Lives of all saints commemorated on March 15

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.

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.

The Holy Martyrs Agapius, Publius (Pausis), Timolaus, Romulus, Alexander, Alexander, Dionysius and Dionysius suffered under the emperor Diocletian (284-305) in the city of Palestinian Caesarea. During one of the pagan festivals they began to torture and execute Christians who refused to offer sacrifice to idols.

The Martyr Timolaus (August 19) was sentenced to burning, and the Martyrs Agapius and Thekla (August 19) were sentenced to be torn apart by wild beasts. A group of young Christians: Publius, Timolaus, Alexander, another Alexander, Dionysius, and Romulus, the subdeacon of the Diospolis church decided to confess their faith and suffer for Christ.

As a sign of their voluntary deed they tied their own hands behind their backs and appeared before the governor Urbanus. Seeing their youth, the governor tried to persuade them to reconsider their decision, but in vain. He then threw them in prison, where there were already two Christians, Agapius and his servant Dionysius. All these saints were subjected to terrible tortures and beheaded.

The Hieromartyr Alexander was a priest from Sίdē in Pamphylia. He suffered for Christ during a time of persecution in the reign of Emperor Aurelian (270-275). When the ruler Antoninus arrived at Sίdē he ordered Father Alexander to be brought before him for interrogation. He began by asking him, "Who are you?"

The Saint replied, "I am a Christian, a priest, a shepherd of Christ's rational flock."

Antoninus continued, "Where is this flock of Christ?"

The Saint replied, "Christ God created all the people who live in the world; those who believe in Him are the sheep of His flock. Those who have fallen away from their Creator, those such as yourself, who worship idols, which are fashioned by human hands, may not belong to His holy flock. At the Last Judgment, they will be placed on His left side, along with the goats."

The ruler said to him, "Now I am going to torture you for two reasons; first, so that you will show me where to find those who believe in Christ and secondly, so that you can offer sacrifices to our gods."

Again, Antoninus asked Father Alexander, "Who was Christ?"

The Saint replied, "Christ is the Savior of the world, He is Life and Light for those who believe in Him."

Antoninus said: "How can this man who died on a cross be a Savior?"

Saint Alexander declared, "It is indeed marvelous and surprising that He took upon Himself the Cross and death in the flesh of His own will, His Divinity shattered the power of Hades, and released those who were held captive there. He put Death to death, and rose from the dead. Not only did He arise from the dead Himself, He also raised many of the dead with Himself: 'the tombs were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after His Resurrection, they went into the holy city and appeared to many' (Matthew 27:52-53). With Himself, Christ has resurrected the entire human race."

Antoninus exclaimed, "Are you mad? How could a tormented Jew, who was unable to help Himself, possibly help others?"

The Saint replied, "It is not I, but you yourself who are mad. You are spiritually blind, therefore you do not understand the mystery of our salvation, accomplished by Christ the Lord."

Then the ruler ordered that Saint Alexander be tortured. He was beaten, tormented on a wheel, and plunged into a vessel of boiling resin and oil, then he was placed in a fiery furnace. By the grace of God, the Saint was preserved unharmed. When he was thrown into the furnace, the wicked tormentors saw in the flames two young men with handsome faces, praising God along with the Holy Martyr. These were Angels, who cooled the flames of the furnace. The people marveled, for they knew that only one man had entered the furnace, and now there were three.

Antoninus, and those who were with him, regarded all these glorious miracles as magic, because they did not believe in the omnipotent power of Christ God. One of the ruler's servants believed in Christ and fell to the ground before the Saint, begging him to take him along with him to be with Christ. Immediately, the tyrant killed his servant with his sword.

When Saint Alexander emerged from the furnace unscathed, Antoninus ordered that he be hanged, and stabbed with sharp iron needles. The Saint was tortured until his body became one large wound. Those who tortured the Saint marveled at his steadfastness, saying, "How can this man endure such torment? His bones have already been exposed."

Afterward, the Saint was tormented in the fire for a second time, but did not suffer any harm from it. Then his body was stabbed with iron needles and his intestines fell out. Then Saint Alexander was thrown to the wild animals to be devoured, but the beasts did not touch him. This sufferer for Christ endured many other bitter torments, but he remained firm and courageous through all of them. Those who witnessed his suffering were astonished by the power of his patience, which surpassed all human understanding. Finally, the Hieromartyr Alexander was beheaded with a sword.

Just as Antoninus left his judgment seat, he was attacked by the demons he had served. His servants carried him to his home, weeping and sobbing all the way. They did not have time to bring him into the house, however, for he had breathed forth his vile soul.

Saint Alexander was taken to the heavenly abodes to dwell with Christ, His Saints, and His Holy Angels. As for Antoninus, he was cast "into the eternal fire prepared for the devil and his angels" (Matthew 25:41).

After the beheading of Saint Alexander, Eustáthios, an honest man, and a Christian, took the much-suffering body of the Holy Martyr and buried him with honor, glorifyng and praising Christ God.

The Holy Martyr Nicander suffered in Egypt under the emperor Diocletian (284-305). He was a physician and during a time of persecution he visited Christians in prison. He assisted them, brought them food, and buried the dead.

Once, he came to the place where the bodies of the martyrs were thrown to be eaten by wild beasts. Fearing to bury them by day, he waited for night and buried the bodies under cover of darkness. They discovered Saint Nicander and subjected him to terrible tortures: they skinned him alive and then beheaded him in 302.