“Surety of Sinners” Icon of the Mother of God of Korets
This ancient icon of the Mother of God "Surety of Sinners" of Korets was kept in the castle of the Korets Princes for a long time, and it was called "blessed."
After the death of Samuel, the last of the Orthodox Princes of Korets, his brother John offered to let his sister, Igoumeness Seraphima take the Icon from the Prince's chapel to Holy Resurrection Korets Maidens' Monastery. The solemn transfer of the Icon took place in 1622, on the Thursday after Pentecost. On that day, a Feast Day was established in honor of the "Surety of Sinners" Icon of Korets.
From 1752 to 1795, the fate of the Korets Icon was closely associated with the history of Korets Monastery, which was under the control of the Uniates. According to some reports, the Icon was moved several times during this period, and the "Surety of Sinners" Icon of Korets remained in the possession of the Catholics, who also revered it miraculous.
In 1795, by decree of Empress Catherine II, part of the Monastery was given to Orthodox nuns. The "Surety of Sinners" Icon of Korets was also returned to the Orthodox Monastery. On August 19, 1797 there was a fire in the Monastery. Some of the buildings were destroyed, but the wonderworking Icon was saved.
After the Monastery's restoration, the "Surety of Sinners" Icon was placed in the High Place1 in the new church of the Dormition, rebuilt with materials from the former trapeza. At this time a gilded silver oklad (with enamels) was made for the Icon.
After reconstruction and repairs in 1880, the consecration of Holy Trinity Monastery took place. The nuns of Holy Resurrection Monastery moved, and the Korets Holy Trinity Stavropegial Convent was formed. Its main shrine is the wonderworking "Surety of Sinners" Icon of Korets.
On August 17, 1998, Igoumeness Natalia (Ilchuk) of Korets Holy Trinity Monastery, sent a petition to Patriarch Alelxei II of Moscow and All Russia to include the Korets Icon of the Mother of God in its list of wonderworking icons of the Mother of God in the Patriarchal Church Calendar.
With the Patriarch's blessing, the celebration of the Korets Icon was approved. In November 2001, there was an attempt to steal the Icon, but the thieves managed to take only her precious oklad. Through public donations a new riza was made, which is a copy of the lost one.
More than once the wonderworking Icon revealed its grace-filled help for the suffering – in 1923, on the Feast of the Holy Trinity, a young man who was possessed by an unclean spirit was healed before the Icon. The following year, from the Feast of the Ascension until the Thursday after Pentecost, there were incessant showers in Volhynia. Miraculously, after a Cross Procession around the church with the Icon, the rain subsided.
Many of the faithful who turned to the Queen of Heaven for her help and intercession in case of any disorders, family problems, and particularly "afflictions of the soul," indicated that after praying before the Icon they received spiritual relief and peace, for she is truly the "Surety of Sinners."
The "Surety of Sinners" Icon of the Mother of God belongs to the Hodegetria (Hodēgḗtria) type. It is a half-length image of the Most Holy Theotokos with the Divine Infant on her left hand, Who holds her right hand with both hands.
The word "surety" means one who acts as a guarantor for us before God. The Most Holy Theotokos prays for all of us, good and evil, sinners and righteous, forgiving all, accepting all with equal love.
The inscription on the Icon reads: “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 shall receive everlasting joy through me.”
The "Surety of Sinners" Icon of Korets is painted on a wooden board measuring 102 x 76 centimeters. In contrast to the "Surety of Sinners" Icon of the Mother of God at Saint Nicholas Monastery in Odrino (March 7 and May 29), the Korets Icon shows the Mother of God and the Divine Infant inclined toward each other with their cheeks touching.
The Icon is located in Holy Trinity Convent at Korets.
1 That is, the area behind the altar.
Saint Nikephoros the Confessor, Patriarch of Constantinople
Saint Nikephoros (Nikēphóros) was a dignitary at the court of the Empress Irene (797-802). After embracing monasticism, he became widely known for his piety. He assumed the Patriarchal Throne of Constantinople in 806 and became a zealous defender of the holy Icons. In 815, the Iconoclast Emperor Leo the Armenian (813-820) exiled him to Prokonnis, where he fell asleep in the Lord in 828.
