Lives of all saints commemorated on June 10

Holy Week: A Liturgical Explanation for the Days of Holy Week

3. MONDAY, TUESDAY, WEDNESDAY: THE END

These three days, which the Church calls Great and Holy have within the liturgical development of the Holy Week a very definite purpose. They place all its celebrations in the perspective of End Times; they remind us of the eschatological meaning of Pascha. So often Holy Week is considered one of the “beautiful traditions” or “customs,” a self-evident “part” of our calendar. We take it for granted and enjoy it as a cherished annual event which we have “observed” since childhood, we admire the beauty of its services, the pageantry of its rites and, last but not least, we like the fuss about the Paschal table. And then, when all this is done we resume our normal life. But do we understand that when the world rejected its Savior, when “Jesus began to be sorrowful and very heavy... and his soul was exceedingly sorrowful even unto death,” when He died on the Cross, “normal life” came to its end and is no longer possible. For there were “normal” men who shouted “Crucify Him” who spat at Him and nailed Him to the Cross. And they hated and killed Him precisely because He was troubling their normal life. It was indeed a perfectly “normal” world which preferred darkness and death to light and life.... By the death of Jesus the “normal” world, and “normal” life were irrevocably condemned. Or rather they revealed their true and abnormal inability to receive the Light, the terrible power of evil in them. “Now is the Judgment of this world” (John 12:31). The Pascha of Jesus signified its end to “this world” and it has been at its end since then. This end can last for hundreds of centuries, but this does not alter the nature of time in which we live as the “last time.” “The fashion of this world passeth away...” (I Cor. 7:31).

Pascha means passover, passage. The feast of Passover was for the Jews the annual commemoration of their whole history as salvation, and of salvation as passage from the slavery of Egypt into freedom, from exile into the promised land. It was also the anticipation of the ultimate passage—into the Kingdom of God. And Christ was the fulfillment of Pascha. He performed the ultimate passage: from death into life, from this “old world” into the new world into the new time of the Kingdom. And he opened the possibility of this passage to us. Living in “this world” we can already be “not of this world,” i.e. be free from slavery to death and sin, partakers of the “world to come.” But for this we must also perform our own passage, we must condemn the old Adam in us, we must put on Christ in the baptismal death and have our true life hidden in God with Christ, in the “world to come....”

And thus Easter is not an annual commemoration, solemn and beautiful, of a past event. It is this Event itself shown, given to us, as always efficient, always revealing our world, our time, our life as being at their end, and announcing the Beginning of the new life.... And the function of the three first days of Holy Week is precisely to challenge us with this ultimate meaning of Pascha and to prepare us to the understanding and acceptance of it.

1. This eschatological (which means ultimate, decisive, final) challenge is revealed, first, in the common troparion of these days:

Troparion—Tone 8

Behold the Bridegroom comes at midnight,
And blessed is the servant whom He shall find watching,
And again unworthy is the servant whom He shall find heedless.
Beware, therefore, O my soul, do not be weighed down with sleep,
Lest you be given up to death and lest you be shut out of the Kingdom.
But rouse yourself crying: Holy, Holy, Holy, are You, O our God!
Through the Theotokos have mercy on us!

Midnight is the moment when the old day comes to its end and a new day begins. It is thus the symbol of the time in which we live as Christians. For, on the one hand, the Church is still in this world, sharing in its weaknesses and tragedies. Yet, on the other hand, her true being is not of this world, for she is the Bride of Christ and her mission is to announce and to reveal the coming of the Kingdom and of the new day. Her life is a perpetual watching and expectation, a vigil pointed at the dawn of this new day. But we know how strong is still our attachment to the “old day,” to the world with its passions and sins. We know how deeply we still belong to “this world.” We have seen the light, we know Christ, we have heard about the peace and joy of the new life in Him, and yet the world holds us in its slavery. This weakness, this constant betrayal of Christ, this incapacity to give the totality of our love to the only true object of love are wonderfully expressed in the exapostilarion of these three days:

“Thy Bridal Chamber I see adorned, O my Savior
And I have no wedding garment that I may enter,
O Giver of life, enlighten the vesture of my soul
And save me.”

