Lives of all saints commemorated on July 3

“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 Hyacinth, a native of Caesarea in Cappadocia, was raised in a Christian family. The emperor Trajan made the boy his “cubicularius” (chamberlain), unaware that he was a secret Christian.

One day, while the emperor and his entourage were offering sacrifice to idols, the young Hyacinth remained at the palace, shut himself up in a small room, and prayed fervently to the Lord Jesus Christ. One of the servants overheard him praying and denounced him to the emperor. He said that although Hyacinth was entrusted with an imperial position, he did not honor the Roman gods, and was secretly praying to Christ.

Hyacinth was brought to trial before Trajan, who tried to persuade him to deny Christ and sacrifice to the deaf and dumb idols, but the holy martyr remained steadfast and declared that he was a Christian. He was whipped and thrown into prison, where the only food given to him was what had already been offered to the idols. They hoped that he would be overcome with hunger and thirst and eat it. Saint Hyacinth did not eat the food, and he died after thirty-eight days. When they came to torture him again, they found his dead body.

The jailer saw two angels in the cell. One covered the saint’s body with his own garment, and the other placed a crown of glory on his head.

The twelve-year-old Hyacinth suffered for Christ in the year 108 in the city of Rome. Later, the saint’s relics were transferred to Caesarea.

Saints Diomedes, Eulampius, Asclepiodotus, and Golinduc also suffered with Saint Hyacinth.

The Transfer of the Relics of Saint Philip, Metropolitan of Moscow and Wonderworker of All Russia: After the martyric death of Saint Philip (January 9), his body was buried at the Otrocha monastery, in Tver. The monks of the Solovki monastery, where he was formerly igumen, in 1591 requested permission for the transfer of his relics to their monastery. The much-suffering and incorrupt body was placed in a grave, prepared by Saint Philip for himself while still alive, beneath the portico of a temple of Saints Zosima and Sabbatius of Solovki, nearby the grave of the Elder Jonah (Shamin), his beloved guide in monastic deeds.

On April 29, 1649 a grammota by Patriarch Joseph was sent to Elias, the igumen of the Solovki monastery, concerning the solemn uncovering of the relics of Saint Philip. On May 31 the relics were transferred into a new reliquary and placed in the Transfiguration cathedral.

In 1652 Nikon, then Metropolitan of Novgorod, proposed that the relics of the three martyred hierarchs: Metropolitan Philip, and Patriarchs Job and Hermogenes be transferred to Moscow. With the blessing of Patriarch Joseph, Metropolitan Nikon set off in 1652 to Solovki for the relics of Saint Philip and solemnly conveyed them to Moscow. Into the hand of the saint was put a document of repentance by Tsar Aleksei Mikhailovich, in which he asked the forgiveness of sins of his great-grandfather Ivan the Terrible, “transgressing” his own power afront the power of the Church. On July 3 the holy relics were met in Moscow: “a pastor, innocent and cast out, was returned to his own throne.” In the Dormition cathedral, “he stood in his own place for 10 days.” All day, from morning until night, the bells rang as if it were Pascha. Afterwards the holy relics were placed in the Dormition Cathedral at the south door of the altar.

At the place where the relics of Saint Philip were met in Moscow by clergy and people, a cross was set up, which gave its name to the Cross Tollgate in Moscow (at the Rizhsk rail-station).

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Saint Basil, Bishop of Ryazan and Murom: His memory is celebrated by the Church on June 10 and July 3 (the day of his death in 1295). On June 10, 1609 the holy relics of Bishop Basil at Ryazan were uncovered and transferred to the Dormition cathedral church.

Saint Basil I, Wonderworker of Ryazan, is mentioned in the Lavrentian Chronicles. In the ancient list of Ryazan hierarchs, he is mentioned as the fourth. (Basil II was consecrated as bishop in 1356 by Saint Alexis, Metropolitan of Moscow,). An older tradition connects with Saint Basil the transfer to Ryazan of the wonderworking Murom Icon of the Mother of God (April 12). Saint Basil was at first bishop of Murom. But by the slander of the spirit of evil, the citizens rose up against him, unjustly accusing him of transgressions unbecoming an archpastor. Then the saint, after prolonged prayer, left for the River Oka, and spreading out on the water his bishop’s mantiya he stood upon it, holding in his hands the icon of the Most Holy Theotokos of Murom. A strong wind carried him against the current and after several hours he reached Ryazan, where he was received with reverence by the prince and people of Ryazan.

