Lives of all saints commemorated on April 14

Pascha (Easter)

Enjoy ye all the feast of faith; receive ye all the riches of loving-kindness.
(Sermon of Saint John Chrysostom, read at Paschal Matins)

The resurrection of Jesus Christ from the dead is the center of the Christian faith. Saint Paul says that if Christ is not raised from the dead, then our preaching and faith are in vain (I Cor. 15:14). Indeed, without the resurrection there would be no Christian preaching or faith. The disciples of Christ would have remained the broken and hopeless band which the Gospel of John describes as being in hiding behind locked doors for fear of the Jews. They went nowhere and preached nothing until they met the risen Christ, the doors being shut (John 20: 19). Then they touched the wounds of the nails and the spear; they ate and drank with Him. The resurrection became the basis of everything they said and did (Acts 2-4): “. . . for a spirit has not flesh and bones as you see that I have” (Luke 24:39).

The resurrection reveals Jesus of Nazareth as not only the expected Messiah of Israel, but as the King and Lord of a new Jerusalem: a new heaven and a new earth.

Then I saw a new heaven and a new earth. . . the holy city, new Jerusalem. And I heard a great voice from the throne saying “Behold, the dwelling place of God is with men. He will dwell with them, and they shall be his people. . . He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away (Rev. 21:1-4).

In His death and resurrection, Christ defeats the last enemy, death, and thereby fulfills the mandate of His Father to subject all things under His feet (I Cor. 15:24-26).

Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing (Rev. 5: 12)

THE FEAST OF FEASTS

The Christian faith is celebrated in the liturgy of the Church. True celebration is always a living participation. It is not a mere attendance at services. It is communion in the power of the event being celebrated. It is God’s free gift of joy given to spiritual men as a reward for their self-denial. It is the fulfillment of spiritual and physical effort and preparation. The resurrection of Christ, being the center of the Christian faith, is the basis of the Church’s liturgical life and the true model for all celebration. This is the chosen and holy day, first of sabbaths, king and lord of days, the feast of feasts, holy day of holy days. On this day we bless Christ forevermore (Irmos 8, Paschal Canon).

PREPARATION

Twelve weeks of preparation precede the “feast of feasts.” A long journey which includes five prelenten Sundays, six weeks of Great Lent and finally Holy Week is made. The journey moves from the self-willed exile of the prodigal son to the grace-filled entrance into the new Jerusalem, coming down as a bride beautifully adorned for her husband (Rev. 21:2) Repentance, forgiveness, reconciliation, prayer, fasting, almsgiving, and study are the means by which this long journey is made.

Focusing on the veneration of the Cross at its midpoint, the lenten voyage itself reveals that the joy of the resurrection is achieved only through the Cross. “Through the cross joy has come into all the world,” we sing in one paschal hymn. And in the paschal troparion, we repeat again and again that Christ has trampled down death—by death! Saint Paul writes that the name of Jesus is exalted above every name because He first emptied Himself, taking on the lowly form of a servant and being obedient even to death on the Cross (Phil. 2:5-11). The road to the celebration of the resurrection is the self-emptying crucifixion of Lent. Pascha is the passover from death to life.

Yesterday I was buried with Thee, O Christ.
Today I arise with Thee in Thy resurrection.
Yesterday I was crucified with Thee:
Glorify me with Thee, O Savior, in Thy kingdom (Ode 3, Paschal Canon).

THE PROCESSION

The divine services of the night of Pascha commence near midnight of Holy Saturday. At the Ninth Ode of the Canon of Nocturn, the priest, already vested in his brightest robes, removes the Holy Shroud from the tomb and carries it to the altar table, where it remains until the leave-taking of Pascha. The faithful stand in darkness. Then, one by one, they light their candles from the candle held by the priest and form a great procession out of the church. Choir, servers, priest and people, led by the bearers of the cross, banners, icons and Gospel book, circle the church. The bells are rung incessantly and the angelic hymn of the resurrection is chanted.

The procession comes to a stop before the principal doors of the church. Before the closed doors the priest and the people sing the troparion of Pascha, “Christ is risen from the dead...”, many times. Even before entenng the church the priest and people exchange the paschal greeting: “Christ is risen! Indeed He is risen!” This segment of the paschal services is extremely important. It preserves in the expenence of the Church the primitive accounts of the resurrection of Christ as recorded in the Gospels. The angel rolled away the stone from the tomb not to let a biologically revived but physically entrapped Christ walk out, but to reveal that “He is not here; for He has risen, as He said” (Matt. 28:6).

In the paschal canon we sing:

Thou didst arise, O Christ, and yet the tomb remained sealed, as at Thy birth the Virgin’s womb remained unharmed; and Thou has opened for us the gates of paradise (Ode 6).

