Saint Joseph of Optina was born on November 2, 1837 in the
village of Gorodishcha in the province of Kharkov. His name in the world
was John Litovkin, and his parents Euthymius and Maria were simple but
pious people. They were generous to the poor, and often lent money to
those in need even when there seemed little chance that it would be
repaid. Euthymius also loved to receive monks who came to his door
collecting alms for their monasteries. Invariably, he would give each
one five rubles for the needs of the monastery.
The Litovkins had
six children, and they often read to them from spiritual books,
especially from the Lives of the Saints. The second of their three sons
(the future St Joseph) was baptized with the name John in honor of St
John the Merciful (November 12). Instead of providing them with earthly
wealth, the couple endowed their children with heavenly treasures,
raising them in piety, obedience, and in the fear of God.
John
learned to read even before he started school, taught by his older
sister Alexandra at home. He was a sickly child, nearsighted and hard of
hearing in one ear. He also met with various accidents. Once he was
knocked down by another child and bit off the tip of his own tongue.
Another time he was scalded with boiling water. In spite of all this, he
was a happy and affectionate child. His father knew there was something
special about John, and others also believed that God’s special favor
was upon the boy.
When he was only four, John’s beloved father
died, and his mother had to raise the children herself. When he was
eight, John was playing with some friends, and suddenly froze on the
spot. He raised his arms and his head toward the sky, then fell down
unconscious. They carried him home and put him to bed. When he awoke,
they asked him what had happened. He told them that he had seen the
Queen of Heaven in the air.
“What makes you think you saw the Queen?” they asked.
“Because she had a crown with a cross,” he replied.
From
that time on, the boy became more quiet and thoughtful, and started to
avoid children’s games. Soon after this, the family moved into a new
home. There was a great fire in the village, and John prayed that the
Mother of God would protect their house from the flames. The Livotkin
home was spared, even though everything around it was burned.
In
1848, their mother died during an outbreak of cholera. John was only
eleven at the time. His older brother Simeon and his sister Anna were
both married before their mother passed away, and his sister Alexandra
had gone to the Borisovsk monastery in Kursk Province to become a nun.
Simeon became the head of the family, although his drinking problem made
him rather unreliable. Simeon took care of John for a while, and their
younger brother Peter went to live with Anna. Simeon decided to leave
home, and so John was placed in the care of various people, including a
tavern keeper and a grocer.
Unable to endure conditions in the
homes of such people, John went to live with a cousin who was a deacon
in Novocherkassk. He ate nothing on his journey, for he was ashamed to
beg, and people did not offer him any food on their own. When he arrived
at the church where his cousin served, John sat down outside and waited
for the Liturgy to end. Two women with rolls passed by and took pity
upon him. One of them gave him a warm roll, which the boy regarded as
manna from heaven.
John stayed with his cousin for a brief time,
then moved on to other places, taking various jobs to support himself.
Later in life he was asked whether he had ever had a girlfriend when he
was living in the world. He shook his head and said, “Since I was
nearsighted, I couldn’t really see anyone at a distance, and I was too
shy to approach anyone up close.”
While living in the world John
was often unhappy, and he found consolation in prayer and in church
services. One day he received a letter from his sister, Mother Leonida,
suggesting that he enter the skete at Optina, which was blessed with
experienced Elders. Then the desire to leave the world and embrace the
monastic life began to grow within him.
Learning that John was
planning to make a pilgrimage to the Kiev Caves, the man for whom he was
working offered him his daughter in marriage. Years later Fr Joseph
would say, “It’s always that way. As soon as one begins to think of
following the path to salvation, obstacles and tempataions begin to
appear.”
With his employer’s permission, John started out for
Kiev. On the way, he stopped to visit his parents’ graves and the place
where he had spent a happy childhood. He stayed briefly at the Dormition
Monastery in Kharkov’s Holy Mountains, but he did not wish to remain
there. Finally he went to the Borisovsk Women’s Hermitage to visit his
sister, Mother Leonida. She had spoken to St Macarius of Optina
(September 7) of her concern for John. He told her not to worry, because
John would become a monk.
Mother Leonida’s Eldress, Schemanun
Alypia, overheard some of their conversation and said to John, “Forget
about Kiev. Go to the Elders at Optina.” Mother Leonida gave him a look
indicating that John should obey.
He traveled to Optina with some
nuns of the women’s monastery at Belev, driving the cart for them. St
Macarius had already departed to the Lord in 1860, and was succeeded as
Elder by his disciple, St Ambrose (October 10). Knowing of John’s
monastic inclinations, the nuns jokingly introduced him as “Brother
John.” St Ambrose replied solemnly, “This Brother John will prove useful
to us, and to you.”
On March 1, 1861 John found himself standing
before the Elder Ambrose, telling him of his life, and asking for a
blessing to go to Kiev. Fr Ambrose told him to remain at Optina,
forseeing the blessings he would bring to Optina, and to the women’s
monasteries which were under the guidance of the Optina Elders. Taking
St Ambrose’s words as an indication of God’s will, John murmured, “May
it be blessed.”
John, like all new novices, was given an obedience
in the kitchen. He was assigned to help the cook in the skete. From the
very start, John demonstrated perfect obedience and humility. Life in
the monastery was everything he had hoped it would be, and he was glad
to leave the tumult of the world behind.
In June the Superior of
the Skete, Fr Paphnutius, asked John if he would like to move in with
the Elder Ambrose as his cell-attendant. The next day he moved to the
Elder’s quarters, where he remained for the next fifty years. As happy
as he was to be near the Elder, he was disturbed by the constant flow of
visitors. He felt that there was no time to pray or go to church, and
began to have misgivings. He was tempted by the thought that perhaps he
would be better off in Kiev or on Mount Athos, and did not notice that
Fr Ambrose had entered the cell. Suddenly he felt a hand on his shoulder
and heard the Elder say, “Brother John, it’s better here than it is on
Athos. Stay with us.”
John realized that his thoughts had been
sent by the Enemy of our salvation, and he fell down at Fr Ambrose’s
feet in repentance.
On April 15, 1872 he was tonsured as a
rassophore (wearer of the rassa), then on June 16, 1872 he was tonsured
as a monk, receiving the name Joseph in honor of St Joseph the
Hymnographer (April 4). He was unexpectedly ordained as a deacon in 1877
in a way which demonstrated that God was directing the course of his
life.
On December 7 (Fr Ambrose’s nameday), Igumen Isaac served
Liturgy in the skete church. Later, he visited Fr Ambrose to offer his
congratulations, and the cell-attendants Fr Joseph and Fr Michael served
them tea. The Superior asked Fr Ambrose about a monk whom he proposed
to recommend for ordination to the diaconate. The Elder said that the
time was not right for that particular monk, recommending someone else
instead. Noticing Fr Joseph standing nearby with a tray, Fr Isaac smiled
and said, “Well Father, you don’t want my candidate, and I don’t want
yours. Let’s ordain Fr Joseph.”
So it was that Fr Joseph was sent
to Kaluga, where he was ordained by Bishop Gregory on December 9. It was
customary at Optina that a newly-ordained deacon or priest would serve
every day for forty days. Fr Joseph’s health did not permit him to
fulfill the forty days, however. He developed an inflammation on his
right side, and he nearly died.
Fr Joseph’s life continued as it
had before, but with more responsibilities. He had no cell of his own,
but continued to sleep in the reception room, which the Elder used each
day until almost 11 P.M. Fr Ambrose frequently tested his cell-attendant
in order to give him the opportunity to acquire patience and humility,
following the instructions of St John of the Ladder (Book 4, paragraphs
27 and 28).
Fr Ambrose built the Shamordino Convent about eight
miles from Optina, and on October 1, 1884 Bishop Vladimir of Kaluga came
for its opening. At the Liturgy that day, Fr Joseph was ordained as a
priest. From that day forward the nuns regarded him as their priest, and
he became the spiritual director of the convent after the repose of Fr
Ambrose.
Fr Joseph now became the Elder’s senior cell-attendant,
and tried to protect him and also to placate the visitors who grumbled
about having to wait for so long to see Fr Ambrose. In spite of his
duties, Fr Joseph found time to read spiritual books. He particularly
loved the PHILOKALIA and the writings of the Fathers. In these books he
found spiritual wisdom, which he shared with those who came to him for
advice.
St Joseph’s inner life was known only to God, but his
advice to others indicates that he practiced unceasing prayer of the
heart. Forseeing that Fr Joseph would serve as Elder after him, Fr
Ambrose blessed some people to start going to Fr Joseph for their
spiritual needs.
Fr Joseph attended St Ambrose for thirty years,
until the Elder’s death on October 10, 1891. Fr Ambrose prepared Fr
Joseph for eldership, teaching him by word and by example. He would also
refer some visitors to Fr Joseph for advice. There was such oneness of
mind between them that when people would ask Fr Joseph about something
and then ask Fr Ambrose about the same thing, they would receive the
very same answer.
