1,003 Martyrs at Nicomedia

Commemorated on February 7

The 1,003 Martyrs at Nicomedia were servants of four dignitaries, Bassos, Eusebius, Eutychius and Basilides, who suffered for Christ with their wives (January 5) in the year 303 during the reign of Emperor Diocletian (284-305).

After the martyric death of their masters, the servants decided to follow their example, and confessed themselves as Christians before Diocletian. Swayed neither by persuasion nor promises nor rewards, 1,003 men, women, and children were cut down by soldiers who formed a tight circle around them so that none of them remained alive.

By permission of the Orthodox Church in America (www.oca.org)

40 Women Martyrs at Heraclea, in Thrace

Commemorated on September 1

The 40 Holy Virgins and St. Ammoun the Deacon were from Adrianopolis in Macedonia. Deacon Ammoun was their guide in Christian faith. They were captured by Baudos, the pagan governor, and were tortured because they would not offer sacrifice to idols.

The holy martyrs endured many cruel torments, which were intended to force them to renounce Christ and worship the pagan gods. Later, they were sent to Heraklea in Thrace to appear before the tyrant Licinius. However, the valiant martyrs remained unshakeable.

St. Ammoun and eight of the virgins were beheaded, ten virgins were burned, six of them died after heated metal balls were put into their mouths, six were stabbed with knives, and the rest were struck in the mouth and stabbed in the heart with swords.

By permission of the Orthodox Church in America (www.oca.org)

Afterfeast of the Meeting of Our Lord in the Temple

Commemorated on February 3

On this first day of the Afterfeast of the Meeting of the Lord, the Church commemorates the righteous Simeon and Anna, the prophetess. The following words are ascribed to Christ in Ode 9 of the Canon: “I am not held by the Elder; it is I Who hold him, for he asks Me for forgiveness.”

Troparion (Tone 1) –

Rejoice, O Virgin Theotokos, full of grace!

From you shone the Sun of Righteousness, Christ our God.

Enlightening those who sat in darkness!

Rejoice, and be glad, O righteous elder;

You accepted in your arms the Redeemer of our souls,

Who grants us the Resurrection.

Kontakion (Tone 1) –

By Your nativity, You did sanctify the Virgin’s womb,

And did bless Simeon’s hands, O Christ God.

Now You have come and saved us through love.

Grant peace to all Orthodox Christians, O only Lover of man!

By permission of the Orthodox Church in America (www.oca.org)

An Unknown Girl in Alexandria

Commemorated on March 3

She was from a wealthy house, having a good father who suffered and had a difficult death, and an evil mother who had an easy life, died in peace and was buried with honor.

In uncertainty whether to live by the example of her father or mother, this maiden had a vision, in which the state of her father and of her mother were shown to her. She saw her father in the Kingdom of God, and her mother in darkness and torment. She decided to devote her whole life to God, and, like her father, follow the commandments without regard to any opposition or misfortune that she might have to endure.

She followed the commandments of God to the end, with His help, and was made worthy of the Kingdom of heaven, in which she was reunited with her beloved father.

From the Prologue by permission of www.abbamoses.com

Commemoration of our God-bearing Fathers and Mothers Who Shone Forth in Asceticism

Commemorated on March 8

On this day, we commemorate all the righteous and God-bearing Fathers and Mothers, both known and unknown, who shone forth in asceticism. With these two weeks of Meatfare and Cheesefare, the Church gradually eases us into the full fasting of Great Lent.

The holy ascetics were virtuous men and women who contended against the devil and their own passions. By examining their lives and their struggles against the enemy, we take courage from the victory they have achieved, and are inspired to imitate their God-pleasing conduct. They also teach us that fasting is not merely abstinence from food, but involves refraining from inappropriate speech and unseemly actions.

Since these holy ascetics shared the same human nature that we have, their example is an encouragement to us as we embark on our own spiritual struggles. Their lives are a model for us to follow as we seek to acquire and practice the various virtues and to turn away from everything evil. If we undertake these same struggles of prayer, fasting, and good works, we shall receive from God the same rewards as they did.

Most of the holy ascetics commemorated today have their own separate Feast Days during the year, while some are remembered only on this day.

Troparion (Tone 8) –

Only Creator, with wisdom profound, You mercifully order all things,

and give that which is needed to all men:

Give rest, O Lord, to the souls of Your servants who have fallen asleep,

for they have placed their trust in You, our Maker and Fashioner, and our God.

Kontakion (Tone 8) –

With the saints give rest, O Christ, to the souls of Your servants,

where there is neither sickness nor sorrow, and no more sighing,

but life everlasting.

By permission of the Orthodox Church in America (www.oca.org)

Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod

Commemorated on November 27

The Icon of the Mother of God “Of the Sign” depicts the Most Holy Theotokos with prayerfully uplifted hands, and the Divine Infant at Her bosom in a mandorla (or sphere). This depiction of the Mother of God is regarded as one of the very first of Her iconographic images. In the mausoleum of St. Agnes at Rome is a depiction of the Mother of God with hands raised in prayer with the Infant Christ sitting on Her knee, which is ascribed to the fourth century. There is also an ancient Byzantine icon of the Mother of God “Nikopea” from the sixth century, where the Most Holy Theotokos is seated upon a throne and holding in Her hands an oval shield with the image of the Savior Emmanuel.

Icons of the Mother of God, known as “The Sign,” appeared in Russia during the eleventh and twelfth centuries, and were so called because of a miraculous sign from the Novgorod Icon in the year 1170. In that year, the allied forces of Russian princes marched to the very walls of Novgorod. For the people of Novgorod, their only remaining hope was that God would help them. Day and night they prayed, beseeching the Lord not to forsake them. On the third night, Bishop Elias of Novgorod heard a wondrous voice commanding that the icon of the Most Holy Theotokos be taken out of the Church of the Savior’s Transfiguration on Ilina Street, and carried along the city’s walls.

While the icon was being carried, the enemy fired arrows at the procession, with one of the arrows piercing the iconographic face of the Mother of God. Tears trickled from Her eyes, and the icon turned its face towards the city. After this divine Sign, an inexpressible terror suddenly gripped the enemy. They began to strike one another, and taking encouragement from the Lord, the people of Novgorod fearlessly gave battle and won the victory.

In remembrance of the miraculous intercession of the Queen of Heaven, Archbishop Elias established a feast day in honor of the Sign of the Mother of God, which the Russian Church celebrates to the present day. Hieromonk Pachomius the Logothete, who was present at this festal celebration, composed two Canons for this Feast.

On other Novgorod Icons of the Sign, the miraculous events of 1170 were depicted. For 186 years afterwards, the wonderworking icon remained in the Church of the Savior’s Transfiguration. In 1356, it was transferred to a church built in Novgorod in honor of the Icon of the Most Holy Theotokos “of the Sign,” which became the Cathedral of the Monastery of the Sign.

Numerous copies of the Sign Icon are known throughout the world. Many of them were also glorified by miracles in local churches, and were then named for the place of the appearance of the miracle.

By permission of the Orthodox Church in America (www.oca.org)

Conception of Our Most Holy Theotokos by St. Anna

Commemorated on December 9

St. Anna, the mother of the Virgin Mary, was the youngest daughter of the priest Nathan from Bethlehem, descended from the tribe of Levi. She married St. Joachim, who was a native of Galilee. St. Anna was childless, but after twenty years, through the fervent prayer of both spouses, an angel of the Lord announced to them that they would be the parents of a daughter Who would bring blessings to the whole human race.

The Orthodox Church does not accept the teaching that the Mother of God was exempted from the consequences of ancestral sin (death, corruption, sin, etc.) at the moment of her conception by virtue of the future merits of Her Son. Only Christ was born perfectly holy and sinless. The Holy Virgin was like everyone else in Her mortality, and in being subject to temptation, although She committed no personal sins. She was not a deified creature removed from the rest of humanity. If this were the case, She would not have been truly human, and the nature that Christ took from Her would not have been truly human either. If Christ does not truly share our human nature, then the possibility of our salvation is in doubt.

The Conception of the Virgin Mary by St. Anna took place at Jerusalem. The many icons depicting the Conception by St. Anna show the Most Holy Theotokos trampling the serpent underfoot. There are also icons in which St. Anna holds the Most Holy Virgin on her left arm as an infant. On St Anna’s face is a look of reverence. A large ancient icon, painted on canvas, is located in Russia. From ancient times this Feast was especially venerated by pregnant women.

Troparion (Tone 4) –

Today the bonds of barrenness are broken,

God has heard the prayers of Joachim and Anna.

He has promised them beyond all their hopes,

To bear the Maiden of God

By whom the Uncircumscribed One was born as mortal man,

Who commanded an angel to cry to Her:

Rejoice, O Full of Grace, the Lord is with You!

Kontakion (Tone 4) –

Today the universe rejoices,

For Anna has conceived the Theotokos through God's dispensation,

For she has brought forth the One who is to bear the Ineffable Word!

