Sunday, May 29, 2011

Icon of the Mother of God "the Surety of sinners"

Commemorated on May 29

The Icon of the Mother of God "Surety of Sinners" is known by this name because of the inscription on the icon: "I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me." The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another.

Although we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: "Rejoice, You Who offer Your hands in surety for us to God."

This icon was first glorified by miracles at the St Nicholas Odrino men's monastery of the former Orlov gubernia in the mid-nineteenth century (The "Assuage My Sorrows Icon" commemorated on October 9 is also from this monastery). The "Surety of Sinners" icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription.

In 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon.

A large stone church with three altars was built at the monastery in honor of the wonderworking icon.

In 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking image was made and placed in his home. Soon it began to exude a healing myrrh, which was given to many so they might recover their health after grievous illnesses. Boncheskul donated this wonderworking copy to the church of St Nicholas at Khamovniki in Moscow, where a chapel was built in honor of the icon.

The "Surety of Sinners" Icon is also commemorated on March 7 and on Thursday of the week of All Saints.


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Saturday, May 28, 2011

Icon of the Mother of God "the Softener of Evil Hearts"

Commemorated on May 28

The "Softener (or "Consoler") of Evil Hearts" Icon of the Mother of God is similar to the "Seven Swords" Icon (August 13). It depicts the Theotokos with seven swords piercing Her heart (Luke 2:35). There are three swords on the right side, three on the left, and one from below. The icon appears to be of Western origin.

The "Softner of Evil Hearts" icon is commemorated on the Sunday of All Saints.


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Friday, May 27, 2011

Venerable Therapon the Abbot of White Lake

Commemorated on May 27
Saint Therapon of White Lake, Wonderworker of Luzhetsk, in the world Theodore, was born in the year 1337 at Volokolamsk into the noble Poskochin family. From his childhood, he was raised in faith and piety, which he displayed throughout his life as a holy ascetic.

At the age of forty he was tonsured a monk by the igumen of Moscow's Simonov monastery, St Theodore, a nephew of St Sergius (November 28). As a monk in this monastery Therapon became close to St Cyril of White Lake (June 9). Together they passed through their ascetic struggles of prayer and fasting. They were under the spiritual guidance of St Sergius of Radonezh (September 25 and July 5), who visited the monastery to instruct the brethren. St Therapon went north, to the frontier of White Lake, on monastery matters. The harsh northern land attracted the ascetic, and he decided to remain there for his ascetic endeavors.

After returning with St Cyril, to whom the Mother of God had appeared, also ordering him to go to the north, St Therapon received the blessing of the igumen to go to White Lake. For a while the ascetics lived together in a cell that they had built, but later and by mutual consent, St Therapon moved to another place fifteen versts away from Cyril, between two lakes, Borodava and Pava.

Having cleared a small plot for a garden, and building a cell in the deep forest near a river, St Therapon continued his ascetic efforts as a hermit in silence. At first he endured much deprivation and tribulation in his solitude. More than once he was set upon by robbers, who tried to chase away or even kill the ascetic. In time monks began to gather to the saint, and the wilderness place was gradually transformed into a monastery, afterwards called the Theraponov.

In 1398 St Therapon built a wooden church in honor of the Nativity of the Most Holy Theotokos, and the monastery was gradually set in order. The monks toiled together with their saintly guide building cells, copying books, and adorning the church. (At the end of the fifteenth century on the place of the former wooden church a stone cathedral was built in honor of the Nativity of the Most Holy Theotokos. It was painted in the years 1500-1501 by the renowned Russian iconographer Dionysius and his sons, Vladimir and Theodosius. The frescoes are devoted to the Praise of the Most Holy Theotokos. The unique frescoes of the St Therapon monastery have been preserved up to the present time and are an outstanding memorial of Russian church art and painting, having world significance).

A cenobitic monastic rule was introduced at the monastery, strictly observed by the monks. St Therapon declined to head the monastery out of humility, and instead entrusted the position of igumen to one of his disciples. The holy ascetic, endowed with the gift of counsel, turned to his friend, St Cyril of White Lake for spiritual guidance just as before. News about the ascetic deeds of the saint spread far beyond the White Lake frontier.

At the beginning of the fifteenth century, the lands on which the St Cyril and St Therapon monasteries were built, were part of the holdings of the Mozhaisk prince Andrew (1382-1432), son of Great Prince Demetrius Donskoy (1363-1389). In the year 1408 Prince Andrew Dimitrievich, learning of the high level of spiritual life of the White Lake ascetic, asked the monastic Elder Therapon to establish a monastery in the city of Mozhaisk.

It was difficult for the saint to leave his own monastery, where he had labored for more than ten years. St Therapon was met at Mozhaisk with great honor. Soon, not far from Mozhaisk, in the locality of Lushko, St Therapon founded his second monastery on a hilly part of the right bank of the Moscow River. Its chief temple was in honor of the Nativity of the Most Holy Theotokos, in memory of the White Lake monastery. Prince Andrew, esteeming the saint for his true humility, provided generous help in the construction and establishment of the monastery. With the blessing of St Photius, Metropolitan of Moscow (July 2 and May 27), the monastery was to be headed by an archimandrite, and St Therapon was elevated to the rank of archimandrite.

St Therapon dwelt at this new monastery for eighteen years. He reposed at an advanced age, on May 27, 1426. His body was buried at the north wall of the cathedral of the Nativity of the Most Holy Theotokos. Over his grave a church was built in honor of St John of the Ladder (March 30), and renamed in 1730 for St Therapon.

Veneration of the saint began soon after his death. In 1514, the incorrupt relics of the holy ascetic were uncovered and glorified by numerous miracles. After the Moscow Council of 1547 the canonization of St Therapon of Mozhaisk took place after the igumen of the St Therapon monastery brought to Metropolitan Macarius (1543-1564) a Life of the saint.

