Lives of all saints commemorated on May 16

“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 Theodore was called “Sanctified” because he was the first in his monastery ordained to the priesthood.

Saint Theodore came from Egypt and was the son of rich and illustrious Christian parents. The yearning for monastic life appeared early in him. Once there was a large party at the house of his parents during the feast of Theophany. The boy did not want to take part in the festivities, grieving that because of earthly joys he might be deprived of joys in the life to come. He secretly left home when he was fourteen and entered one of the monasteries.

Hearing about Pachomius the Great, he burned with the desire to see the ascetic. Saint Pachomius received the young man with love, having been informed by God beforehand about his coming. Remaining at the monastery, Saint Theodore quickly succeeded in all his monastic tasks, particularly in the full obedience to his guide, and in his compassion towards the other brethren. Theodore’s mother, learning that he was at the Tabennisi monastery, came to Saint Pachomius with a letter from the bishop, asking to see her son. Saint Theodore did not wish to break his vow to renounce the world, so he refused to meet with his mother.

Seeing Saint Theodore’s strength of mind and ability, Saint Pachomius once told him to instruct the brethren on Holy Scripture. Saint Theodore was then only twenty years old. He obeyed and began to speak, but some of the older brethren took offense that a new monk should teach them, and they departed. Saint Pachomius said to them, “You have given in to the devil and because of your conceit, your efforts will come to naught. You have not rejected Theodore, but rather the Word of God, and have deprived yourselves of the Holy Spirit.”

Saint Pachomius appointed Saint Theodore as overseer of the Tabennisi monastery, and withdrew to a more solitary monastery. Saint Theodore with filial love continued to concern himself over his instructor, and he looked after Saint Pachomius in his final illness, and when the great abba reposed in the Lord, he closed his eyes. After the death of Saint Pachomius, Saint Theodore directed the Tabennisi monastery, and later on he was at the head of all the Thebaid monasteries. Saint Theodore the Sanctified was famed for his holiness of life and a great gift of wonderworking, and he was well known to Saint Athanasius, Patriarch of Alexandria. Saint Theodore reposed in his old age in the year 368.

The Transfer of the Relics of Saint Ephraim of Perekop occurred on May 16, 1545. This celebration was established at a Moscow Council of the year 1549. Saint Ephraim of Perekop reposed on September 26, 1492. The Life of the saint is found under September 26 .

Saint Cassian of Komel and Vologda was a disciple of Saint Cornelius of Komel (May 19) and he guided the Komel monastery after Saint Cornelius went to Lake Sura. Chosen by the brethren with the blessing of Saint Cornelius, he strove to imitate his teacher in everything, and he strictly observed his monastic Rule.

Saint Cassian instructed the monks in the fear of God to spend their time at prayer, to be concerned about inner activity, and to banish all worldly thoughts, to be sober in thought, to be vigilant in soul and contrite in heart (Chapter 1 of the Rule “On Church Decorum and Communal Prayer”).

Upon the return of Saint Cornelius to the monastery, Saint Cassian joyfully met his teacher, and resigned as igumen, wanting to remain in obedience to the holy Elder as before. Saint Cassian reposed in the year 1537.

Saint Laurence of Komel was a disciple of Saint Cornelius of Komel. In the year 1538, on the recommendation of Saint Cornelius, he was unanimously chosen by the brethren as igumen of the monastery, and he made use of the spiritual counsels and instructions of his teacher.

Learning of the approach of Tatars towards the monastery, and on the advice of Saint Cornelius, igumen Laurence led all the brethren away to a safe place. Later, when the danger had passed, the monks returned to the monastery.

Upon the repose of his teacher, Saint Laurence guided the holy monastery for ten years, devoting himself to its welfare. Seeing the zeal and the love for the Lord in Saint Laurence as head of the Korniliev monastery, the Elder Alexius placed the Koptevo monastery, which he directed, under the Korniliev monastery in 1547.

Even with his many cares, Saint Laurence did not forsake his beloved work of copying books. Saint Laurence reposed in the Lord on May 16, 1548.

The Hieromartyr Alexander, Bishop of Jerusalem, was a disciple of the great teacher and writer of the Church, Clement of Alexandria. At the beginning of the third century he was chosen bishop of Flavia, Cappadocia. He was arrested during the reign of the emperor Septimus Severus (193-211) and spent three years in prison.

After his release from prison he went to Jerusalem to venerate the holy places, and was told to remain there through a divine revelation. In 212 he was chosen as coadministrator with the elderly Patriarch Narcissus, an unusually rare occurrence in the ancient Church. Following the death of Saint Narcissus (August 7), Saint Alexander succeeded him and governed the Church of Jerusalem for thirty-eight years, working for the enlightenment of Christians. He also established the first library of Christian theological works at Jerusalem.