By permission of the Orthodox Church in America (www.oca.org)

Entry of the Most Holy Theotokos into the Temple

Celebrated on November 21

According to Holy Tradition, the Entry of the Most Holy Theotokos into the Temple took place in the following manner. Her parents, Sts. Joachim and Anna, praying for an end to their childlessness, vowed that if a child were born to them, they would dedicate it to the service of God. When the Most Holy Virgin reached the age of three, her parents decided to fulfill their vow. They invited their relatives and acquaintances, and dressed the All-Pure Virgin in Her finest clothes. Singing sacred songs and with lighted candles in their hands, virgins escorted Her to the Temple. There the High Priest met the handmaiden of God. In the Temple, fifteen high steps led to the sanctuary, which only the High Priest could enter. (Because a Psalm was recited on each step, Psalms 119/120-133/134 are called “Psalms of Ascent.”) It seemed that the child could not make it up this stairway. But just as She was placed on the first step, strengthened by the power of God, She quickly went up the remaining steps and ascended to the highest one. The High Priest led the Most Holy Virgin into the Holy of Holies, where only the High Priest entered once a year to offer a purifying sacrifice of blood. All those in the Temple were astonished at this most unusual event. After entrusting their child to the Heavenly Father, Joachim and Anna returned home. The All-Holy Virgin remained in the rooms set aside for virgins located near the Temple.

The earthly life of the Most Holy Theotokos is shrouded in deep mystery. However, there are accounts in Church Tradition that during the All-Pure Virgin’s stay at the Temple, She grew up in a community of pious virgins, diligently read the Holy Scripture, occupied Herself with handicrafts, prayed constantly, and grew in Her love for God.

From ancient times, the Church has celebrated the Feast of the Entry of the Most Holy Theotokos into the Temple. Indications that the Feast was observed in the first centuries of Christianity are found in the traditions of Palestinian Christians, which say that the Empress Helen built a church in honor of the Feast of the Entry. In the fourth century, St. Gregory of Nyssa also mentioned this Feast. In the eighth century, Sts. Germanus and Tarasius, Patriarchs of Constantinople, delivered sermons on the Feast of the Entry.

The Feast of the Entry of the Most Holy Theotokos into the Temple foretells God’s blessing for the human race, the preaching of salvation, and the promise of the coming of Christ.

Troparion (Tone 4) –

Today is the preview of the good will of God,

of the preaching of the salvation of mankind.

The Virgin appears in the temple of God,

in anticipation proclaiming Christ to all.

Let us rejoice and sing to her: Rejoice,

0 Divine Fulfillment of the Creator's dispensation.

Kontakion (Tone 4) –

The most pure Temple of the Savior;

the precious Chamber and Virgin;

the sacred Treasure of the glory of God,

is presented today to the house of the Lord.

She brings with her the grace of the Spirit,

therefore, the angels of God praise her:

“Truly this woman is the abode of heaven.”

By permission of the Orthodox Church in America (www.oca.org)

Expulsion of Adam and Eve from Paradise

Commemorated on March 9

The Church reminds us of Adam’s expulsion from Paradise as the Orthodox faithful begin Great Lent. God commanded Adam to fast (Gen. 2:16), but he did not obey. Because of their disobedience, Adam and Eve were cast out of Eden and lost the life of blessedness, knowledge of God, and communion with Him, for which they were created. Both they and their descendents became heirs of death and corruption.

Let us consider the benefits of fasting, the consequences of disobedience, and recall our fallen state. Today, we are invited to cleanse ourselves of evil through fasting and obedience to God. Our fasting should not be a negative thing nor a mere abstention from certain foods. It is an opportunity to free ourselves from the sinful desires and urges of our fallen nature, and to nourish our souls with prayer, repentance, to participate in church services, and partake of the life-giving Mysteries of Christ.

At Forgiveness Vespers we sing: “Let us begin the time of fasting in light, preparing ourselves for spiritual efforts. Let us purify our soul, let us purify our body. As we abstain from food, let us abstain from all passion and enjoy the virtues of the spirit….”

Kontakion (Tone 6) –

Master, Teacher of wisdom,

Bestower of virtue,

you teach the thoughtless and protect the poor:

Strengthen and enlighten my heart.

Word of the Father,

let me not restrain my mouth from crying to you:

Have mercy on me, a transgressor,

O merciful Lord!

By permission of the Orthodox Church in America (www.oca.org)

Flight Into Egypt of the Holy Family

Commemorated on December 26

It is through the Gospel of St. Matthew where Egypt is often identified as the place of refuge that the Holy Family sought in its flight from Judea: “When he [Joseph] arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt I called My Son” (Matthew 2:12-23).

St. Nikolai Velimirovic relates the following story: The holy family, fleeing into Egypt, were accosted by robbers, one of whom, seeing the Christ Child, was amazed at His supernatural beauty and said, “If God were to take human flesh Himself, He would not be more beautiful than this child!” The robber told his companions to take nothing from the family. In gratitude, the Mother of God told him, “This Child will reward you richly for having spared Him today.” Thirty years later, it was this robber who was crucified at Christ’s right hand, and was granted to hear the words, “Today thou shalt be with Me in Paradise.”

By permission of abbamoses (www.abbamoses.com) & www.orthodoxwiki.org

Forefeast of the Annunciation

Commemorated on March 24

A forefeast (also known as prefeast) is a period of time preceding certain major feasts of the Christian year during which the Church anticipates the approaching festival. The liturgical life of the Church reflects this anticipation by foreshadowing the feast in the divine services celebrated during the forefeast.

The Forefeast of the Annunciation is celebrated the day before the actual feast.

Troparion (Tone 4) –

Today is the prelude of joy for the universe!

Let us anticipate the feast and celebrate with exultation:

Gabriel is on his way to announce the glad tidings to the Virgin;

He is ready to cry out in fear and wonder:

Rejoice, O Full of Grace, the Lord is with You!

Kontakion (Tone 8) –

You are the beginning of salvation for all of us on earth, Virgin Mother of God.

For the great Archangel Gabriel, God's minister, was sent from heaven to stand before you to bring you joy:

Therefore, we all cry to you: Rejoice, O unwedded Bride.

By permission of the Orthodox Church in America (www.oca.org)

Forefeast of the Entry into the Temple of the Most Holy Theotokos

Commemorated on November 20

The Feast of the Entry of the Most Holy Theotokos into the Temple has only one day of prefeast. The hymns for today praise St. Anna for bringing her daughter, the living temple of God, to the Temple in Jerusalem.

The three Old Testament readings at Great Vespers refer to the Temple. The first lesson (Exodus 40:1-5, 9-10, 16, 34-35) refers to the arrangement of the tabernacle of the tent of the congregation (a portable sanctuary which was carried by the Israelites in their wanderings). The second lesson (III Kings/I Kings 7:51; 8:1, 3-7, 9-11) describes the dedication of Solomon’s Temple. The third lesson (Ezekiel 43:27-44:4) speaks of the gate of the sanctuary which faces east. God enters through this gate, which is shut so that no one else can enter by it.

Troparion (Tone 4) –

Today Anna bequeaths joy to all instead of sorrow

by bringing forth her fruit, the only ever-Virgin.

In fulfillment of her vow,

today with joy she brings to the temple of the Lord

the true temple and pure Mother of God the Word.

Kontakion (Tone 4) –

Today the universe is filled with joy

at the glorious feast of the Mother of God,

and cries out:

"She is the heavenly heavenly tabernacle."

By permission of the Orthodox Church in America (www.oca.org)

Icon of Sophia, the Wisdom of God

Commemorated on September 8

The Icon of Sophia, the Wisdom of God, occupies an unique place in the Russian Orthodox Church. On the icon is depicted the Theotokos, and the Hypostatic Wisdom, the Son of God incarnate of Her.

Sophia ponders the Son of God, about Whom in the Proverbs of Solomon it says: “Wisdom has built a house for herself, and has set up seven pillars” (9:1). These words refer to Christ, the Son of God, Who in the Epistles of St Paul is called “Wisdom of God” (1 Cor.1:30), and the word “house” refers to the Most Holy Virgin Mary, of Whom the Son of God is incarnate.

The arrangement of the icon bears witness to the fulfillment of this prophecy. On the Kiev icon of Sophia is a church, with the Theotokos in a robe with a veil on her head, under an archway of seven pillars. The palms of Her hands are outstretched, and her feet are set upon a crescent moon. She holds the Pre-eternal Christ Child, blessing with Her right hand, and holding the Infant with Her left.

On the cornice of the entrance are inscribed the words from the Book of Proverbs: “Wisdom has built a house for herself, and has set up seven pillars.” Over the entrance are depicted God the Father and God the Holy Spirit. From the mouth of God the Father issues the words: “I am the affirmation of Her footsteps.”

Along both sides are depicted the seven Archangels with outstretched wings, holding in their hands symbols of their duties. On the right side: Michael has a flaming sword; Uriel has a lightning flash hurling downwards; and Raphael has an alabaster vessel of myrrh. On the left side: Gabriel has a lily blossom; Selaphiel has a scale; Jerudiel has a royal crown; and Barachiel has flowers on a white shawl.