Among the numerous disciples and conversers of St Sergius of Radonezh, the Russian Church venerates the memory of St Therapon, who in following the counsel of his great teacher and guide, combined the ascetic feats of silence and solitude with active service to his neighbor and the spiritual enlightenment of his Fatherland.

The memory of St Therapon is celebrated twice, May 27 (his repose in 1426), and December 27 (Uncovering of his relics, 1514).


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Thursday, May 26, 2011

Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin

Commemorated on May 26

The Uncovering of the Relics of St Macarius of Kalyazin occurred on May 26, 1521. A merchant from the city of Dmitrov, Michael Voronkov, offered the means for the construction of a stone church to replace the decaying wooden one at the Kalyazin monastery.

The igumen of the monastery, Joasaph, set up a cross at the spot designated for the altar, and gave a blessing to dig the trench for the foundation. During the work a grave was discovered, exuding an ineffable fragrance. Igumen Joasaph immediately recognized the grave of the monastery's founder, St Macarius, who reposed in the year 1483.

The brethren of the monastery and a crowd of people sang a Panikhida during the transfer of the coffin to the church. From that day the incorrupt relics of the saint began to work healings. A report about this was made to Metropolitan Daniel of Moscow (1522-1539), who convened a Council at Moscow. After examining testimony about the sanctity of Macarius, he established a Feast day for the newly-appeared saint. The relics were solemnly transferred to the church of the Holy Trinity.

Theodosius of Tver composed the service for the Uncovering of the Relics. Until 1547, St Macarius was venerated only at this monastery. During the Moscow Council of 1547 under Metropolitan Macarius (1543-1564), St Macarius of Kalyazin was numbered among the saints, and his name added to the calendar of other Russian saints to be celebrated throughout all of Russia.

The Life of St Macarius of Kalyazin is found under March 17, the day of his blessed repose.


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Wednesday, May 25, 2011

Icon of the Mother of God "the Helper of the sinners" from Koretsk

Commemorated on May 25

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Murdered May 23, 1996: New-Martyr Eugene Rodionov & Warrior for Christ

From here.

New-Martyr Eugene Rodionov & Warrior for Christ
Eugene Rodionov,19 years old, did not lose his faith despite horrible tortures “The Chechen captivity is the most horrid, the most inhuman and barbaric thing that can ever happen,” says Eugene’s mother. She had to survive hell to find her son, the body of her son, to be more precise. Eugene’s death coincided with his 19th birthday. Eugene’s mother, Lubov, was a little late: she was just seven kilometers far from the place of her son’s execution.

“Eugene was born 30 minutes after midnight on May 23, 1977. His delivery was not hard. He was a good and healthy child, his weight was 3900 grams. I was so relieved, when I heard his first cry. As if he was trying to say: “I came into this world, love me!” I incidentally looked at the window. It was dark outside, and I suddenly saw a falling star. I went pale, my heart turned to a cold small piece. Doctors tried to convince me that it was a good sign. They told me
that a falling star was a sign of good life for my baby. However, I had to live with a sense of something dangerous coming over us. Time made me forget about it, but I had to remember the sign in 19 years.”

The Russian patriotic press has already reported about the deed of a 19-year-old Russian soldier, Eugene Rodionov. This young man found himself in the Chechen captivity in 1996. He did not betray either his fatherland or his faith. He did not take off his cross even at the hardest moment of beastly tortures. The state decorated Eugene with the Order of Courage. People’s donations made it possible to put a two-meter high Orthodox cross on his grave. People come to visit his grave from the most distant parts of Russia. His mother, Lubov Rodionova, says that peoples' attitudes changed her entire awareness of life. A WWII veteran once came to visit Eugene’s grave. He took off his military decoration – the Bravery Medal – and put in on the tombstone. Eugene Rodionov’s biography was published in a book that came out in 2002. The book was called “The New Martyr of Christ, Warrior Eugene.” This is not really a book, but a booklet, which was written by priest Alexander Shargunov. However, we know little about Eugene’s inmost thoughts, feelings, emotions, or what he had to go through during three months of the Chechen hell. A lot of things remain a mystery.
Lubov Rodionova shared her thoughts with the priest about her son’s childhood, his interests at school, his attitude to the military service. She also shared her most horrible thoughts – about the news of his alleged desertion from the army, and what followed that news afterwards.
Eighteen-year-old Eugene Rodionov was taken captive with three other soldiers on the night of February 14th, not far from the Chechen settlement of Galashki. The guys arrived from the Kaliningrad region. They patrolled the border between the republics of Chechnya and Ingushetia. Their control and registration post was located some 200 meters far from the security detachment. The post was just a small cabin, without any light or wire communication. The cabin did not even have a military support, in spite of the fact that it was a single cabin on the mountainous road, which was used for carrying weapons, ammunition, captives, drugs and so on. The border guards stopped an ambulance vehicle to check it. More than ten armed Chechens got out of the vehicle. Needless to mention that it was very easy for them to cope with young inexperienced soldiers. The guys showed as much resistance as they could, but the outcome of the fight was evident before it even started. Lubov Rodionova believes that this incident happened over officers’ negligence, basically.

“Captivity has always been considered to be the most horrible thing that can ever happen to a person. It implies no freedom, but only tortures and humiliation. Experience showed that the Chechen captivity is the most horrid, the most inhuman and barbaric thing that can ever happen,” Lubov Rodionova believes.

As soon as she learned that her son was a captive of Chechen guerrillas, she started looking for him all over Chechnya for nine months. She had to go through every horror imaginable. “I think that God was watching over me. I was walking along mined roads, but I did not step on a bomb. He protected me from bombings, he did not let me die, because my duty was to find my son, to bury him on his native land, according to Christian traditions. I have realized that recently. When I was walking along those military roads, I just kept silence, praying to God in my heart.”