2. The same theme develops further in the Gospel readings of these days. First of all, the entire text of the four Gospels (up to John 13: 31) is read at the Hours. This recapitulation shows that the Cross is the climax of the whole life and ministry of Jesus, the Key to their proper understanding. Everything in the Gospel leads to this ultimate hour of Jesus and everything is to be understood in its light. Then, each service has its special Gospel lesson.

On Tuesday:

At Matins: Matthew 22: 15-23, 39. Condemnation of Pharisees, i.e. of the blind and hypocritical religion, of those who think they are the leaders of man and the light of the world, but who in fact “shut up the Kingdom of heaven to men.”

At the Presanctified Liturgy: Matthew 24: 36-26, 2. The End again and the parables of the End: the ten wise virgins who had enough oil in their lamps and the ten foolish ones who were not admitted to the bridal banquet; the parable of ten talents “. . . Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh.” And, finally the Last Judgment.

3. These Gospel lessons are explained and elaborated in the hymnology of these days: the stichiras and the triodia (short canons of three odes each sung at Matins). One warning, one exhortation runs through all of them: the end and the judgment are approaching, let us prepare for them:

“Behold, O my soul, the Master has conferred on thee a talent
Receive the gift with fear;
Lend to him who gave; distribute to the poor
And acquire for thyself thy Lord as thy Friend;
That when He shall come in glory,
Thou mayest stand on His right hand
And hear His blessed voice:
Enter, my servant, into the joy of thy Lord.”
(Tuesday Matins)

4. Throughout the whole Lent the two books of the Old Testament read at Vespers were Genesis and Proverbs. With the beginning of Holy Week they are replaced by Exodus and Job. Exodus is the story of Israel’s liberation from Egyptian slavery, of their Passover. It prepares us for the understanding of Christ’s exodus to His Father, of His fulfillment of the whole history of salvation. Job, the Sufferer, is the Old Testament icon of Christ. This reading announces the great mystery of Christ’s sufferings, obedience and sacrifice.

5. The liturgical structure of these three days is still of the Lenten type. It includes, therefore, the prayer of Saint Ephrem the Syrian with prostrations, the augmented reading of the Psalter, the Liturgy of the Presanctified Gifts and the Lenten liturgical chant. We are still in the time of repentance, for repentance alone makes us partakers of the Pascha of Our Lord, opens to us the doors of the Paschal banquet. And then, on Great and Holy Wednesday, as the last Liturgy of the Presanctified Gifts is about to be completed, after the Holy Gifts have been removed from the altar, the priest reads for the last time the Prayer of Saint Ephrem. At this moment, the preparation comes to an end. The Lord summons us now to His Last Supper.

by THE VERY REV. ALEXANDER SCHMEMANN

The Hieromartyr Timothy, Bishop of Prusa (Bithynia), received from the Lord the gift of wonderworking because of his purity and sanctity of life. At Prusa he converted many pagans to the faith in Christ. The emperor Julian the Apostate (361-363), upon hearing about Saint Timothy, had him locked up in prison, but even there also the saint continued to preach the Gospel. Julian forbade him to teach about Jesus Christ, but the saint continued to spread the Christian Faith. Finally, the emperor gave orders to behead the saint. His holy relics were afterwards transferred to Constantinople.

The Holy Schemamonk Silvanus of the Kiev Caves labored in asceticism in the Far Caves during the thirteenth and fourteenth centuries. One time, by the power of his prayer, he held fast to the spot robbers, who had come into the monastery garden, and for three days they were not able to move. When they repented, the monk then freed them. The memory of Saint Silvanus is celebrated also on August 28, and on the second Sunday of Great Lent.

The Uncovering and Transfer of the Holy Relics of Saint Basil, Bishop of Ryazan (July 3), was done by Archbishop Theodoret of Ryazan (1605-1617). It pleased Divine Providence during the Time of Troubles to glorify Saint Basil. The uncovering of his relics and their transfer into the Ryazan-Dormition (afterwards Nativity) church in the Kremlin of Ryazan-Pereslavl took place on June 10, 1609. This had been the cathedral church from the time of the Ryazan bishop Jonah II (1522-1547). The relics of Saint Basil were placed in a reliquary at the left kleros, beside the iconostasis. A troparion and kontakion were then composed. From that time the name of Saint Basil was “commemorated throughout all the churches of the Ryazan diocese.” People had recourse to him as to “their constant intercessor, a helper in sorrow and peril.” Under Archbishop Moses (1638-1651), a stone crypt was built over the relics of Saint Basil in 1638, and over it was put the Murom Icon of the Most Holy Theotokos “the Supplication of Basil.”