Finally, the procession of light and song in the darkness of night, and the thunderous proclamation that, indeed, Christ is risen, fulfill the words of the Evangelist John: “The light shines in darkness, and the darkness has not overcome it” (John 1:5).

The doors are opened and the faithful re-enter. The church is bathed in light and adorned with flowers. It is the heavenly bride and the symbol of the empty tomb:

Bearing life and more fruitful than paradise
Brighter than any royal chamber,
Thy tomb, O Christ, is the fountain or our resurrection (Paschal Hours).

MATINS

Matins commences immediately. The risen Christ is glorified in the singing of the beautiful canon of Saint John of Damascus. The paschal greeting is repeatedly exchanged. Near the end of Matins the paschal verses are sung. They relate the entire narrative of the Lord’s resurrection. They conclude with the words calling us to actualize among each other the forgiveness freely given to all by God:

This is the day of resurrection.
Let us be illumined by the feast.
Let us embrace each other.
Let us call “brothers” even those who hate us,
And forgive all by the resurrection. . .

The sermon of Saint John Chrysostom is then read by the celebrant. The sermon was originally composed as a baptismal instruction. It is retained by the Church in the paschal services because everything about the night of Pascha recalls the Sacrament of Baptism: the language and general terminology of the liturgical texts, the specific hymns, the vestment color, the use of candles and the great procession itself. Now the sermon invites us to a great reaffirmation of our baptism: to union with Christ in the receiving of Holy Communion.

If any man is devout and loves God, let him enjoy this fair and radiant triumphal feast. . . the table is fully laden; feast you all sumptuously. . . the calf is fatted, let no one go hungry away. . .

THE DIVINE LITURGY

The sermon announces the imminent beginning of the Divine Liturgy. The altar table is fully laden with the divine food: the Body and Blood of the risen and glorified Christ. No one is to go away hungry. The service books are very specific in saying that only he who partakes of the Body and Blood of Christ eats the true Pascha. The Divine Liturgy, therefore, normally follows immediately after paschal Matins. Foods from which the faithful have been asked to abstain during the lenten journey are blessed and eaten only after the Divine Liturgy.

THE DAY WITHOUT EVENING

Pascha is the inauguration of a new age. It reveals the mystery of the eighth day. It is our taste, in this age, of the new and unending day of the Kingdom of God. Something of this new and unending day is conveyed to us in the length of the paschal services, in the repetition of the paschal order for all the services of Bright Week, and in the special paschal features retained in the services for the forty days until Ascension. Forty days are, as it were, treated as one day. Together they comprise the symbol of the new time in which the Church lives and toward which she ever draws the faithful, from one degree of glory to another.

O Christ, great and most holy Pascha.
O Wisdom, Word and Power of God,
grant that we may more perfectly partake of Thee in the never-ending day of Thy kingdom
(Ninth Ode, Paschal Canon).

The V. Rev. Paul Lazor
New York, 1977

Saint Martin the Confessor, Pope of Rome, was a native of the Tuscany region of Italy. He received a fine education and entered into the clergy of the Roman Church. After the death of Pope Theodore I (642-649), Martin was chosen to succeed him.

At this time the peace of the Church was disturbed by the Monothelite heresy (the false doctrine that in Christ there is only one will, whereas in fact He has a divine, and a human will). The endless disputes of the Monothelites with the Orthodox took place in all levels of the population. Even the emperor Constans (641-668) and Patriarch Paul of Constantinople (641-654) were adherents of the Monothelite heresy. The emperor Constans II published the heretical “Pattern of Faith” (Typos), obligatory for all the population. In it all further disputes were forbidden.

The heretical “Pattern of Faith” was received at Rome in the year 649. Saint Martin, a firm supporter of Orthodoxy, convened the Lateran Council at Rome to condemn the Monothelite heresy. At the same time Saint Martin sent a letter to Patriarch Paul, persuading him to return to the Orthodox confession of faith. The enraged emperor ordered the military commander Olympius to bring Saint Martin to trial. But Olympius feared the clergy and the people of Rome who had descended upon the Council, and he sent a soldier to murder the holy hierarch. When the assassin approached Saint Martin, he was blinded. The terrified Olympius fled to Sicily and was soon killed in battle.

In 654 the emperor sent another military commander, Theodore, to Rome. He accused Saint Martin of being in secret correspondence with the enemies of the Empire, the Saracens, and of blaspheming the Most Holy Theotokos, and of uncanonically assuming the papal throne.

Despite the proofs offered by the Roman clergy and laity of Saint Martin’s innocence, the military commander Theodore with a detachment of soldiers seized Saint Martin by night and took him to Naxos, one of the Cyclades islands in the Aegean Sea. Saint Martin spent an entire year on this almost unpopulated island, suffering deprivation and abuse from the guards. Then they sent the exhausted confessor to Constantinople for trial.