Chechen bandits murdered Eugene Rodionov on May 23, 1996 in the Chechen settlement of Bamut. Russian troops occupied the village the next day. Lubov Rodionova learned about her son’s death only in September. She had to put a mortgage on her own apartment in order to find Eugene’s body and to take it away along with the bodies of his murdered friends. A Chechen man agreed to show her the place, where Eugene was buried. She had to pay him a lot of money for that.

“When I came to Chechnya in the middle of February, a living private cost ten million rubles. This price was 50 million in August. A friend of mine was told to pay 250 million rubles for her son, since he was an officer. It was nighttime, when I and some sappers were digging the pit, in which the bodies of four Russian soldiers were thrown. I was praying all the time, hoping that my Eugene was not going to be there. I could not and did not want to believe that he was murdered. When we were taking out the remnants, I recognized his boots. However, I still refused to accept the fact of his death, until someone found his cross. Then I fainted.” Eugene Rodionov was murdered by Ruslan Khaikhoroyev. This bandit confessed that himself. “Your son had a choice to stay alive. He could have converted to Islam, but he did not agree to take his cross off. He also tried to escape once,” said Khaikhoroyev. The guerrilla was killed together with his bodyguards on August 23, 1999 in a fight between armed Chechen groups.

When Lubov Rodionova came back home, Eugene’s father died five days after the funeral. He could not stand the loss of his son. Archpriest Demetrius Smirnov, acting chairman of the Moscow Patriarchate department for cooperation with the Armed Forces, says that Eugene Rodionov will definitely be canonized. The adequate inquiry has already been made, although more information about Eugene’s fate is needed. Father Demetrius said that Eugene would be canonized as soon as the information was collected.

A sign in memory of the brave Russian border guard was put at the entrance to the school, where he studied. There was also a documentary released about him. The writings on Eugene’s grave cross run: “Russian
soldier Eugene Rodionov is buried here. He defended his Fatherland and did not disavow Christ. He was executed on May 23, 1996, on the outskirts of Bamut.” “We know that he had to go through horrible  long-lasting sufferings that could be compared to the ones of great martyrs in ancient times. They were beheaded, dismembered, but they remained devoted to Jesus Christ anyway,” priest Alexander Shargunov said during the requiem in Eugene Rodionov’s memory.

Taken from Desert Wisdom Book Room at All Saints of North America Orthodox Church.

Tuesday, May 24, 2011

Saint Vincent of Lerins

May 24

Saint Vincent was born in Toul in Gaul; he was the brother of Saint Lupus, Bishop of Troyes, who was a companion of Saint Germanus of Auxerre. Saint Vincent was first a soldier, then left the world to become a monk of the renowned monastery of Lerins, where he was also ordained priest. He is known for his Commonitorium, which he wrote as an aid to distinguish the true teachings of the Church from the confusions of heretics; his most memorable saying is that Christians must follow that Faith which has been believed "everywhere, always, and by all." He wrote the Commonitorium about the year 434, three years after the Third Ecumenical Council in Ephesus, which he mentions in the Commonitorium, and defends calling the holy Virgin Theotokos, "She who gave birth to God," in opposition to the teachings of Nestorius which were condemned at the Third Council.

Without identifying by name Augustine, Bishop of Hippo, Saint Vincent condemns his doctrine of Grace and predestination, calling it heresy to teach of "a certain great and special and altogether personal grace of God [which is given to the predestined elect] without any labour, without any effort, without any industry, even though they neither ask, nor seek, nor knock" (Commonitorium, ch. XXVI). See also Saint John Cassian, February 29; Saint John Cassian wrote his refutations before, and Saint Vincent after, the condemnation of Nestorius at the Third Council in 431, and the death of Augustine in 430. Saint Vincent reposed in peace about the year 445.

Apolytikion in the Fourth Tone
With wisdom hast thou made plain to all the Orthodox Faith as that which alone hath been believed and honoured by all men, always and everywhere, also showing heresy to be innovation, groundless and unstable as a gust in a tempest. O Vincent, thine invincible prayers shelter the Church of God.


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Monday, May 23, 2011

Synaxis of the Saints of Rostov

Commemorated on May 23

The celebration of the Synaxis of the Rostov and Yaroslav Saints on May 23 was established by resolution of His Holiness Patriarch Alexis I (+ 1970) and the Holy Synod of the Russian Orthodox Church, on March 10, 1964.

Archimandrite Abraham the wonderworker (October 29, 1073-1077) Prince Basil (+ 1238) Metropolitan Demetrius (+ October 28, 1709 and September 21) Bishop Ignatius (+ May 28, 1288) Monk Irenarchus the Hermit (+ 1616) Bishop Isaiah, wonderworker (+ May 15, 1090) Blessed Isidore, Fool-for-Christ (+ 1474) Bishop James (+ November 27, 1391) Blessed John of the Hair-Shirt (the Merciful), Fool-for-Christ (+ 1580) Bishop Leontius (+ May 23, 1073) Peter, Tsarevich of Ordynsk (+ 1290) Archbishop Theodore (+ November 28, 1394)

Yaroslav Wonderworkers: Princes Basil (+ 1249), Constantine (+ 1257), Theodore (+ 1299) and his sons David (+ 1321) and Constantine (XIV)

Pereslavl Wonderworkers: Prince Alexander Nevsky (+ 1263) Prince Andrew of Smolensk (15th c.) Monk Daniel the Archimandrite (+ 1540) Monk Nikita the Stylite (+ 1186)

Uglich Wonderworkers: Monk Cassian (+ 1504) Tsarevich Demetrius (+ 1591) Monk Ignatius of Lomsk (+ 1591) Monk Paisius (+ 1504) Prince Roman (+ 1285)

Poshekhonsk Wonderworkers: Hieromartyr Adrian (+ 1550) Monk Gennadius of Liubimograd and Kostroma (+ 1565) Monk Sebastian (+ 1542) Monk Sylvester of Obnora (+ 1379)

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Saturday, May 21, 2011

Meeting of the Vladimir Icon of the Mother of God

Commemorated on May 21
The Celebration of the Vladimir Icon of the Mother of God was established to commemorate the deliverance of Moscow from an invasion of Tatars led by Khan Makhmet-Girei in 1521. The Tatar hordes approached Moscow, burning and destroying Russian cities and villages, and exterminating their inhabitants.