Even during his lifetime Saint Basil was regarded a righteous and pious man. Long before his relics were uncovered at the beginning of the seventeenth century, the Ryazan people cherished his memory and called him “their constant intercessor, helper in sorrows and travail.” To him most often they turned before setting out on journeys: seeking his help against problems on dry land, and to protect them from drowning in the water.

In about the year 1540 the monk Erazm Ermolaev wrote “An Account of Basil, Bishop of Ryazan and Murom”.

In their youth, holy Princes Basil and Constantine Vsevolodovich lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Saint Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. The city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. Besides this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. He suffered also a family misfortune, the loss of his only son.

All his tribulations the holy prince suffered without complaint, and he ruled the princedom like a true Christian. He did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249.

After him holy Prince Constantine succeeded to the throne. He strove to imitate his brother, but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. In 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. In the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslavl cathedral.

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Saint Longinus, the wonderworker of Yarenga, is also commemorated on October 16.

Blessed John, Fool-for-Christ, Wonderworker of Moscow, was born on the outskirts of Vologda. In his youth he toiled at a saltworks, where he was a water-carrier. The saint combined strict fasting and prayer with his heavy work. Later he moved on to Rostov, where he began his exploit of holy foolishness for the sake of Christ. He wore chains with heavy iron crosses, and on his head was a heavy iron cap, for which they called him “John Big-Cap”. In Moscow he went barefoot and almost naked in even the most severe frost, and he foretold the great misfortunes for Russia, the Time of Troubles and the incursion of the Poles, saying that “in Moscow will be many visible and invisible devils.”

He spoke the truth to everyone fearlessly, regardless of what position they might occupy. Even to Tsar Boris Godunov, he often said: “Clever mind, sort out the things of God. God waits for a long time. Yes, it hurts.”

Before his death Saint John indicated the place where he wanted to be buried: at the Protection church on Rva, which was later known as the cathedral of Saint Basil the Blessed (August 2). Preparing himself for burial, he removed the chains he had worn under his clothing and poured water over himself three times. Just before his repose (? 1589), the blessed one received the gift of healing. In Moscow, he was venerated as a great wonderworker and seer. On June 12, 1672, the relics of the blessed one were found resting under a crypt in one of the chapels of the Cathedral of St. Basil the Blessed. His Service and Life were preserved in Lists of the seventeenth century.

Saint Νikόdēmos of Kozhe Lake (in the world Nikḗtas) was born in the village of Ivankovo near Rostov into a peasant family. When he was still a young man working with his father in the fields, he heard someone call, “Νikόdēmos! Νikόdēmos!” indicating his future monastic state.

After the death of his parents he learned the trade of blacksmith in Yaroslavl and then went to Moscow. One time, going past Kulishka, Nikḗtas stopped at the hut of the holy fool Elias, who upon seeing him cried out: “the Khuzyugsk ascetic has arrived.” These words made a strong impression upon Nikḗtas, and he perceived them as a call to the monastic life.

After giving away everything he owned, he went to Archimandrite Paphnutius of the Chudov (Miracle of the Archangel Michael) monastery, asking to be accepted as one of the brethren.

In this monastery he was tonsured with the name Νikόdēmos. For eleven years Saint Νikόdēmos was an example to the brethren in humility, obedience, non-covetousness and brotherly love. In 1602 the igumen of the monastery, Paphnutius, was made Metropolitan of Sarsk, and he took Νikόdēmos with him. But the saint wanted a solitary and ascetic life. A year afterwards, with the Metropolitan’s blessing, he traveled to the north and at first entered the cenobitic Kozhe Lake monastery, in which he spent a year and a half.

His desire for solitude led him to the Rivulet Khuzyuga, five versts from the Kozhe Lake monastery. There in a forest thicket he built a small cell and lived in it without emerging for thirty-five years, in imitation of Saint Paul of Thebes (January 15).

Saint Νikόdēmos fulfilled his Rule of prayer for the world in total quiet, far from the world. He shared with the brethren of the monastery the fruits of his labor, also the fish, which he loved to catch. Wild deer walked around his hermitage without fear. Saint Νikόdēmos spent the night in prayer, and only occasionally did he permit himself to sleep while sitting up.

Through his austere efforts he attained a high degree of spiritual perfection, acquiring the gift of tears and of unceasing prayer. God also granted him clairvoyance and the power to heal the sick.