Fr Joseph’s health was not good, and he was
susceptible to colds in winter. In February 1888 he became very ill and
took to his bed, and he received the Mystey of Holy Unction. The doctor
recommended that he be moved to the infirmary for treatment, but Fr
Joseph did not wish to leave Fr Ambrose. The Superior of the skete
insisted on the transfer, however. The ride to the monastery in a sleigh
during cold weather only made his illness worse.
Fr Joseph was
tonsured into the schema (the highest level of monasticism) during the
Liturgy on February 14. The next day, prayers for the Departure of the
Soul were read for him, and people came to bid him farewell. A novice,
sitting behind a screen, heard Fr Joseph praying aloud. Peering through a
slit in the screen, he saw Fr Joseph gazing at an icon of Christ and
lifting up his hands. This novice went to the infirmary later and heard
someone behind the screen say, “Be patient, my dear one, only a little
remains.” He looked behind the screen, but saw no one there except Fr
Joseph. Later, Fr Ambrose told people that Fr Joseph had seen the Mother
of God during his illness. Though he had been quite near death, he got
well.
After his recovery, Fr Joseph began to hear confessions on a
regular basis, since this was becoming too difficult for Fr Ambrose. He
blessed people to go to Fr Joseph “not just once, but always.”
In
the summer of 1888, Fr Ambrose blessed Fr Joseph to go on a pilgrimage
to Kiev. After nearly thirty years, he was able to fulfill his desire to
visit the holy places of Kiev. On his way back to Optina, he stopped to
visit his sister Mother Leonida at Borisovsk.
Fr Ambrose usually
spent three weeks during the summer at the Shamordino Convent,
accompanied by Fr Joseph. In June of 1890 Fr Joseph began to prepare for
the journey, but Fr Ambrose said, “I’m not taking you this time, you’re
needed here.” He ordered Fr Joseph to move into his cell and to
transfer a large “Surety of Sinners” Icon (March 7 and May 29) into the
reception room. Fr Joseph had a premonition that Fr Ambrose would never
return.
Although he missed the Elder, Fr Joseph resigned himself
to the situation. He did go to Shamordino once a month to visit Fr
Ambrose, however. In the absence of Fr Ambrose, many monks who confessed
to him began to go to Fr Joseph. During the Nativity Fast Fr Ambrose
started sending his spiritual children at Shamordino to confess to Fr
Joseph as well. This was difficult for the nuns, who were used to Fr
Ambrose. Even when he heard a nun’s confession himself, Fr Ambrose would
send her to Fr Joseph for the prayers of absolution. In this manner, he
indicated that he was entrusting his spiritual children to no one but
Fr Joseph.
In September 1891 Fr Ambrose became ill, but no one
thought it was serious. On October 8, he was so critical that they sent
for Fr Joseph. That evening the service of Holy Unction was performed,
and the next morning Fr Joseph gave Fr Ambrose Communion for the last
time. St Ambrose reposed on the morning of October 10, and no one
grieved more than Fr Joseph. Even in his sorrow, however, he comforted
and consoled others.
Without any outside influence or pressure,
the monks of Optina began coming to Fr Joseph just as they had come to
Fr Ambrose. When the nuns of Shamordino asked to whom they should go for
spiritual direction, Fr Isaac told them, “At Optina all we have Fr
Joseph as our common Elder, and he must be yours as well.”
For the
next twenty years, St Joseph received visitors, gave spiritual counsel
to those who asked for his advice, and even performed miracles of
healing for the afflicted. Out of humility, Fr Joseph never said
anything on his own authority, but quoted the words of Fr Ambrose, or
gave examples from his life. He spoke very little, and then only to
answer a question which had been put to him. Some laymen, and even some
of the monks, were annoyed with him because he did not say more.
One
monk had the thought that since Fr Joseph was filled with spiritual
wisdom and was so familiar with the writings of the Fathers, he could
have said many beneficial things to people. The Elder explained this to
him, quoting St Peter of Damascus, who said that one should not say
anything helpful unless asked by the brethren, because then the
resulting benefit would come from their free choice. Even concerning
something which might be useful for salvation, the ancient Fathers would
not speak without being asked, considering unsolicited advice as idle
talk (Vol. 3 of the English PHILOKALIA, p. 186).
His greatest care
was for the Shamordino Convent, which remained unfinished, and for the
spiritual welfare of its nuns. The Superior of the convent now turned to
Fr Joseph to consult him about everything related to the life of the
convent, and would do nothing without his blessing. He went there twice a
year, during the Apostles’ Fast, and during the Dormition Fast, to hear
the confessions of the sisters. In the winter, they would visit him at
Optina for Confession. Soon he was obliged to give up traveling to
Shamordino because of his health.
Fr Joseph was officially
appointed as confessor for the Optina brotherhood near the end of 1893
when Fr Anatole became ill and could not fulfill this duty. Many of the
monks had already been confessing to Fr Joseph, but now they all came to
him.
On January 25, 1894 St Anatole, the head of the skete, fell
asleep in the Lord. Archimandrite Isaac and the bretheren unanimously
chose Fr Joseph to succeed Fr Anatole as Superior of the skete. Although
he never sought this honor, Fr Joseph accepted his election with all
humility. He discharged his duties, not by issuing orders, but with
paternal love and humility.
As Superior, he could have chosen to
serve only on major Feast Days when the priests concelebrated, and
designated one of the priests of the skete to serve on other days. He
often served as a simple monk, however, with only one deacon to assist
him.
During the last years of his life, Fr Joseph grew weaker and
was often ill. In May of 1905 he felt that he lacked the strength to
carry out his duties, and he asked to retire as Superior of the skete.
He also had to give up hearing the confessions of visitors, since this
exhausted him. His spiritual children were saddened by his decision, but
the monks and nuns continued to come to him with their spiritual wounds
and afflictions.
In 1911 Fr Joseph was weak and ill, but began
to feel somewhat better during Great Lent. He was unusually joyful
during Holy Week, which led some to believe that he had had some sort of
vision. On April 11, the third day of Pascha, Fr Joseph developed a
fever and stopped seeing visitors. The following week, a doctor
diagnosed him with maleria, declaring that there was no hope for
recovery.
On April 20 the wonderworking Icon “of the Sign” was
brought to his cell and a molieben was served. In the afternoon, the
Kazan Icon and the rassa of St Seraphim were brought to him. Two days
later, he requested that the skete brotherhood be permitted to come to
him so that he could bid them farewell and ask their forgiveness. Then
he asked that the Shamordino nuns also be allowed to come.
Fr
Joseph stopped taking food from April 28 on, nourishing himself only
with the Holy Mysteries of Christ. Up until the time of his death, he
was conscious and lucid, answering questions and dictating replies to
letters. On May 8 he felt a little better, then became weak again. On
the morning of May 9 he received Holy Communion, then at four in the
afternoon he received some people for a final blessing.
That
evening the Elder lay resting on his bed with his eyes closed, and his
face shone with an unearthly radiance. At 10:45 he drew his last breath
and departed to the Lord with a smile on his face.
After the body
was prepared for burial, panikhidas were served one after another for
the departed Elder. The saint appeared to some of the brethren in dreams
both that night and on subsequent days.
The body was placed in a
coffin at six o’clock the next morning and was carried to the skete
church. Following the Liturgy, a panikhida was served, then the casket
was brought to the monastery church of St Mary of Egypt. The monks began
taking turns serving panikhidas for Fr Joseph until his burial.
Several
miracles took place on the day St Joseph was laid to rest at the feet
of Fr Ambrose. Even today, he continues to intercede with God and to
work miracles for those who entreat him with faith.
St Joseph
became a great Elder because first he had been a great disciple. He was
obedient to his Elder Fr Ambrose in all things, and never contradicted
him. Because he renounced his own will, refrained from judging others,
and reproached himself for his own sins, Fr Joseph acquired humility and
the grace of God. He also obtained from the Lord the discernment to
recognize every sort of spiritual illness, and how to treat it.
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 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.
The feast today in honour of the holy Apostle John
commemorates the miracle taking place each year in Ephesus, in which a
certain dust or powder, called manna, suddenly poured forth from his
tomb and was used by the faithful for deliverance from maladies of both
soul and body. For an account of his life, see September 26.
Apolytikion of John the Theologian in the Second Tone
Beloved Apostle of Christ our God, hasten to deliver a people
without defense. He who permitted you to recline upon His bosom, accepts
you on bended knee before Him. Beseech Him, O Theologian, to dispel the
persistent cloud of nations, asking for us peace and great mercy.
Kontakion of John the Theologian in the Second Tone
Who can recount your greatness, O virgin, for miracles flow and
healing springs forth from you. You intercede for our souls, as the
Theologian and friend of Christ.