Under a cloud with the crescent moon, serving as a footrest for the Mother of God, is a staircase with seven steps (depicting the Church of God on earth). Those standing on the seven steps are the Old Testament witnesses of the manifestation of Wisdom, the Forefathers and the Prophets. On each of the seven steps are inscribed: faith, hope, love, purity, humility, blessedness, and glory. The seven steps of the staircase are set upon the seven pillars, on which images are inscribed, and their explanations taken from the Apocalypse.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Areovindus"

Commemorated on February 10

The origins of this unusual icon, in which the Most Holy Theotokos is depicted without Christ, are unknown. The bright red color of her outer garment inspired the name Areovindus, or “Fire Appearing” (“Fiery Vision”).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Assuage My Sorrows" Translation to Moscow

Commemorated on January 25 (also on September 25 and October 9)

The “Assuage my Sorrows” Icon of the Most Holy Theotokos was glorified at Moscow by many miracles in the second half of the eighteenth century, particularly during a plague in 1771. The icon had been brought to Moscow by Cossacks in 1640 in the reign of Tsar Michael and placed in the church of St. Nicholas.

Once, after a fire and the rebuilding of the temple, the icon was carelessly put in a bell tower. However, the abundant mercies manifested by the Mother of God would one day bring about a renewed veneration of this holy icon.

The Feast of the wonderworking icon on January 25 was established in 1760 to commemorate the healing of a sick woman who had seen the icon in a vision. A voice instructed her to go to the church of St. Nicholas in Moscow where she would find this icon. “Pray before it, and you will receive healing.”

She obeyed and went to Moscow, where she found an icon, darkened by age and dust, in the church’s bell tower. When the sick woman saw the face and inscription, she cried out, “It is She!” The woman, who previously had been unable to move her arms and legs, walked out of the church on her own after a Molieben was served before the icon on January 25.

The icon was placed in an honored place in the church, and later a chapel was built in its honor. The services and the Akathist in honor of the icon date from this period. Copies of the “Assuage my Sorrows” Icon of the Most Holy Theotokos are to be found in churches in Moscow and other cities. The icon is also commemorated on September 25 and October 9.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Comfort" or "Consolation"

Commemorated on January 21

The Vatopedi “Comfort” or “Consolation” Icon of the Mother of God is in the old Vatopedi Monastery on Mt. Athos, in the Church of the Annunciation. It was called “Vatopedi” because near this monastery Arcadius, the son of Emperor Theodosius the Great, fell off a ship into the sea, and by the miraculous intercession of the Mother of God he was carried to shore safe and unharmed. He was found sleeping by a bush, not far from the monastery. From this event the name “Vatopedi” (“the bush of the child”) is derived. The holy Emperor Theodosius the Great, in gratitude for the miraculous deliverance of his son, embellished and generously endowed the Vatopedi Monastery.

On the Vatopedi Icon, the Mother of God is depicted with Her face turned towards Her right shoulder. This is because on January 21, 807, She turned Her face towards the abbot of the monastery, who was standing near the holy icon, about to hand the keys of the monastery to the porter. A voice came from the icon and warned him not to open the monastery gates, because pirates intended to pillage the monastery. The Holy Child then placed His hand over His Mother’s lips, saying, “Do not watch over this sinful flock, Mother, but let them fall under the sword of the pirates.” The Holy Virgin took the hand of Her Son and said again, “Do not open the gates today, but go to the walls and drive off the pirates.” The abbot took precautionary measures, and the monastery was saved.

In memory of this miraculous event, a perpetual lamp burns in front of this wonderworking icon. Every day a Canon of Supplication is chanted in honor of the icon, and on Fridays the Divine Liturgy is celebrated. On Mt. Athos, this icon is called “Paramythia,” “Consolation” (“Otrada”), or “Comfort” (“Uteshenie”).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Czestochowa"

Commemorated on March 6

The wonderworking Czestochowa Icon of the Most Holy Theotokos is to be found in a Roman Catholic monastery at Yasna Gora near the city of Czestochowa, Petrov Province, in present-day Poland. It is believed to be one of the seventy icons written by the holy Apostle and Evangelist Luke. Tradition says that the icon was taken from Jerusalem when the Romans conquered the city in 66 AD, and was hidden in a cave near Pella. The icon was given to St. Helen when she visited the Holy Land in 326, and she brought it back to Constantinople with her.

In the eighth century, the icon traveled to various places, including Galicia, Bavaria, and Moravia. The founder of the city of Lvov, Prince Leo, brought the icon to Russia and placed it in the Belz Fortress. Many miracles took place before the holy icon.

Prince Vladislav of Opolsk acquired the icon when the Poles captured southwestern Russia. At the time that Vladislav ruled Poland, the Tatars invaded Russia and appeared before the gates of the Belz Fortress. The prince ordered that the icon be placed atop the city walls as the Tatars began to attack. Blood began dripping from the icon where it had been struck by an arrow, and those who witnessed it were amazed at the sight. The Tatars retreated when a dark haze covered them, and many died.

Following this miraculous event, Prince Vladislav planned to place the icon in his castle in Opolsk, Poland. As preparations for the transfer were being made, Vladislav was overcome with an inexplicable fear. He began to pray before the holy icon, and that night was told in a vision to take the icon to Yasna Gora near Czestochowa. Vladislav built a monastery at Yasna Gora in 1382 and gave the icon to an order of Roman Catholic monks.

Many years later, followers of Protestant leader John Hus attacked Czestochowa and plundered the monastery. When they attempted to carry the Czestochowa Icon away in a cart, the horses refused to move, held back by some invisible power. One of the Hussites became angry and threw the icon on to the ground, while another stabbed the face of the Virgin with his sword. The first man was struck dead, while the hand of the second man shriveled up.

The other invaders also suffered from God’s punishment. Some of them died on the spot, while others became blind. Although many of the monastery’s treasures were stolen by the Hussites, the wonderworking Czestochowa Icon was left behind.

King Carl X Gustav of Sweden occupied most of Poland in the seventeenth century, and his forces remained undefeated until they fought a battle near the monastery where the icon was kept. With the aid of the Most Holy Theotokos, the Poles were able to overcome the invading Swedes. At Lvov, King Jan Casimir officially decreed that the Mother of God was the Queen of Poland, and that the nation was under her protection.

Many miracles have been worked by the Czestochowa Icon, and are recorded in a book which is kept at the Czestochowa Monastery. Copies of the icon are found in many Orthodox and Roman Catholic monasteries. Some of these copies are venerated across Russia: in the village of Pisarevkain in the Volhynia Province, at Verhnaya Syrovatka in the Kharkov Province, at Tyvrov in the Vinits Province, and in the Kazan Cathedral at St. Petersburg.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Elets-Chernigov"

Commemorated on February 5

The Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). The icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. While living an ascetical life on the Boldino Heights, St. Anthony gave his blessing to found a monastery at this place.

In 1238, the monastery was pillaged by the Tatars, but the icon was hidden inside the monastery walls. In 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and the icon was placed in the church.

The ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. In 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. While in Kharkov, he fell seriously ill, and before his death bequeathed the Elets Icon to the nearby Kharkov Dormition church.

According to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets Monastery with a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. At the same time, Archimandrite Joannicius (Golyatovsky) was restoring the monastery and had described numerous miracles of this icon in his book, “Skorbnitsa” (“Consoler” or “Treasury”), published in 1676 in Novgorod.

There is still another Elets Icon of the Mother of God, also appearing in 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feast day of this icon was set for January 11.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Enthroned"

Commemorated on March 2

The “Enthroned” (or “Reigning”) Icon of the Mother of God appeared on March 2, 1917, the day of Tsar Nicholas II’s abdication, in the village of Kolomskoye near Moscow, Russia.

In February 1917, an elderly woman named Eudokia saw the Mother of God in a dream telling her to go to Kolomskoye to find a large blackened icon in a church. After this vision occurred to her three times, Eudokia went to Kolomskoye to search for the icon with the priest Nicholas.

In the basement of a church, they found the icon and started wiping off the accumulated dust. They were then able to see the Most Holy Theotokos wearing a crown and sitting on a throne. Immediately, Father Nicholas celebrated a service of Thanksgiving and an Akathist.

News of the icon’s discovery spread throughout Russia, and there were several miracles of healing from physical and mental infirmities. As time went by, the icon renewed itself and became brighter and brighter.

Since the icon was revealed just as the Tsar abdicated, many people believed that the Queen of Heaven had assumed royal authority over the Russian land, and so the icon became known as the “Enthroned” (or “Reigning”) icon. Upon additional research, it was learned that the icon had come from the Ascension Convent in Moscow. In 1812, before Napoleon’s invasion, this icon and others were sent to the Church of the Ascension in the village of Kolomskoye for safekeeping. Apparently forgotten, the icons were never returned to Moscow.

A Service and Akathist to the “Enthroned” Icon were composed with the assistance of His Holiness Patriarch Tikhon (+1925). Many copies of the icon were venerated throughout Russia, but these were confiscated by the Soviets. The Service and Akathist to the icon were also forbidden to be served.

The original icon is said to be in the Novodevichy Museum in Moscow, and there is a copy in the Church of the Kazan Mother of God in Kolomskoye.

The “Enthroned” or “Reigning” Icon, which belongs to the Panachranta type, shows the Theotokos seated on a throne with Her Son.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Iveron"

Commemorated on February 12

During the reign of Emperor Theophilus in the ninth century, the Byzantine Empire raged with the heresy of iconoclasm. In accordance with the emperor’s command, thousands of soldiers pillaged the empire, searching every corner, city, and village for hidden icons.