Great Prince Basil raised an army against the Tatars, while Metropolitan Barlaam and the people of Moscow prayed fervently for deliverance. At this time a certain pious blind nun had a vision. She saw Moscow's bishop-saints exiting from the Savior gates of the Kremlin, forsaking the city and taking with them the Vladimir Icon of the Mother of God, the holiest object in the city of Moscow. This was God's chastisement for the sins of its inhabitants.

At the Savior gates the holy hierarchs were met by Sts Sergius of Radonezh (Sept. 25) and Barlaam of Khutyn (Nov. 6), tearfully imploring them not to leave Moscow. All of them offered intense prayer to the Lord for the forgiveness of their transgressions and the deliverance of Moscow from its enemies. After this prayer the bishop-saints returned to the Kremlin, and they carried back the holy Vladimir Icon.

St Basil the Blessed (August 2) saw a similar vision. It was revealed to him that Moscow would be saved, through the intercession of the Theotokos and the prayers of the saints. The Tatar Khan also had a vision of the Mother of God with a fearsome host, contending against his forces. The Tatars fled in fear, and the capital of the Russian realm was saved.

The Vladimir Icon of the Mother of God is also commemorated on June 23 and August 26.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Friday, May 20, 2011

Blessed Dovmont (Timothy) the Prince of Pskov

Commemorated on May 20

The Holy Prince Dovmont (Domant) of Pskov, prince of Nalshinaisk (Nalshensk), was a native of Lithuania, and at first he was a pagan. In 1265, escaping from internecine strife among the Lithuanian princes, he was forced to flee Lithuania and he arrived in Pskov with 300 families. The land of Pskov became his second country.

Here, in the expression of the Chronicler, "the grace of God was breathed upon him," when he accepted Holy Baptism with the name Timothy and received the great gifts of the Lord. Within a year's time, the people of Pskov chose him as their prince for his bravery and his true Christian virtues. For thirty-three years he ruled the city and was the only prince in the history of Pskov who died after living for so long in peace and in harmony with the Pskov veche (city-council).

He was just and strict in pursuing justice for others, he gave alms generously, took in the poor and strangers, he observed the church feasts, he was a patron of the churches and monasteries and he founded a monastery in honor of the Nativity of the Most Holy Theotokos.

After his marriage to the daughter of Great Prince Demetrius, the grandson of St Alexander Nevsky (November 23 and August 30), he became related to the Russian princely line. Prince Dovmont, like St Alexander Nevsky, was a glorious defender of the Russian Land. The prime importance of Prince Dovmont as a military leader and activist for the realm is that for many years he defended the northwest boundaries of the Russian realm from hostile incursions.

In 1268, Prince Dovmont was one of the heroes of the historic battle before Rakovor, where Russian forces won the victory over the Danish and German armies. Before each battle, St Dovmont went into church, set down his sword at the steps of the holy altar and received a blessing from the priest, who girded on his sword for him.

St Dovmont made the Pskov fortress impregnable. In memory of the glorious defender of the city, a stone wall, built by the holy prince beside the Krom at the end of the thirteenth century, was named the Dovmontov, and the territory enclosed by the wall, to the present day is called Dovmontov town.

The saintly defender's "House of the Holy Trinity" was another pious matter. In gratitude to the Lord in Whose Name he had gained victory unharmed, holy Prince Dovmont built a church beside the Pskov Kremlin in honor of the feastday on which he won the victory. Other inhabitants of Pskov also built churches there in fulfillment of vows. The territory of present day Dovmontov town was completely covered with churches (the first temple in honor of St Dovmont-Timothy was built in Dovmontov town in 1574).

The brave warrior-prince won his final victory on March 5, 1299 on the banks of the River Velika, where he defeated a large German army with a small company. Meanwhile, the Livonian Knights unexpectedly invaded the suburbs of Pskov, they seized the Snetnogor and Mirozh monasteries and burned them, cruelly murdering the inhabitants. They killed the founder of the Snetnogor monastery, St Joasaph, and seventeen monks, and also St Basil, igumen of Murozh (March 4). Holy Prince Dovmont, not waiting to raise a large army, went to engage the enemy with his retainers and he expelled the sacrilegious defilers from the boundaries of the Russian Land.

Several months later, holy Prince Dovmont-Timothy died and was buried in the Trinity cathedral of Pskov. The Chronicler relates that "there was then great sadness in Pleskov for the men and woman and small children on account of their good lord, the noble Prince Timothy." The people of Pskov remembered how the holy prince had cared for them during peaceful times, and when the city was threatened by danger, how he led them into battle saying, "Good men of Pskov! Whoever is old among you is my father, whoever is young is my brother. Stand fast for the Holy Trinity!"

Soon after the Prince's death he began to be venerated as a holy intercessor before God, guarding the land from enemies and misfortune. The holy prince defended Pskov more than once after his death. In the year 1480, when more than a hundred thousand Germans besieged the city, he appeared in a dream to a certain citizen and said, "Take my grave cover, carry it three times around the city with a cross, and do not be afraid."

The people of Pskov fulfilled his instructions and the Germans departed from the city. A service to the holy prince was composed after this miraculous deliverance from enemies. Along with the relics of the saint, his battle sword was preserved (now the sword is in a Pskov museum). Thereafter, the sword was handed to the Pskov princes upon their elevation to the princely throne.

Holy Prince Dovmont-Timothy and his wife, the future Schemanun Martha (November 8), were depicted upon the wonderworking Murozh Icon of the Mother of God (September 24): "You have bestown a blessing on the all-pure image of Your icon, O Mother of God, by portraying the likeness of our steadfast intercessor Prince Dovmont and his pious spouse" (Service to the holy Prince Dovmont-Timothy).

