
shorten his sufferings.
On the morning of October 11, 1841 St
Leonid received the Holy Mysteries, and was visited by Basil Braguzin,
who was known in the area as a fool for the sake of Christ. Braguzin had
foreseen the Elder’s repose and had journeyed more than 180 kilometers
to bid him farewell.
At ten o’clock that morning, the Elder began
to cross himself and say, “Glory to God.” After repeating this many
times, he became quiet. Later, he spoke again to those around him
saying, “Now the mercy of God will be with me.” After an hour or so, he
became very joyful despite his physical pain. He could not hide his
happiness at the blessings he was about to receive, and his face grew
more radiant.
That evening he said farewell to those who were with
him and silently blessed them. They left the room, and only one
disciple remained with the Elder. At 7:30 he closed his eyes and
surrendered his soul to God.
The saint’s body remained in the
church for three days with no sign of an odor. His body was warm, and
his hands remained soft. From morning until night the church was filled
with people who came to pay their respects. St Moses served the funeral
on October 13 with all the hieromonks and the hierodeacons who were
present. Fr Leonid was buried near the main church of the Entrance of
the Theotokos, opposite the chapel of St Nicholas.
Bishop Nicholas
of Kaluga visited Optina in 1843 and served a panikhida at the grave of
St Leonid. He told the igumen and the brethren he regretted the fact
that he had not properly appreciated the Elder during his lifetime, and
had even believed some unsubstantiated rumors about him, which caused
him to regard Fr Leonid with suspicion and distrust. He acknowledged
that he was wrong to believe what certain people had told him, and
expressed a hope that the Elder’s biography would be published someday.
The
Moscow Patriarchate authorized local veneration of the Optina Elders on
June 13,1996. The work of uncovering the relics of Sts Leonid,
Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II
began on June 24/July 7, 1998 and was concluded the next day. However,
because of the church Feasts (Nativity of St John the Baptist, etc.)
associated with the actual dates of the uncovering of the relics,
Patriarch Alexey II of Moscow designated June 27/July 10 as the date for
commemorating this event. The relics of the holy Elders now rest in the
new church of the Vladimir Icon of the Mother of God.
The Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.
New Hieromartyr Peter, Metropolitan of Krutitsy was glorified by the
Russian Orthodox Church at the Synod of Bishops of the Russian Orthodox
Church on February 23, 1997.
St Peter was born in the Voronezh
region, and studied at the Moscow Theological Academy, graduating in
1892, where he then continued as inspector. After a short stay at the
seminary of Zhirovits in Belarus as inspector, he was appointed
secretary of the Synodal Education Committee becoming de facto inspector
of all the theological schools of the Russian Orthodox Church.
Unlike
many of his contemporaries who had graduated from a theological
academy, Peter Polyansky did not seek ordination, and for a long time
remained a layman. As secretary of the Synodal Education Committee he
traveled widely, visiting innumerable theological establishments,
meeting and knowing many people. Gifted with an outstanding intellect, a
firm character and a sociable nature, he was widely known and made many
friends. He exercised a beneficial influence on the religious education
of future priests.
In 1917-18, Peter Polyansky took part in the
work of the local Council of the Russian Orthodox Church, when St Tikhon
(April 7) was elected Patriarch. The latter made Peter Polyansky one of
his closest aides, and persuaded him to become bishop; the Patriarch
wished to consolidate the leadership of the Church in what was fast
becoming the darkest time for the Church in many centuries. In 1920
Peter Polyansky was made a monk and auxiliary bishop for the diocese of
Moscow; in a matter of months he was appointed Metropolitan of Krutitsy,
one of the highest ranking bishops of the Russian Orthodox Church.
Patriarch
Tikhon died on April 7, 1925, the day of the Annunciation (March 25).
Foreseeing increasing troubles and uncertainty for the Church, thinking
that the government would not allow a Church council to assemble and
elect the next patriarch, St Tikhon took an administrative decision
aimed at securing a smooth succession when he died. He nominated three
bishops in order of priority, as locum tenens; the third was
Metropolitan Peter Polyansky. When the first two choices were found to
be in prison and thus unable to assume the leadership of the Church,
this heavy task befell Metropolitan Peter.
Persecution against the
Church was raging, the government gave its support to the splinter
group “The Living Church” in an attempt to discredit and destroy the
official Orthodox Church. A great number of bishops had been imprisoned
or exiled to remote parts of the country, and were unable to have a
clear understanding of the prevailing situation. The whole country was
in turmoil; the so-called Living Church energetically tried to replace
the true Church.