Near the city of Nicaea lived a pious widow who had concealed an Icon of the Most Holy Theotokos. Before long, the soldiers discovered it, and one of them thrust his spear into the image. However, by God’s grace, his terrible deed was overshadowed by a miracle as blood flowed forth from the wound on the face of the Mother of God. Upon seeing this, the frightened soldiers quickly fled.

The widow spent the whole night in vigil, praying before the Icon of the Most Holy Theotokos. In the morning, according to God’s will, she took the icon to the sea and cast it upon the water. The holy icon stood upright on the waves and began to sail westward.

Time passed, and one evening in the year 1004, the monks of the Iveron Monastery on Mt. Athos beheld a pillar of light, shining upon the sea like the sun. The miraculous image lasted several days, while the fathers of the Holy Mountain gathered together, marveling at the site. Finally, they descended to the edge of the sea, where they beheld the pillar of light standing above the Icon of the Theotokos. But when they approached it, the icon moved farther out to sea.

At that time, a Georgian monk named Gabriel was working at the Iveron Monastery. The Theotokos appeared to the fathers of the Holy Mountain and told them that Gabriel alone was worthy to retrieve the holy icon from the sea. At the same time, She appeared to Gabriel and told him, “Enter the sea, and walk out upon the waves with faith, and all will witness my love and mercy for your monastery.”

The monks of Mt. Athos found Gabriel and led him down to the sea, chanting hymns, and censing with holy incense. Gabriel walked out upon the water as though upon dry land, took the icon in his arms, and obediently carried it back to shore. This miracle occurred on Bright Tuesday.

While the monks were celebrating a paraklesis of thanksgiving, a cold, sweet spring miraculously gushed forth from the ground where the icon stood. Afterwards, they took the icon to a church and set it down in the sanctuary with great reverence.

However, one of the monks who came to light a lamp the next morning discovered that the icon was no longer where they had left it. In fact, it was hanging on a wall near the entrance gate. The disbelieving monks took it down and returned it to the sanctuary, but the next day the icon was again found at the monastery gate. This miracle recurred several times, until the Most Holy Virgin appeared to Gabriel, saying, “Announce to the brothers that from this day they should not carry me away. For what I desire is not to be protected by you; rather I will overshadow you, both in this life and in the age to come. As long as you see my icon in the monastery, the grace and mercy of my Son shall never be lacking!”

Filled with exceeding joy, the monks erected a small church near the monastery gate to glorify the Most Holy Theotokos and placed the wonder-working icon inside. The holy icon came to be known as the “Iveron Mother of God” and, in Greek, Portaitissa. By the grace of the miraculous Iveron Icon of the Theotokos, many miracles have taken place and continue to take place throughout the world.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Kursk Root"

Commemorated on November 27 (also on September 8)

The Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. In the thirteenth century during the Tatar invasion, when all of Russia suffered, the city of Kursk, ravaged by the Horde of Batu, fell into desolation.

One day, on the outskirts of the city, a hunter noticed the ancient icon, lying on a root, facing downwards towards the ground. The hunter lifted it up and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. As the hunter lifted the holy icon from the earth, a spring of pure water gushed up from where the icon had lain. This occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and instead found it a resting place in a small chapel. Soon inhabitants of the town of Ryl’a heard about this, and living not far away, began to visit the place of the appearance for venerating the new holy image.

The people eventually transferred the icon to the town of Ryl’a and put it in a new church in honor of the Nativity of the Most Holy Theotokos. However, the icon did not remain there for long. It disappeared and returned to its former place of appearance in the forest. The people of Ryl’a repeatedly retrieved the icon, carrying it back to the city, but the icon continued to return to its former place. Everyone then realized that the Theotokos preferred the place of the appearance of Her Icon.

The special help granted by the Mother of God through this icon is connected with important events in Russian history: The war of liberation of Russia during the Polish-Lithuanian incursion in 1612, and the 1812 Russo-Franco War against Napoleon’s armies.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Of the Sign"

Commemorated on March 28 (also on November 27)

The actual account of the Icon of the Sign is to be found on November 27. Today’s commemoration may be for a wonder-working copy of the original icon.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Quick to Hear"

Commemorated on November 9

The Icon of the Mother of God, “Quick to Hear,” is an ancient wonderworking icon, and is located on Holy Mt. Athos at the Docheiariou Monastery. The monastery’s tradition suggests that the icon was written during the tenth century, in the time of St. Neophytus. In 1664, the cook, Nilus, came into the kitchen at night with a burning torch. He heard a voice from the Icon of the Mother of God which hung over the door, warning him in the future not to walk with a torch and not to darken the icon with soot. The monk thought that it was a prank by one of his monastic brothers, so he disregarded the warning and continued to walk into the kitchen with the sooty torch.

Suddenly he fell blind. With fervent repentance, Nilus prayed before the Icon of the Mother of God, begging forgiveness. When the brethren heard what had happened, they placed a lamp before the icon, and censed it each night. Again, Nilus heard the wondrous voice saying that he had been forgiven, and that his sight would return. The All-Pure One commanded him to announce to all his brothers that She was the protector and guardian of the monastery. ”Let them and all Orthodox Christians come to Me in their necessities, and I shall not forsake them. All their petitions will be granted by My Son, because of My intercession with Him. My icon shall be called ‘She who is Quick to Hear,’ for I shall speedily fulfill the petitions of those who hasten to it.” The Most Holy Theotokos then fulfilled and continues to fulfill Her promise of quick help and consolation for all those who come to Her with faith.

In Russia, copies of the wonderworking Athonite image “She who is Quick to Hear” were always venerated with great love and fervent prayer. Many of them were glorified by miracles. In particular, there were cases of healing from the plague and from demonic possession.

In 1938, the Docheiariou Monastery presented a copy of the wonderworking Icon of the Mother of God “Quick to Hear” to the Russian Spiritual Mission at Jerusalem.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Rescuer of the Drowning"

Commemorated on December 20

The village of Lenkovo near Novgorod, Russia once had a church dedicated to the Synaxis of the Most-holy Theotokos, which is why the place is still known as “Bogoroditchniy” (meaning “belonging to the Theotokos”). During the Polish incursion in the 17th century, the town of Lenkovo and its church were completely destroyed. A new church, dedicated to the Holy Archangel Michael, was erected, and housed the miraculous Icon of the Mother of God. According to tradition, the Icon of the Mother of God was brought to this church from the former Church of the Theotokos. The historical account of its appearance and glorification related the following.

In the Desno River, directly across from the hill on which the church was later built, there was an extremely dangerous whirlpool which even the most experienced sailors found difficult to cross. Quite often, enormous barges loaded down with grain would become victims of the abyss: the powerful swirling waters would carry them and their passengers away. It was at that dangerous site that the Icon of the Mother of God came to rest on the riverbank and was found. The pious believers, who discovered the Most-immaculate Icon, installed it on a site facing the whirlpool. Some time later, the Church of the Theotokos came into being on that site. Ever since that time, those who journeyed on the Desno River made it their practice to stop at the Village of Lenkovo, go ashore and enter the church. After fervent prayer before the Icon of the Mother of God, they would cast lots to see who would remain on board the barge and steer it across the dangerous whirlpool. Their companions would continue on foot. Evidently, the good will of the Mother of God rested on the site ever since the nearby church in her name was erected. It was noted that from the time of the appearance of the Icon of the Mother of God, mishaps to sailors were rare, and later completely ceased.

The Icon of the Most-Immaculate Lady was greatly revered by the populace in the area of Lenkovo, and drew a multitude of faithful, especially those who often had to endure the perils of the waters, to pray before it.

The “Rescuer of the Drowning” Icon of the Mother of God, which was famous for many other miracles, came to be revered not only in area of Lenkovo, but far beyond, especially in large port cities throughout Russia.

In the 18th century, the Icon was transferred to the Monastery of the Savior’s Transfiguration, where it remained until the Russian Revolution in 1917. History does not record what happened to the Miraculous Icon.

On May 22, 2003, the Church of the “Unexpected Joy” Icon of the Mother of God was consecrated. After this event, Sergei Babushkin, a pious Christian, gave the rector of the monastery an antique exact copy of the Lenkovo Icon of the Mother of God. The restored antique copy of the Miraculous “Rescuer of the Drowning” Icon once again returned to Novgorod to the Monastery of the Transfiguration of the Savior. It was with the return of the Icon that the revival of the monastery began.

By permission of www.wikipedia.org

Icon of the Mother of God "Seeker of the Lost"

Commemorated on February 5

From time immemorial, the Russian people, with faith in the all-powerful help of the Most Holy Theotokos, considered the title “Seeker of the Perishing” to refer not only to those who were dying, but to those whose souls were in danger of spiritual death.

There are no reliable accounts of the origin of the icon, “Seeker of the Perishing.” There are, however, several wonderworking icons of this name, through which the Theotokos showed forth Her mercy to people on the very brink of death.

In the mid-eighteenth century, in the village of Bor, Russia, a pious peasant, Thedotus Obukhov, lost his way in a blizzard on the Feast of the Lord’s Baptism. His horse became exhausted and paused on the edge of an impassable ravine. Not seeing any way to save himself, Obukhov lay down in his sleigh, where he began to freeze to death.

