Lives of all saints commemorated on June 12

“AND ASCENDED INTO HEAVEN....”

V. Rev. George Florovsky, D.D.

“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).

In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).

The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulchre in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).

From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?

The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an exernal victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Saviour tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.

He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.

In the Ascension resides the meaning and the fullness of Christ’s Resurrection.

The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose for ever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body” (I Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful for ever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

And with Christ, man’s nature ascends also.

“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have came to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”

“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”

Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty.... Therefore they descend in order to see the unusual and marvelous vision: Man appearing in heaven.”

The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”

For the Holy Spirit was not yet in the world, until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of an accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.

“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfillment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”

The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still, and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect, when we are knit together and united,” concludes Saint John Chrysostom.

The Ascension is a sign and token of the Second Coming. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).

The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfillment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeathes the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).

We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”

What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).

“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”

Originally published in Saint Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954.

Used with permission.

Saint Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others.

It occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. He took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller.

Seeing a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner.

From that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way.

Having rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him.

On the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself.

Saint Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord.

After walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord.

At the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well.

The monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians.

Saint Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died.

Saint Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey.

After four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.”

Continuing on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place.

A man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2).

The youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.”

Saint Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers.

Having bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Saint Peter of Athos, a Greek by birth, served as a soldier in the imperial armies and he lived at Constantinople. In the year 667, during a war with the Syrians, Saint Peter was taken captive and locked up in a fortress in the city of Samara on the Euphrates River.

For a long time he languished in prison and he pondered over which of his sins had brought God’s chastisement upon him. Saint Peter remembered that once he had intended to leave the world and go to a monastery, but he had not done so. He began to observe a strict fast in the prison and to pray fervently, and he besought Saint Nicholas the Wonderworker to intercede before God for him.

Saint Nicholas appeared in a dream to Peter and advised him to call upon Saint Simeon the God-Receiver (Feb. 3) for help. Saint Nicholas appeared to him once more in a dream, encouraging the prisoner in patience and hope. The third time that he appeared it was not in a dream, but with Saint Simeon the God-Receiver. Saint Simeon touched his staff to the chains binding Saint Peter, and the chains melted away like wax. The doors of the prison opened, and Saint Peter was free.

Saint Simeon the God-Receiver became invisible, but Saint Nicholas conveyed Saint Peter to the borders of the Greek territory. Reminding him of his vow, Saint Nicholas became invisible. Saint Peter then journeyed to Rome to receive monastic tonsure at the tomb of the Apostle Peter. Even here Saint Nicholas did not leave him without his help. He appeared in a dream to the Pope of Rome and informed him of the circumstances of Saint Peter’s liberation from captivity, and he commanded the Pope to tonsure the former prisoner into monasticism.

On the following day, in the midst of a throng of the people who had gathered for divine services, the Pope loudly exclaimed, “Peter, you who are from the Greek lands, and whom Saint Nicholas has freed from prison in Samara, come here to me.” Saint Peter stood in front of the Pope, who tonsured him into monasticism at the tomb of the Apostle Peter. The Pope taught Saint Peter the rules of monastic life and kept the monk by him. Then with a blessing, he sent Saint Peter to where God had appointed him to journey.

Saint Peter boarded a ship sailing to the East. The shipowners, after going ashore, besought Saint Peter to come and pray at a certain house, where the owner and all the household lay sick. Saint Peter healed them through his prayer.

The Most Holy Theotokos appeared in a dream to Saint Peter and indicated the place where he should live til the very end of his days: Mount Athos. When the ship arrived at Athos, it then halted of its own accord. Saint Peter realized that this was the place he was meant to go, and so he went ashore. This was in the year 681. Peter then dwelt in the desolate places of the Holy Mountain, not seeing another person for fifty-three years. His clothing had become tattered, but his hair and beard had grown out and covered his body in place of clothes.

At first Saint Peter was repeatedly subjected to demonic assaults. Trying to force the saint to abandon his cave, the demons sometimes took on the form of armed soldiers, and at other times of fierce beasts and vipers that seemed ready to tear the hermit apart. Saint Peter overcame the demonic attacks through fervent prayer to God and His Holy Mother. Then the enemy resorted to trickery. Appearing under the guise of a lad sent to him from his native home, he besought the monk with tears to leave the wilderness and return to his own home. The saint wept, but without hesitation he answered, “Here have the Lord and the Most Holy Theotokos led me. I will not leave here without Her permission.” Hearing the Name of the Mother of God, the demon vanished.