In the absence of a patriarch, people did not
know whom to believe and to whom to give their allegiance. Metropolitan
Peter then issued an uncompromisingly firm “Letter to the Russian
Church” where he described the position of the Church vis a vis the
authorities and vis a vis the “Living Church.” He made no compromises
with anybody, and stood firm in the truth of Christ. This letter helped
the Church to strengthen itself but caused the Metropolitan to be
arrested.
The history of the few months in which a campaign was
master-minded by the Commissar for religious affairs, Tuchkov, to
compromise and weaken St Peter, shows how determined the government was
to defeat the head of the Church, but this did not break him. On
December 10, 1925, St Peter was put under house arrest, and two days
later sent to the Lubianka prison; in May 1926 he was transferred to the
Suzdal fortress, then back to the Lubianka, and finally, in December,
he was sent to Siberia, first to Tobolsk, then to the village of Abalak
on the banks of the river Irtysh which he reached in 1927. Many of the
other bishops had experienced a similar fate, the dioceses remaining
without their shepherds.
In August 1927, Metropolitan Peter was
taken to another destination beyond the Arctic Circle, a place called
Khe on the mouth of the Ob, in the frozen tundra. For a little while he
lived there peacefully, recovering from the arduous journey. However, on
August 29, the day of the Beheading of the St John the Baptist, he
suffered his first attack of angina and had to stay in bed. Two
paramedics who came from a far distance by river in a boat manned by a
native, advised him to be seen by a doctor and be transferred to a
hospital. The Metropolitan wrote to the authorities at the GPU, but
never got a reply, or money, or provisions, although he knew that
several parcels had arrived in Tobolsk addressed to him.
The damp,
cold climate of this northern region was extremely harmful to him in
his condition. Eventually, towards the end of September, he was taken
back to Tobolsk. Unexpectedly, he had an interview with Tuchkov who
offered him freedom if he surrendered his title of locum tenens, but he
remained firm and refused to compromise. He was then sent back to Khe
for another three years of exile, but he was never granted his freedom.
In Moscow in 1936, ten years after his first imprisonment, believers
were waiting for his return, counting on the end of his ten-year term of
exile. They never saw him again. He may have been moved for the last
time to a monastery nearer central Russia where he was a little less
constrained, but with no freedom to write or communicate with the world.
He was shot by decision of the Soviet authorities after years of prison
and exile.
The Righteous Forefather Abraham (“Father of a multitude”) and his nephew Lot (“veil”) lived around 2000 B.C.
The
Righteous Lot is regarded as the progenitor of the Moabites and the
Ammonites.He lived in Sodom with his wife and two daughters, a righteous
man living in the midst of wicked people. The citizens of Sodom
despised him as a newcomer, and also hated him for his upright life,
hospitality, and obedience to God.
Lot’s efforts to turn them
from their wickedness only increased their wrath. As fire consumed the
city, Lot and his family were led to safety by an angel.
This Saint was a prominent actress of the city of Antioch,
and a pagan, who lived a life of unrestrained prodigality and led many
to perdition. Instructed and baptized by a certain bishop named Nonnus
(Saint Nonnus is commemorated Nov. 10), she departed for the Mount of
Olives near Jerusalem, where she lived as a recluse, feigning to be a
eunuch called Pelagia. She lived in such holiness and repentance that
within three or four years she was deemed worthy to repose in an odour
of sanctity, in the middle of the fifth century. Her tomb on the Mount
of Olives has been a place of pilgrimage ever since.
Apolytikion of Righteous Pelagia in the Plagal of the Fourth Tone
The image of God, was faithfully preserved in you, O Mother. For
you took up the Cross and followed Christ. By Your actions you taught us
to look beyond the flesh for it passes, rather to be concerned about
the soul which is immortal. Wherefore, O Holy Pelagia, your soul
rejoices with the angels.
The “Tenderness” Icon of the Most Holy Mother of God was found in the
monastery of the caves in 1521, and was transferred to the city of
Pskov by the pious Christians Basil and Theodore. The Icon is
particularly renowned for the deliverance of Pskov and the Pskov Caves
monastery from the army of Stephen Bathory (1533-1586) in 1581. It is
commemorated on May 21, June 23, August 26, October 7, and on the
Seventh Sunday of Pascha.
The Tenderness Icon of the Mother of God
is of the Eleousa (Umilenie) type, and is regarded as the patroness of
the city of Pskov.
The October 7 commemoration was established in
thanksgiving for the deliverance of Pskov from the invading army of
Napoleon in 1812.
The Icon “O All-Hymned Mother” derives its title from the thirteenth
Kontakion of the Akathist to the Most Holy Theotokos. “O All-Hymned
Mother who bore the Word, holiest of all the saints....”