In these terrible moments, he prayed with all his being to the Queen of Heaven for help, and he vowed that if he was rescued he would have a “Seeker of the Perishing” icon painted and donate it to the local church. She heard his prayer and helped him. A certain peasant in the nearby village heard a voice outside his window saying, “Take him.” He went out, saw the half-frozen Obukhov on his sleigh, took him into his home, and nursed him back to health. When he recovered, Obukhov immediately fulfilled his vow and commissioned a copy of the icon from the Church of St. George in the city of Bolkhov. From that time, the Bor “Seeker of the Perishing” Icon was glorified by many manifestations of grace and miracles.

There are other “Seeker of the Perishing” Icons. One manifested itself in 1770 in the village of Malizhino and delivered the people from cholera three times. There was another in the village of Krasnoe, and another from Voronezh and Kozlov. In 1835, at the Moscow Alexandrov Orphanage Institute, a church was consecrated in honor of the “Seeker of the Perishing” Icon.

Of particular interest is the “Seeker of the Perishing” Icon located in the Church of the Glorious Resurrection in Moscow. This icon had been transferred from the Church of the Nativity of Christ to the Palashevska. Its final owner was a widower who was on the verge of complete poverty. Fervent prayer to the Most Holy Theotokos saved him from despair and arranged matters for his daughters. This man felt that he was not worthy to have this wonderworking icon in his house, so he gave it to the church.

In 1812, this same church was pillaged by the invading French armies. After their retreat, the desecrated icon was found broken into three pieces among the rubble. With the finding of the icon, numerous miracles of healing took place. Brides entering into marriage pray before this icon that their marriage might be a happy one. People come to it, overwhelmed by drunkenness, perishing in poverty, suffering in illness, and they turn to the Icon in prayer as to a Mother with Her perishing children.

The Queen of Heaven sends down help and support for all – “Seek us who are perishing, O Most Holy Virgin, chasten us not according to our sins, but as you are merciful in your love for mankind, have pity, deliver us from hell, sickness and necessity, and save us” (Troparion, Tone 4).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Seraphim-Ponetaevka"

Commemorated on November 27

The Seraphim-Ponetaevka Icon of the Mother of God “of the Sign” was written in the year 1879 by the nuns of the Seraphim-Ponetaevka women’s monastery, not far from Arzamas. The monastery was named after St. Seraphim of Sarov by the founder of the monastery, a sister of the Diveyevo community.

Six years after it was written, the icon became known for its numerous miracles and became the chief holy item of the monastery. When the sisters were praying during the services, they noticed distinct changes in the countenance of the Mother of God. Her All-Pure face became bright and life-like. Numerous pilgrims thronged to the icon, and many were healed from blindness and crippling diseases. In all, about seventy instances of healing were noted.

By permission of the Orthodox Church in America (www.oca.org)

Icon courtesy of Russian Orthodox Calendars (www.days.pravoslavie.ru)

Icon of the Mother of God "Sokolsky"

Icon Not Available

Commemorated on February 1

This weeping icon of the Most Holy Theotokos was in the church of the Theological Academy at the Sokolsky Monastery in Romania.

After Divine Liturgy on February 1, 1854, tears were observed on this icon. Bishop Philaret (Skriban), the rector of the seminary, took the icon from its frame in order to examine it. After wiping the tears from the icon with a cloth, he put it back in the frame. The bishop asked everyone to leave the church, then locked the doors. Later, when he returned to the church for Vespers with the students and teachers, tears were flowing from the icon once again. In a short time, news of the miracle spread throughout Romania, and pilgrims flocked to the monastery to venerate the icon.

Reports of the weeping Sokolsky Icon also spread to Russia, and some people believe that the weeping icon mentioned in Tolstoy’s “War and Peace” (Chapter 11) could have been based on the Sokolsky Icon.

Tears continued to flow from the icon each day, or sometimes at intervals of two, three, or four days. Many people witnessed the icon weeping, or at least they saw the traces of the tears, and were convinced that a genuine miracle was taking place.

During the Crimean War (1854-1856), the commanding officer of the Austrian army heard about the Sokolsky Icon and sent a colonel to investigate. The astonished colonel actually saw the icon weeping himself.

Thirty-five years after the icon began weeping, Bishop Melchizedek (one of the first witnesses of the miracle), recalled how he had speculated about the reason for its tears. He knew that weeping icons had appeared at various times and places before this, and that such events always seemed to foretell approaching calamity for the Church or the country.

The bishop’s observation proved correct in the case of Romania’s Sokolsky Icon. Austrian soldiers occupied the district of Moldavia during the Crimean War, causing great hardship for its inhabitants. The Sokolsky Monastery, a center of spiritual life for a hundred years, was suppressed and its monks were scattered. The seminary, along with the Sokolsky Icon, was moved to another, unknown location.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Stabbed"

Icon Not Available

Commemorated on January 21

The “Stabbed” Icon of the Mother of God (Greek: “Esphagmeni” or Slavonic: “Zaklannaya”) dates from the fourteenth century, and is in the Vatopedi Monastery on Mt. Athos, in a chapel dedicated to St. Demetrius of Thessalonica. The icon was painted on canvas, and received its name of “The Stabbed” from the following event:

A certain ecclesiarch, a deacon of the Vatopedi Monastery, was occupied with overseeing the order of a long service. Delayed by his duties, he was late for dinner. The annoyed cook refused to give him any food, and reminded him that he should come on time if he wished to eat. Offended, the deacon flew into a rage, and he went to the church again. Standing before the icon of the Mother of God, he said, “How long must I go on serving You? I have toiled, but I have nothing to show for it. You don’t even care whether or not I have anything to eat!”

Then he struck Her on the cheek with a knife which pierced right through the canvas. Blood flowed from the wound, and the deacon was struck blind. The terrified deacon fell down in front of the icon, trembling all over.

The abbot served the all-night Vigil, praying for mercy and the salvation of the deacon. After three years, the All-Holy Virgin appeared to the abbot and said that she had forgiven the deacon, and would restore his health, but his hand which committed the sacrilege would be condemned at the Lord’s Second Coming.

The deacon recovered his sight, and deeply repented of his transgression. Settling himself in a stall opposite the icon he stabbed, he spent the rest of his life in repentance before it.

Three years after the deacon’s death, his bones were uncovered, according to the Athonite custom. His body had decomposed, but his right hand remained intact and was all black. This hand is preserved at the monastery in memory of the unfathomable love of the Mother of God. It is in rather poor condition, however, because Russian pilgrims took pieces of it, believing it to be a relic.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Surety of Sinners" at Robensk

Commemorated on March 7

This is one of the many copies of the famous “Surety of Sinners” Icon which are to be found in churches and in homes throughout Russia.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "The Joy of All Who Sorrow"

Commemorated on October 24 (also on July 23 and November 19)

On October 24, the Church commemorates the Icon of the Mother of God, Joy of All Who Sorrow. A woman named Euphymia (sister of Patriarch Joachim) received healing from sickness after obeying a voice telling her to find this icon and have the priest celebrate a Molieben with a blessing of the waters. This miracle occurred on October 24, 1688.

On July 23, the Church commemorates the Icon of the Mother of God, Joy of All Who Sorrow of St. Petersburg, Russia. This icon was glorified in 1888 when the chapel where it was located was struck by lightning. Miraculously, the icon survived despite all else being burned, and twelve coins from the poor box became attached to the icon.

The design of this icon depicts the Theotokos, a most beautiful blossom of heaven, standing among the flowers of paradise. Her Son is visible above her in the clouds, the King of heaven and earth. Along both sides of the icon, framing the Mother of God, are suppliants asking for her intercession. She stands with her arms spread open and her head tilted as if listening. The tenderness and kindness of a loving mother are evident in her face. She stands in paradise and yet among us.

By permission of Orthodox Wiki (www.orthodoxwiki.org)

Icon of the Mother of God "The Word Made Flesh"

Commemorated on March 9

The Albazin Icon of the Mother of God “the Word made Flesh” is of great religious significance in the Amur River region of Russia. It received its name from the Russian fortress of Albazin (now the village of Albazino) along the Amur River, which was founded in 1650 on the site of a former settlement by the famous Russian frontiersman, Hierotheus Khabarov.

This fortress eventually became an object of hostility to China’s emperor, who dreamt of expanding his influence over Russian Siberia.

On March 24, 1652, the eve of the Feast of the Annunciation, the first battle between the Russians and the Chinese occurred at the Amur. Through the prayers of the Most Holy Theotokos, the pagans were defeated and were pushed back. The victory seemed like a good omen for the Russians, but the struggle had only just begun. Many Holy Russian soldiers died during the battle for the Amur and for the ultimate victory of Orthodoxy in the Far East.

In June 1658, an Albazin military detachment of 270 Cossacks under the leadership of Onuphrius Stepanov fell into an ambush and were completely annihilated by the Chinese. The Chinese burned Albazin, overran the Russian territory, and carried off the local population to China. Their goal was to turn the fertile cultivated area back into wilderness.

During these difficult years, the Most Holy Theotokos showed signs of Her mercy to Amur. In 1665, the Russians were able to return and rebuild Albazin. One day, a priest arrived with Elder Hermogenes from the Kirensk Holy Trinity Monastery. The Elder carried with him a wonderworking icon of the Mother of God “the Word Made Flesh” (called the Albazinsk Icon since that time). A few years later, the holy Elder built a small monastery on the boundary mark of the Brusyan Stone (one and a half kilometers from Albazin near the Amur River), where the holy icon was later kept.

