Lives of all saints commemorated on June 13

Great and Holy Friday

On Great and Holy Friday, Christ died on the Cross. He gave up His spirit with the words: “It is finished” (John 19:30). These words are better understood when rendered: “It is consummated.” He had accomplished the work for which His heavenly Father had sent Him into the world. He became a man in the fullest sense of the word. He accepted the baptism of repentance from John in the Jordan River. He assumed the whole human condition, experiencing all its alienation, agony, and suffering, concluding with the lowly death on the Cross. He perfectly fulfilled the prophecy of Isaiah:

“Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he has poured out his soul to death, and was numbered with the transgressors; yet he bore the sins of many, and made intercession for the transgressors.”

(Isaiah 53:12)

The Man of Sorrows

On the Cross Jesus thus became “the man of sorrows; acquainted with grief” whom the prophet Isaiah had foretold. He was “despised and forsaken by men” and “smitten by God, and afflicted” (Isaiah 53:3-4). He became the one with “no form or comeliness that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). His appearance was “marred beyond human semblance, and his form beyond that of the sons of men” (Isaiah 52:14). All these Messianic prophecies were fulfilled in Jesus as he hung from the Cross.

As the end approached, He cried: “My God, my God, why hast Thou forsaken me?” (Matthew 27:46). This cry indicated His complete identification with the human condition. He had totally embraced the despised, forsaken and smitten condition of suffering and death—alienation from God. He was truly the man of sorrows.

Yet, it is important to note that Jesus’ cry of anguish from the Cross was not a sign of His loss of faith in His Father. The words which He exclaimed are the first verse of Psalm 22, a messianic Psalm. The first part of the Psalm foretells the anguish, suffering and death of the Messiah. The second part is a song of praise to God. It predicts the final victory of the Messiah.

The Formal Charges

The death of Christ had been sought by the religious leaders in Jerusalem from the earliest days of His public ministry. The formal charges made against Him usually fell into the following two categories:

1) violation of the Law of the Old Testament, e.g., breaking the Sabbath rest;
2) blasphemy: making Himself equal with God.

Matters were hastened (consummated) by the moment of truth which followed His entrance into Jerusalem on Palm Sunday. He had the people behind Him. He spoke plainly. He said that the Sabbath was made for man, and not man for the Sabbath. He chastised the scribes and Pharisees for reducing religion to a purely external affair;

“You are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead men’s bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity” (Matthew 23:27-28).

It was the second formal charge; however, that became the basis for His conviction.

The Religious Trial

Christ’s conviction and death sentence required two trials: religious and political. The religious trial was first and took place during the night immediately after His arrest. After considerable difficulty in finding witnesses for the prosecution who actually agreed in their testimony, Caiaphas, the high priest, asked Jesus the essential question: “Are you Christ, the Son of the Blessed?” Jesus, who had remained silent to this point, now responded directly:

“I am; and you will see the Son of man sitting at the right hand of power, and coming with the clouds of heaven” (Mark 14:61-62).

Jesus’ reply recalled the many other statements He had made beginning with the words, “I am.” “I am the bread of life . . . I am the light of the world. . . I am the way, the truth, and the life. . . before Abraham was, I am.” (John 6 through 15). The use of these words themselves was considered blasphemous by the religious leaders. The words were the Name of God. By using them as His own Name, Jesus positively identified Himself with God. From the burning bush the voice of God had disclosed these words to Moses as the Divine Name:

“Say this to the people of Israel, ‘I AM has sent me to you’” (Exodus 3:13-14).

Now Jesus, as He had done on many other occasions, used them as His own Name. The high priest immediately tore his mantle and “they all condemned Him as deserving death” (Mark 14:64). In their view He had violated the Law of the Old Testament:

“He who blasphemes the name of the Lord shall be put to death” (Leviticus 24:16).

The Political Trial

The Jewish religious leaders lacked the actual authority to carry out the above law: to put a man to death. Such authority belonged to the Roman civil administration. Jesus had carefully kept His activity free of political implications. He refused the temptation of Satan to rule the kingdoms of the world by the sword (Luke 4: 1-12). He often charged His disciples and others to tell no one that He was , the Christ, because of the political overtones that this title carried for many (Matthew 16: 13-20). He rebuked Peter, calling him Satan, when the disciple hinted at His swerving from the true nature of His mission (Matthew 16:23). To Pilate, the spineless and indifferent Roman Governor, He said plainly: “My kingdom is not of this world” (John 18:36). Jesus was not a political revolutionary who came to free the people from Roman control and establish a new kingdom based on worldly power.