They carried the sick man on a stretcher, but the judges callously ordered him to stand up and answer their questions. The soldiers propped up the saint, who was weakened by illness. False witnesses came forward slandering the saint and accusing him of treasonous relations with the Saracens. The biased judges did not even bother to hear the saint’s defense. In sorrow he said, “The Lord knows what a great kindness you would show me if you would deliver me quickly over to death.”

After such a trial they brought the saint out in tattered clothes to a jeering crowd. They shouted, “Anathema to Pope Martin!” But those who knew the holy Pope was suffering unjustly, withdrew in tears. Finally the sentence was announced: Saint Martin was to be deposed from his rank and executed. They bound the half-naked saint with chains and dragged him to prison, where they locked him up with thieves. These were more merciful to the saint than the heretics.

In the midst of all this the emperor went to the dying Patriarch Paul and told him of the trial of Saint Martin. He turned away from the emperor and said, “Woe is me! This is another reason for my judgment.” He asked that Saint Martin’s torments be stopped. The emperor again sent a notary and other persons to the saint in prison to interrogate him. The saint answered, “Even if they cripple me, I will not have relations with the Church of Constantinople while it remains in its evil doctrines.” The torturers were astonished at the confessor’s boldness, and they commuted his death sentence to exile at Cherson in the Crimea.

Saint Martin departed to the Lord, exhausted by sickness, hunger and deprivations on September 16, 655. Two other bishops, who were banished to Cherson, also died after many hardships. The Saint was buried just outside the city of Cherson, in the Blachernae church of the Most Holy Theotokos. Great crowds of people visited his tomb because of the many miracles which took place there. Later, his relics were transferred to Rome, and placed in a church dedicated to Martin of Tours (November 11). The transfer of his relics is commemorated on November 12.

The Monothelite heresy was condemned at the Sixth Ecumenical Council in 680.

In Greek usage, the holy Confessor Martin is commemorated on April 13 and on September 20, while the Slavic churches commemorate him on April 14.

The Holy Martyrs Anthony, John, and Eustathius [Kumetis, Nezilas (Nežilas), and Krulis] were brothers who suffered for Christ under the Lithuanian Great Prince Algirdas (1345-1377). The prince was married to the Orthodox princess Maria Yaroslavna (+ 1346). He was baptized and during his wife’s lifetime he allowed the preaching of Christianity. Two brothers, Nezilas and Kumetis (Nezhilo and Kumets), received holy Baptism from the priest Nestor, and they received the names Anthony and John. And at the request of Maria Yaroslavna an Orthodox church was built at Vilnius (Vilna).

After the death of his spouse, Prince Algirdas began to support the pagan priests of the fire-worshippers, who started a persecution against Christians. Saints John and Anthony endeavored not to flaunt their Christianity, but they did not observe pagan customs. They did not cut their hair as the pagans did, and on fast days they did not eat forbidden foods.

The prince soon became suspicious of the brothers, so he interrogated them and they confessed themselves Christians. Then he demanded that they eat meat (it was a fast day). The holy brothers refused, and the prince locked them up in prison. The brothers spent an entire year behind bars. John took fright at the impending tortures and declared that he would obey all the demands of the Great Prince. The delighted Algirdas released the brothers and brought them to himself.

But Anthony did not betray Christ. When he refused to eat meat on a fast day, the prince again locked him up in prison and subjected him to brutal tortures. The other brother remained free, but both Christians and pagans regarded him as a traitor and would not associate with him.

Repenting of his sin, John went to the priest Nestor and entreated him to ask his brother to forgive him. “When he openly confesses Christ, we will be reconciled,” Anthony replied. Once, while serving the prince at the bath, Saint John spoke privately with him about his reconciliation with the Church. Algirdas did not display any anger and said that he could believe in Christ, but must conduct himself like all the pagans. Then Saint John confessed himself a Christian in the presence of numerous courtiers. They beat him fiercely with rods and sent him to his brother in prison. The martyrs met with joy, and received the Holy Mysteries that same day.

Many people went to the prison to see the new confessor. The brothers converted many to Christ by their preaching. The prison was transformed into a Christian school. The frightened pagan priests demanded the execution of the brothers, but they did not fear death.

On the morning of April 14, 1347 the Martyr Anthony was hanged on a tree after receiving the Holy Mysteries. This oak, which the pagans considered sacred, became truly sacred for Orthodox Christians.

The pagan priests who hoped that Christian preaching would stop with the death of Saint Anthony, were disappointed. A multitude of the people gathered before the walls of the prison where Saint John was being held. On April 24, 1347 they strangled him and hanged his dead body upon the same oak. The venerable bodies of both martyrs were buried by Christians in the church of Saint Nicholas the Wonderworker.