The Zhirovits Icon of the Mother of God appeared in the year 1470 in
the vicinity of Zhirovits on the Grodnensk frontier. In the forest,
belonging to the Orthodox Lithuanian dignitary Alexander Solton,
shepherds beheld an extraordinarily bright light, while peering through
the branches of a pear tree that stood over a brook at the foot of a
hill. The shepherds came closer and saw a radiant icon of the Mother of
God on the tree. With reverence, the shepherds took the icon to
Alexander Solton. Alexander Solton did not pay any attention to the
report of the shepherds, but he took the icon and placed it in a chest.
On
the following day Solton had guests, and he wanted to show them what
had been found. To his amazement, he did not find the icon in the chest,
although he had seen it shortly before this. After a certain time the
shepherds again found the icon in the same place, and again they brought
it to Alexander Solton. This time, however, he received the icon with
great reverence and vowed to build a church in honor of the Most Holy
Theotokos at the place of the icon’s discovery. Around the wooden church
a settlement soon gathered and a parish was formed.
Around the
year 1520 the church was completely burned, despite the efforts of the
inhabitants to extinguish the blaze and save the icon. Everyone thought
that the icon had been destroyed. However, some peasant children
returning from school beheld a miraculous vision. The Virgin,
extraordinarily beautiful and radiant, sat upon a stone at the burned
church, and in Her hands was the icon which everyone believed had been
destroyed. The children did not dare approach Her, but they hastened to
tell their relatives and acquaintances about the vision.
Everyone
accepted the story about the vision as a divine revelation and they went
to the hill with the priest.The Zhirovits Icon of the Mother of God,
totally unharmed by the fire, stood on a stone with a burning candle
before it. For awhile they placed the icon in the priest’s house, and
the stone was fenced in. When they built a stone church, they placed the
wonderworking icon there. A men’s monastery later grew up around the
church. Its brethren headed the struggle for Orthodoxy against the Unia
and Latinism.
In 1609, the monastery was seized by the Uniates
and remained in their hands until 1839. During this time the Zhirovits
Icon of the Mother of God was venerated by both Uniates and Catholics.
In 1839, the monastery was returned to the Orthodox and became the first
place where Orthodox services were restored on the West Russian
frontier.
During the First World War, they brought the Zhirovits
Icon of the Mother of God to Moscow, and at the beginning of the 1920s
it was returned to the monastery. At present it is in the Dormition
cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply
revered for its grace-filled help. The icon was carved in stone and
measured 43x56 cm.
The Holy Martyr Barbarus, formerly a robber, lived in Greece
and for a long time. He committed robberies, extortions and murders. But
the Lord, Who does not desire the death of a sinner, turned him to
repentance. Once, when Barbarus was sitting in a cave and gazing upon
his stolen possessions, the grace of God touched his heart. He thought
about the inevitability of death, and about the dread Last Judgment.
Pondering over the multitude of his wicked deeds, he was distressed in
his heart and he decided to make a beginning of repentance, saying, “The
Lord did not despise the prayer of the robber hanging beside Him. May
He spare me through His ineffable mercy.”
Barbarus left all his
treasures behind in the cave and he went to the nearest church. He did
not conceal his wicked deeds from the priest, and he asked to be
accepted for repentance. The priest gave him a place in his own home,
and St Barbarus followed him, going about on his hands and knees like a
four-legged animal, since he considered himself unworthy to be called a
man. In the household of the priest he lived with the cattle, eating
with the animals and considering himself more wicked than any creature.
Having received absolution from his sins from the priest, Barbarus went
into the woods and lived there for twelve years, naked and without
clothing, suffering from the cold and heat. His body became dirty and
blackened all over.
Finally, St Barbarus received a sign from on
high that his sins were forgiven, and that he would die a martyr’s
death. Once, merchants came to the place where St Barbarus labored. In
the deep grass before them they saw something moving. Thinking that this
was an animal, they shot several arrows from their bows. Coming closer,
they were terrified to see that they had mortally wounded a man. St
Barbarus begged them not to grieve. He told them about himself and he
asked that they relate what had happened to the priest at whose house he
had once lived.
After this, St Barbarus yielded up his spirit to
God. The priest, who had accepted the repentance of the former robber,
found his body shining with a heavenly light. The priest buried the body
of St Barbarus at the place where he was killed. Afterwards, a curative
myrrh began to issue forth from the grave of the saint, which healed
various maladies. His relics are located at the monastery of Kellios in
Thessaly, near the city of Larissa.
The holy Great Martyr Irene was born in the city of Magedon in
Persia during the fourth century. She was the daughter of the pagan king
Licinius, and her parents named her Penelope.
Penelope was very
beautiful, and her father kept her isolated in a high tower from the
time she was six so that she would not be exposed to Christianity. He
also placed thirteen young maidens in the tower with her. An old tutor
by the name of Apellian was assigned to give her the best possible
education. Apellian was a Christian, and during her lessons, he told the
girl about Christ the Savior and taught her the Christian Faith and the
Christian virtues.
When Penelope reached adolescence, her parents
began to think about her marriage. One day, a dove flew through the
window carrying an olive branch in its beak, depositing it upon a table.
Then an eagle swooped in with a wreath of flowers in its beak, and also
placed it upon the table. Finally, a raven flew in carrying a snake,
which it dropped on the table. Penelope was puzzled by these events and
wondered what they meant.
Apellian explained that the dove
signified her education, and the olive branch stood for the grace of God
which is received in Baptism. The eagle with the wreath of flowers
represented success in her future life. The raven and the snake foretold
her future suffering and sorrow.
At the end of the conversation
Apellianus said that the Lord wished to betroth her to Himself and that
Penelope would undergo much suffering for her heavenly Bridegroom. After
this Penelope refused marriage, was baptized by the priest Timothy, and
she was named Irene (peace). She even urged her own parents to become
Christians. Shortly after this, she destroyed all her father’s idols.
Since
St Irene had dedicated herself to Christ, she refused to marry any of
the suitors her father had chosen for her. When Licinius learned that
his daughter refused to worship the pagan gods, he was furious. He
attempted to turn her from Christ by having her tortured. She was tied
up and thrown beneath the hooves of wild horses so that they might
trample her to death, but he horses remained motionless. Instead of
harming the saint, one of the horses charged Licinius, seized his right
hand and tore it from his arm. Then it knocked Licinius down and began
to trample him. They untied the holy virgin, and through her prayers
Licinius rose unharmed in the presence of eyewitnesses with his hand
intact.
Seeing such a miracle, Licinius and his wife, and many of
the people, (about 3000 men) believed in Christ and turned from the
pagan gods. Resigning his administrative duties, Licinius devoted
himself to the service of the Lord Jesus Christ. St Irene lived in the
house of her teacher Apellian, and she began to preach Christ among the
pagans, converting them to the path of salvation.
When Sedecius,
the new prefect of the city, heard of this miracle he summoned Apellian
and questioned him about Irene’s manner of life. Apellian replied that
Irene, like other Christians, lived in strict temperance, devoting
herself to constant prayer and reading holy books. Sedecius summoned the
saint to him and urged her to stop preaching about Christ. He also
attempted to force her to sacrifice to the idols. St Irene staunchly
confessed her faith before the prefect, not fearing his wrath, and
prepared to undergo suffering for Christ. By order of Sedecius she was
thrown into a pit filled with vipers and serpents. The saint spent ten
days in the pit and remained unharmed, for an angel of the Lord
protected her and brought her food. Sedecius ascribed this miracle to
sorcery, and he subjected St Irene to many other tortures, but she
remained unharmed. Under the influence of her preaching and miracles
even more people were converted to Christ, and turned away from the
worship of inanimate idols.
Sedecius was deposed by his son
Savorus, who persecuted Christians with an even greater zeal than his
father had done. St Irene went to her home town of Magedon in Persia to
meet Savorus and his army, and ask him to end the persecution. When he
refused, St Irene prayed and his entire army was blinded. She prayed
again and they received their sight once more. In spite of this, Savorus
refused to recognize the power of God. Because of his insolence, he
was struck and killed by a bolt of lightning.
After this, St Irene
walked into the city and performed many miracles. She returned to the
tower built by her father, accompanied by the priest Timothy. Through
her teaching, she converted five thousand people to Christ.
Next,
the saint went to the city of Callinicus, or Callinicum (possibly on
the Euphrates River in Syria). The ruler of that place was King
Numerian, the son of Sebastian. When she began to teach about Christ,
she was arrested and tortured by the pagan authorities. She was placed
into three bronze oxen which were heated by fire. She was transferred
from one to another, but miraculously she remained uninjured. Thousands
of idolaters embraced Christianity as a result of this wondrous event.
Sensing
the approach of death, Numerian instructed his eparch Babdonus to
continue torturing the saint in order to force her to sacrifice to
idols. Once again, the tortures were ineffective, and many people turned
to Christ.
Christ’s holy martyr then traveled to the city of
Constantina, forty miles northeast of Edessa. By 330, the Persian king
Sapor II (309-379) had heard of St Irene’s great miracles. To prevent
her from winning more people to Christ, she was arrested, beheaded, and
then buried. However, God sent an angel to raise her up again, and she
went into the city of Mesembria. After seeing her alive and hearing her
preach, the local king was baptized with many of his subjects.