Nevertheless, the religious leaders, acting in agreement with the masses, devised political charges against Him in order to get their way. They presented Christ to the Romans as a political , leader, the “King of the Jews” in a worldly sense, a threat to Roman rule and a challenge to Caesar. Pilate became fearful of his own position as he heard the charges and saw the seething mobs. Therefore, despite his avowed testimony to Jesus’ innocence, he passed formal sentence, “washed his hands” of the matter, and turned Jesus over to be crucified (John 19:16).

Crucifixion—The Triumph of Evil

Before succumbing to this cruel Roman method of executing political criminals, Jesus suffered still other injustices. He was stripped, mocked and beaten. He wore a “kingly” crown of thorns on His head. He carried His own cross. He was finally nailed to the cross between two thieves at a place called Golgotha (the place of the skull) outside Jerusalem. An inscription was placed above His head on the Cross to indicate the nature of His crime: “Jesus of Nazareth, the King of the Jews.” He yielded up His spirit at about the ninth hour (3 p.m.), after hanging on the Cross for about six hours.

On Holy Friday evil triumphed. “It was night” (John 13:30) when Judas departed from the Last Supper to complete his act of betrayal, and “there was darkness over all the land” (Matthew 27:45) when Jesus was hanging on the Cross. The evil forces of this world had been massed against Christ. Unjust trials convicted Him. A criminal was released to the people instead of Him. Nails and a spear pierced His body. Bitter vinegar was given to Him to quench His thirst. Only one disciple remained faithful to Him. Finally, the tomb of another man became His place of repose after death.

The innocent Jesus was put to death on the basis of both religious and political charges. Both Jews and Gentile Romans participated in His death sentence.

“The rulers of the people have assembled against the Lord and His Christ.” (Psalm 2—the Prokeimenon of the Holy Thursday Vesperal Liturgy)

We, also, in many ways continue to participate in the death sentence given to Christ. The formal charges outlined above do not exhaust the reasons for the crucifixion. Behind the formal charges lay a host of injustices brought, on by hidden and personal motivations. Jesus openly spoke the truth about God and man. He thereby exposed the false character of the righteousness and smug security, both religious and material, claimed by many especially those in high places. The constantly occurring expositions of such smugness in our own day teach us the truly illusory nature of much so-called righteousness and security. In the deepest sense, the death of Christ was brought about by hardened, personal sin—the refusal of people to change themselves in the light of reality, which is Christ.

“He came to His very own, and His own received Him not” (John 1:11).

Especially we, the Christian people, are Christ’s very own. He continues to come to us in His Church. Each time we attempt to make the Church into something other than the eternal coming of Christ into our midst, each time we refuse to repent for our wrongs; we, too, reject Christ and participate in His death sentence.

The Vespers

The Vespers, celebrated in the Church on Holy Friday afternoon, brings to mind all of the final events of the life of Christ as mentioned above: the trial, the sentence, the scourging and mocking, the crucifixion, the death, the taking down of His body from the Cross, and the burial. As the hymnography indicates, these events remain ever-present in the Church; they constitute the today of its life.

The service is replete with readings from Scripture: three from the Old Testament and two from the New. The first of the Old Testament readings, from Exodus, speaks of Moses beholding the “back” of the glory of God—for no man can see the glory of God face to face and live. The Church uses this reading to emphasize that now, in the crucifixion and death of Christ, God is making the ultimate condescension to reveal His glory to man—from within man himself.

The death of Christ was of a wholly voluntary character. He dies not because of some necessity in His being: as the Son of God He has life in Himself! Yet, He voluntarily gave up His life as the greatest sign of God’s love for man, as the ultimate revelation of the Divine glory:

“Greater love has no man than this, that a man lay down his life for his friends” (John 15:13).

