This Sunday was originally dedicated to Saint Polycarp of Smyrna (February 23). After his glorification in 1368, a second commemoration of Saint Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”
Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.
After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).
Later on, in the eleventh century Saint Simeon the New Theologian (March 12) provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”
During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.
Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.
In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.
In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.
About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.
Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.
But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.
In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.
Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.
Synaxis of the Venerable Fathers of the Kiev Caves Lavra
On the second Sunday of Great Lent, we commemorate the Synaxis of all the Venerable Fathers of the Kiev Caves Monastery: those who rest in the Near Caves of Saint Anthony (see September 28), as well as those who rest in the Far Caves of Saint Theodosios (see August 28).
The Canon, which was added to the Service for today's Feast, was composed by Hieromonk Meletios during the second half of the XVII century.
Martyr Quadratus and those with him at Corinth
During a persecution against Christians (in the third century) a certain pious woman named Rufina fled from Corinth to a mountain, to escape from her pursuers. There she gave birth to a son Quadratus, and died soon afterward. By the Providence of God the infant remained alive and was nourished in miraculous manner: a cloud appeared over him, dropping a sweet dew into his mouth.
The childhood and youth of Saint Quadratus were spent in the wilderness. When he was a young man, he chanced upon Christians, who enlightened him with the light of the true Faith. Quadratus studied grammar, and later learned the physician’s art and attained great success in it. But most of all, Quadratus loved the wilderness solitude and he spent the greater part of his time in the hills, in prayer and meditation upon God. Many years passed, and his friends and followers frequently came to the saint to hear his instruction. Among them were Cyprian, Dionysius, Anectus, Paul, Crescens and many others.
By order of the impious emperor Decius (249-251), the military prefect Jason arrived at Corinth to torture and slay Christians. Since Quadratus was the eldest, he spoke for the rest. The saint bravely defended his faith in Christ the Savior, then they began the torture. Saint Quadratus, despite inhuman suffering, encouraged the others, urging them not to be afraid and to stand firmly for the Faith.
Unable to persuade any of them to deny Christ, Jason ordered the martyrs to be thrown to wild beasts to be torn apart. But the beasts did not touch them. They tied the saints to chariots by their feet and dragged them through the city, and many of the crowd threw stones at them. Finally, they condemned the martyrs to beheading by the sword. At the place of execution the martyrs requested for a certain time to pray, and then one after the other they bent their necks beneath the sword.
The remaining disciples of Saint Quadratus also suffered for Christ: Dionysius (another one) was stabbed in the night; Victorinus, Victor and Nikēphóros were crushed in a large stone press; Claudius’s hands and feet were cut off; Diodorus was thrown into a fire prepared for him; Serapion was decapitated; Papias and Leonidas were drowned in the sea. Many holy women also went voluntarily to suffer for Christ: Saints Chariessa, Nunechia, Basilissa, Nike, Galla, Galina, and Theodora were among them.
Martyr Quadratus and those with him at Nicomedia
The Holy Martyrs Quadratus of Nicomedia, Saturinus, Rufinus and others suffered during the persecutions of the emperor Decius (249-251) and his successor Valerian (253-259).
Saint Quadratus was descended from an illustrious family. Possessing considerable wealth, the saint did not spare his means in helping fellow Christians, languishing in prison for the faith.
When the envoy of the impious Decius, the proconsul Perennius, arrived in Nicomedia, Saint Quadratus voluntarily appeared before him, in order to strengthen the courage of the imprisoned brethren by his self-sacrificing decision. At first Perennius attempted to lure Quadratus from Christ, promising him rewards and honors. Then, seeing the futility of his attempts, he cast the saint into prison and gave orders to lay him down on a bed of nails and to lay a large stone on him.
Setting out for Nicea, the proconsul commanded that all the imprisoned Christians be brought after him. In that number was Saint Quadratus. Upon arriving in the city, Saint Quadratus implored that they be led to the pagan temple. As soon as they untied his hands and feet, he began to overturn and destroy the idols. By order of the proconsul, they gave Quadratus over to torture. Enduring terrible torments, the saint held firm in spirit and by his act encouraged the other martyrs, whose wounds were seared with burning candles.
During the suffering of the martyrs, suddenly there shone a brilliant cloud, but the pagans found themselves in total darkness. In the ensuing silence was heard the singing of angels glorifying God. Many of those present confessed themselves Christians. Perennius ascribed the miracle to sorcery, and gave orders to take them to prison.
From Nicea the martyrs walked behind the proconsul to Apamea, then to Caesarea, Apollonia and the Hellespont, where they tortured them in all sorts of ways, hoping to make them deny Christ.