Wishing
to convert even more pagans to Christianity, St Irene went to Ephesus,
where she taught the people and performed many miracles. The Lord
revealed to her that the end of her life was approaching. Then St Irene
left the city accompanied by six people, including her former teacher
Apellian. On the outskirts of the town, she found a new tomb in which no
one had ever been buried. After making the Sign of the Cross, she went
inside, directing her companions to close the entrance to the cave with a
large stone, which they did. When Christians visited the cave four days
later, they did not find the body of the saint.
Apellian
returned after only two days, and found the stone rolled away and the
tomb empty. Thus did God glorify St Irene, who loved Him and devoted her
life to serving Him. Although many of these miracles may seem
improbable to those who are skeptical, nothing is impossible with God.
St
Irene led thousands of people to Christ through her preaching, and by
her example. The Church continues to honor her memory and to seek her
heavenly intercession.
The holy, glorious Great Martyr Irene is
invoked by those wishing to effect a swift and happy marriage. In
Greece, she is also the patron saint of policemen. St Irene is also one
of the twelve Virgin Martyrs who appeared to St Seraphim of Sarov
(January 2) and the Diveyevo nun Eupraxia on the Feast of the
Annunciation in 1831. By her holy prayers, may the Lord have mercy upon
us and save us.
TROPARION - TONE 4
Your lamb Irene calls out to You, O Jesus, in a loud voice: / “I love
You, my Bridegroom, and in seeking You I endure suffering. / In baptism I
was crucified so that I might reign in You, / and I died so that I
might live with You. / Accept me as a pure sacrifice, / for I have
offered myself in love.” / Through her prayers save our souls, since You
are merciful.
KONTAKION - TONE 4
Podoben: “Today You have shown forth...” / Adorned with the beauty of
virginity, / you became more beautiful in your struggle, virgin martyr
Irene. / You were empurpled by the flow of your blood, / having
destroyed the temptation of godlessness. / Therefore you received the
prize of victory from the hand of your Creator.
The holy New Martyr Archpriest Vasily Martysz was born on February
20, 1874 in Tertyn, in the Hrubieszow region of southeastern Poland. His
father Alexander was a judge in Molczyce near Pinsk. After his
retirement, he was ordained a priest and became rector of a local
parish.
EDUCATION
In 1884, at the age of ten, Vasily made a
brief trip to New York with his father. His beautiful singing during a
church service attracted the attention of Bishop Vladimir. The hierarch
prophesied that young Vasily would become a priest, and promised that he
would invite him to his diocese in America once he was ordained. After
returning to his country, he remembered the bishop’s words, and decided
to follow in his father’s footsteps and become a priest. He began his
theological education at the seminary in Chelm, where the rector was
Bishop Tikhon (Belavin), the future Patriarch of Moscow.
Immediately
after graduating in July 1899, Vasily married Olga Nowik, and was
ordained a deacon. On December 10, 1900 he was ordained a priest. That
same month he left Breman for America. The young couple expected to be
assigned to a parish in New York, but instead he was appointed to a
parish in Alaska. Together with the newly-appointed Bishop Tikhon, he
began his missionary service in the land of St Herman.
AMERICA
Orthodoxy
had arrived in Alaska with the coming of the monastic mission from
Valaam in 1794. At the start of the twentieth century, climatic and
social conditions in this vast territory remained difficult. In his
pastoral work, Fr Vasily met Russian settlers and indigenous inhabitants
of the region, Eskimos and Aleuts. He also encountered gold rush
pioneers quite often.
Fr Vasily’s first parish was extensive. He
was headquartered on Afognak, but he was also responsible for the people
on Spruce and Woody Islands near Kodiak. There were several small
wooden chapels scattered on these islands. In 1901, as a result of his
efforts, the church of the Nativity of the Most Holy Virgin was built at
Afognak (Although the village was completely destroyed in the
earthquake and tidal wave of 1964, the church building survives to this
day).
Because of the long distances and severe climate, Fr
Vasily’s priestly work was extremely difficult and required many
sacrifices. Often he would leave home for several weeks, in order to
celebrate the services, to confess, baptize, marry the living, and to
bury the dead, while traveling in a specially constructed kayak.
Even
when he was at home, Fr Vasily had very little time to devote to his
dear family. Besides celebrating the services in church and serving the
needs of his parishioners, he taught in the parish school and worked in
two church homes for the poor. His family bore the arduous conditions,
especially the climate, with difficulty. His wife Olga, who had given
birth to two daughters, stayed home. The older daughter, Vera, was born
at Afognak in 1902. Their second daughter was born two years later,
after they had moved to Kodiak.
During his missionary service in
Alaska, Fr Vasily kept a diary. It has survived to this day as one of
the few records of his personal life. Fragments have been translated
from Russian and published in Polish.
Because of the severe
Alaskan climate, which especially affected Matushka Olga, and out of
concern for the education of their children, the Martysz family
transferred to the continental United States in 1906. As a farewell
statement from Alaska that year, Fr Vasily wrote an article for the
Russian Orthodox American Messenger, “The Voice from Alaska,” in which
he appealed to Orthodox faithful across the USA to support the building
of Orthodox churches in Alaska.
The family settled in Osceola
Mills in central Pennsylvania. Their first son, Vasily, was born that
same year, and their youngest child Helen was born in 1908, soon after
they moved to Old Forge, PA. Fr Vasily’s work took him to Waterbury, CT,
to West Troy, NY, and finally to Canada. He was assigned to Edmonton
and then to Vostok, where he became Dean of the provinces of Alberta and
Manitoba. In 1910, he celebrated his tenth anniversary in the
priesthood. His prolific and loving pastoral activity endeared him to
his flock.
Church authorities considered him a very effective, devoted
and talented priest, while the faithful loved him sincerely, valuing his
modesty and kindness.
Despite their comfortable lifestyle and the
relatively large Orthodox community they served in western Canada, the
couple longed for their homeland. They feared the loss of their
ancestral identity and requested permission to return to Poland. After
serving nearly twelve years in America, Fr Martysz left the New World
and returned to Europe in 1912.
RETURN
Initially, Fr Vasily
and his family lived with relatives in Sosnowiec, where he eventually
became rector of the parish and instructor in Religious Education at the
local girls’ high school. The peaceful life they enjoyed there lasted
barely one year, since the outbreak of the First World war disrupted the
lives of thousands. Clergy were considered civil servants who were
ordered to evacuate their homes, and move to safety inside Russia. At
this critical time, Bishop Vladimir, their Archpastor and friend from
Alaska, offered the Martysz family refuge in a small apartment within
the St Andronicus Monastery in Moscow. From here, Fr Vasily commuted
daily to the distant parish at Valdai, where he taught religious
education classes. When the Bolsheviks seized power, he lost this job
and was forced to earn a living unloading railroad cars. His own life
was endangered because Red Army soldiers often treated clergy with
distinct brutality.
In 1919, at the end of the war, Polish
refugees were granted permission to return to their former residences.
Fr Vasily and his family took this opportunity to return to Sosnowiec.
They moved back into their former apartment, which had survived the
devastation of the war. They did not remain long, however, for that
September Fr Vasily was assigned to a position in the newly organized
Polish Army, in charge of Orthodox Affairs in the Religious Ministry of
the War Department. The whole family relocated to Warsaw. Fr Vasily
started the wearisome but important work of forming an Orthodox military
chaplaincy. In 1921, he was promoted to the rank of colonel, and
assumed responsibility as the head of the Orthodox military chaplaincy.
At this time, the church elevated him to the rank of Archpriest. Fr
Vasily served as chief of Orthodox chaplains for the next twenty-five
years. Within the Ministry of the Interior, he had his own cabinet, and
was directly responsible to the Minister himself.
AUTOCEPHALY
Fr
Vasily was also a chief advisor and close colleague of Metropolitan
George (Jaroszewski) of Warsaw and all Poland. He participated in
preparing all the meetings of the Holy Synod, and assisted Metropolitan
George in his effort to obtain autocephaly for the Polish Orthodox
Church. He accompanied the Metropolitan on the tragic day of February 8,
1923, when he was assassinated. The assassin had also planned to kill
Fr Vasily as well, but he was captured before he could succeed. Fr
Vasily remained under police protection for some time, but attended to
all the details of the Metropolitan’s funeral, in which the First
Regiment of the Szwolezers Regiment participated under orders from
Marshal Jozef Pilsudski.
Fr Vasily zealously participated in the
subsequent process of obtaining autocephaly for the Orthodox Church in
Poland, which was granted during the tenure of Metropolitan Dionysius
(Walednski) in 1925. Fr Vasily became the Metropolitan’s closest advisor
and confidant. He often accompanied the Metropolitan and acted as
liaison with the Polish Head of State, Marshal Pilsudski. He was often
invited to attend cabinet meetings at Belvedere, the Royal Castle, where
he regularly signed the guest book on holidays.