A third sufferer for Christ was their relative Krulis (Kruglets). At Baptism the priest Nestor named him Eustathius. Krulis stood out because of his comeliness, valor and bravery, but even more because of his mind and virtue of soul. A favorite of Algirdas, he could count on a very promising future. However, he also refused to eat meat at the festal table. Saint Eustathius openly declared that he was a Christian and would not eat meat because of the Nativity Fast.

They began to beat him with iron rods, but the youth did not make a sound. The prince tried refining the torture. Algirdas gave orders to strip the martyr naked, take him out on the street and to pour icy water in his mouth. But this did not break his spirit. Then they broke his ankle bones, and ripped the hair and skin from his head, and cut off his ears and nose. Saint Eustathius endured the torments with such gladness and courage, that the very torturers themselves were astounded by the divine power which strengthened him. The martyr Eustathius was sentenced to death and hanged on the same oak where Saints John and Anthony received a martyr’s death (December 13, 1347).

For three days no one was permitted to take down the body of the martyr, and a column of cloud protected it from birds and beasts of prey. A church was later built on the hill where the holy martyrs suffered. The trinity of venerable passion bearers glorified the true God worshiped in the Holy Trinity, Father and Son and Holy Spirit. The church was dedicated to the Most Holy Trinity. The altar table was built on the stump of the sacred oak on which the martyrs died.

Soon their relics were found to be incorrupt. In 1364 Patriarch Philotheus of Constantinople (1354-1355, 1364-1376) sent a cross with the relics of the holy martyrs to Saint Sergius of Radonezh (September 25). The Church established the celebration of all three martyrs on April 14.

The holy martyrs were of immense significance for all the Western frontier. Vilnius’s monastery of the Holy Trinity, where the holy relics are kept, became a stronghold of Orthodoxy on this frontier. In 1915 during the invasion of the Germans, these relics were taken to Moscow.

The relics of the holy passion-bearers were returned to the Vilnius Holy Spirit monastery in 1946. The commemoration of their return (July 13) is solemnly observed at the monastery each year.

The Holy Martyr Ardalion suffered for Christ under the emperor Maximian Galerius (305-311). Saint Ardalion was a talented actor.

Once, he played the role of a Christian. In the play, the actor at first refused to offer sacrifice to idols, but then consented to renounce Christ. Suddenly the saint ordered everyone to be quiet and declared that he actually was a Christian.

Saint Ardalion continued to confess his faith in Christ. Then the governor ordered the martyr to be thrown onto a red-hot iron grill. So Saint Ardalion attained a martyr’s crown.

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.

The Vil'na Icon of the Mother of God is one of those attributed to the Holy Evangelist Luke. For a long time it was a sacred heirloom of the Byzantine Emperors in Constantinople.

In 1472, this Holy Icon was taken to Moscow by Sophia Palaiologos, the wife of Great Prince John III of Moscow (1462–1505). In 1495, the Great Prince gave the Icon as a blessing to his daughter Elena when she married the Lithuanian King Alexander. Later, the Holy Icon was placed in the church of the Most Pure (Theotokos), where Princess Elena was buried.

Tsar Ivan the Terrible, hoping to bring the wonderworking Icon back to Moscow, offered King Sigismund fifty noble Lithuanian captives in exchange for it, but he refused, because all the clergy, both the Orthodox and the Uniates, did not want to lose this treasure.

The Icon remained in the Cathedral of the Mother of God until the XVIII century, Later, it was moved to the church of Saint John the Forerunner. Afterward, the Icon was transferred to Vil'na's Holy Trinity Monastery, which was then in the possession of the Uniates, and the Cathedral of the Mother of God was also given to them.

Only in 1839 were Holy Trinity Monastery and the Vil'na Icon returned to the Orthodox. Since that time, the Icon of the Mother of God has remained there with other local icons, and is venerated by all Orthodox Christians. It replaced the lost Ostro Bram (Dawn Gates) Icon (commemorated on December 26 and April 14).

During the First World War, many sacred objects were evacuated from the frontline zones of Lithuania and Belarus, including the Vil'na Icon. In 1915, the Icon was brought to the Donskoy Monastery in Moscow, along with the relics of the Vil'na Martyrs. Its later fate is unknown.

The Vil'na Hodēgḗtria Icon is painted on four boards which have been joined together. Some are made of cypress wood, and the others of birch. It was restored in 1864.

The Vil'na Icon is commemorated on April 14, the day it was brought to Moscow in 1472, and also on February 15, the day it was brought from Moscow to Vil'na (the former capital of Lithuania) in 1495.