Saint Nikephoros left behind three writings against Iconoclasm.
In 846, the relics of Patriarch Nikephoros were returned to Constantinople and placed in the Great Church of Hagia Sophia for one day before being transferred to and enshrined in the Church of the Holy Apostles.
New Martyr John the New of Sochi, who suffered at Belgrade
The Holy Great Martyr John the New of Sochi, lived in the fourteenth century in the city of Trebizond. He was a merchant, devout and firm in his Orthodoxy, and generous to the poor.
Once, he happened to be sailing on a ship while pursuing his trading activities. The captain of the ship was not Orthodox, but got into an argument about the Faith with Saint John. Having been vanquished by the saint’s words, the captain resolved to make trouble for him when they got to Belgrade. During the ship’s stay at Belgrade, the captain went to the city ruler, a fire-worshipper, and suggested that on his ship was a studious man who also desired to become a fire-worshipper.
The city ruler invited Saint John to join the fire-worshippers and renounce his faith in Christ.
The saint prayed secretly, calling on the help of Him Who said, “When they shall lead you, and deliver you up, take no thought beforehand what you shall speak, neither do you premeditate; but whatsoever will be given you in that hour, speak that, for it is not you that speaks, but the Holy Spirit” (Mark 13:11). And the Lord gave him the courage and understanding to counter all the claims of the impious and firmly confess himself a Christian. After this, the saint was so fiercely beaten with rods that his entire body was lacerated, and the flesh came off in pieces. The holy martyr thanked God for being found worthy to shed his blood for Him and thereby wash away his sins.
Afterwards they put him in chains and dragged him away to prison. In the morning the city ruler ordered the saint brought forth again. The martyr came before him with a bright and cheerful face. The intrepid martyr absolutely refused to deny Christ, denouncing the governor as a tool of Satan. Then they beat him again with rods, so that all his insides were laid bare.
The gathering crowd could not bear this horrible spectacle and they began to shout angrily, denouncing the governor for tormenting a defenseless man. The governor, having the beating stopped, gave orders to tie the Great Martyr to the tail of a wild horse to drag him by the legs through the streets of the city. Residents of the Jewish quarter particularly scoffed at the martyr and threw stones at him. Finally, someone took a sword and cut off his head.
Saint John’s body with his severed head lay there until evening, and none of the Christians dared to take him away. By night a luminous pillar was seen over him, and a multitude of burning lamps. Three light-bearing men sang Psalms and censed the body of the saint. One of the Jews, thinking that these were Christians coming to take up the remains of the martyr, grabbed a bow and tried to shoot an arrow at them, but he was restrained by the invisible power of God, and became rigid.
In the morning the vision vanished, but the archer continued to stand motionless. Having told the gathering inhabitants of the city about the vision and what was done to him by the command of God, he was freed from his invisible bonds. Having learned about the occurrence, the ruler gave permission to bury the body of the martyr in the local church. This occurred between the years 1330 and 1340. There is some question about the year of the saint’s martyrdom. Saint Νikόdēmos of the Holy Mountain gives the year as 1642, while others say it was 1492.
The captain who had betrayed Saint John repented of his deed, and decided secretly to convey the relics to his own country, but the saint appeared in a dream to the priest of the church, and prevented this. After seventy years the relics were transferred to Sochi, the capital of the Moldo-Valachian principality, and placed in the cathedral church.
Uncovering of the relics of Venerable Juliana, Princess of Vyazma
The relics of the holy Princess Juliana of Vyazma were uncovered in 1819.
Saint Juliana’s body was buried in the Torzhok cathedral on the right side by the south doors in 1407. Later, a tomb for her relics was built at the Savior-Transfiguration cathedral, where she healed many. In connection with the glorification of Saint Juliana on June 2, 1819 a chapel was built on the right-hand side, and dedicated to her
In 1906 church was built and dedicated to Saint Juliana at the cathedral of the Transfiguration of the Lord, where previously there had been a chapel over the saint’s grave.
Saint Juliana is also commemorated on December 21.
Icon of the Mother of God of Kiev-Bratsk
The Kiev-Bratsk Icon of the Mother of God is also commemorated on September 6, May 10, and on Saturday of the Fifth Week of Great Lent.