In addition to
his work as chief military chaplain, Fr Vasily devoted much time to
organizing pastoral ministry in the Ukrainian internment camps. In
February 1921, Fr Vasily appointed Fr Peter Biton as chaplain for the
camp in Aleksandrow Kujawski. He visited the Ukrainian internees himself
and helped arrange camp churches. On July 8, 1921, he celebrated the
Divine Liturgy in the Ukrainian language for over 5,000 prisoners, while
visiting this camp. His sermon, delivered in Ukrainian, greatly
improved their morale. He also assisted in organizing chaplains’
training courses in other Ukrainian army camps.
The Polish
Secretary of the Army, Lucjan Zeligowski sent a congratulatory letter to
Father Vasily on the occasion of the twenty-fifth anniversary of his
ordination, December 7, 1925, stating “The virtues of this remarkably
talented, conscientious and diligent servant, completely devoted to the
Polish nation, expressed in his receiving a high distinction, the Order
of Polonia Restituta, which is conferred upon him for his efforts in
securing the Autocephaly of the Orthodox Church in Poland.”
Father Martysz spent the difficult
war years in Teratyn. On May 4, 1945 (Great and Holy Friday), a few days
before the surrender of Nazi Germany, his house was attacked. A female
acquaintance warned him of the danger, but he replied, “I have done no
harm to anyone and I will not run away from anyone. Christ did not run
away.” Father Vasily did not fear and did not flee from his tormentors.
He faced them bravely, in a Christ-like way, accepting the crown of
martyrdom. The villains, seeking gold and money, had no respect for his
uniform as a colonel in the Polish Army, nor for his priestly vestments.
MARTYRDOM
The
bandits broke into the house by breaking a window. With callous cruelty
they tortured Father Vasily though his only crime was that he was an
Orthodox priest. They beat his pregnant daughter Helen, causing her to
miscarry. They beat Father Vasily for four hours, reviving him by
throwing water on him when he lost consciousness. Horribly tortured, he
was finally murdered by a gun shot. The criminals threatened to shoot
Helen as well, When she knelt before the icon of Christ and began to
pray, the executioner’s aim and resolve weakened. They left, threatening
to return and kill her as well.
On Great and Holy
Saturday, Father John Lewczuk celebrated the burial rites for Father
Vasily in Chelm. He was buried at the local cemetery in Teratyn.
In
October 1963, the earthly remains of Father Vasily Martysz were brought
to Warsaw and solemnly reinterred in the Orthodox cemetery in the Wola
district, next to his wife and mother-in-law. At the beginning of 2003,
his holy relics were uncovered and placed in the church of St John
Climacus in Warsaw. The Holy Synod of the Autocephalous Orthodox Church
of Poland promulgated the official Act of Canonization on March 20,
2003, and the rites glorifying St Vasily Martysz were celebrated in
Chelm on June 7-8.
Orthodox Christians in the Polish Army
have taken St Vasily Martysz as their heavenly patron. The martyrdom of
St Vasily was the crowning accomplishment of his pious and dedicated
life, a testimony to his amazing courage. He carried his cross to the
end without complaint, accepting the crown of martyrdom as he had
dedicated his life to Christ and the Holy Orthodox Faith.
St Peter the Wonderworker, Bishop of Argos in the Peloponnesos, lived
during the ninth and early tenth centuries, and was raised by pious
parents. St Peter’s parents, and later his brothers Paul, Dionysius,
Platon and St Peter himself, all became monks. St Peter zealously
devoted himself to monastic labors, and he excelled all his fellows.
This came to the attention of the Italian bishop Nicholas (who from 895
was Patriarch of Constantinople), who wanted to elevate him to the rank
of bishop. St Peter declined, accounting himself unworthy of such honor.
Bishop Nicholas consecrated Paul, St Peter’s brother, as Bishop
of Corinth, and St Peter went to his brother and lived with him, taking
upon himself the spiritual struggle of silence. After a year emissaries
came to Bishop Paul from the city of Argos, where the bishop had died,
and they asked for St Peter as their bishop. After long and intense
entreaties, St Peter finally gave his consent. As bishop, St Peter
toiled zealously in guiding his flock. He was extraordinarily
compassionate, concerning himself with those in need, especially orphans
and widows.
The saint fed the hungry in years of crop failure.
Through his prayers the food set aside for the hungry never ran out. The
saint also ransomed captives, healed the sick and the afflicted, and
possessed the gift of insight. The saint predicted the day of his death,
and departed to the Lord at the age of seventy. His relics were
transferred from Argos to Nauplos in 1421, exuding myrrh, and working
miracles and healings.
Saint Athanasius III Patelarios, Patriarch of Constantinople,
Wonderworker of Lubensk, in the world Alexis, was born in 1560 on the
island of Crete, into the pious Greek family Patelarios. Despite his
education and position in society, Alexis was attracted by the life of
Christian ascetics. After his father’s death, he became a novice in one
of the monasteries of Thessalonica with the name Ananias. From there, he later went to the monastery of Esphimenou on Mt. Athos, where he
fulfilled his obedience in the trapeza (dining area).
From Athos
he journeyed to the Palestinian monasteries, and he was tonsured with
the name Athanasius. Upon his return to Thessalonica he was ordained
presbyter and spread the Gospel of Christ among the Vlachs and the
Moldovians, for whom he translated the PSALTER from the Greek.
Sometimes, the saint went to Mt. Athos for solitude, and to ask God’s
blessing on his pastoral work. The holiness of his life attracted many
Christians who wished to see a true preacher of the Orthodox Faith.
By
his remarkable abilities and spiritual gifts he attracted the attention
of the Patriarch of Constantinople, Cyril I (Lukaris) (1621-1623).
Summoning the ascetic, Patriarch Cyril appointed him a preacher of the
Patriarchal throne. Soon St Athanasius was consecrated bishop and became
Metropolitan of Thessalonica.
At this time Patriarch Cyril was
slandered before the sultan and imprisoned on the island of Tenedos. St
Athanasius assumed the Patriarchal throne on March 25, 1634, on the day
of the Annunciation of the Most Holy Theotokos.
Patriarch
Athanasius led an incessant struggle against heretics, Jesuits, and
Moslems. After only forty days on the Patriarchal throne, he was deposed
through the intrigues of the enemies of Orthodoxy, and Cyril I was
returned.
The saint went to Athos, where for a certain time he
pursued asceticism in solitude. Then he became Patriarch again, but was
deposed after a year. After this, he returned to Thessalonica and
renewed his connections with the Holy Mountain. In view of the
intolerable persecution of Christians by the Moslems, St Athanasius was
repeatedly (from 1633 to 1643) obliged to send petitions to the Russian
tsar Michael (1613-1645) seeking alms for the hapless Church of
Constantinople.
When living at Thessalonica became impossible for
the saint, he was forced to journey to Moldavia under the protection of
its sovereign, Basil Lukulos, and he settled there in the monastery of
St Nicholas near Galats, but he longed for Mount Athos. He visited it
often and hoped to finish his life there, but God ordained something
else for him.
In 1652 after the death of Patriarch Cyril I, St
Athanasius was returned to the patriarchal throne. He remained only
fifteen days, since he was not acceptable to the Moslems and Catholics.
During his final Patriarchal service he preached a sermon in which he
denounced papal pretensions to universal jurisdiction over the whole
Church.
Persecuted by the Moslems and Jesuits, physically
weakened, he transferred the administration of the Church of
Constantinople to Metropolitan Paisius of Laureia, and he withdrew to
Moldavia, where he was appointed administrator of the monastery of St
Nicholas at Galats.
Knowing the deep faith and responsiveness of
the Russian nation, St Athanasius undertook a journey to Russia. In
April 1653 he was met with great honor in Moscow by Patriarch Nikon
(1652-1658) and Tsar Alexis Mikhailovich. Having received generous alms
for the needs of the monastery, Patriarch Athanasius left for Galats in
December 1653. On the way he fell ill and stayed at the Transfiguration
Mgarsk monastery in the city of Lubno in February 1654.
Sensing
his impending death, the saint wrote his last will, and he fell asleep
in the Lord on April 5. Igumen Petronios and the brethren of the
monastery buried the Patriarch. By Greek custom the saint was buried in a
sitting position. On February 1, 1662 St Athanasius was glorified as a
saint and his Feastday was designated as May 2, the Feast of St
Athanasius the Great.
The relics of holy Patriarch Athansios,
glorified by numerous miracles and signs, rest in the city of Kharkov,
in the Annunciation cathedral church.
In 1166 a daughter, Tamar, was born to King George III (1155-1184) and Queen Burdukhan of Georgia. The king proclaimed that he would share the throne with his daughter from the day she turned twelve years of age.
The
royal court unanimously vowed its allegiance and service to Tamar, and
father and daughter ruled the country together for five years. After
King George’s death in 1184, the nobility recognized the young Tamar as
the sole ruler of all Georgia. Queen Tamar was enthroned as ruler of all
Georgia at the age of eighteen. She is called “King” in the Georgian
language because her father had no male heir and so she ruled as a
monarch and not as a consort.