When the Mother of God appeared to the Elder Dorotheus during a siege of Pskov by the Poles on August 27, 1581, holy Prince Dovmont-Timothy was among the saints accompanying the heavenly Protectress of Pskov (the related account about the Pskov Protection Icon of the Mother of God is found under October 1).

The relics of holy Prince Dovmont-Timothy rest in the Pskov cathedral of the Life-Creating Trinity.

The holy Princes Vsevolod and Dovmont aided Russian armies more than once in defense of the country's western borders. Then came the hour when they were sent by the Leader of the Heavenly Hosts to rise up in defense of the eastern frontiers.

In the year 1640, the great national movement to the east, "the meeting of the sun," resulted in the Russian explorers arriving at the mouth of the Amur River and the Pacific Ocean. Rus bordered pagan China on these frontiers. The bulwark of Orthodoxy became the Russian fortress of Albazin, famous for the wonderworking Albazin Icon of the Mother of God (March 9) and the heroic "defense of Albazin" (1685-1686).

In the summer of 1679, during the Apostles' Fast, Gabriel Florov and a company of cossacks set out from Albazin to explore the Zea River valley. For three years the cossacks did patrol duty on the Zea, making the rounds of the surrounding settlements. They brought the Tungus settlers under Russian rule, and they established winter quarters and a stockade.

Once, cossack riders encountered two men on white horses, clad in armor and armed with bows and swords. These were Sts Vsevolod and Dovmont. Speaking with the cossacks and learning that they were from Albazin, the holy warrior-princes predicted the approach of Chinese armies upon the Amur soon afterwards. They said the battle would be difficult, but predicted the ultimate triumph of Russian arms. "The Chinese will come again, and enter into a great battle, and we shall aid the Russian people in these struggles. The Chinese will not trouble the city."

Several times during 1684-1686 the Chinese horde advanced towards Albazin, but did not take the city. By the miraculous help of the Albazin Icon of the Mother of God and the holy Princes Vsevolod and Dovmont of Pskov, the enemy was rendered powerless against the Orthodox fortress.

"The Account of the Miracles of Holy Princes Vsevolod and Dovmont" was written by Gabriel Florov at Yakutsk on October 23, 1689. The fealty of these saints has not ceased. New generations arise to change the face of the earth, but the Russian warriors Sts Vsevolod and Dovmont stand steadfast in sacred patrol of their country.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Thursday, May 19, 2011

Venerable Cornelius the Abbot of Paleostrov

Commemorated on May 19

Saint Cornelius of Paleostrov and Olonets, born at Pskov, was the founder of monastic life on Pali island in Lake Onega at the end of the fourteenth century. Despite the desolation of the island, brethren soon gathered near him. He built for them a church in honor of the Nativity of the Most Holy Theotokos, and a trapeza church in honor of the holy Prophet Elias.

The saint spent the final years of his life in a cave half a verst from the monastery, in unceasing prayer. The ascetic added the wearing of heavy chains to his struggles.

The saint's blessed repose occurred around the year 1420. His relics were transferred to the monastery church by his disciple, St Abramius of Paleostrov (August 21), who was also glorified by his ascetical life, and was buried in the Paleostrov monastery beside his Elder.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Taiwanese Orthodox Missionary’s Letter to the Greek People

From here.

H/T to Rebecca(Thekla)

How true:  we Orthodox often are completely blind to the riches in our possession.  This letter by this young lady says so much. If you can, dear reader, please help.


A letter from the first Taiwanese Orthodox missionary Pelagia Yu to the Greek people.

I am Chinese, born in Taiwan and my Christian name is Pelagia. I was a Protestant Christian, and it took me five years to become Orthodox. I love to read the Holy Bible and have all of its publications in the Chinese language.

I have visited Greece and discovered that it is a truly unique country. While travelling in your country, even before I arrived, on the plane I saw how different in temperament Greek people were, how cheerfully they conversed with each other, how they laughed and how they applauded the pilot after the landing, something unheard of for us Asians, who are more conservative and do not easily display emotion. I learnt after this experience that the expression of freedom requires passion and liveliness.

In Greece, I visited many churches, I participated in the Divine Liturgy, and when I received Holy Communion it reduced me to tears even though I did not understand the Greek language, because the Orthodox faith is the same, no matter what the language.

I would have liked to be born Greek, to have been born Orthodox, to have received Holy Communion and venerated holy icons from my years of infancy right up until my death.

I cry for me and my compatriots, because instead of Holy Communion, we eat and drink food sacrificed to idols.

I would have liked to be born Greek, so my ears may be filled with holy hymns.

I cry for me and my compatriots, whose ears are filled with the noise of sutras and the screeches of those who worship the idols.

I would have liked to be born Greek, so that I may smell the sweet aroma of incense.

I cry for me and my compatriots, who are constantly assaulted by the pungent smell of the smoke rising up from the sacrifices offered up to the idols.

I would have liked to be born Greek, so that my hands could touch the holy icons, the holy relics of the Saints and be filled with the love of Christ.

I cry for me and my compatriots, whose hands touch the idols and the things sacrificed to them, but who in reality are holding on to nothing.

I would have liked to be born Greek, so that I may light candles to Christ – not like here, where we burn money as an offering to the spirits.

I was searching for the Truth, using more than 30 different publications of the Holy Bible, which unfortunately, were all full of errors (translated by non-Orthodox).

I would have liked to be born Greek, so that I may read the Holy Bible in its original form!

I cry for me and my compatriots, because, although we have eyes, we are blind.

I would have liked to be born Greek, so that I may be able to see the grace of God all around me.

I cry for me and my compatriots, who are surrounded by temples dedicated to false gods.

Yes, I am Orthodox, but living in Taiwan, I have very limited opportunities to experience the Orthodox Christian way of life.