The vesperal hymnography further develops the fact that God reveals His glory to us in this condescending love. The Crucifixion is the heart of such love, for the One being crucified is none other than He through whom all things have been created:

Today the Master of creation stands before Pilate. Today the Creator of all is condemned to die on the cross. . . The Redeemer of the world is slapped on the face. The Maker of all is mocked by His own servants. Glory to Thy condescension, 0 Lover of man! (Verse on “Lord I call”, and the Apostikha)

The verses also underscore the cosmic dimensions of the event taking place on the Cross. Just as God who revealed Himself to Moses is not a god, but the God of “heaven and earth, and of all things visible and invisible,” so the death of Jesus is not the culmination of a petty struggle in the domestic life of Palestine. Rather, it is the very center of the epic struggle between God and the Evil One, involving the whole universe:

All creation was changed by fear
when it saw Thee hanging on the cross, 0 Christ! The sun was darkened,
and the foundations of the earth were shaken.
All things suffered with the Creator of all.
0 Lord, who didst willingly endure this for us, glory to Thee!
(Verse I on “Lord, I Call”)

The second Reading from the Old Testament (Job 42:12 to the end) manifests Job as a prophetic figure of the Messiah Himself. The plight of Job is followed in the services throughout Holy Week, and is concluded with this reading. Job is the righteous servant who remains faithful to God despite trial, humiliation, and the loss of all his possessions and family. Because of his faithfulness, however, “The Lord blessed the latter days of Job more than his beginning” (Job 42: 12)

The third of the Old Testamental readings is by far the most substantial (Isaiah 52:13 to 54:1). It is a prototype of the Gospel itself. Read at this moment, it positively identifies Jesus of Nazareth as the Suffering Servant, the Man of Sorrows; the Messiah of Israel.

The Epistle Reading (I Corinthians 1:18 to 2:2) speaks of Jesus crucified, a folly for the world, as the real center of our Faith. The Gospel reading, a lengthy composite taken from Matthew, Luke and John, simply narrates all the events associated with the crucifixion and burial of Christ.

All the readings obviously focus on the theme of hope. As the Lord of Glory, the fulfillment of the righteous Job, and the Messiah Himself, humiliation and death will have no final hold over Jesus. Even the parental mourning of Mary is transformed in the light of this hope:

When she who bore Thee without seed
saw Thee suspended upon the Tree,
0 Christ, the Creator and God of all,
she cried bitterly: “Where is the beauty of Thy countenance, my Son?
I cannot bear to see Thee unjustly crucified. Hasten and arise,
that I too may see Thy resurrection from the dead on the third day!
(Verse IV on “Lord I call.”)

Near the end of the Vespers, the priest vests fully in dark vestments. At the appointed time he lifts the Holy Shroud, a large icon depicting Christ lying in the tomb, from the altar table. Together with selected laymen and servers, a procession is formed and the Holy Shroud is carried to a specially prepared tomb in the center of the church. As the procession moves, the troparion is sung:

The Noble Joseph, when he had taken down Thy most pure body from the tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb.

At this ultimate solemn moment of Vespers, the theme of hope once again occurs—this time more strongly and clearly than ever. As knees are bent and heads are bowed, and often tears are shed, another troparion is sung which penetrates through this triumph of evil, to the new day which is contained in its very midst:

The Angel came to the myrrh-bearing women at the tomb and said: “Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.

A new Age is dawning. Our salvation is taking place. The One who died is the same One who will rise on the third day, to “trample down death by death,” and to free us from corruption.

Therefore, at the conclusion of Holy Friday Vespers, at the end of this long day of darkness, when all things are apparently ended, our eternal hope for salvation springs forth. For Christ is indeed a stranger to corruption:

“As by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ.” (I Cor. 15:21-32)

“If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel’s will save it.” (Mark 8:35)

- Father Paul Lazor

The Holy Martyr Aquilina, a native of the Phoenician city of Byblos, suffered under the emperor Diocletian (284-305). Her parents raised her in Christian piety. When the girl was only twelve years old, she persuaded a pagan friend to convert to Christ. One of the servants of the imperial governor Volusian accused her of teaching others not to follow the religion of their fathers. The girl firmly confessed her faith in Christ before the governor and said that she would not renounce Him. Volusian tried to influence the young confessor through persuasion and by flattery, but seeing her confidence, he ordered her to be tortured.

They struck her upon the face, then they stripped her and beat her with whips. The torturer asked, “Where then is your God? Let Him come and take you out of my hands”.

The saint answered, “The Lord is here with me invisibly, and the more I suffer, the more strength and endurance will He give me.”

They drilled through the martyr’s ears with heated metal rods. The holy virgin fell down as if dead. The torturer thought that the girl had actually died, and he gave orders to throw her body outside the city to be eaten by dogs.

By night a holy angel appeared to Saint Aquilina, roused her and said, “Arise and be healed. Go and denounce Volusian, so that he and his plans may come to nothing.”