Once two radiant men appeared to Saint Νikόdēmos: Saint Alexis, Metropolitan of Moscow (February 12), and Saint Dionysius, Archimandrite of the Holy Trinity Sergiev Lavra (May 12), in angelic (monastic) garb. They told him that he would depart to the Lord in forty days, on July 3, 1640.

The relics of Saint Νikόdēmos rest beneath a crypt in the Theophany church of the Kozhe Lake monastery. The Life of the saint was written by his disciple, the hieromonk James.

The Holy Martyrs Mocius and Mark were arrested as Christians and brought to trial by the governor Maximian. They refused to offer sacrifice to idols, for which they suffered death by beheading in the fourth century.

Saint Alexander, Founder of the Monastery of the “Unsleeping Ones,” was born in Asia and received his education at Constantinople. He spent some time in military service but, sensing a call to other service, he left the world and accepted monastic tonsure in one of the Syrian wilderness monasteries near Antioch, under the guidance of igumen Elias. He spent four years in strict obedience and monastic effort, after which he received from the igumen blessing to dwell in the desert. Going into the wilderness, the monk took with him nothing from the monastery, except the Gospel. The monk then struggled in the desert for seven years. Afterwards, the Lord summoned him to preach to pagans.

The saint converted to Christ the local city ruler named Rabul, who afterwards was consecrated a bishop and for 30 years occupied the bishop’s cathedra of the city of Edessa. Together with Rabul all the local inhabitants accepted Baptism, and before receiving the sacrament they burned their idols in the city square. Having confirmed the newly-converted in the Faith, Saint Alexander again went into the desert, where by chance he came upon a cave of robbers. Unafraid of the danger that threatened him, he preached the Gospel to them and urged them to repent. In fact, all the robbers did repent. They accepted holy Baptism, and they transformed their cave into a monastery, where they dwelt in prayer and penitence. Saint Alexander appointed an igumen for them, gave them a monastic rule, and he himself resettled still farther in the desert.

For several years he lived in complete solitude. But even there lovers of solitude began to flock to the monk. A monastery emerged, numbering 400 monks. Desiring at this monastery to establish uninterrupted praise to the Lord, the monk prayed for three years, that the Creator would reveal to him His will, and having then received the revelation, he initiated at the monastery the following order: all the monks were divided into 24 watches of prayer. Changing shifts each hour, day and night they sang in two choirs the Psalms of David, interrupting this only for the times of the divine services. The monastery received the name “ the Unsleeping Ones,” because the monks sang praise to God throughout the day and night.

Saint Alexander guided the monastery on the Euphrates for twelve years. Afterwards, leaving one of his disciples, the experienced Elder Trophimus as its igumen, he set out with some chosen brethren through the cities bordering on Persia, preaching the Gospel among the pagans. After this missionary journeying, Saint Alexander lived with his monks for a certain while at Antioch. There he built a church for the city-dwellers, and a home for the sick and homeless with the money that charitable Antiochians put at his disposal. However, through the intrigues of the jealous, Saint Alexander was compelled to move to Constantinople.

Here he founded a new monastery, in which he also initiated a monastic rule of “unceasing vigilance.” Saint Alexander and his monks suffered at Constantinople under the Nestorian heretics, enduring beatings and imprisonment. After this, when the storm of unrest abated, Saint Alexander spent the last days of his life at the Constantinople monastery he founded. He died in extreme old age in about the year 430, after 50 years of incessant monastic effort. He is also commemorated on February 23.

Saint Anatolius, Patriarch of Constantinople, was born at Alexandria in the second half of the fourth century, at a time when many representatives of illustrious Byzantine families ardently strove to serve the Church of Christ armed with Greek philosophic wisdom. Having studied philosophy, Saint Anatolius was ordained a deacon by Saint Cyril of Alexandria (January 18). Anatolius was present at the Third Ecumenical Council at Ephesus in the year 431 (September 9), at which the holy Fathers condemned the false teaching of Nestorius.