I cry for me, because I do not have the ability to show my compatriots the greatness of our faith. The people here want to see signs and miracles.

I cry for me and my compatriots, because we do not have the gift of hearing of and seeing so many miracles, so many holy words that you have seen and heard over 2000 years in Greece, and which you still see. Taiwan is not an Orthodox country, our feast days and holy days do not look at all like yours.

I am disappointed that in Greece, although you have so many beautiful mountains, you do not look after them, you burn them down. However, I am amazed that practically every mountain in Greece has at least one monastery. We have mountains filled with Buddhist temples and monasteries.

I would have liked to be born Greek, so that I may go and pray at an Orthodox monastery easily.

I cry for me and my compatriots. For the first time, I visited an Orthodox monastery dedicated to St John the Forerunner in Pelion. I travelled to Greece from Taiwan – 16 hours on the plane, a few hours on the train to Larisa and another hour with the monastery car, that was driven by one of the nuns.

I saw the ancient ruins of the Holy Monastery, I saw so many other places in Greece that have been abandoned and my heart bled. In Taiwan, we do not have such a wealth of archaeological artefacts, holy and beautiful places, but you do not appreciate them.

I cry that we do not have beautiful icons. I cry because I feel like Christ is weak and naked here.

Greeks, you think you are poor due to the economic crisis you are going through, but you do not know how truly rich you are.

Taiwan is a country with a huge amount of material development and progress, and yet it remains in the darkness of Satan and our spiritual life is empty.

In Greece, I saw a lot of people, especially on Sundays, drinking and celebrating and not going to church. But here in Taiwan our fellow citizens, mainly young people, even if they wanted to, find it impossible to come to church, because the only Orthodox church in the entire country is a small room on the 4th floor of a huge apartment building on the outskirts of Taipei. Many times, people cannot fit into the church and remain outside for the duration of the services.

My brothers and sisters in Greece, even though I am spiritually handicapped, I still have my legs active so that I can kneel before you and beg.

I pray that you consider me like the poor man Lazarus, so that you may throw to me some crumbs from the spiritual treasures you have, of the gifts you give to your churches, of the many little churches you build on all corners of your homeland.

Our Orthodox flock in Taiwan, as you know, is small – less than 100 people. We are not wealthy. We do not have the means to buy a decent place in the city that will be able to meet our needs for worship, catechism and teaching. Fr. Ionas conducts lessons on a regular basis, targeted mainly at the young people of our city and of course, open to whomever wants to come and meet us in person; those people that up until now have only had the opportunity to see the Orthodox Church in Taiwan through the Internet.

We do not ask for help to build an Orthodox church building here. It would cost millions. Please help us to buy a bigger place in the city centre, which we will convert into a church, for the sake of our nation, our brothers and sisters, who have never had the opportunity to hear about and know our Christ. We are a country of 23 million people! And yet we have need of your help.

My brothers and sisters in Christ, if the need arises, I will do whatever is in my power to repay a little of your love. I will do whatever is needed with all my heart and for the duration of my life.

I thank you. Forgive me.

Pelagia Yu.

Source: Translated by P.S.Z. This article was originally published in Greek in the Periodicαl “Agios Kosmas o Aitolos” (Issue 84 – first quarter 2011) and online at (Tuesday 22nd February 2011).

Hat Tip: Mystagogy

Wednesday, May 18, 2011

The holy martyrs Davit and Tarichan Of Georgia

Commemorated on May 18
The holy martyrs Davit and Tarichan were born to Vardan and Tagine, pious Christians and relatives of the king. Vardan died while his sons were still young, and Tagine’s pagan brother Theodosius seized all the family’s possessions.

Concerned that the brothers would eventually claim their legal inheritance, Theodosius resolved to convert his sister and nephews to his own creed. “Leave behind the Faith of the crucified Christ and receive mine and I will adopt your children,” he told Tagine. But Tagine firmly guarded the family against her brother’s evil intent. “It is enough that you have seized my sons’ estate,” she said. “But you cannot seize the inheritance they will receive from their Father in heaven!”

Theodosius was thwarted by his sister’s resoluteness. So instead, he tried to convert his nephews directly. He called them, embraced them warmly, and tempted them with sweets. “Now you are my sons, and everything I have belongs to you,” he told them. “Trust me like obedient sons of a beloved father. Turn from the Faith of your father, and I will show you a better way!”

After a brief silence, the holy youths answered, “We are perfectly content with our father’s Faith and will remain loyal to this Faith until the day our souls depart from our flesh. We are prepared to suffer everything for the love of our Lord and Heavenly Father!”

Theodosius dared not try to sway his nephews since he feared the revenge of the Christian community, so he left them in peace and plotted to murder them in secret. But Tagine sensed that danger was near and escaped with her sons to the region of Tao in the south.

From his spies Theodosius learned that the brothers were now herding sheep at the top of a mountain, and he ordered an ambush. But the brothers heard the noise and saw the armed soldiers before they attacked. Davit rejoiced upon seeing his uncle and ran toward him, but Theodosius stabbed him before he could embrace him. The holy martyr released his staff from his hand, and when it fell to the ground it was miraculously transformed into a large tree. Two hundred years later a group of Christians chopped the tree down and divided the holy wood among themselves.

Having just witnessed his own brother’s murder, Tarichan raced toward the village of Divri for help. But his pursuers overtook him, stabbed him to death, and ran off. When they returned to Theodosius, they saw that God had punished him by taking away his sight. The soldiers were stunned, and they could neither utter a word nor move from the place of this miracle. After some time Theodosius’ eyes filled with bitter tears, and he was finally moved to repentance.

At first Tagine denounced her brother in a rage, and those who heard the cries of the inconsolable mother wept along with her. But while she was stroking the lifeless bodies of her sons, Theodosius turned to her, saying, “On you has shone the Inextinguishable Light from the Unapproachable and True Light, the Eternal Light. Pray to the holy martyrs that the Lord have mercy on me and make me, the unworthy, worthy of the seal of Christ, the All-merciful God, Who came into the world. Indeed, He is the One True God!” When Tagine heard these words, she recognized that God had received her sons as a holy sacrifice. Filled with new joy, she told her brother, “May God forgive you the murder of my sons!”