The martyr went to the court of the governor and stood before Volusian. Seeing Saint Aquilina, he called for his servants and ordered them to keep watch over her until morning.

In the morning he sentenced Saint Aquilina to death, saying that she was a sorceress who did not obey the imperial decrees. When they led the saint to execution, she prayed and gave thanks to God for allowing her to suffer for His Holy Name.

A voice was heard in answer to her prayer, summoning her to the heavenly Kingdom. Before the executioner could carry out the sentence, the martyr gave up her spirit to God (+ 293). The executioner feared to disobey the governor’s orders, so he cut off her head although she was already dead.

Christians piously buried the martyr’s body. Later, her relics were taken to Constantinople and placed in a church named for her.

Saint Tryphillius, Bishop of Leukosia, was born in Constantinople, and he received his education at Berit (Beirut, in Lebanon). He was very intelligent and eloquent. In spite of this, the saint chose as his guide a man neither bookish nor learned, but one of conspicuous holiness: Saint Spyridon of Tremithos (December 12).

The emperor Constantine II (337-340) fell grievously ill, and receiving no help from the doctors, he turned to God. In a dream he saw an angel, directing him to a group of hierarchs. Pointing out two of them, the angel said that only through them could he receive healing.

Constantine issued an imperial edict, commanding the bishops to assemble. Saint Spyridon also received this order, and went to the emperor with his disciple Saint Tryphillius. The sick one immediately recognized them as the healers indicated by the angel. He bowed to them and asked them to pray for his health. Saint Spyridon with a prayer touched the head of the emperor, and he became well.

Saint Tryphillius was charmed by the beautiful palace, the majestic figure of the emperor, and the pomp of palace life. Saint Spyridon said, “Why are you astonished? Does all this make the emperor any more righteous? All of them, emperors and dignitaries alike, will die and stand together with the very poorest before the judgment seat of God. One should seek eternal blessings and heavenly glory.”

Soon Saint Tryphillius was made Bishop of Leukosia on Cyprus. He often visited with Saint Spyridon. Once, they passed through an area of vineyards and gardens of special beauty and abundance, named Parimnos. Saint Tryphillius, attracted by the beauty of nature, considered how they might explore this land. Saint Spyridon discerned the thoughts of Saint Tryphillius and said, “Why do you always think about earthly and transitory blessings? Our habitation and riches are in Heaven, for which we ought to strive.” Thus did Saint Spyridon lead his disciple toward spiritual perfection, which Saint Tryphillius attained through the prayers of his instructor. Saint Tryphillius had a charitable soul, a heart without malice, right faith and love towards all, and many other virtues.

Once, a Council of bishops assembled on Cyprus. The Fathers of the Council requested that Saint Tryphillius, known for his erudition and eloquence, address the people. Speaking about the healing of the paralytic by the Lord (Mark 2:11), in place of the word “cot” he used the word “bed”. Impatient with the imprecise rendering of the Gospel text, Saint Spyridon said to Saint Tryphillius, “Are you better than He who said “cot”, that you should be ashamed of His wording?” and abruptly he left the church.

In this way Saint Spyridon gave Saint Tryphillius a lesson in humility, so that he would not become proud of his own eloquence. Saint Tryphillius wisely shepherded his flock. From the inheritance left him by his mother, he built a monastery at Leukosia. The saint died in old age in about the year 370.

The Russian pilgrim Igumen Daniel saw the relics of Saint Tryphillius on Cyprus at the beginning of the twelfth century.

Saint Andronikos (Andrónikos), a native of Rostov, began his spiritual life under the guidance of the great luminary Saint Sergius of Radonezh. He was a lover of the spiritual life, so Metropolitan Alexei chose Andronikos to be the Igoumen of the new Monastery of the All-Merciful Savior, which he hoped to build, with God's help, in honor of the Icon of the Savior not made by hands, in order to fulfill a vow he made after he was delivered from a great storm at sea when he sailed from Constantinople.

A site was chosen on the Yauza River, the same place where Prince Vsevolod Yurievich engaged the hordes of Batu in a bloody battle. Saint Sergius went there to pray for the new Monastery. In 1361 construction was completed, and Saint Andronikos assumed the duties entrusted to him.

Father Igoumen set an example for the brethren by his strict fasting, meekness, and humility, and these qualities drew many people to the Monastery. They came to learn the Law of God, and some of them even became monks. With the blessing of Saint Alexei, a dormitory was built in the Monastery. Saint Sergius did not neglect to visit his disciple and inspire him to greater ascetical contests (podvigs).