The
Mother of God wears a crown, and clasps Her child to Her breast with
both hands. Christ is held in Her left arm, and rests on Her left
shoulder. He is facing Her, and both of His hands are placed below Her
neck.
Instead of the usual stars on Her head and shoulders, the
faces of angels appear in three circles. This is similar to the Arabian
Icon (September 6) and the “Stone of the Mountain not cut by Hands” Icon
on the iconostasis of the cathedral of the Transfiguration at Solovki.
The Martyr Mamelchtha of Persia was, before her conversion to the Christian Faith, a pagan priestess of the goddess Artemis.
The
saint’s sister convinced her to accept Baptism. When the pagans saw
Mamelchtha in her white baptismal robe, they stoned her. The saint
suffered in the year 344. Later, a church was dedicated to her on the
site of the temple of Artemis.
Saint Paul the Simple of Egypt also lived in the fourth century and
was called the Simple for his simplicity of heart and gentleness. He had
been married, but when he discovered his wife’s infidelity, he left her
and went into the desert to St Anthony the Great (January 17). Paul was
already 60 years old, and at first St Anthony would not accept Paul,
saying that he was unfit for the harshness of the hermit’s life. Paul
stood outside the cell of the ascetic for three days, saying that he
would sooner die than go from there. Then St Anthony took Paul into his
cell, and tested his endurance and humility by hard work, severe
fasting, with nightly vigils, constant singing of Psalms and
prostrations. Finally, St Anthony decided to settle Paul into a separate
cell.
During the many years of ascetic exploits the Lord granted
St Paul both discernment, and the power to cast out demons. When they
brought a possessed youth to St Anthony, he guided the afflicted one to
St Paul saying, “I cannot help the boy, for I have not received power
over the Prince of the demons. Paul the Simple, however, does have this
gift.” St Paul expelled the demon by his simplicity and humility.
After
living for many years, performing numerous miracles, he departed to the
Lord. He is mentioned by St John, the Abbot of Sinai (Ladder 24:30):
“The thrice-blessed Paul the Simple was a clear example for us, for he
was the rule and type of blessed simplicity....”
St Paul is also commemorated on March 7.
TROPARION TONE 8
In you, o venerable Father Paul, / The image of God shone forth, / For
you carried your Cross and followed Christ. / By so doing you taught us
to disregard the flesh for it passes away, / And to care instead for the
soul since it is immortal, / Wherefore your soul forever rejoices with
the angels!
Saint Dionysius, Hermit of the Kiev Caves, Far Caves, called Schepa,
is mentioned briefly in the Kiev Caves Paterikon. In the year 1463
during Paschal Matins, Dionysius went around censing the relics of the
God-pleasers buried in the Kiev Caves. When the monk cried out: “Holy
Fathers and brethren, today is the great day! Christ is Risen!” their
reply resounded like thunder: “Truly, He is Risen!”
From that very
day St Dionysius lived as a recluse, and after many labors he fell
asleep in the Lord. The miracle involving St Dionysius is mentioned in
the 8th Ode of the Canon of the Kiev Caves Saints. He is also
commemorated on August 28, and on the second Sunday of Great Lent.
Saint Theoctistus was a soldier who witnessed the guiltless sufferings of St Justina, then fell at St Cyprian’s feet and declared himself a Christian, and was beheaded with them.
Saint Sava of Vishera was the son of the noble, John Borozda, of
Kashin. From childhood, the monk was noted for his piety. He initially
lived the ascetic life at the Tver Savvino wilderness monastery, where
the brethren chose him to be the abbot.
Shunning honors, St Sava
went to Mt. Athos, where he worked on copying service books. Upon his
return from Athos, he selected a solitary place seven versts from
Novgorod on the banks of the River Vishera for his ascetic efforts.
Here,
with the blessing of Archbishop Simon of Novogorod, the monk organized a
small monastery in honor of the Ascension of the Lord in 1418. St Sava
set up a pillar nearby the monastery and lived as a stylite. He died in
1461 at the age of 80. He appointed as his successor his disciple
Andrew, who was known for his strict and ascetic life.
The local
commemoration was established under Archbishop Jonah of Novgorod (+
1470), in connection with the healing of the igumen of the Sava-Vishera
monastery. Archbishop Jonah ordered an icon of the monk be painted and a
Canon composed. The general church glorification of St Sava took place
at the Moscow Council of 1549. The service to him was composed by
Hieromonk Pachomius of Serbia.
Ни один из верующих
-
*Original English Text*
*Неудачная передача*
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