Saint Alexander was arrested during the persecution of the Church under the emperor Decius (249-251). The holy martyr was sent to Cappadocia, where he suffered many tortures. He was condemned to be eaten by wild beasts, but they did not harm him. Saint Alexander was cast into prison, where he surrendered his soul to God in the year 251.

The hieromartyr Alexander is also commemorated on December 12.

The Holy Martyrs Vitus, Modestus, and Crescentia suffered for Christ during the reign of Emperor Diocletian (284-305).

Saint Vitus was the son of an illustrious Sicilian dignitary, the pagan Gelas. Gelas tried to turn his son from Christianity, but failed. Paternal love then turned to hatred, and he decided to kill Vitus.

In order to save the boy, his tutor Saint Modestus and his governess Saint Crescentia, who were Christians, secretly took him from his parental home. They saw a boat at the river, and an angel entered the boat with them. They reached the Italian district of Lucanium, where the saints lived quietly, hiding from those who would persecute them. The holy youth continued to heal the sick and convert pagans to Christianity. His fame soon spread throughout the region.

Saints Vitus and Modestus went to present themselves before Diocletian, and were thrown into prison. Then the Lord Jesus Christ appeared to the prisoners, strengthening them for their contest. He helped them, and the fetters fell from their hands.

Ascribing the miracle to magic, Diocletian ordered that Saint Vitus be thrown into a cauldron of boiling oil. The saint stood in it as if in cool water, and remained unharmed. Then a fierce lion was set loose. The young man made the Sign of the Cross, and the beast laid at his feet and began to lick them. They tied the holy martyrs to pillars and began to scrape them with iron claws.

Saint Crescentia came out of the crowd of spectators, confessed herself a Christian and reproached the emperor for his cruelty. He also sentenced her to torture.

Saint Vitus called out to God, “O God, save us by Thy power and deliver us.” Then an earthquake struck, and many pagans perished beneath the collapsed buildings. Diocletian fled to his chambers in fear. An angel released the martyrs from the pillars and took them to Lucanium.

Saint Vitus prayed that God would accept their souls in peace and not deprive those who kept their memory of His benefaction. A Voice came from Heaven, “Thy prayer is heard.” Then the saints joyfully surrendered their souls to God.

The holy martyrs Vitus, Modestus and Crescentia suffered for Christ in the year 303. These saints are also commemorated on June 15.

The relics of Saint Vitus were transferred to Prague. The Holy Prince Vyacheslav (Wenceslaus) of the Czechs (September 28) built a church in honor of Saint Vitus, in which he was afterwards buried.

Saint Musa lived during the fifth century. She was distinguished for her pure life. Saint 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, Saint 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!”

Saint 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 George was made Bishop of Mytilene in the years 820-829, during the Iconoclast controversy. He died in 842 at Mytilene. In the twelfth century his holy relics were seen by the Russian igumen Daniel, who was journeying through the East and recording what he saw on his journey.

Forty-four monks of the Saint Savva Lavra received the unfading crown of martyrdom about 614, during the reign of the emperor Heraclius (610-641).

The monastery was attacked by Arabs in search of plunder. When they were unable to find the treasure they expected, they became angry and murdered the defenseless Fathers. Some were beheaded, while others were hacked to pieces.

Saint Antiochus (December 24) has preserved an account of the martyrs in his “107th Homily.” Dositheus also mentions them in his Dodekabiblos.

The saints commemorated today should not be confused with other martyrs of the Saint Savva Lavra, who suffered in 796 (March 20). The two dates reflect separate attacks on the monastery at different times. History tells us that barbarians raided the Saint Savva Lavra on several occasions.

No information available at this time.

No information available at this time.

Nicholas Basdanis was born at Metsovo, Epeiros to poor, but devout Orthodox parents. As a young man he went to Trikkala in Thessaly, where he worked as the assistant of a Moslem baker. While there, some Turks tried to convert him to their religion. Yielding to their persistent efforts, he embraced Islam. Later, realizing the gravity of his sin, he returned to Metsovo, and to the Orthodox Church.

Nicholas earned some extra money by taking wood to Trikkala and selling it. This went on for some time, but one day He was recognized by a Moslem barber, who was a friend of the baker. The barber wondered why Nicholas was no longer dressed as a Turk. Stricken with fear, Nicholas gave him the load of wood, promising to bring him more wood every year, if he would keep his secret. The barber agreed, and things continued that way for a long time.

Nicholas was troubled by his conscience, however, and believed that the only way to atone for his denial of Christ was to become a martyr. He spoke of this to his Spiritual Father at the monastery of Meteora, who advised him not to be too hasty in carrying out his intention, lest he should be unable to endure the inevitable torture, and deny Christ once again. Seeing that Nicholas was determined to pursue this course, the priest strengthened him spiritually for the contest.

When Nicholas felt he was ready, he returned to Trikkala to see the barber. The man asked him about the wood he had promised to bring, and Nicholas told him that he had none. Furthermore, he would not be receiving any wood in future. The barber became angry and denounced Nicholas to the authorities, saying that he had rejected Islam. The barber summoned other Turks to take Nicholas to the kadi for interrogation.