In 1365, Saint Sergius came to venerate the Icon of the Savior not made by hands before setting off on a long journey to Nizhny Novgorod to visit Prince Boris. Then he spoke with Andronikos for a long time. At the place of their farewell a chapel was built. Metropolitan Alexei and Great Prince Demetrios also stayed at the Savior–Andronikov Monastery to pray before the icon of the Savior prior to the Prince's campaign against the Horde (1381).

The spiritual life flourished at the Savior–Andronikov Monastery under the supervision of its vigilant Igoumen. Saint Joseph of Volokolamsk wrote: "Saint Andronikos shone with great virtues. His disciples Savva and Alexander lived with him, and were accomplished iconographers, also Daniel, his disciple Andrew, and many other iconographers were so distinguished by their zeal for fasting and the monastic life that they were honored with Divine grace. Their minds and thoughts were turned to the Divine light, and their eyes looked lovingly at the painted faces of Christ, the Most Pure Mother of God, and of all the Saints."

In 1405 Saint Andrew Rublev painted the walls of the church of the Annunciation, and other icons; in 1408, together with Daniel the Black, he adorned the cathedral church at Vladimir. Then they painted the Savior–Andronikov Monastery. At Saint Nikon's request, their last works were dedicated to the memory of Saint Sergius. The Chronicle says: "Venerable Andronikos hastily gathered painters, excellent men, perfect in virtue, Daniel, his companion Andrew, and their assistants. With God's help, they set to work diligently and adorned the churches with wondrous icons, which remain astonishing to this day.

After living until a ripe old age, Saint Andronikos handed over the administration of the Monastery to his disciple Saint Savva, while he, following the example of his Elder Sergius, began preparing for his departure to everlasting life by his profond silence. The great ascetic reposed in 1404, and was buried in the Cathedral of the Savior–Andronikov Monastery.

In 1812, the French looted the Monastery, yet the relics remained intact. The head disappeared, however. After 1917, the rest of the relics also disappeared.

In 1993, as a result of archaeological research under the ancient altar of the Savior–Andronikov Cathedral, the oldest burials in the Monastery were discovered. Professor Oleg Ulyanov, the scientific director of the excavations, attributed the relics to the founders of the Savior–Andronikov Monastery: Saints Andronikos and Savva of Moscow.

Saint Andronikos is commemorated on June 13 (his blessed repose); on July 6 (Synaxis of the Radonezh Saints); on the second Sunday after Pentecost (All Saints of Russia); and on the Sunday before August 26 (Synaxis of the Moscow Saints).

Saint Savva of Moscow succeeded Saint Andronicus as the igumen of the monastery of the Savior, dedicated to the Icon of Christ Not-Made-By Hands (August 16) in 1395. He died in 1410.

The Holy Martyr Antonina suffered during the third century under Diocletian (284-305) in the city of Nicea. They tortured her in various ways: they burned her with fire, they put her on a red-hot plate, they bored into her hands and feet with red-hot rods and they threw her in prison, where she languished for two days.

These torments did not break Saint Antonina’s spirit, and to her very death she confessed her faith in Christ. They threw the holy martyr into the sea.

Saint Anna and her son Saint John lived in the ninth century. Saint Anna was the daughter of a deacon of the Blachernae church in Constantinople. After the death of her husband, she dressed in men’s clothing and called herself Euthymianus. She and her son Saint John lived in asceticism in one of the Bythinian monasteries near Olympus.

Saint Anna died in Constantinople in 826. Her memory is also celebrated on October 29.

Saint James had so much love for Christ, and so little regard for the things of this world, that he sold all of all his possessions, and distributed the money to the poor, keeping none for himself. Unfortunately, he was overcome with pride. He said to himself, “Who knows better than I do, concerning my salvation?”

Following his own will and personal inclinations, he lived in solitude, undertaking difficult spiritual struggles without first seeking the advice of wiser, more experienced ascetics. Because of his pride, he fell away from God's grace. Therefore, Satan was able to enter his soul.

One day he was visited by a demon who had assumed the appearance of an Angel of light (2 Corinthians 11:14). He told James that Christ was very pleased by his labors, and would come that night to reward him. “Clean your cell,” he said, “and make ready by lighting the lamps and burning incense.”