During this period services of thanksgiving to Saint Basil were served in the Ryazan churches. The first solemn celebration of the transfer of the relics of the saint took place on June 10, 1645 under Archbishop Moses. Especially fervent in veneration of the Ryazan hierarch was Archbishop Misael (1651-1655). By his command, in 1653, an inscription was made on a large silver vessel for the blessing of water, “This cup is from Ryazan-Pereslavl, in the cathedral church of the Dormition and the holy Passion-Bearers Boris and Gleb, and our Father among the saints Basil, Bishop of Ryazan, Wonderworker”.

In 1655 Saint Basil was depicted upon a silver cross together with Saint John the Forerunner and Saint Jonah, Metropolitan of Moscow. In 1712 during the time of Metropolitan Stephen Yavorsky, a stone chapel was constructed over the original burial place of Saint Basil, at the Borisoglebsk church , through the zeal of the clerk Nikḗtas Altukhov. In the years 1722-1723 under Tsar Peter I a formal investigation of the saint was conducted, after which Saint Basil was depicted upon an icon together with other Russian saints. Metropolitan Demetrius (Sechenov) of Novgorod, during his time as Bishop of Ryazan (1752-1757) compiled the service to Saint Basil, “having in mind first of all the writing of the troparion, kontakion and canon”.

Through his efforts a new crypt was constructed over the relics of Saint Basil, containing a reliquary with an icon of the saint. In 1782 the reliquary was elegantly adorned by the Archbishop of Ryazan and Zaraisk, Simon (Lagova) (1778-1804). In 1810 under the Ryazan and Zaraisk archbishop Theophylakt (Rusanov), a decree of the Holy Synod was promulgated concerning the celebration of Saint Basil on the Sunday of All Saints. On October 4, 1836 a new memorial was unveiled at the spot of the uncovering of the relics of Saint Basil. It was set up through the zeal of the churchwarden of the Borisoglebsk church, Simeon Panov. In 1871, Archbishop Alexis (Rzhanitsky, 1867-1876) served the Divine Liturgy at the Borisoglebsk church on the Feast day of Saint Basil, July 3, for the first time.

Under Archbishop Palladius (Raev, 1876-1882) the Holy Synod in 1881 appointed the following days for commemoration of Saint Basil: July 3, the day of his blessed repose, and June 10, the day of the transfer of his holy relics. Even today, Saint Basil is especially venerated in the Ryazan lands. In each temple of the Ryazan diocese there is his icon. In the majority of the churches, moreover, is found a mural of the saint sailing along on the water on his mantiya with the Murom Icon of the Mother of God in hand. In the cathedral church each Wednesday evening an Akathist is sung to him.

Saint John, Metropolitan of Tobolsk and All Siberia, the Wonderwonder, in the world was named John Maximovitch, and he was born in the city of Nezhino in 1651. His father Maxim Vasil’evich and mother Euphrosynē had seven sons, of which John was the eldest. Upon his completion of the Kiev-Mogilyansk College (afterwards the Kiev Spiritual Academy), the future hierarch emerged from it as a teacher of the Latin language. Thereafter, in 1680, he accepted monasticism at the Kiev Caves monastery and became absorbed in inner spiritual activity. With the general consent of the brethren, the young monk was given the obedience of preaching. From this period he demonstrated an exceptional eloquence. He attached a special significance to inner religious knowledge. The chief theme of his life can be defined at a stroke as, “How ought man to conform his will with the will of God?” He developed this theme both in his preachings, and in his subsequent missionary service. In answer to it appeared the work, published towards the end of his long ascetic life, and entitled “Heliotropion” or “Sunflower,” or “Conforming the Human Will to the Divine Will.” Of the many works of the holy Fathers of the Orthodox Church, this work gives a very thorough answer to this great question of Christian soteriology.

In 1688 they sent him on a mission to Moscow. There he was appointed by Patriarch Joachim (1674-1690) as vicar of the Briansk-Svensk monastery, which was then under the Kiev Caves Lavra.