Then she took a piece of the earth that had been stained by her son Davit’s blood and anointed her brother’s eyes. Immediately his sight was restored.

This happened in the year 693. As a witness to the sanctity of His martyrs, our God, Who loves mankind, illumined their bodies with a radiant light each evening when night fell.

Theodosius repented before the catholicos himself. He was baptized into the Christian Faith and erected a church in honor of his nephew St. Davit. The mayor of Divri took St. Tarichan’s holy relics and built a church over them in his name. Blessed Tagine began a new life in the village of Tadzarani and later reposed there.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Tuesday, May 17, 2011

St Euphrosyne the Princess, (Eudoxia) of Moscow

Commemorated on May 17

Saint Euphrosyne, in the world Eudokia, was the daughter of the Suzdal prince Demetrius Constantovich (+ 1383), and from 1367 was the wife of the Moscow Great Prince Demetrius of the Don. Their happy union was for Russia a pledge of unity and peace between Moscow and Suzdal.

St Alexis, Metropolitan of Moscow, and even St Sergius of Radonezh, who baptized one of the sons of Demetrius and Eudokia, had a great influence upon the spiritual life of Princess Eudokia. St Demetrius of Priluki (February 11) was the godfather of another son.

The holy princess was a builder of churches. In 1387 she founded the Ascension women's monastery in the Moscow Kremlin. In 1395, during Tamerlane's invasion into the southern regions of Russia, the Vladimir Icon of the Mother of God was transferred to Moscow upon her advice, miraculously defending the Russian land. During Lent, the princess secretly wore chains beneath her splendid royal garb. By her patronage the famous icon of the Archangel Michael was painted, and later became the patronal icon of the Kremlin's Archangel Cathedral.

After raising five sons (a sixth died in infancy), the princess was tonsured as a nun with the name Euphrosyne. She completed her earthly journey on July 7, 1407 and was buried in the Ascension monastery she founded.

An old Russian church poem has survived, the lament of the princess for her husband, who had died at the age of thirty-nine.

St Euphrosyne is also commemorated on July 7.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Monday, May 16, 2011

The Holy Eucharist

From here.

The Holy Eucharist

By: Fr. Anthony Alevizopoulos
PhD. of Theology, PhD. of Philosophy 

The Holy Eucharist is the central event in the life of the Church. Through it the faithful become partakers of the Body and Blood of Christ (Matth. 26, 26-28; Mark 14,22-24; Luke 22, 15-20; Jn 6, 51-56; I Cor. 11, 24-26).

How can Christ offer us His Body to eat and His Blood to drink? This was also a question which the Jews raised, and even some who followed Christ and were His disciples. Christ, however, insisted that they must do so, and explained that He was not referring to dead flesh but to His Body, which was united with the Holy Spirit, which vivifies (John 6, 52; 60- 63). In the Holy Euchar­ist bread and wine are offered and God accepts this oblation of man. He changes these elements and in turn offers them to man as His Body and Blood, as participa­tion in the sacrifice which Christ offered on Golgotha "once and for all". (Heb. 7,27; 9,12,28). Before His sacrifice on the Cross, Christ celebrated this "Supper" and commanded His disciples to do the same until His Second Coming, declaring that the "food" of His Body and the "drink" of His Blood were necessary for salva­tion (Jn 6, 31-50; I Cor. 11,23-29).

This "Supper" as "food" and "drink" of the Body and Blood of Christ is not understood apart from, and independent of, the sacrifice on Golgotha; it constitutes "participation" in this unique sacrifice. The fact that the Holy Eucharist was celebrated before Christ's sacrifice demonstrates that its identity with the sacrifice celebrated "once and for all" cannot be comprehended by human logic; it can be understood only "in mystery". The same holds true with the Holy Eucharist celebrated today within the Church.

Of course the Holy Eucharist also constitutes a remembrance of Christ's passion (Lk 22,19; I Cor. 11,24-25), but it is not only a remembrance. Already in the Old Testament it was prophesied concerning the messianic age, i.e. the Church, that "a pure sacrifice" would be celebrated (Malachi 1,11). Here is meant the sacrifice which according to the New Testament is offered on the Christian "altar" from which the Jews cannot eat (Heb. 13,10).

St. Paul proceeds to a comparison of the Christian altar (the "table of the Lord"), with that of Israel of the flesh, and that of the idolaters. He underlines that participation in the Christian altar makes Christians partakers of the Body and Blood of the Lord. On the contrary the participation in the altar of the idols makes the idolaters "partakers of demons". The "Lord's table" then, is according to St. Paul, the only true altar of the living God.

The Holy Eucharist constitutes the expression of God's great love for man. In the person of Christ He Himself sought out apostate man. Now he feeds us with His own Body and Blood, just as a mother, full of tenderness and compassion, feeds her child, not with other food, but with her very own milk, which is her very blood. He condescends to our weakness and employs basic elements from our daily fare, bread and wine, which He changes into His Body and Blood.

Through the Holy Eucharist the purpose of the divine dispensation is realized in the person of Christ, for it is the synaxis or gathering "into one" of God's scattered children (Jn 11,52), into one Body (I Cor. 10,17), and the constituting of His Church. It is for this reason that the gathering or synaxis for the celebration of the Holy Eucharist is called a gathering "in Church" [h Εκκλησία] I Cor. 11, 18) and "Kingdom of God". This is why the Liturgy begins with the phrase: "Blessed is the Kingdom of the Father, Son and Holy Spirit". A beautiful prayer of one of the early Christian liturgies expresses precisely this: "Just as this particle from the bread was as sheaves of wheat scattered on the moun­tains and became one bread, thus let Your Church be gathered from the ends of the earth into Your King­dom".