After seven years the devil came to Saint Peter in the guise of a radiant angel and said that God was commanding him to go into the world for the enlightenment and salvation of people in need of his guidance. The experienced ascetic again replied that without the permission of the Mother of God he would not forsake the wilderness. The devil disappeared and did not bother to come near the saint anymore. The Mother of God appeared to Saint Peter in a dream with Saint Nicholas and told the brave hermit that after he had fasted for forty days, an angel would bring him heavenly manna. Saint Peter fasted, and on the fortieth day he fortified himself with the heavenly manna, receiving the strength for another forty-day fast.

Once, a hunter chasing after a stag saw the naked man, covered with hair and girded about the loins with leaves. He was afraid and was about to flee, but Saint Peter stopped him and told him of his life. The hunter asked to remain with him, but the saint sent him home. Saint Peter gave the hunter a year for self-examination and forbade him to tell anyone about meeting him.

A year later the hunter returned with his brother, who was afflicted with a demon, and several other companions. When they entered the Saint Peter’s cave, they saw that he had already reposed. The hunter, with bitter tears, told his companions of the life of Saint Peter. His brother, after merely touching the saint’s body, received healing. Saint Peter died in the year 734. His holy relics were on Athos at the monastery of Saint Clement. During the Iconoclast period the relics were hidden away, and in the year 969 they were transferred to the Thracian village of Photokami.

Saint Peter once saw the Mother of God in a vision, and she spoke of Her earthly domain, Mount Athos: “I have chosen this mountain... and have received it from My Son and God as an inheritance, for those who wish to forsake worldly cares and strife.... Exceedingly do I love this place. I will aid those who come to dwell here and who labor for God... and keep His commandments.... I will lighten their afflictions and labors, and shall be an invincible ally for the monks, invisibly guiding and guarding them....”

Generations of Orthodox monks can attest to the truth of these words. The Mother of God is regarded as the Abbess of the Holy Mountain, not just in name, but in actual fact. For this reason, Mt. Athos is known as the “Garden of the Theotokos.”

In 1677 Patriarch Joachim proposed to the Moscow Council that the veneration of Saint Anna of Kashin (October 2) throughout Russia should be discontinued because of the Old Believers Schism, which made use of the name of Saint Anna of Kashin for its own purposes. When she was buried her hand had been positioned to make the Sign of the Cross with two fingers, rather than three. Therefore, only local veneration of Saint Anna was permitted.

However, the memory of Saint Anna, who had received a crown of glory from Christ, could not be erased by decree. People continued to love and venerate her, and many miracles took place at her tomb.

On June 12, 1909 her second glorification took place, and her universally observed Feast day was established. Her Life describes her as a model of spiritual beauty and chastity, and an example to future generations.

Saint Arsenius of Konevits was a native of Novgorod, a coppersmith by trade. The saint accepted tonsure at the Lisich monastery near Novgorod, where he spent eleven years. He went to Mount Athos in 1373, and there he spent three years, dwelling in prayer and making copper vessels for the brethren.

In the year 1393, Saint Arsenius returned to Russia and brought with him an icon of the Mother of God, which was later called the Konevits Icon. Saint Arsenius went with this icon to the island of Konevets on Lake Ladoga, where he spent five years in solitude.

In 1398, with the blessing of Archbishop John of Novgorod, Saint Arsenius laid the foundations of a cenobitic monastery dedicated to the Nativity of the Most Holy Theotokos. He visited Athos a second time, and asked the holy Fathers for their prayers and a blessing for his monastery.

In 1421 the lake flooded, destroying the monastery structures. This forced Saint Arsenius to relocate the monastery to a new site on the island. Saint Arsenius died in 1447, and was buried in the monastery church. His Life was written in the sixteenth century by Igumen Barlaam of Konevits. The Life of Saint Arsenius was published in 1850, together with the Service and Akathist in his honor

Saint Onuphrius of Mala and Pskov [Izborsk] founded a monastery in honor of the Nativity of the Mother of God at Mala, four versts from Izborsk and 56 versts from Pskov. The saint died on June 12, 1592 and was buried in the Nativity church, in a chapel named for him. The memory of Saint Onuphrius is also celebrated on the so-called “Malsk Sunday,” the first Sunday after the Peter and Paul Fast.