Saint Theodosius, Archbishop of Chernigov, in 1695 shortly before his own death (February 5) appointed Hieromonk John as Archimandrite of the Chernigov Eletsk monastery, and designated him as his successor as bishop. (Saint John revered the memory of Saint Theodosius, believing in the power of his prayerful intercession before the Lord. Because of his faith, he received healing from a serious illness through the prayers of Saint Theodosius. At the very height of the sickness, Saint Theodosius appeared to him and said, “Serve tomorrow, you will be well.” On the following day Saint John, completely well and to the amazement of everyone, served the Divine Liturgy. This miracle of Saint John’s healing marked the beginning of the veneration of Saint Theodosius as a grace-bearing saint of God.)

On January 10, 1697 Patriarch Adrian of Moscow and All Rus (1690-1700) consecrated Archimandrite John as Bishop of Chernigov, in the Dormition cathedral of the Moscow Kremlin.

Upon entering into the administration of the diocese, Bishop John created a Collegium near the archbishop’s cathedral, similar to the Kiev Academy, which the saint intended should serve as an “Athens at Chernigov,” a school of pious enlightenment.

In view of its high level of theological education and training, Saint John’s school received wide renown. In essence, this was the first seminary in Russia. Seminaries on the model of this one began opening in other dioceses of the Russian Church.

The saint also later opened a printing press, at which he and his successors published many works of spiritual and moral content.

The life of Saint John was illumined by lofty virtues, and especially humility. It is reflected also in his works, “The Moral-Didactic Reflector” (Chernigov, 1703 and 1707); “The Alphabet, with Rhymes Added” (1705); “The Virgin Mother of God” (1707); “The Theatre, or Moral-Didactic Disgrace” (1708); “Excursus on Psalm 50” (Chernigov, 1708); “Excursus on the “Our Father” and “The Eight Gospel Beatitudes” (1709); “The Royal Way of the Cross” (Chernigov, 1709); “Thoughts on God to the Benefit of Right-Belief” (1710 and 1711); “Synaxarion Commemoration on the Victory of Poltava” (1710); “The Pilgrim” (in manuscript); “Spiritual Thoughts” (Moscow, 1782).

At Chernigov in 1714 the saint also first published his chief work, written in the Latin language. It was a peculiarity of the graduates of the Kiev school was that they wrote their works in classical Latin. Professor I. A. Maximovich in 1888 translated the “Heliotropion” into the modern Russian language and published it at first in parts in the “Chernigov Diocesan Newsletter”, and later on in a separate book (Kiev, 1896). With his name is connected also “The Latin-Greek-Russian Lexicon.”

Saint John was known to have connections with Mount Athos. He had a special interest in the fate of Russian inhabitants on the Holy Mountain, and sent them substantial material aid during these difficult years. His archbishopal grammota to the Russian monastery of Saint Panteleimon has been preserved, and it testifies to his concern for those on Mount Athos.

On August 14, 1711, after his elevation to the dignity of metropolitan, Saint John arrived at the see of Tobolsk and All Siberia. The saint concerned himself constantly with the enlightening of his diocese. There he continued with his work, started at Chernigov. He improved the school which had been opened by his predecessor, the renowned missionary Metropolitan Philotheus (Leschinsky, + 1727), and he continued the apostolic preaching among the pagans of Siberia, converting many thousands to Christ. In 1714 Saint John set off to Peking to head a mission with Archimandrite Hilarion (Lezhaisky). At Tobolsk he again undertook publishing activity, using the printing press he set up at Chernigov. To this time belongs also the publication by Metropolitan John of the “Heliotropion” in the Slavonic-Russian language (1714), so that the Siberians could also understand it.

The chronicler describes the life of the saint in Siberia: “He was quiet and unpretentious, graciously considerate, sympathetic to the poor, and merciful.” He often helped people secretly, and sometimes in the garb of a simple monk, he would bring generous alms to the homes of the needy saying, “Accept this in the Name of Jesus Christ.” His home at Tobolsk was always open to all those in need of help or a word of comfort. Even on the day he died, June 10, 1715, after Divine Liturgy Saint John had set up a dining-hall at his home for the clergy and the impoverished, and he himself served at table. Later on, having taken his leave of everyone, the saint withdrew to his chambers. When the church bells rang for Vespers, he died at prayer on his knees. The saint was buried in the chapel of Saint John Chrysostom at the Tobolsk Dormition-Sophia cathedral.