James, blinded by his delusion, accepted these words without question. When the Antichrist appeared at midnight, James opened his door and fell down in worship before him. The devil struck him on the head, and then vanished. Only then did the deceived monk realize the truth.

He awoke at dawn and went to visit a certain Elder to tell him what had happened, and to ask how he might atone for his sin. Before James could utter a single word, the Elder said, “You must leave this place, for you have been deceived by Satan.”

James was heartbroken and wept bitter tears. The Elder advised him to go to a cenobitic monastery in order to acquire humility, the cornerstone of all the virtues. There he observed all the rules of the Monastery and persevered in his assigned obedience in the trapeza. Then for another seven years, he sat in his cell working at some handicraft, and performing his Prayer Rule.

After some time, Saint James was restored to grace, acquiring the gift of discernment, following God's straight and narrow path, and becoming a great worker of miracles. After living the rest of his life in all righteousness and humility, he reposed in peace. No one knows where he lived, or when.

Saint Antipater’s life is not to be found in the Synaxaristes. From other sources, we know that he was the Bishop of Bostra in Arabia, and he lived in the second half of the fifth century. He was esteemed highly by his contemporaries. His best known work was a book refuting the doctrines of Origen, which has been lost, and only a few fragments of it have been preserved in the Acts of the Seventh Ecumenical Council. He is known to have composed a treatise against the Apollonarians, but we possess only a few fragments of it. Two of his sermons have survived, however: one on the Annunciation, and another on Saint John the Baptist.

Saint Antipater reposed in peace.

Saint Anthimus of Iberia was one of the most highly educated people of his time. He was fluent in many languages, including Greek, Romanian, Old Slavonic, Arabic, and Turkish and well-versed in theology, literature, and the natural sciences. He was unusually gifted in the fine arts—in painting, engraving, and sculpture in particular. He was famed for his beautiful calligraphy. Finally, Saint Anthimus was a great writer, a renowned orator, and a reformer of the written Romanian language.

Little is known about the youth of Saint Anthimus. He was a native of the Samtskhe region in southern Georgia. His parents, John and Mariam, gave him the name Andria at Baptism. He accompanied King Archil to Russia and helped him to found a Georgian print shop there, but after he returned he was captured by Dagestani robbers and sold into slavery. Through the efforts of Patriarch Dositheus of Jerusalem, Anthimus was finally set free, but he remained in the patriarch’s service in order to further his spiritual education.

Already famed for his paintings, engravings, and calligraphy, Anthimus was asked by Prince Constantine Brincoveanu (1688-1714) of Wallachia (present-day Romania) to travel to his kingdom around the year 1691. After he had arrived in Wallachia, he began to manage a local print shop. The printing industry in that country advanced tremendously at that time, and the chief inspiration and driving force behind the great advances was the Georgian master Anthimus. He succeeded in making Wallachia a center of Christianity and a major publisher of books for all the East.

In 1694 Anthimus was enthroned as abbot of Snagov Monastery (in present-day Romania), where he soon founded a print shop. In the same year his new print shop published Guidelines for the Divine Services on May 21, All Saints’ Day. The book was signed by Subdeacon Michael Ishtvanovich, future founder of the first Georgian print shop.

In 1705 Anthimus, “the chosen among chosen abbots of Wallachia,” was consecrated bishop of Rimnicu Vilcea, and in 1708 he was appointed metropolitan of Hungro-Wallachia. The whole country celebrated his elevation. As one abbot proclaimed: “The divine Anthimus, a great man and son of the wise Iberian nation, has come to Wallachia and enlightened our land. God has granted him an inexhaustible source of wisdom, entrusted him to accomplish great endeavors, and helped to advance our nation by establishing for us a great printing industry.”

Under the direct leadership of Saint Anthimus, more than twenty churches and monasteries were erected in Wallachia. Of particular significance is All Saints’ Monastery, located in the center of Bucharest. The main gates of this monastery were made of oak and carved with traditional Georgian motifs by Saint Anthimus himself. The metropolitan also established rules for the monastery and declared its independence from the Church of Constantinople.

From the day of his consecration, Metropolitan Anthimus fought tirelessly for the liberation of Wallachia from foreign oppressors. On the day he was ordained he addressed his flock: “You have defended the Christian Faith in purity and without fault. Nevertheless, you are surrounded and tightly bound by the violence of other nations. You endure countless deprivations and tribulations from those who dominate this world.... Though I am unworthy and am indeed younger than many of you—like David, I am the youngest among my brothers— the Lord God has anointed me to be your shepherd. Thus I will share in your future trials and griefs and partake in the lot that God has appointed for you.”