Saint Anatolius remained a deacon at Alexandria after the death of Saint Cyril (+ 444), when the See of Constantinople was occupied by Dioscorus, a supporter of the heresy being spread by Eutyches, which said that the Divine nature in Christ had fully swallowed up and absorbed His human nature. This false teaching undermined the very basis of the Church’s teaching about the salvation and redemption of humankind [trans. note: Since “what is not assumed is not saved”, if Christ has only a Divine nature and not a human nature, then the salvation of humankind, and even the Incarnation of Christ would be rendered heretically docetic]. In the year 449 Dioscorus and his followers convened a heretical “Robber Council” at Ephesus, having received also the support of the emperor. The great advocate of Orthodoxy, Saint Flavian, the Patriarch of Constantinople, was deposed.

Elected to the See of Constantinople, Saint Anatolius zealously set about restoring the purity of Orthodoxy. In 450, at a local Council in Constantinople, Saint Anatolius condemned the heresy of Eutyches and Dioscorus. Having died in exile, the confessor Flavian was numbered among the saints and his relics were transferred to the capital.

In the following year, 451, with the active participation of Patriarch Anatolius, the Fourth Ecumenical Council was convened at Chalcedon. The Fathers of the Chalcedon Council affirmed the dogma about the worship of the Lord Jesus Christ, “perfect in divinity and perfect in humanity, true God and true man, made known in two natures without mingling, without change, indivisibly, inseparably” (Greek: “asynkhutos, atreptos, adiairetos, akhoristos”).

After a life of constant struggle against heresy and for truth, Patriarch Anatolius died in the year 458.

Among the canons enacted was the 28th Canon of the Fourth Ecumenical Council stating that the See of Constantinople is equal to the throne of Old Rome. The churches of Asia Minor, Greece and the Black Sea region, and all new churches that might arise in these regions were placed under the jurisdiction of the Patriarch of Constantinople, in accord with the 28th Canon.

Saint Anatolius also made a large contribution to the literary treasury of the Orthodox Church. He composed liturgical hymns for Sundays, for certain Feasts of the Lord (the Nativity and the Theophany of Christ), for the martyrs ( Saint Panteleimon the Healer, Saint George the Victory-Bearer, Saint Demetrius of Thessalonica). In the service books they are designated simply as “Anatolian” verses.

There was a young man from the village of Megalo Chorio at Karpenesi (Karpenḗsi) whose name was George. At the age of eleven, he went to Constantinople and lived with a relative who was a grocer.

One day, he was carrying a copper tray on his head containing yogurt in clay pots. Suddenly he slipped, dropping the tray with the cans, and everything was broken. As he stood crying in the street, a Moslem woman saw him from her window and brought him to her home, giving him sympathy and comfort.

While George was in the house, the woman's husband was preparing his two sons for circumcision. In appreciation for their hospitality, George agreed to be circumcised as well, when the husband suggested it. The man agreed to adopt George and promised to let him visit his former home whenever he wished.

So George became a Moslem and remained in that household for two years. Then the husband became suspicious of his wife's attraction to George. Therefore, he gave him to a Moslem official and George accompanied him to Bulgaria and Bosnia before returning to Constantinople.

After a while, George repented of his sin of apostasy, and returned to his village of Megalo Chorio. He remained there for three years, faithfully attending Church Services. When he learned that a monk named Gerasimos (Gerásimos) was returning to the Holy Mountain, George decided to go with him. There George went to the Skete of Saint Panteleimon, where the Elder Cyril agreed to become his Spiritual Father.

George's Elder taught him to pray properly, and gave him a Rule to follow, which included reading the New Martyrologion by Saint Nikodemos the Hagiorite. A year later, George was tonsured with the monastic name Gerasimos. Three years later, Father Gerasimos asked for his Elder's blessing to become a martyr. The Elder told him that his request was premature. Another three years passed, and Father Gerasimos spent his time visiting several of the Athonite monasteries.

Then Gerasimos asked for the Elder's blessing to visit his mother and other relatives. This was granted. But instead of returning to Megalo Chorio, he went to Constantinople to his Moslem stepfather's home. There he confronted him, saying that when he was young and naive, he had been tricked into being circumcised.

The Saint said, "Now I have come of age, and I can distinguish the light from the darkness. I confess that I was born as an Orthodox Christian, and I shall die as an Orthodox Christian."

The man was astonished by these words, but he concealed his anger, flattering Gerasimos, and keeping him in his home for three days. He tried offering him wealth and other things, but Gerasimos remained steadfast in the Orthodox Faith.

His Moslem stepfather told him to live somewhere else, but pretend to be a Moslem until he left the city, because otherwise his life would be in danger. "You have been my son," he said, "I feel sorry for you, and I do not want you to die."