Saint John has long been venerated in Siberia. In light of numerous miracles and the longstanding local veneration of Saint John, in 1916 the Church established the all-Russian celebration of the saint on June 10, the day of repose.

Saint John’s memory is fervently kept by Siberians and by all the believing Russian people. He at present rests in the Tobolsk cathedral of the Protection of the Mother of God. The service to him was republished, with the blessing of His Holiness Patriarch Alexis I, by Metropolitan Bartholomew (Gorodtsov) in 1947 at the city of Novosibirsk.

The Holy Martyrs Alexander and Antonina the Virgin. Saint Antonina was from the city of Krodamos (Asia Minor). She was arrested for being a Christian, and was brought before the governor Festus. He urged her to worship the pagan gods, promising to make her a priestess of the goddess Artemis. But the saint bravely confessed Christ, and she urged the governor to renounce the worship of demons in the form of idols. Festus gave orders to strike the saint on the face and lock her up in prison.

The martyr spent all her time at prayer, she ate and drank nothing, but then she heard the voice of God, “Antonina, fortify yourself with food and be brave, for I am with you.” When they led her before the governor again, the martyr continued to stand up for the Christian Faith and to denounce the pagans.

The governor decided to give the holy virgin over for defilement by soldiers, but the Lord inspired one of them, Saint Alexander, to save the holy virgin. He sought permission to go in to her on the pretext that he might be able to convince her to obey the governor’s will. Saint Alexander then suggested that she put on his military attire and flee. Saint Antonina was afraid, but the Lord ordered her to agree.

No one recognized her dressed as a soldier, and she walked out of prison. The soldiers sent by Festus found Saint Alexander alone in the cell. He would not respond to the questions of the governor, and so he was tortured and mercilessly beaten. Through the inspiration of the Lord Jesus Christ, Saint Antonina also came to stand before Festus.

Soldiers cut off their hands, then they smeared them with pitch and threw them into a pit where a fire was burning. When the fire went out, they threw snakes into the pit, so that Christians would not be able to gather up the bones of the martyrs. Returning home, Festus became numb, and was able neither to eat nor to drink. He died after seven days of terrible torment.

Sts Alexander and Antonina were martyred on May 3, 313. In the Prologue their memory is listed under June 10. The relics of the saints were transferred to Constantinople and placed in the Maximov monastery.

Saint Kanides was born during the reign of Emperor Theodosios the Great (ca. 379). He was the son of godly parents, Theodotos and Theophano, who lived in Cappadocia. According to Tradition, the Saint’s mother did not eat any fatty foods during the nine months when she was pregnant; and even when the saint was still a child, she was careful about what she ate.

When he was yet a small child, he became attracted to the solitary life, and at the age of seven he went to a mountain where he lived in a cave, fasting and praying. It is said that he ate only one meal of uncooked vegetables per week. Because of the great dampness of this cave, all the hair of his head and his beard fell out.

After living an ascetical and righteous life, he reposed in peace at the age of seventy-three, in the year 460.

Saint Theophanes of Antioch was the son of pagans. At a youthful age he entered into marriage, but after three years his wife died. Saint Theophanes then came to believe in Christ and accepted Baptism. He gave up everything and began to live beyond the city in a manner of self-denial. He zealously taught the keeping of the commandments of God to everyone who came to him. He exhorted people to lead a pure and chaste life, and he condemned the debauchery of the people of Antioch. When Saint Theophanes learned about a certain profligate woman, Pansemne, who was caught up in the snares of the devil, he wanted to save her. Knowing how difficult it would be to fulfill such an intention, and conscious of his own infirmity, Saint Theophanes prayed and he besought the Lord to help him save the sinful woman.

Finally, the saint dressed up in fine clothing, took along much gold and then went to Pansemne. The monk gave her the gold and he asked her to forsake the dissolute life to marry him. Pansemne happily consented and gave him her word to become his wife. The sole condition which Saint Theophanes set for Pansemne was that she should accept Baptism. Because of the attractive marriage offer, Pansemne consented. In preparing her to accept Baptism, Saint Theophanes instructed her in the Christian Faith. He explained that the truth of God does not tolerate sin and corruption, but that the love of God is gracious to those that repent.