No information on the life of this saint is available at this time.

In 1499 these venerable Fathers came to a completely deserted place in Gryazovets, located 35 versts from Vologda. They founded a hermitage with a church in honor of the Holy Trinity, which was called Pertsov, or, according to other sources, Pertsev. Until their most blessed repose, the monks contested there, patiently enduring all kinds of adversities in the harsh, impassable forest. The date of the repose of Saints Onouphrios and Auxentios is not known. Their closest descendants already revered the Pertsov ascetics as holy God-pleasers. Shortly after their repose they were glorified as Saints, and their names were included in all the lists of ancient Saints. According to the old manuscripts, these Saints are commemorated on June 12.

A XVIII century description of Russian Saints mentions: "The Venerable Fathers Onouphrios and Auxentios, who were in the Pertsov Hermitage in the year 7007." In 1588 the Hermitage was assigned to the monastery founded by Venerable Cornelius of Komel (May 19, 1538), which was abolished in 1764.

The relics of Venerable Onouphrios and Auxentios were buried in a hidden place in Holy Trinity Church, which became a parish church. Later the place was given to the Vologda women's Monastery, and a Skete was built there for the nuns

No information available at this time.

Saints Andrew, John, Heraclemon, and Theophilus lived in Egypt in the fourth century, and is mentioned in the Life of Saint Onuphrius.

After he had buried Saint Onuphrius, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place.

A man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraclemon and Theophilus (Dec. 2).

The youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.”

Saint Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers.

Having bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Saint John is also commemorated on December 2

Tornike Eristavi¹ (later John of Mt. Athos) was a Georgian army commander famed for his victories in war and a favorite of King David Kuropalates. Eventually he abandoned his worldly glory and set off in search of his spiritual father, Saint John, on Mt. Olympus. There he learned that Saint John had moved to Mt. Athos, so he journeyed there and settled with him in a monastery headed by Saint Athanasius the Athonite. He was tonsured a monk and given the new name John.

Soon many Georgians became thirsty for the ascetic life and arrived to labor on the Holy Mountain. To serve the young community, Saint John built a church in honor of Saint John the Theologian and constructed cells nearby. In such a way, the first Georgian community on Mt. Athos was established.

At that time, Bardas Sclerus, commander of the army of Asia Minor, led a revolt against Basil and Constantine, the young Byzantine emperors. The dowager empress Theophania, hoping to receive assistance from Georgia, requested that John-Tornike travel to his homeland, inform the king about the difficult situation in Byzantium, and rally the Georgian armies for support. At first John-Tornike refused, doubting his preparedness to return to life in the world. But after the other brothers pleaded with him and he received Saint Athanasius’ blessing, he returned to Georgia and delivered Theophania’s letter to King David Kuropalates. The king was overjoyed at the sight of his favorite military leader, and he consented to the empress’ request, provided John-Tornike would command the army. The king was resolute and John-Tornike was compelled to honor his will. With God’s help and under the wise leadership of John-Tornike, twelve thousand Georgian soldiers defeated the army of the godless Bardas Sclerus, banishing the conspirator from Byzantium (ca. 979).

After this great victory John-Tornike returned immediately to Mt. Athos. The brothers met him with great joy and gave thanks to God for returning him safely to the monastery.

Saint John-Tornike was a perfect example of humility. He renounced his own will completely and would do nothing without a blessing from his spiritual father. “I entrust myself and my will to you. Save me according to your will!” he would tell Saint John.

The brothers of the monastery often asked John-Tornike to recount his military glories, and he was obliged to recall his past. Once Saint John requested that he share his memories with a certain Elder Gabriel, a man who spoke not a single vain word. John-Tornike agreed, and after he had narrated his glorious past to the elder, he ceased speaking entirely. He spent the rest of his life in silence, hoping in God, and reposed peacefully.

¹A Georgian title, meaning literally “head of the army.” An eristavi was the ruler or governor of his province and a pillar of the Georgian monarchy. During certain periods of Georgian history the title was hereditary. The title is equivalent to a European duke.

No information on the life of this saint is available at this time.

The Holy Right-Believing Princess Anna of Kashin died on October 2, 1338. A Church council decided to glorify the holy Princess Anna as a saint, and her holy relics were uncovered on July 21, 1649. The solemn transfer of her relics from the wooden Dormition cathedral into the stone Resurrection church took place on June 12, 1650.