His words were prophetic: In 1714 the Turks executed the Wallachian prince Constantine Brincoveanu, and in 1716 they executed Stefan Cantacuzino (1714-1716), the last prince of Wallachia.

In his place they appointed the Phanariote (a member of one of the principal Greek families of the Phanar, the Greek quarter of Constantinople, who, as administrators in the civil bureaucracy, exercised great influence in the Ottoman Empire after the Turkish conquest) Nicholas Mavrokordatos, who concerned himself only with the interests of the Ottoman Empire.

During this difficult time, Anthimus of Iberia gathered around him a group of loyal boyar patriots determined to liberate their country from Turkish and Phanariote domination. But Nicholas Mavrokordatos became suspicious, and he ordered Anthimus to resign as metropolitan. When Anthimus failed to do so, he filed a complaint with Patriarch Jeremiah of Constantinople.

Then a council of bishops, which did not include a single Romanian clergyman, condemned the “conspirator and instigator of revolutionary activity” to anathema and excommunication and declared him unworthy to be called a monk. But Nicholas Mavrokordatos was still unsatisfied and claimed that to deny Anthimus the title of Metropolitan of Hungro-Wallachia was insufficient punishment. He ordered Anthimus to be exiled far from Wallachia, to Saint Catherine’s Monastery on Mt. Sinai. Metropolitan Anthimus, beloved of the Romanian people, was escorted out of the city at night since the conspirators feared the reaction of the people.

But Metropolitan Anthimus never reached Mt. Sinai. On September 14, 1716, a band of Turkish soldiers stabbed Saint Anthimus to death on the bank of the Tundzha (Tunca) River where it flows through Adrianople, not far from Gallipoli, and cast his butchered remains into the river.

Thus ended the earthly life of one more Georgian saint—a man who had dedicated all of his strength, talent, and knowledge to the revival of Christian culture and the strengthening of the Wallachian people in the Orthodox Faith.

In 1992 the Romanian Church canonized Anthimus of Iberia and proclaimed his commemoration day to be September 14, the day of his repose. The Georgian Church commemorates him on June 13.

Today we also commemorate 10,000 Martyrs, beheaded by the sword for Christ. The year of their death is not known.

Today we commemorate the finding of the relics of Saint Nicholas the Deacon at Karyes Monastery on Lesbos on June 13, 1960.

In April of 1960 he appeared to three women in the town of Thermi, telling them where his relics were to be found. They hesitated to ask the Metropolitan of Mytilene for permission to dig, lest the tomb should not be found and they become objects of derision. Finally, they went and told the Metropolitan about seeing Saint Nicholas in their dreams, and the Hierarch blessed them to dig.

Doukas Tsolakis was asked to dig where the women told him. He dug a little, and then stopped because the ground was hard. That night Doukas saw Saint Nicholas in a dream, sitting at the very place where he had been digging. The Saint said, "I am Nicholas. Why do you doubt that my grave is here?" Then he told Doukas that he would be punished if he did not dig at the spot indicated by the women.

On June 13, 1960, Mr. Tsolakis was helped by another workman, and after some difficulties, the Martyr's relics were found. That day was one of great rejoicing for the pious people, for many miracles took place. On that same day, a round Patriarchal Privelege Seal was found. It was made of lead and silver, and was from the XIV century. One side depicted the Mother of God, and the Archangel Michael on the other.

Other persons also saw Deacon Nicholas in their dreams, and he told them that he was a native of Thessaloniki, from an aristocratic family, and he was ordained as a Deacon. In 1454, Saint Nicholas accompanied Saint Raphael to Lesbos after the Turks invaded Thrace.

In 1463, the Turks invaded the Karyes Monastery and captured the monks, subjecting them to various torments. Then the Turks dragged Archimandrite Raphael by his hair and beard, and tied him to a tree. They beat him and struck him with their heated weapons. Finally, they sawed through his mouth, separating the jaw and his head. This took place on Bright Tuesday (April 9, 1463). Saint Nicholas died of heart failure after witnessing Saint Raphael's martyrdom.

Saint Nicholas is short and thin, with a small blond beard. Sometimes he appears in his vestments, holding a censer. He always stands before Saint Raphael with great respect.

Read more about Saints Raphael, Nicholas, and Irene