In answer to the kadi's questions, Nicholas admitted freely that he had converted to Islam, but then he repented and returned to his Christian Faith. Fearlessly, he told the Moslems that he was born a Christian, and that he intended to die as a Christian, no matter how much they might torture him.

The kadi tried the usual flattery and promises of riches in order to persuade him to return to their religion. When this failed, the kadi threatened him with horrible torments and death if he did not relent. Nicholas refused, and so he was beaten and thrown into prison, where he received nothing to eat or drink for some time.

Twice more, Saint Nicholas was brought before the kadi with the same results. Seeing that he could not be persuaded, the kadi sentenced him to death. A large fire was lit in the marketplace, and the holy martyr was thrown into it on May 16, 1617. Thus, by enduring this fire, Saint Nicholas escaped the fire of Gehenna.

Later, a pious Christian went to that place, hoping to obtain relics. Since the Saint's body was being guarded, the man had to pay a large sum of money to obtain the skull. He took it home and hid it inside a wall so the Moslems would not find it.

In time, an Orthodox Christian named Melandros bought the house. On the night of May 17, 1618, he noticed a bright light shining from the wall of one of the rooms. In the morning, he opened the wall and found the skull of the New Martyr Nicholas. He brought this treasure to Barlaam Monastery at Meteora, where his brother was a monk, and donated the holy relic to the monastery in remembrance of himself, and of his family.

The Holy New Martyr Nicholas, who is also known as Saint Nicholas the Vlach, is commemorated on May 17 in Greek usage.

Saint Brendan was born around 484 in Tralee, County Kerry, in the province of Munster (southwestern Ireland). He was born among the Altraige, an Irish clan originally centred around Tralee Bay, to parents named Finnlug and Cara. Tradition says that he was born in the Kilfenora-Fenit region on the north side of the bay. He was baptized at Tubrid, near Ardfert.

As a child he was placed in the care of Saint Ita of Killeedy (January 15), who taught him three things that God really loves: "the true faith of a pure heart; the simple religious life; and bountifulness inspired by Christian charity." She might have added that the three things God hates are "a scowling face; obstinate wrongdoing; and too much confidence in money." When he was six years old he was sent to Saint Jarlath's monastery school at Tuam to further his education.

Saint Brendan's first voyage was to the Aran Islands, where he founded a monastery. Like his master Saint Jarlath (June 6), he established churches in Brittany on the northern coast of France, and in Wales. He also founded other schools and monasteries in Ireland. By establishing so many monasteries, he became known as the Apostle of Ireland. Between 512 and 530 Saint Brendan built monastic cells at Ardfert, and Shanakeel (Seana Cill, the "Old Church"), at the foot of Mount Brandon. Saint Brendan also visited Hinba (Argyll), an island off the coast of Scotland, where he met Saint Columba of Iona (June 9).

At the age of twenty-six he was ordained as a priest by a Bishop named Erc (May 12), who was from Munster, and also a monk at Tullylease, County Down. Later, Brendan founded a number of monasteries. Traveling to Wales, he lived for some time under the discipline of Saint Gildas (January 29). He also spent several years in the abbey of Llan-carven, in Glamorganshire. In Britain he established the monastery of Ailech, and another church in a territory called Heth.

Although Saint Brendan was a real person, there are some fabulous stories are told how he searched for seven years on his voyage to seek the Isle of the Blessed, a remnant of ancient Celtic folklore.

On the Kerry coast, with some chosen monks, he built a coracle of wattle, covering it with hides, and rigged a mast and a sail. After praying on the shore, he went forth to extend the Kingdom of God on earth. Sailing with sixty¹ companions he set sail with a month's provisions. Aboard the ship, all the Rules of monastic life were strictly observed. After his many strange wanderings, including celebrating Mass on the back of a whale, he returned to Ireland to establish Clonfert.

Saint Brendan founded the famous monastery of Clonfert on the River Shannon in 561, whose ruins still may be seen. He was the Abbot of this monastery with 3,000 monks, and a Rule which was dictated to him by an Angel.

Saint Brendan is regarded as one of the "Twelve Apostles of Ireland," who are believed to have been taught by Saint Finnian of Clonard (December 12). He reposed on May 16, 578, at the age of ninety-four.

Saint Brendan may have reposed while visiting his sister Briga, the Abbess of a convent at Enach Duin (Annaghdown). The account includes his dying conversation with his sister. When he asked her to ease his death by her prayers, she asked him why he was so afraid of dying. He resplied, "I am afraid of loneliness on this dark journey to the unknown land. I fear the presence of the King and the sentence of the Judge."

Realizing that there might be some rivalry for his body, Saint Brendan requested that his death be kept secret when his relics were returned to Clonfert by cart, disguised as luggage being sent ahead for his own return.

¹ The number of monks might have been anywhere from fourteen to sixty.