Having accepted Baptism, Saint Pansemne by the grace of God was completely reborn as a person. She distributed all the riches that she had acquired through profligacy, and she settled into a hut beside the cell of the monk and began to live the life of an ascetic. After 22 months she died on the very same day as the monk (+ 369).

Saint Bassianus, Bishop of Lodi,¹ was a friend of Saint Ambrose, Bishop of Milan (December 7, 397). Bassianus's father ruled the territory of Syracuse (Sicily) and was preparing his son to succeed him. He sent him to Rome to receive an education. Saint Bassianus had heard about Christians even in his childhood, and he wanted to know them and to become acquainted with the Christian Faith. The presbyter Gordian revealed to him the essence of Christ's teaching, and the young man wished to be baptized. During his Baptism Saint Bassianus saw an Angel at the font holding a garment, which he was to put on. The Saint made bold to ask who he was and where he came from. The Angel replied that he had been sent long ago to help him fulfill his holy intention to know Christ, and then he became invisible.

Saint Bassianus started leading a strict life, eating little food, and spending his nights in prayer. His servants were amazed at such abstinence and guessed that their master had become a Christian. They reported this to Saint Bassianus's father, who ordered him to be returned to Syracuse. Praying in the church of Saint John the Theologian, Bassianus had a vision in which the Apostle commanded him to depart from Rome. He distributed his property to the poor and, together with a faithful Christian slave, he went to Ravenna, to his relative, the Hierarch Ursus.

Bishop Ursus settled him in a secluded place outside the city, in the church dedicated to the Hieromartyr Apollinarius. Saint Bassianus apidly grew spiritually, and soon became renowned for working miracles. At this time, the judge of Ravenna was slandered and sentenced to death. On the way to his execution, he prayed to Saint Bassianus for help.

Bishop Ursus settled him in a secluded place outside the city, in the church dedicated to the Hieromartyr Apollinarius. Saint Bassianus apidly grew spiritually, and soon became renowned for working miracles. At this time, the judge of Ravenna was slandered and sentenced to death. On the way to his execution, he prayed to Saint Bassianus for help. When the executioner raised the sword above his head, the sword was suddenly knocked from his hands and flew to the side. This was repeated three times. The same thing happened to the other executioner. The Emperor was informed about what had occurred, and he he released the judge, who said that he had been saved by the intercession of Saint Bassianus.

The inhabitants of the city, believing that the prayers of Saint Bassianus were powerful before God, asked Bishop Ursus to ordain him to the dignity of presbyter. After the repose of the bishop of the city of Lodi the presbyter Clement of the cathedral church had a revelation – to choose Saint Bassianus as Bishop of Lodi The consecration was performed by Saint Ambrose of Milan, and Bishop Ursus of Ravenna.

Saint Bassianus taught people not only by his words, but also by his example, showing his flock the model of a virtuous life. In Lodi he built a beautiful church in honor of the Holy Apostles. Saint Bassianus often exchanged letters with Saint Ambrose of Milan, and he was present at the blessed repose of that Saint, and buried his body.

Saint Bassianus reposed peacefully in the year 409, after serving in the rank of Bishop for 35 years.

In the West, Saint Bassianus is commemorated on January 19.

¹ Lavdia; in Liguria, northern Italy.

Basil: Bishop +1295. April 12, May 21, July 3, Sunday of all Saints.

Boris: (Roman in Baptism), prince and passion-bearer. Commemorated on May 2 (translation of relics) and July 24 (+ 1015).

Constantine (Yaroslav Svyatoslavich of Murom), prince & wonderworker. Commemorated on May 21 (+ 1129).

Febronia (Euphrosynē in monasticism). June 25, 1228.

Gleb: (David in Baptism), prince and passion-bearer. Commemorated on May 2 (translation of relics), July 24, September 5 (martyrdom).

Metropolitan Jonah of Kiev & Moscow (+ 1461), Wonderworker. March 31, May 27 (translation of relics in 1472), June 15.

Juliana of Lazarevo January 2.

Michael of Murom, prince. He was the son of Constantine of Murom. Commemorated on May 21.