Through the blessings of Our Most Holy Lady, Albazin was re-built. At two churches in the city, the Ascension of the Lord and St. Nicholas the Wonderworker, priests offered the Bloodless Sacrifice. The Spassky Monastery was also built along the Amur. The fertile soil produced bread for Eastern Siberia, and the local populace adapted itself to Russian Orthodox culture, peacefully entering into the multi-national Russian state, and found Russian protection from the plundering raids of Chinese feudal war-lords.

In Moscow, the needs of the far-away Amur frontier were not forgotten. Their military defenses were strengthened, and the regional government was improved. In 1682, the Albazin Military-Provincial Government was formed. One of their goals was the spiritual nourishment of the Amur peoples. In 1681, a local Council of the Russian Church adopted a resolution to send “archimandrites, abbots, or priests, both learned and good, to enlighten unbelievers with the law of Christ.” The Daurian and Tungusian peoples as a whole accepted Holy Baptism. Of great significance was the conversion to Orthodoxy of Daurian Prince Hantimur (renamed Peter) and his eldest son, Katana (renamed Paul).

Seeing the revival of the Amur region, the Chinese emperor planned for a new attack. After several unsuccessful attempts, on July 10, 1685, the Chinese invaded Albazin with an army of 15,000 men and encircled the fortress. Inside were 450 Russian soldiers and three cannons. The first assault was pushed back, but the Chinese piled up firewood and kindling against the wooden walls of the fortress and set it on fire. Further resistance proved impossible. With its military standards and holy things, among which was the wonderworking Albazin Icon, the soldiers abandoned the fortress.

However, the Mother of God did not withhold Her intercession from Her chosen city. It was soon reported that the Chinese began to withdraw from Albazin, ignoring the Chinese emperor’s commands to destroy the crops. The miraculous intervention of the Heavenly Protectress not only drove the enemy from Russia, but also preserved the grain which sustained the city throughout the winter. On August 20, 1685, the Russians were able to return to Albazin.

A year went by, and the fortress was again besieged by the Chinese. A five-month defense of Albazin began, which now occupies a honored place in Russian military history. Three times – in July, September, and October – the Chinese armies made an assault on the wooden fortifications. A hail of fiery arrows and red-hot cannon balls fell on the town. Neither the city nor its defenders could be seen in the smoke and fire. On all three occasions, the Mother of God defended the inhabitants of Albazin from the enemy. When the Chinese finally lifted their siege of the city in December 1686, only 150 of the original 850 defenders remained alive.

These forces were inadequate to continue the war against the Chinese. In August 1690, the last of the Cossacks left Albazin under the leadership of Basil Smirenikov. Neither the fortress, nor its holy things, fell into the hands of the enemy. The Cossacks razed and leveled the fortifications, and the Albazin Icon of the Mother of God was taken to Sretensk, a city on the Shilka River, which flows into the Amur.

God destined its inhabitants to do another service for the good of the Church even after the destruction of Albazin. By divine Providence, the end of the military campaign contributed to the increase of the influence of the grace of Orthodoxy among the peoples of the Far East. During the years of war, approximately one hundred Russian Cossacks and peasants from Albazin were taken captive and sent to China.

The Chinese emperor gave orders to give one of the Buddhist temples in Peking for an Orthodox church dedicated to Sophia, the Wisdom of God. In 1695, Metropolitan Ignatius of Tobolsk sent an antimension, chrism, service books, and church vessels to the church. In a letter to the captive priest Maximus, “the Preacher of the Holy Gospel to the Chinese Empire,” Metropolitan Ignatius wrote, “Be not troubled, nor troubled in soul for yourself and the captives with you, for who is able to oppose the will of God? Your captivity is not without purpose for the Chinese people, so that you may reveal to them the light of Christ’s Orthodox Faith.”

The preaching of the Gospel in the Chinese Empire soon bore fruit and resulted in the first baptisms of the Chinese people. The Russian Church zealously protected their new flock. In 1715, the Metropolitan of Tobolsk, St. Philotheus “the Apostle to Siberia” (+May 31, 1727), wrote a letter to the Peking clergy and the faithful living under the Peking Spiritual Mission, who continued their Christian work of enlightening the pagans.

The years went by, and the new epoch brought to Russian the deliverance of the Amur. On August 1, 1850, during the Feast of the Precious Wood of the Life-Giving Cross, Captain G. I. Nevelsky raised up the Russian flag at the mouth of the Amur River and founded the city of Nikolaevsk-on-Amur. Through the efforts of the Governor-General of Eastern Siberia and St. Innocent, Archbishop of Kamchatka, and through the spiritual nourishment in the Amur and coastal regions, the left bank of the Amur was built up with Russian cities, villages and Cossack settlements.

Each year brought important advances in the development of the liberated territory, its Christian enlightenment and its welfare. In 1857, on the bank of the Amur,. fifteen way-stations and settlements were established (the Albazin on the site of the old fortress and the Innokentiev, named in honor of St. Innocent). In a single year, 1858, there were more than thirty settlements, among which were three cities: Khabarovsk, Blagoveschensk, and Sophiisk.

On May 9, 1858, on the Feast of St. Nicholas, St. Innocent arrived at the Cossack post at Ust’-Zeisk to dedicate a temple in honor of the Annunciation of the Mother of God, the first building in the new city. Because of the temple’s name, the city was also called Blagoveschensk, in memory of the first victory over the Chinese on the Feast of the Annunciation in 1652, and in memory of the Annunciation Church at Irkutsk, in which St, Innocent began his own priestly service. It was also a sign that “from that place proceeded the blessed news of the reintegration of the Amur region territory under Russian sovereignty.”

New settlers on the way to the Amur, journeying through Sretensk, fervently offered up their prayers to the Holy Protectress of the Amur region before her Wonderworking Albazin Icon. Their prayers were heard – the Aigunsk (1858) and Peking (1860) treaties decisively secured the left bank of the Amur and coastal regions for Russia.

In 1868, the Bishop of Kamchatka, Benjamin Blagonravov, the successor to St. Innocent, transferred the holy icon from Sretensk to Blagoveschensk, thereby returning the famous holy icon to the Amur territory. In 1885, a new period began in the veneration of the Albazin Icon of the Mother of God and is associated with the name of Kamchatka Bishop Gurias, who established an annual commemoration on March 9 and a weekly Akathist.

In the summer of 1900, during the “Boxer Rebellion” in China, waves of insurrection reached all the way to the Russian border. Chinese troops suddenly appeared on the banks of the Amur before Blagoveschensk. For nineteen days, the enemy stood before the undefended city, raining artillery fire down upon it, and menacing the Russians with invasion.

The shallows of the Amur River afforded passage to the adversary. In the Church of the Annunciation, services were celebrated continuously, and Akathists were read before the Wonderworking Albazin Icon. The Protection of the Mother of God was again extended over the city, just as it had been in earlier times. Not daring to cross the Amur, the enemy departed from Blagoveschensk. According to the accounts of the Chinese soldiers, they often saw a Radiant Woman over the banks of the Amur, inspiring them with fear and rendering their missiles ineffective.

For more than 300 years, the Wonderworking Albazin Icon of the Mother of God watched over the Amur frontier of Russia. Orthodox people venerate it not only as Protectress of Russian soldiers, but also as a Patroness of mothers. Believers pray for mothers before the icon during their pregnancy and during childbirth, “so that the Mother of God might bestow the gift of abundant health from the Albazin Icon’s inexhaustible well-spring of holiness.”

This icon depicts Christ as a child standing in a mandorla before His Mother’s breast.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Tinos"

Commemorated on January 30

This highly-venerated icon was discovered in the ruins of the ancient church of St. John the Baptist on January 30, 1823.

An elderly man, Michael Polyzoes, had a dream shortly before the Feast of the Annunciation in 1821, in which the Mother of God appeared to him in shining white garments. She instructed him to dig in the field of Anthony Doxaras outside the city, where he would find her icon. She also told him to build a church on the site, since there had once been one there. The Queen of Heaven also promised to help him accomplish these tasks.

Upon awakening, he crossed himself and tried to go back to sleep, believing that his dream had been a temptation from the devil. Before falling asleep, Michael saw the Theotokos once again, and noticed that the room was flooded by a gentle white light. Her head was surrounded by divine light, and her face displayed ineffable grace and sweetness. Speaking to the old man she said, “Why are you afraid? Your fear comes from unbelief. Listen! I am Panagia (the all-holy one). I want you to dig in the field of Anthony Doxaras where my icon is buried. I ask you to do this as a favor, old man. You will build a church there, and I will help you.” Then she disappeared.

The next morning, Michael went into the village and told the priest what had happened to him during the night. The priest also thought the dream was a temptation, so he urged Michael to come for Confession and Communion. The old man, however, was not convinced that his visions were mere dreams or demonic temptations. He told the inhabitants of the village of his experiences. Some laughed at him, but only two believed his words.

The two men who believed went with him to the field one night and dug in many places, but they found nothing. They then dug in another place and found the remains of an old wall. Finding nothing but bricks, they had to give up their search in the morning so the Turks would not find out what they were doing.