The Holy Eucharist is presided over by the bishop or by a presbyter. It is not he, however, who performs the Eucharist: Christ is He "who offers and is offered"; the priests are Christ's ministers, stewards of His Mysteries (I Cor. 4,1). The laity also actively participate in what takes place; they are not passive witnesses. Liturgy means the "work or task of the people" [in Greek, λαο Ο epyov], that of God's entire people, not only the clergy, for the latter are included within God's people and do not stand above them.

Each member has his ministry, in accordance with the gift he has received. The laity do not have as their own the special priesthood of the clergy, but neither do the clergy understand the lay element to be passive recipients of "what is being performed." Such a distinc­tion between "performers" and "witnesses" in the Orthodox Liturgy is unacceptable.

The active participation of the faithful in the Holy Eucharist, the communicating of the Body and Blood of Christ is essential for salvation, for by it the faithful are kept alive spiritually. This is why the Orthodox Church offers Holy Communion to infants as well, in obedience to Christ's commandment (Matth. 18,2-5. 19, 13-15). The Orthodox Christian does not consider Holy Commu­nion to be common food. He thus properly prepares for its reception through prayer and fasting. He follows the injunction of St. Paul who assures us that Holy Commu­nion is indeed true communion of Christ's Body and Blood, and declares: "Let each man examine himself, and thus eat of this Bread and drink from this cup" (I Cor. 10, 16-21. 11, 26-28).

But how can a believer realize that a specific Eucharistic gathering belongs in truth to the Orthodox Church? How can he discern whether or not a Divine Liturgy is in all its aspects orthodox? In this, it is not enough that there be certain external similarities, or even that the orthodox text of the Divine Liturgy is followed.

St. Ignatius of Antioch gives us the answer to this question: Orthodox is that liturgy which is performed by the bishop, or by a presbyter in communion with the bishop and has the necessary authorization. The bishop is the guarantor of Christ's presence, because he has his priesthood from Christ Himself, through Apostolic succession, which is a continuous and unbroken chain of unity proceeding back to the Apostles.

It is thus necessary that the priest who performs the Holy Eucharist possess a valid ordination and be in union with the bishop of the local Church. The bishop's presence at every orthodox liturgy is manifested in that the Divine Liturgy is performed upon an antimension which bears the bishop's signature, and that during the Liturgy the bishop's name is commemorated. Indicative is the fact that the priest who performs the liturgy does not commemorate the name of the bishop who ordained him but that of the bishop in whose diocese the liturgy is being performed.

For a Divine Liturgy to be Orthodox, the bishop whose name is commemorated during it, must be in union with the Orthodox Church in that country. But even this is not sufficient. The Synod of bishops of that country must be recognized by, and in communion with, the other Orthodox Churches throughout the world. If these presuppositions exist, then the Divine Liturgy is orthodox and every orthodox faithful can freely partici­pate in the Holy Eucharist. 

THE ORTHODOX CHURCH Its Faith, Worship and Life
Rev. Antonios Alevisopoulos, Th.D., Ph.D
Translated by Rev. Stephen Avramides

Blessed Child Musa of Rome

Commemorated on May 16

Saint Musa lived during the fifth century. She was distinguished for her pure life. St Gregory Dialogus included her story in his DIALOGUES, saying that he had heard these things from Musa's brother Probus.

The Most Holy Theotokos once appeared to Musa in a dream, surrounded by girls dressed in white. She asked her, "Do you wish to live together with these maidens in my court?"

"Yes, I do," the girl replied.

"Do not do anything silly, as little girls often do. Avoid frivolity and joking. In thirty days I shall come for you and you will be with us."

From that moment, Musa's character was changed. She began to pray earnestly and lived a strict life. In answer to the questions of her astonished parents, St Musa told them about the vision.

On the twenty-fifth day the maiden developed a fever, and on the thirtieth day she again saw the Mother of God coming to her with the same girls as before. The blessed child reposed with the words, "I am coming, I am coming to you, my Lady!"

St Musa departed this earthly life and was gathered into the heavenly Kingdom, where she glorifies the Father, the Son, and the Holy Spirit unto ages of ages.


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Saturday, May 14, 2011

St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves

Commemorated on May 14

Saint Nikita, Hermit of the Kiev Caves, Bishop of Novgorod (+1109): The memory of St Nikita was celebrated on May 14 at Novgorod, where his relics are located. The saint is also commemorated on January 31, the day of his repose, and on April 30, the day of the Uncovering of his Relics (1558).


SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):

Thursday, May 12, 2011

Venerable Dionysius the Archimandrite of St Sergius' Monastery

Commemorated on May 12

St Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice, and then head of the Staritsky Dormition monastery, during the Time of Troubles he was the foremost helper of St Hermogenes, Patriarch of Moscow.

From 1611, St Dionysius was archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow.

His monastic training helped St Dionysius to maintain his own inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from other people, who might suffer harm from a superficial knowledge of it.

"Do not ask a monk about things concerning his monastic life," said St Dionysius, "since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide ourselves, so that what we do remains unknown, lest the devil lead us into all manner of negligence and indolence."

We can only measure his spiritual development, and the knowledge of God which he attained, by those things which became apparent when circumstances compelled St Dionysius to take an active part in the life of the world around him.

One such circumstance was his involvement in the revision of the service books. In 1616 St Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions.

During their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused St Dionysius and the others of heresy at a Council of 1618.

Deposed from his priestly rank and excommunicated from the Church, he was imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him.

St Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks and in the rebuilding of the monastery after the siege of the Lavra. The Life and Canon to the saint was composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of St Dionysius when he was correcting the service books.

St Dionysius reposed on May 12, 1633 and was buried in the Trinity-Sergiev Lavra.

SAINT OR FEAST POSTED THIS DATE 2010(with 2009's link here also and further, 2008's):