Peter (David in monasticism), prince & wonderworker. Commemorated on June 25 (+ 1228).

Roman Olegovich, prince & martyr. Commemorated on July 19 (+ 1270).

Theodore of Murom, prince and wonderworker, the son of Constantine of Murom. May 21.

Andrew, Igumen of Raphael (Tobolsk). He is commemorated on May 14 (+ 1820)

Anthony, Metropolitan of Tobolsk. He is commemorated on March 27. (+ 1740)

Arethas of Valaam & Verkhoturye. He is commemorated on May 15 (+ 1910)

Barlaam, Archbishop of Tobolsk. He is commemorated on December 27 (+ 1802)

Barlaam, desert-dweller of Chikoysk. He is commemorated on October 5 (+ 1846)

Basil of Mangazea. He is commemorated on March 22 (+1602), May 10 (Translation of his relics in 1670), May 23 (All Saints of Rostov and of Yaroslavl).

Cosmas of Verkhoturye. He is commemorated on November 1 (+ 1706)

Daniel of Achinsk. He is commemorated on April 15 (+ 1843)

Demetrius, Metropolitan of Rostov. He is commemorated on October 28 (+1709) and on September 21 (The uncovering of his relics in 1752)

Domna of Tomsk, Eldress, fool-for-Christ. She is commemorated on December 16 (+ 1872)

Gerasimus, Bishop of Astrakhan and Enotaeva. He is commemorated on June 24 (+1880)

Herman of Alaska. He is commemorated on December 13 (+ 1837) and on July 27/Aug. 9 (His Glorification in 1970)

Innocent, first Bishop of Irkutsk. He is commemorated on November 26 (+ 1731) and on February 9 (The uncovering of his relics in 1805)

Innocent, Metropolitan of Moscow, Enlightener of Alaska & Siberia. He is commemorated on March 31 (+ 1879), on Sept. 23 /Oct. 6 (His glorification in 1977), and on the Sunday before August 26 (All Saints of Moscow)

John, Metropolitan of Tobolsk, wonderworker. He is commemorated on June 10 (+ 1715)

John of Verkhoturye, fool-for-Christ. He is commemorated on April 16 (+ 1701)

Macarius of Altai. He is commemorated on May 16 (+ 1847)

Meletius, Bishop of Kharkov. He is commemorated on February 12 (+ 1840)

Meletius, Bishop of Ryazan. He is commemorated on January 14 (+ 1900)

Misael of Abalatsk, Hieromonk. He is commemorated on December 17 (+ 1797)

Nectarius, Archbishop of Tobolsk. (+ 1666)

Peter, Metropolitan of Tobolsk. He is commemorated on March 4 (+ 1820)

Philaret, Metropolitan of Kiev. He is commemorated on December 2 (+ 1857)

Philotheus, Metropoltian of Tobolsk. He is commemorated on May 31 (+ 1727)

Simeon, Metropolitan of Smolensk. He is commemorated on January 4 (+ 1699)

Simeon of Verkhoturye. He is commemorated on September 12 (The transfer of his relics in 1704), and on December 18 (His glorification in 1694)

Sinesius of Irkutsk. He is commemorated on May 10 (+ 1787)

Sophronius, Bishop & wonderworker of Smolensk. He is commemorated on March 30 (+ 1771) and on June 30 (His glorification in 1918)

Stephen of Omsk. He is commemorated on June 30 (+ 1876)

Theodore Kuzmich, Elder of Tomsk. He is commemorated on January 20 (+ 1864)

Saint Neaniskos lived in the time of Maximius, the ruler of Alexandria. During the persecution of the Church by Emperor Diocletian (284-304), a female slave denounced the most wise and handsome athlete of Christ. The ruler tortured him for seven days in various ways, trying to make him deny Christ. When the tyrant saw that he was unable to do so, he ordered him to be put to death.

As he was led to the place of execution, he noticed the slave girl who betrayed him in the crowd that had followed him. Then Saint Neaniskos made signs for her to approach him, and when she came near he gave her his gold ring as a token of his gratitude; because by her complaint he would now draw near to Christ, Whom he had desired for so long, and he would inherit everlasting life. When they arrived at the place of execution, he prayed for a time, and then they beheaded him.