Anthony Doxaras, the owner of the field, found the bricks and tried to use them to build an oven. The mortar would not adhere to the bricks, so whenever he tried to build one section of the oven, it collapsed. The workers were convinced that God was showing them that the bricks from the ancient church were not to be used for an oven.

St. Pelagia, an eighty-year-old nun, had several dreams in June of 1822 in which the Most Holy Theotokos appeared to her. St. Pelagia was living in the women’s monastery of the Dormition on Mt. Kechrovounios, about an hour’s journey from the village. She had lived there from a young age, and was known for her great virtue and piety.

The Theotokos appeared to her in a dream and ordered her to go to Stamatelos Kangades (a prominent man of the village), and tell him to uncover the church of St. John the Baptist in the field of Anthony Doxaras.

Terrified by the vision, Pelagia attributed the dream to her imagination, and she began to pray. She was afraid to tell anyone about her dream, but the following week, the Theotokos appeared to her again, reminding her of her instructions. Still, the nun remained silent and told no one of her vision. The Theotokos appeared a third time, this time with a severe manner. She chastised the nun for her unbelief, saying, “Go and do as I told you. Be obedient.”

St. Pelagia woke up in fear. As she opened her eyes, she saw the same mysterious Woman she had seen while asleep. With great effort she asked, “Who are you, Lady? Why are you angry with me, and why do you order me to do these things?” The Woman raised her hand and said, “Proclaim, O earth, glad tidings of great joy” (Megalynarion of the Ninth Ode of the Canon for Matins of the Annunciation).

Understanding at last, the aged nun joyfully exclaimed, “Praise, O heavens, the glory of God” (which is the next line of the Megalynarion).

At once, she informed the Abbess of her visions, and she also told Stamatelos Kangades. Mr. Kangades, who had been designated by the Theotokos to carry out the excavation of the church, informed Bishop Gabriel of these events. The bishop had already heard of the dream of Michael Polyzoes, and realized that the account of the nun Pelagia agreed with his vision. Bishop Gabriel wrote to all the churches on the island of Tinos, urging them to cooperate in finding the church and the icon.

Excavations began in September of 1822 under the supervision of Mr. Kangades. The foundations of the church of St. John, destroyed by Muslims in 1200, were uncovered. An old well was found near the church, but not the holy icon. The funding for the excavation eventually ran out, so the effort was abandoned.

Once again the Mother of God appeared to St. Pelagia, urging that the excavations continue. Bishop Gabriel sent out an appeal for donations to build a new church on the foundations of the old church of St. John the Baptist. The new church was built, and was dedicated to St. John and to the Life-Giving Fountain.

On January 30, 1823, workers were leveling the ground inside the church in preparation for laying a new stone floor. Around noon, one of the workers, Emmanuel Matsos, struck a piece of wood with his pickax, splitting it down the middle. He looked at one piece of the board and saw that it was burned on one side, while the other side showed traces of paint. As he brushed off the dirt with his hands, he saw that it was an icon. Joining the two pieces of wood together, he crossed himself and venerated the icon.

He called the other workers, who also came and venerated the icon. When the icon was cleaned, it was shown to be an icon of the Annunciation. The split was in the middle of the icon, between the Theotokos and the Archangel Gabriel. Neither figure was damaged, and this was regarded as a miracle.

That same day, the icon was given to Bishop Gabriel, who kissed it and cried out, “Great art Thou, O Lord, and wondrous are Thy works.”

After the finding of the icon, the inhabitants of Tinos were filled with zeal to build a magnificent church in honor of the Theotokos. People offered their money and their own labor to help build the Church of the Evangelistria (“She who received the Good News”).

The new church was completed in 1823, and was consecrated by Bishop Gabriel. St. Pelagia of Tinos fell asleep in the Lord on April 28, 1834.

The Tinos Icon of the Most Holy Theotokos continues to be venerated as one of Greece’s holiest treasures. Innumerable miracles of healing and deliverance from danger have not ceased since the time the icon was found.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Vilno"

Commemorated on February 14

According to local tradition, the Vilenskaya Icon was written by the Holy Apostle and Evangelist Luke. Elena, daughter of John III Vasilievitch, unifier of Russia, brought the Icon to Vilno in token of her parents’ blessing, on the occasion of her marriage in 1495 to Alexander, Prince of Lithuania.

After Elena’s death, the Icon was installed in the Church of the All-Holy, in which Elena had been interred. Later, the Icon was translated to the Cathedral of the Holy Trinity in Vilno, where it remained until the Russian Revolution of 1917.

In a men’s monastery near Vilno, another Vilno Icon of the Mother of God appeared in 1341. On that Icon, the Mother of God was pictured at full length, standing upon a depiction of the moon, with angels holding a crown over her head.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "Xenophon Hodigitria"

Icon Not Available

Commemorated on January 21

According to tradition, this wonderworking icon was for many years at the Vatopedi Monastery on Mt. Athos, in the katholikon in front of a column on the left cliros.

In 1730, it mysteriously disappeared not only from the church, but also from the monastery. Since the doors were locked, the monks assumed that thieves had stolen it. Soon they heard that the icon was at the Xenophon Monastery, a three hour journey from Vatopedi.

Several monks were sent to return their spiritual treasure to the Vatopedi Monastery. The icon was restored to its former place, and the Fathers of the monastery took precautions to prevent the icon from being stolen again. However, the icon of the Mother of God left the Vatopedi Monastery and appeared at Xenophon a second and third time. Persuaded that this was actually a miraculous occurrence, the brethren of the monastery decided not to oppose the will of the Mother of God, and left the icon at Xenophon. As a sign of their blessing, the brethren provided candles and oil for the icon.

The “Hodigitria” Icon at Xenophon is in the katholikon, before a column on the left cliros, the very same place it occupied at the Vatopedi Monastery.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "of the Akathist"

Commemorated on March 27

There are other icons of this name which are commemorated on January 12 (Hilandar Icon “Of the Akathist”), and October 10 (Zographou Icon “Of the Akathist”).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "the Blessed Heaven"

Commemorated on March 6

The “Blessed Heaven” Icon of the Mother of God is on the iconostasis of the Moscow Archangel Cathedral in the Kremlin. Previously, this icon was at Smolensk and brought to Moscow by Sophia, the daughter of Lithuanian Prince Vitovt, when she became the wife of Prince Basil of Moscow in the fourteenth century.

On the icon, the Mother of God is depicted in full stature, with a scepter in Her right hand. On Her left arm is the Divine Infant, and both of them are crowned. Certain people also call this icon “What Shall We Call Thee?”

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "the Iveron's Appearance"

Commemorated on March 31 (also commemorated on February 12, October 13 & Bright Tuesday)

The Iveron Icon of the Mother of God (which is preserved on Mt. Athos) was kept in the home of a certain pious widow, who lived near Nicea. During the time of Emperor Theophilus, Iconoclasts came to the house of the woman, and one of the soldiers struck the image of the Mother of God with a spear. Blood flowed from the place where it was struck.

The widow, fearing the icon’s destruction, promised the imperial soldiers money and implored them not to touch the icon until morning. When the soldiers departed, the woman and her son (later an Athonite monk), sent the holy icon away upon the sea to preserve it. The icon, standing upright upon the water, floated to Athos.

For several days, the Athonite monks had seen a fiery pillar on the sea rising up to the heavens. They came down to the shore and found the holy image, standing upon the waters. After a Molieben of thanksgiving, a pious monk of the Iveron monastery, St. Gabriel, had a dream in which the Mother of God appeared to him and gave him instructions. He walked across the water, and taking up the holy icon, placed it in the church.

However, on the following day, the icon could not be located in the church, but was found on the gates of the monastery. St. Gabriel took it off the gates and returned it to its proper place. But, again, the next day, the icon was to be found on the gates. This was repeated several times, until the Most Holy Theotokos revealed to St. Gabriel Her will, saying that She did not want the icon to be guarded by the monks, but rather She intended to be their Protectress. After this, the icon was installed on the monastery gates. Therefore this icon came to be called “Portaitissa” or “Gate-Keeper” (October 13). This comes from the Akathist: “Rejoice, O Blessed Gate-Keeper who opens the gates of Paradise to the righteous.”

There is a tradition that the Mother of God promised St. Gabriel that the grace and mercy of Her Son toward the monks would continue as long as the Icon remained at the monastery. It is also believed that the disappearance of the Iveron Icon from Mt. Athos would be a sign of the end of the world.

The Iveron Icon is also commemorated on February 12, October 13 (the date of its arrival in Moscow in 1648), and Bright Tuesday (commemorating the appearance of the Icon in a pillar of fire at Mt. Athos and its recovery by St. Gabriel).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "the Joyful"

Commemorated on November 7

The “Joyful” (Vzigranie) Icon of the Most Holy Theotokos appeared near Moscow on November 7, 1795. Nothing is known of the history of the icon, except that many miracles have taken place before it.

Icons of this name are found in the Novodevichy Monastery in Moscow, and in the Vatopedi Monastery on Mt. Athos. In appearance, the “Joyful” Icon resembles the “Pelagonitissa” Icon, a variant of the Glykophylousa (“Sweet-Kissing”) or Eleousa type.

The Icon is sometimes called “Child Leaping for Joy.”