Then the Martyr declared that it was not possible for him to do that. Instead, he would proclaim his Christian Faith in public. Gerasimos was turned over to Moslem officials, who beat him with whips, but the Saint glorified God, and reviled his tormentors.

The Martyr was thrown into prison, where the torments continued for several days. Saint Gerasimos was sentenced to death, and even on the way to his execution, they still tried to make him deny Christ. When they arrived at the place of execution, the Martyr knelt and deliberately faced east. The executioner noticed this and turned him around. Then Saint Gerasimos turned to the east again. The executioner became so angry that he took his sword and beheaded him on July 3, 1812 at Baba Humai in Constantinople. He was 25 years old at the time.

The Saint's relics were first buried on the island of Proti. later they were transferred to the Holy Prousos Monastery, and from there in 1971 to the majestic church bearing his name in the village of Megalo Chorio.

The Saint's skull and arms are located in the Monastery of Prousos in Euritania. The rest of his relics are located in the church of Megalo Chorio, Euritania. Three vertebrae are located in the cathedral church of Koutloumousiou Skete on Mount Athos.

The “Milk-Giver” Icon of the Mother of God was originally located at the Lavra of Saint Savva the Sanctified near Jerusalem. Before his death, the holy founder of the Lavra foretold that a royal pilgrim having the same name as himself would visit the Lavra. Saint Savva told the brethren to give the wonderworking icon to that pilgrim as a blessing.

In the thirteenth century, Saint Savva of Serbia visited the Lavra. As he approached the reliquary of Saint Savva the Sanctified, the saint’s staff fell at his feet. The brethren asked the visitor his name, and he told them he was Archbishop Savva of Serbia. Obeying the instructions of their founder, the monks gave Saint Savva his staff, the “Milk-Giver” Icon, and the Icon “Of the Three Hands” (June 28 & July 12).

The holy archbishop took the icon to Hilandar on Mount Athos and put it on the right side of the iconostasis in the church of Saint Savva at the kellion of Karyes, which is attached to Hilandar. The icon was later named Typikonissa, since the Rule (Typikon) of Saint Savva was preserved there.

The Hilandar “Milk-Giver” Icon is also commemorated on January 12.

Saint George the God-bearer and Recluse labored in the Black Mountains near Antioch during a time when the churches and monasteries there flourished. Orthodox Christians from many parts of the world came to settle there, and as a result, tensions often arose between monks of different nationalities. In order to remain detached from the conflicts, Fr. George found refuge in an impregnable cleft of a very high mountain. For this reason he is also called Saint George the Recluse.

Nevertheless, the monks of the Black Mountains were well aware of the pious life led by George the Recluse. Venerable George of the Holy Mountain journeyed to the Black Mountains in search of a spiritual guide and, after praying in each and every monastery, finally asked Saint George the Recluse, “a man innocent as a dove,” to fill this role.

George the Recluse received the young ascetic and found a home for him in the monastery. His disciple remained with him for three years, leading the strictest ascetic life, until finally George the Recluse clothed him with the schema and “perfected him in the monastic life.”

Then, after sending him on a pilgrimage to Jerusalem, he blessed George to resettle at the Ivḗron Monastery on Mt. Athos and to continue the holy work of Saint Ekvtime of Mt. Athos.

George returned to the Holy Mountain but, instead of translating books as his spiritual father had advised him, he performed other obediences for seven years. When Saint George the Recluse heard this, he sent his disciple Theodore to Mt. Athos to rebuke him and remind him that he was sent there to translate theological texts from the Greek to the Georgian language. This time George of the Holy Mountain humbly obeyed the will of his teacher.

When he was not with George of the Holy Mountain, Saint George the Recluse confined himself to strict solitude and, like his spiritual son, dedicated much of his time to literary pursuits. He was closely acquainted with the writers of Ivḗron and other Georgian monasteries, and he encouraged his spiritual son to continue his labor of translating Orthodox theological literature.

Saint George the Recluse copied Davit Mtbevari’s translations of the Life of Martha (the mother of Simeon of the Wonderful Mountain) and the Life of Saint Barlaam (of the Syro-Caucasus). When George heard that no copies of these Lives existed on Mt. Athos, he transcribed the texts and sent them to the Athonites.

Saint George the God-bearer and Recluse reposed in 1068, after the death of his venerable disciple Saint George of the Holy Mountain.