They tied Saint Quadratus into a sack filled with poisonous serpents, and threw it into a deep pit. On the following morning, everyone was astonished to see the martyr whole and unharmed. When they began to beat him mercilessly, two noblemen, Saturinus and Rufinus, were moved with pity for the martyr. This was observed, and Saturinus and Rufinus were beheaded.
Perennius subjected the martyr to even more fierce and refined tortures, but was not able to break his spirit. The saint lost his strength and was hardly able to move. For the last time the proconsul urged the martyr to abjure Christ. Marshalling his strength, the saint firmly replied, “Since childhood I have acknowledged Christ as the one and only God, and I know no other.”
The proconsul gave orders to light the fire, make the iron grate red-hot and throw the martyr on it. Having blessed himself with the Sign of the Cross, Saint Quadratus laid himself down upon the red-hot couch as upon a soft bed, emerging unharmed from the flames. In frustration, the proconsul gave orders to behead Saint Quadratus.
Saint Anastasia the Patrician of Alexandria
Saint Anastasia the Patrician of Alexandria lived in Constantinople and was descended from an aristocratic family. She was an image of virtue, and she enjoyed the great esteem of the emperor Justinian (527-565). Widowed at a young age, Anastasia decided to leave the world and save her soul far from the bustle of the capital. She secretly left Constantinople and went to Alexandria. She founded a small monastery not far from the city, and devoted herself entirely to God.
Several years later, the emperor Justinian was widowed and decided to search for Anastasia and marry her. As soon as she learned of this, Saint Anastasia journeyed to a remote skete to ask Abba Daniel (March 18) for help.
In order to safeguard Anastasia, the Elder dressed her in a man’s monastic garb and called her the eunuch Anastasius. Having settled her in one of the very remote caves, the Elder gave her a Rule of prayer and ordered her never to leave the cave and to receive no one. Only one monk knew of this place. His obedience was to bring a small portion of bread and a pitcher of water to the cave once a week, leaving it at the entrance. The nun Anastasia dwelt in seclusion for twenty-eight years. Everyone believed that it was the eunuch Anastasius who lived in the cave.
The Lord revealed to her the day of her death. Having learned of her approaching death, she wrote several words for Abba Daniel on a potsherd and placed it at the entrance to the cave. The Elder came quickly and brought everything necessary for her burial. He found the holy ascetic still alive, and he confessed and communed her with the Holy Mysteries. At Abba Daniel’s request, Saint Anastasia blessed him and the monk accompanying him. With the words: “Lord, into Thy hands I commend my spirit,” the saint died in peace (ca. 567-568).
When the grave was prepared, the Elder gave his disciple his outer garment and ordered him to dress the deceased “brother” in it. As he was putting on the rassa, the monk noticed that she was a woman, but he did not dare to say anything. However, when they returned to the monastery after they buried the nun, the disciple asked Abba Daniel whether he knew the “brother” was a woman, and the Elder related to the young monk the life of Saint Anastasia. Later, the abba’s narrative was written down and received wide acclaim.
The relics of Saint Anastasia were transferred to Constantinople in the year 1200, and put not far from the church of Hagia Sophia.
Saint John of Khakhuli the Oqropiri, also called Chrysostom
In the second half of the 10th century King Davit Kuropalates founded Khakhuli Monastery in the historical region of Tao, at the gorge of the Khakhuli River, where it joins the Tortumi River.
Once famed for its holiness and academic activity, today Khakhuli Monastery is a Turkish possession and has become a tourist site. Nevertheless, the Georgian nation continues to be illumined by its grace and the radiance of the Georgian faithful who labored there.
A contemporary of King Bagrat III (975-1014), Saint John of Khakhuli was a highly educated theologian, translator, and calligrapher. He has been called “Chrysostom” since he, like the beloved archbishop of Constantinople, delivered his sermons with extraordinary eloquence.
Some sources claim that Saint John was first consecrated bishop of Bolnisi and later transferred to the Khakhuli diocese. It is generally agreed, however, that he left Khakhuli around the year 1019 and traveled to Mt. Athos with Arsen of Ninotsminda and John Grdzelisdze.
One Georgian manuscript, however, suggests that Saint John was not a bishop at that time, and this has baffled Church historians to this day. In this manuscript it is written: “Pray for the blessed monk John Grdzelisdze and his spiritual son John Chrysostom, who labored to write this holy book.”
While laboring on Mt. Athos, Saint John faithfully assisted Saint Ekvtime of the Holy Mountain, and these spiritual brothers became close friends.
The countless good works he performed from the bishop’s throne, the title “Chrysostom,” and the many important writings accredited to him attest to the piety, wisdom, and patriotism of Saint John of Khakhuli. It is written in The Life of Giorgi of the Holy Mountain that Saint John reposed on Mt. Athos.