At the beginning of her reign, Tamar
convened a Church council and addressed the clergy with wisdom and
humility: “Judge according to righteousness, affirming good and
condemning evil,” she advised. “Begin with me--if I sin I
should be censured, for the royal crown is sent down from above as a
sign of divine service. Allow neither the wealth of the nobles nor the
poverty of the masses to hinder your work. You by word and I by deed,
you by preaching and I by the law, you by upbringing and I by education
will care for those souls whom God has entrusted to us, and together we
will abide by the law of God, in order to escape eternal
condemnation.... You as priests and I as ruler, you as stewards of good
and I as the watchman of that good.”
The Church and the royal
court chose a suitor for Tamar: Yuri, the son of Prince Andrei
Bogoliubsky of Vladimir-Suzdal (in Georgia Yuri was known as “George the
Russian”). The handsome George Rusi was a valiant soldier, and under
his command the Georgians returned victorious from many battles. His
marriage to Tamar, however, exposed many of the coarser sides of his
character. He was often drunk and inclined toward immoral deeds. In the
end, Tamar’s court sent him away from Georgia to Constantinople, armed
with a generous recompense. Many Middle Eastern rulers were drawn to
Queen Tamar’s beauty and desired to marry her, but she rejected them
all. Finally at the insistence of her court, she agreed to wed a second
time to ensure the preservation of the dynasty. This time, however, she
asked her aunt and nurse Rusudan (the sister of King George III) to find
her a suitor. The man she chose, Davit-Soslan Bagrationi, was the son
of the Ossetian ruler and a descendant of King George I (1014-1027).
In
1195 a joint Muslim military campaign against Georgia was planned under
the leadership of Atabeg (a military commander) Abu Bakr of Persian
Azerbaijan. At Queen Tamar’s command, a call to arms was issued. The
faithful were instructed by Metropolitan Anton of Chqondidi to celebrate
All-night Vigils and Liturgies and to generously distribute alms so
that the poor could rest from their labors in order to pray. In ten days
the army was prepared, and Queen Tamar addressed the Georgian soldiers
for the last time before the battle began. “My brothers! Do not allow
your hearts to tremble before the multitude of enemies, for God is with
us.... Trust God alone, turn your hearts to Him in righteousness, and
place your every hope in the Cross of Christ and in the Most Holy
Theotokos!” she exhorted them.
Having taken off her shoes, Queen
Tamar climbed the hill to the Metekhi Church of the Theotokos (in
Tbilisi) and knelt before the icon of the Most Holy Theotokos. She
prayed without ceasing until the good news arrived: the battle near
Shamkori had ended in the unquestionable victory of the Orthodox
Georgian army.
After this initial victory the Georgian army
launched into a series of triumphs over the Turks, and neighboring
countries began to regard Georgia as the protector of the entire
Transcaucasus. By the beginning the 13th century, Georgia was commanding
a political authority recognized by both the Christian West and the
Muslim East.
Georgia’s military successes alarmed the Islamic
world. Sultan Rukn al-Din was certain that a united Muslim force could
definitively decide the issue of power in the region, and he marched on
Georgia around the year 1203, commanding an enormous army.
Having
encamped near Basiani, Rukn al-Din sent a messenger to Queen Tamar with
an audacious demand: to surrender without a fight. In reward for her
obedience, the sultan promised to marry her on the condition that she
embrace Islam; if Tamar were to cleave to Christianity, he would number
her among the other unfortunate concubines in his harem. When the
messenger relayed the sultan’s demand, a certain nobleman, Zakaria
Mkhargrdzelidze, was so outraged that he slapped him on the face,
knocking him unconscious.
At Queen Tamar’s command, the court
generously bestowed gifts upon the ambassador and sent him away with a
Georgian envoy and a letter of reply. “Your proposal takes into
consideration your wealth and the vastness of your armies, but fails to
account for divine judgment,” Tamar wrote, “while I place my trust not
in any army or worldly thing but in the right hand of the Almighty God
and the infinite aid of the Cross, which you curse. The will of God--and not your own--shall be fulfilled, and the judgment of God--and not your judgment--shall reign!”
The
Georgian soldiers were summoned without delay. Queen Tamar prayed for
victory before the Vardzia Icon of the Theotokos, then, barefoot, led
her army to the gates of the city.
Hoping in the Lord and the
fervent prayers of Queen Tamar, the Georgian army marched toward
Basiani. The enemy was routed. The victory at Basiani was an enormous
event not only for Georgia, but for the entire Christian world.
The
military victories increased Queen Tamar’s faith. In the daytime she
shone in all her royal finery and wisely administered the affairs of the
government; during the night, on bended knees, she beseeched the Lord
tearfully to strengthen the Georgian Church. She busied herself with
needlework and distributed her embroidery to the poor.
Once,
exhausted from her prayers and needlework, Tamar dozed off and saw a
vision. Entering a luxuriously furnished home, she saw a gold throne
studded with jewels, and she turned to approach it, but was suddenly
stopped by an old man crowned with a halo. “Who is more worthy than I to
receive such a glorious throne?” Queen Tamar asked him.
He
answered her, saying, “This throne is intended for your maidservant, who
sewed vestments for twelve priests with her own hands. You are already
the possessor of great treasure in this world.” And he pointed her in a
different direction.
Having awakened, Holy Queen Tamar immediately took to her work and with her own hands sewed vestments for twelve priests.
History
has preserved another poignant episode from Queen Tamar’s life: Once
she was preparing to attend a festal Liturgy in Gelati, and she fastened
precious rubies to the belt around her waist. Soon after she was told
that a beggar outside the monastery tower was asking for alms, and she
ordered her entourage to wait. Having finished dressing, she went out to
the tower but found no one there. Terribly distressed, she reproached
herself for having denied the poor and thus denying Christ Himself.
Immediately she removed her belt, the cause of her temptation, and
presented it as an offering to the Gelati Icon of the Theotokos.
During
Queen Tamar’s reign a veritable monastic city was carved in the rocks
of Vardzia, and the God-fearing Georgian ruler would labor there during
the Great Fast. The churches of Pitareti, Kvabtakhevi, Betania, and many
others were also built at that time. Holy Queen Tamar generously
endowed the churches and monasteries not only on Georgian territory but
also outside her borders: in Palestine, Cyprus, Mt. Sinai, the Black
Mountains, Greece, Mt. Athos, Petritsoni (Bulgaria), Macedonia, Thrace,
Romania, Isauria and Constantinople. The divinely guided Queen Tamar
abolished the death penalty and all forms of bodily torture.
A regular, secret observance of a strict ascetic regime--fasting, a stone bed, and litanies chanted in bare feet--finally
took its toll on Queen Tamar’s health. For a long time she refrained
from speaking to anyone about her condition, but when the pain became
unbearable she finally sought help. The best physicians of the time were
unable to diagnose her illness, and all of Georgia was seized with fear
of disaster. Everyone from the small to the great prayed fervently for
Georgia’s ruler and defender. The people were prepared to offer not only
their own lives, but even the lives of their children, for the sake of
their beloved ruler.
God sent Tamar a sign when He was ready to
receive her into His Kingdom. Then the pious ruler bade farewell to her
court and turned in prayer to an icon of Christ and the Life-giving
Cross: “Lord Jesus Christ! Omnipotent Master of heaven and earth! To
Thee I deliver the nation and people that were entrusted to my care and
purchased by Thy Precious Blood, the children whom Thou didst bestow
upon me, and to Thee I surrender my soul, O Lord!”
The burial
place of Queen Tamar has remained a mystery to this day. Some sources
claim that her tomb is in Gelati, in a branch of burial vaults belonging
to the Bagrationi dynasty, while others argue that her holy relics are
preserved in a vault at the Holy Cross Monastery in Jerusalem.
St. Tamara is commemorated on the Sunday of the Myrrh-bearing Women in addition to her regular commemoration on May 1.
Lazeti is a region in southern Kolkheti (Colchis), the ancient
kingdom located in what is now southwestern Georgia and northeastern
Turkey. In ancient times, Lazeti was a center of Georgian culture. The
holy Apostle Andrew began the conversion of the Georgian nation from
this very region.
After the fall of Byzantium in 1453, the
Ottomans sought for three centuries to destroy the Christian-Georgian
consciousness of the Laz people. At the same time, Rome increased its
presence in the region by dispatching ever greater numbers of Catholic
missionaries.
The Laz, caught in the crossfire, boldly defended
and preserved their Orthodox Faith. Those that were forcibly converted
to Islam struggled to preserve their national culture, the memory of
their ancestors, and the love of their homeland.
As time
progressed, however, some grew weak and converted to Catholicism (in
word, if not in mind and heart) or allowed themselves to be won over by
the Monophysite heresy.
In our own time, with the blessing of
Catholicos-Patriarch Ilia II, people from several Georgian regions have
reestablished lines of communication with the Laz who currently reside
within Turkish borders.
Further, many of the Laz currently
residing within Georgian borders have converted from Islam back to the
Orthodox Christianity of their ancestors. They have recounted to the
Holy Synod of the Georgian Church stories of the martyrdom of their
Christian ancestors at the hands of the Ottomans: the beheading of some
three hundred Laz warriors on a single mountain between the years 1600
and 1620 and the martyrdom of the clergy at one local monastery. The
martyrdoms took place on Mt. Dudikvati (“the place of beheading”) and on
Mt. Papati (“the place of the clergy”) respectively.
Based on the
information provided by the martyrs’ descendants, the Holy Synod of the
Georgian Church declared all the clergy and laymen martyred on
Dudikvati and Papati and all the Laz martyred for Christ’s sake worthy
to be numbered among the saints. They were canonized on September 18,
2003.
Now in circulation is the English edition of the book “UNIA: The Face and
the Disguise” by Protopresbyter Fr. George Metallinos, Professor
Emeritus of the Athens University School of Theology. This new edition
is included in the publications of the Christian Orthodox
Philanthropical Society of Friends of the Sacred Retreat of Pantokrator
at Melissohori “Saint Gregory Palamas”.
In
this very notable essay, Father George examines the historical course
and the significance of the religious-political entity named “Unia”,
that is, of the Papist communities in the Orthodox regions of Eastern
Europe and the Middle East – mainly during the past four centuries – who
have deceptively been observing the Orthodox liturgical rubric (sacred
services, language, vestments, etc.), but have acknowledged primacy
and infallibility in the person of the Pope of Rome. The author
analyzes Unia’s early link to the Papist “Holy Inquisition”, but also
to the Jesuits, who had originally organized Unia as a disguised
Latinism. According to Fr. George, Unia was –on the one hand– a factor
that balanced out the damage sustained by Papism on account of the
Protestant Reform from the 16th century onwards, and on the other hand,
it was also a lever that elevated the Pope as a universal Bishop,
whose prestige is supposedly recognized not only in the West but also
in the East, that is by the Uniates, who are a mere semblance of
“Easterners”. Unia exploited various favourable coincidences, such as
the financial adversity that prevailed in various countries as well as
schisms, but, par excellence, it exploited the support of Roman
Catholic Governors, to impose itself en masse or even with force on
Orthodox populations. The strengthening of Unia was nothing short of
the continuance of the Papacy’s medieval struggle for dominance
(Investiture Controversy), for the implementation also of political and
not only ecclesiastic authority by Rome. It was the Pope’s oppression
of the Orthodox through Unia that made the Orthodox of Eastern Europe
turn to Russia during World War II - the same time during which the
Uniates were collaborating with the German Nazis.
The
Professor of Ecclesiastic History especially focuses on the emergence
of Unia in the region of Greece and the reaction of the Ecumenical
Patriarchate and the Church of Greece, as well as -for example- the
successful proselytism to Unia of the destitute Asia Minor refugees,
through Uniate “philanthropy”. The upgraded (with Cardinals) status of
Unia by the Vatican, both in the Ukraine and the broader area during the
last decades, but also the Vatican’s stance on the ethnic and
ecclesiastic subject of Skopje’s pseudo “Macedonia” and the wars of
former Jugoslavia, prove that the problem of Unia is not one of the
past. The Vatican’s persistence in preserving and strengthening Unia
despite the reactions of the Orthodox, but also of many important Papist
personages – and in spite of the damage to the ecumenist “dialogue of
love” – proves that Unia continues to this day to be extremely precious
to the Vatican, for the salvaging of its crumbled moral status and
also for the weakening of Orthodox peoples, States and alliances (the
current events in the Ukraine are most revealing).
Finally,
the author analyzes the soteriological repercussions of Unia’s
activity, given that by maintaining all the heretic dogmas of Papism –
dogmas that were condemned by Ecumenical Councils – Unia is deemed
detrimental to the prerequisites for in-Christ salvation. The matter of
Unia is no longer a hiero-canonical one, as were the instances of
Rome’s encroachments over a thousand years ago in the jurisdictions of
the Eastern Patriarchates; it is primarily an ecclesiological problem
and should be considered as a reason for the revision and redefinition
of the theological dialogue of the Orthodox with an uncompromising and
aggressive Rome. The text is also flanked by significant, related,
pan-Orthodox documents.
book size (in cm): 12,5X20.5 Pages: 124 ISBN: 978-618-81489-1-8 Language: English 1st edition: 2015 Publisher: Greek-Orthodox books -------------------------------------------------------------------------------------------------------
Apolytikion of 3rd Tues. after Pascha in the Second Tone
When You descended to death, O Immortal Life, then, the
light of Your divinity destroyed Hades. When You raised the dead from
the depths of darkness, all the heavenly powers cried out, "Glory to You
our Christ, the Giver of Life."
Lowering Your pure body from the Cross, Joseph wrapped it in clean muslin with fragrant spices and laid it in a new tomb.
Standing
by the tomb the angel said to the Myrrh-bearing women: "Myrrh is for
the dead; but Christ has shown Himself stranger to death."
Apolytikion of 3rd Mon. after Pascha in the Second Tone
When You descended to death, O Immortal Life, then, the
light of Your divinity destroyed Hades. When You raised the dead from
the depths of darkness, all the heavenly powers cried out, "Glory to You
our Christ, the Giver of Life."
Lowering Your pure body from the Cross, Joseph wrapped it in clean muslin with fragrant spices and laid it in a new tomb.
The Constantinople Icon of the Theotokos is locally venerated
at Moscow’s Dormition church on Malaya Dimitrovka. This image is
different from the Constantinople Icon of the Most Holy Theotokos
celebrated on September 17, although it appears to be a copy of it.
The wonderworking Constantinople Icon appeared on April 25, 1071.
The Martyrs Eusebius, Neon, Leontius, Longinus, and 40 Others were
present at the sufferings of the Great Martyr George (April 23), through
which they came to believe in Christ. They were then locked up in
prison. After the execution of St George, the emperor Diocletian
(284-305) issued an edict stating that all the prisoners were to offer
sacrifice to the idols. The martyrs refused. They were beaten with iron
rods, almost exposing their inner organs, and then their heads were cut
off with a sword.
Saint Maximian, Patriarch of Constantinople, was born in Rome from
wealthy and pious parents. Upon receiving his inheritance, he provided
tombs to bury those who led holy lives.
St Maximian was a plain
man and he preferred to live far from worldly vanity. Because of his
pure and virtuous life, Patriarch Sisinius of Constantinople (426-427)
ordained him presbyter. When the heretic Nestorius (428-431) was deposed
as Patriarch of Constantinople, St Maximian replaced him on the
patriarchal throne on October 25, 431, during the reign of the holy
emperor Theodosius the Younger (408-450).
The holy Patriarch Maximian died peacefully on April 12, 434, on Great and Holy Thursday.
St Simeon the Bare-Foot [Bosoi] was the son of a priest. When he was
fifteen years old, he came under the spiritual guidance of Pachomius,
the Bishop of Demetriada (Larissa diocese), who tonsured him and
ordained him as hierodeacon. Desiring to follow a strict monastic life,
St Simeon soon went to a monastery near Mount Olympus, and then to Mount
Athos, to the Lavra of St Athanasius.
By his humility and
obedience he gained the respect of the brethren and was ordained
hieromonk. After he transferred to the Philotheou monastery, he
intensified his God-pleasing labors, he became an example for the
brethren, and was unanimously chosen as head of this monastery. Later,
through the cunning of the Enemy of mankind, St Simeon had to endure the
complaints of monks who thought he was too strict.
Leaving it to
God to judge the culprits, St Simeon left the monastery and went to Mt.
Phlamourion on Mt. Pelion. There, in solitude and quiet, with neither
roof nor fire, the holy hermit engaged in spiritual struggles dressed in
old clothing, almost without food, in constant prayer either
standing or on bended knees. After three years, he was found by certain
God-loving people. Inspired with reverence for his way of life, they
begged him to allow them to live with him.
After seven years,
through the efforts and zeal of St Simeon, a monastery was formed. A
church was built in honor of the Most Holy Trinity, where he served the
Divine Liturgy every day. When the life of the brethren in the
wilderness monastery had been put in order, the wise servant left the
monastery and began to preach the Word of God in Epirus, Thessaly and
Athens.
By his instructions and teaching the saint strengthened
the wavering in their faith, and he set those in error on the path to
salvation. He made those who were strong in their faith even stronger,
and he taught everyone to love one another, and to attend church on
Sundays and feastdays.
The boldness of the holy confessor aroused
the malice of the opponents of Christianity. In the city of Euripa they
slandered St Simeon before the city ruler, Ayan, accusing him of
converting a Turk to Christianity. The saint was arrested and sentenced
to public burning. However, God did not permit the unjust sentence to be
carried out.
The condemned one was led to his interrogation in
shackles, barefoot [bosoi] and in an old rassa. St Simeon, inspired by
the Holy Spirit, answered the governor so wisely that Ayan could not
impose the death sentence. The saint received his freedom and continued
his efforts, sealing his preaching with healings and miracles.
Many
followed St Simeon and submitted themselves to him. He accepted
everyone, blessed them for the monastic life, and sent them to his
monastery.
St Simeon ended his life at Constantinople. He fell
asleep in the Lord and was buried by the Patriarch at Chalke, in a
church dedicated to the Most Holy Theotokos. After two years, when the
monks of the Phlamourion monastery decided to transfer his holy relics
to their monastery, and his grave was opened, an ineffable fragrance
came forth, and healings began.
The Life and the Service to St Simeon were published at Smyrna in 1646.
The Holy Martyr John Kulikos was born in the Greek district of
Epirus, in the city of Ioannina. His parents were pious, but he was
orphaned at an early age, and he went to Constantinople. With the means
left him by his parents, he built a small stall in the city bazaar and
was occupied with trade.
He loved to work, he honorably filled
all his orders, and his business was successful. However, his soul did
not yearn for earthly blessings, but for the Kingdom of Heaven.
St
John lived during difficult times. Constantinople was under the
dominion of the Turks, and Christians were subjected to oppressions.
Many Christian tradesmen and merchants went over to the Moslem religion.
St John reproached them for their betrayal of Christ, and he also
sustained the unwavering in their faith. The apostates were filled with
hatred for St John, and they desired his ruin. The saint knew this, but
was not afraid. He was willing to suffer for Christ.
On Great and
Holy Friday he went to his spiritual Father and asked his blessing to
seek martyrdom. The priest counselled the youth to examine himself and
to prepare himself by fasting and prayer, so that at the time of torture
he would not deny Christ. St John prayed ardently to the Lord to
strengthen him. At night on Great and Holy Saturday he saw himself in a
dream, standing in a fiery furnace and singing praises to the Lord.
Interpreting this vision as an indication to go to martyrdom, St John
received the Holy Mysteries and asked the priest’s blessing.
When
St John arrived at the market, the vexed tradesmen began to reproach
him that he had promised to renounced Christ, but that he was not
fulfilling his word. In reply, the martyr declared that he was a
Christian and had never renounced, nor would he ever renounce Christ.
Then
the envious merchants had him arrested. The judge tried to persuade St
John to accept Islam, for he respected him as a skilled master
craftsman. But the martyr steadfastly confessed himself a Christian. For
several days, they wearied him with hunger and thirst, and beat him
without mercy. They sentenced the martyr to be burned alive.
St
John met his sentence with joy. When they led him to the blazing fire,
he went boldly into the midst of the flames. The torturers, seeing that
St John was prepared to die in the fire, pulled him out and beheaded him
with the sword (+ 1526). They then threw the martyr’s head and body
into the fire.
Christians gathered up the bones of the martyr
which remained from the fire, and reverently brought them to the
cathedral church.
Saint Agapitus, Bishop of Rome, was a zealous adherent of Orthodoxy.
By his pious life he won the general esteem and was elevated to the See
of Rome in the year 535.
The Gothic king Theodoric the Great sent
Agapitus to Constantinople for peace negotiations. Along the way, St
Agapitus encountered a man who was lame and mute. He healed him of his
lameness, and after receiving the Holy Mysteries the mute one spoke.
After arriving in Constantinople, the saint healed a blind beggar.
At
that time, a local Council was convened in Constantinople. St Agapitus
participated in it and zealously defended the Orthodox teaching against
the heretic Severus, who taught that the Body of the Lord Jesus Christ
was subject to decay similar to every man’s body.
St Agapitus died at Constantinople in the year 536.
Saint Ephraim the Great of Atsquri—one of the most important figures
in the Georgian Church of the 8th and 9th centuries—was a disciple and
companion of St. Grigol of Khandzta.
On his way from Klarjeti in
southern Georgia to Abkhazeti in the northwest, St. Grigol met the young
Ephraim and immediately perceived in him a like-minded companion and
the future wonderworker and bishop of Atsquri.
Grigol promised to
take the young man as his disciple. On his way back to Klarjeti St.
Grigol accompanied Ephraim and another youth, Arsenius, the future
Catholicos of Georgia. He entrusted the upbringing of these two holy
youths to his spiritual sons Christopher and Theodore.
The
brothers of Khandzta Monastery objected to the arrival of the youths,
since the monastery rules prohibited young visitors. But St. Grigol told
them that God had revealed this as His will and that, after being
raised at the monastery, these young men would be like spiritual
successors of St. Ephraim the Syrian and St. Arsenius the Great.
St.
Ephraim was later consecrated bishop of Atsquri and became a major
figure in the Church of his time. He significantly contributed to the
definitive strengthening of the autocephaly of the Georgian Church. As a
result of his labors, the Georgian Church received a blessing from
Antioch to prepare its own chrism in Mtskheta.
St. Ephraim
administered the diocese of Atsquri for forty years. God endowed him
with the gifts of prophecy, wonder-working, and healing. He lived to an
advanced age and reposed peacefully. Even today, those who approach his
holy relics are healed of their infirmities. (St. Ephraim of Atsquri is
also mentioned in the Life of St. Arsenius the Great [commemorated
September 25].)
Saint Azades (Azat) was a wealthy man who served in the
household of King Shapur II of Persia, and enjoyed his confidence. He
was arrested for professing Christianity, and then suffered martyrdom
with 1000 other Christians. After this, the king repented and ordered an
end to the persecution of Christians.
An Angel of Love on Mt. Amomon
-
Gerontissa Makaria (Desipri): Mother of All Who Suffer, Part 2
Nun Alexandra (Markova)
There were many orphans around you. You stroked their hair and smiled...
Relics and the Promise of Resurrection
-
[image: orthodox christian and relics of saints]
What the bodies of the saints reveal about life, death and the resurrection
Why do Christians bow before t...
Robert E Howard Days 2026
-
Originally published on my Substack:
https://cliftondhealy.substack.com/p/robert-e-howard-days-2026?r=2jveu I
write this the day after getting home from Ho...
Mărțișoare cusute manual
-
Mărțișoare confecționate îmbină croșeta cu acul. Dorința mea a fost de a
încerca să cos diverse flori, ca o joacă mai mult, ca o relaxare. Au ieșit
acest...
On the canons
-
Longtime readers will know I enjoy Fr. Sergei Sveshnikov's books and
articles. Enjoy this discussion on the canons from ROCORStudies.
--------------------...
The Catacomb Church (1991)
-
The text below is excerpted from the 2011 book "In the Catacombs" by S.V.
Shumilo:
"Remaining in a position without rights, the Catacomb Church – as in t...
Εσύ ετοίμασες την Φάτνη σου;
-
*Άκουε ουρανέ και ενωτίζου η γη· ιδού γαρ ο Υιός και Λόγος του Θεού και
Πατρός, πρόεισι τεχθήναι…*
*Ηλιαχτίδα..*
Αναρωτηθήκαμε ποτέ, γιατί άραγε ο...
Ascension and Judgment in the Triumphal Entry
-
One of the key features of the Gospels is the many prophecies of Christ
regarding His own passion, death, resurrection, …
Continue reading →
England and Wales, 2019
-
I am back and rested after spending 15 days in the U.K. While I
always enjoy coming home, the truth of the matter is that I was not quite
ready to ...
Exceptions
-
There seems to be a common school of thought that and exception to a canon
permits more exceptions. However, the very nature of an exception is that
it doe...
A Tale of Two Linguists
-
The Second Vatican Council declared the Latin language to be one of the
treasures of the Western Church, and decreed that it would remain the
official lang...
Christmas: the Eternal embraces the Finite
-
*The following is a Christmas-season meditation by Susan Anne, who will be
joining me on this blog as a co-author.*
Beginnings and endings, finite measur...
Nostalgia
-
This video reminds me of old Ochlophobist discussions. How Romanticizing
Your Life Can Make You Happier and More Productive:
https://youtu.be/f8-iW5JdfLQ?s...
Service Interruption notice
-
You may have noticed rigorousintuition.ca is currently down. We're moving
servers. Drew informs me it shouldn't take too long. Perhaps tonight or
tomorrow....
The truth drew hatred…
-
“Seest Thou what suffer those who censure, O Word of God, the faults of
the unclean. Not being able to bear censure, lo, Herod cut off my head, O
Savior....
The Dynamism of Holy Tradition
-
I. How & Why Traditions Are Created “Be imitators of me, just as I also am
of Christ. Now I praise you because you remember me in everything and hold
firml...
Apostleship - A Family Affair?
-
Sometimes I amuse myself by imagining Jesus and the Apostles in situations
they might see if they grew up in the America that I know and love. When I
was a...
Moving Day
-
I’m beginning to copy some of the articles on ecumenism over to a new blog
called “Eirenikon“, devoted solely to the topic of Orthodox/Catholic
rapprocheme...
.jpg)