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "the Merciful"

Commemorated on November 12

According to Tradition, this icon was written by the holy Evangelist Luke. It received its name “Kykkiotisa” from Mt. Kykkos, on the island of Cyprus. Here it was placed in an imperial monastery (so designated because it was built with donations from the Emperor) in a church named for it. Before coming to the island of Cyprus, the wonderworking Icon of the Mother of God traveled throughout the region by the will of God. At first, it was in one of the earliest Christian communities in Egypt, and then it was taken to Constantinople in 980, where it remained during the time of Emperor Alexius Comnenos (end of the eleventh to early twelfth century).

During these years, it was revealed to the Elder Isaiah through a miraculous sign that by his efforts the wonderworking image written by St. Luke would be transferred to Cyprus. The Elder exerted a great deal of effort in order to fulfill this divine revelation.

When the Icon of the Mother of God arrived at Cyprus, many miracles were performed. Elder Isaiah was instrumental in building a church dedicated to the Theotokos, and placed the Icon in it. From ancient times up to the present day, those suffering from any kind of illness flock to the Monastery of the Mother of God the Merciful and receive healing according to their faith. Orthodox are not the only ones who believe in the miraculous power of the holy icon, but those of other faiths also pray before it in misfortune and illness.

Inexhaustible is the mercy of the Most Holy Theotokos, Mediatrix for all the suffering, and Her icon fittingly bears the name, the “Merciful.” The wonderworking “Kykkiotisa” Icon of the Mother of God possesses a remarkable peculiarity: from what time period is unknown, but it is covered by a half shroud from the upper left corner to the lower right, so that no one is able to see the faces of the Mother of God and the Divine Infant. The depiction of the Mother of God appears to be of the Hodigitria (“Directress”) type, as is also the Smolensk Icon of the Mother of God. The head of the Mother of God is adorned with a crown.

A copy of this icon is particularly venerated at the women’s Nikolsk monastery in the city of Mukachev.

By permission of the Orthodox Church in America (www.oca.org)

Icon shown is not identical to that of the actual image

Icon of the Mother of God "the Surety of Sinners"

Commemorated on March 7 (also commemorated on May 29)

The Icon of the Mother of God “Surety of Sinners” is known by this name because of the inscription on the icon: “I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me.” The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another.

Although it is not known when or by whom the icon was originally written, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: “Rejoice, You Who offer Your hands in surety for us to God.”

This icon was first glorified by miracles at the St. Nicholas Odrino Monastery in the former Orlov province of Russia in the mid-nineteenth century (the “Assuage My Sorrows Icon” is also from this monastery). The “Surety of Sinners” icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription.

In 1843, it was revealed in peoples’ dreams that the icon was endowed with miraculous powers. These same townspeople solemnly brought the icon into the church. Believers began to flock to the church to pray for the healing of their sorrows and sicknesses. The first one to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many fell deathly ill, and were restored to health after praying before the icon.

A large stone church with three altars was built at the monastery in honor of the wonderworking icon.

The “Surety of Sinners” Icon is also commemorated on May 29.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God "the Unexpected Joy"

Commemorated on December 9 (also on January 25 & May 1)

The “Unexpected Joy” Icon of the Most Holy Theotokos reflects a room where an icon of the Mother of God is present, and a young man is kneeling at prayer beneath it. The tradition about the healing of a youth from a bodily affliction through this holy icon is recorded in the book of St. Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40].

One day, the sinful youth, who was nevertheless devoted to the Theotokos, prayed before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?” The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.” Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God (the "Blessed Womb")

Commemorated on December 26

There are at least four distinct types of the “Blessed Womb” Icon. The Barlov Icon is a variant of the Hodigitria Icon. It appeared on December 26, 1392, and it is in the Annunciation Cathedral in Moscow.

The second example is similar to the “Milk-Giver” Icon (January 12), which itself is derived from the Greek “Galaktotrophousa” type. This “Blessed Womb” Icon does not have the angels crowning the Mother of God which are found in the Greek icon, and the Virgin is facing in the opposite direction from the “Milk-Giver” Icon. This variant sometimes has an inscription: “Blessed is the womb that bore Thee, and the breasts which Thou hast suckled” (Luke 11:27). The sun and moon appear at the top of the icon, and there are leafy plants in the background.

There is a third type which depicts Christ resting on His Mother’s right arm. Two angels crown her, and place a chain around her neck.

The fourth example shows the Mother of God with her hands folded above Christ, who is shown in half-length.

By permission of the Orthodox Church in America (www.oca.org)

(Icon not exact)

Icon of the Mother of God Divnogorsk-Sicilian

(Icon not exact)

Commemorated on February 5

The Divnogorsk-Sicilian Icon of the Mother of God received the first part of its title from where it was enshrined when it was glorified at the Dormition Monastery of Divnogorsk, in the former Ostrogozhsk district in Voronezh, Russia. Its title of “Sicilian” comes from its place of origin, since by tradition this icon at Diva (i.e. “Wondrous Heights”) was brought from Sicily by the pious monastic Elders Xenophon and Joasaph. These saints were Orthodox Greeks by birth, and they arrived at the monastery no earlier than the end of the fifteenth century. Xenophon and Joasaph founded a monastery at a scenic spot above the River Don, near the confluence of the River Tikha Sosna (“Quiet Pine”). The place was called Wondrous Heights by those struck by the form of the chalk columns throughout the hills.

Xenophon and Joasaph lived in a cave (where later the church of St. John the Forerunner was built), and they carved out the first church in a chalk column, into which also they put the Sicilian Icon of the Mother of God which they had brought with them. Here is where they found their eternal repose.

On the Divnogorsk-Sicilian Icon of the Mother of God, the Theotokos is depicted sitting in the clouds. In Her right hand is a white lily blossom, and with Her left arm She supports the Divine Infant, Who sits upright upon Her knees. The Savior holds a lily blossom in His left hand, and blesses with His right hand. Around the face of the Mother of God are eight angels. The two beneath are shown on bended knee and with hands upraised in prayer. Over the head of the Theotokos is the Holy Spirit in the form of a dove.

The special glorification of the icon began in the year 1831, when cholera was raging in the area. The Most Holy Virgin appeared in the town of Korotoyak, about seven miles from the monastery, to a certain elderly woman, Ekaterina Kolomenska, in a dream. She commanded that Her icon be brought and a Molieben be served before it. The wonderworking icon was brought to Korotoyak, and after a Molieben was held before the holy icon, the cholera ceased.

By the intercession of the Mother of God, the city of Ostrogozhsk also was saved from cholera. The people of Korotoyak and Ostrogozhsk were also saved from cholera in 1847 and 1848 through the miraculous intercession of the Mother of God, which occurred after a church procession around these towns with the holy icon.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God Kursk Root "Of the Sign"

Commemorated on March 8

This is a copy of the famous “Kursk Root” Icon of the Most Holy Theotokos commemorated on November 27.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God Weeping "Tikhvin" at Mt. Athos

Commemorated on February 17

The Weeping Tikhvin Icon of Mt. Athos is to be found behind the altar in the Prophet Elias Skete. On February 17, 1877 (Thursday of the Second Week of Lent), seven monks remained in the church after the Hours had been read. They were astonished to see tears flowing from the right eye of the icon, and collecting on the frame. A single large tear then came from the left eye.

The monks wiped the tears from the icon’s face and left the church, locking the doors behind them. Three hours later, they returned for Vespers and saw traces of tears on the icon, and a single tear in the left eye. Again, they wiped the tears from the icon, but they did not reappear.

Regarding this manifestation of tears as a sign of mercy from the Mother of God, the monks established an annual commemoration of the icon on February 17.

The Weeping Tikhvin Icon of Mt. Athos is not to be confused with the original wonderworking Tikhvin Icon (June 26).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Cyprus

Commemorated on February 19 (also on April 20 & July 9)

In this icon. the Mother of God is depicted sitting on a throne with the Divine Infant in Her arms. There is an angel on either side of Her.

The prototype of this holy icon manifested itself in 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ, and is kept there in a monastery. Renowned copies of the Cyprus Icon are at Moscow’s Dormition Cathedral, and in the Nikolo-Golutvin Church in the village of Stromyn outside of Moscow.

During the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. On the island of Cyprus, a certain Arab was passing by a church dedicated to the Most Holy Theotokos. In order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin’s face, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety.

Other days commemorating the Cyprus Icon are the Day of the Holy Spirit, April 20, and July 9. Some copies of the Cyprus Icon have additional names such as “Cleansing,” “Knife,” and “Hawk.”

The “Stromyn” Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream, she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.”

The sick girl was brought to the church and located the icon after a long search. She obeyed the command of the Most Holy Theotokos, and after the Molieben, she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromyn” Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Damascus

Commemorated on December 4 (also on June 28 and July 12)

The Damascene Icon of the Mother of God was painted by St. John of Damascus in gratitude to the Theotokos for the miraculous healing of his right hand, cut off through the evilness of Emperor Leo the Isaurian. This icon is also known as “Of the Three Hands” Icon of the Mother of God (also celebrated on June 28 and July 12).

In the ninth century in the time of the Iconoclasts, St. John of Damascus was steadfast in his veneration of holy icons. Because of this, he was slandered by the emperor and iconoclast Leo III the Isaurian, who informed the Damascus caliph that St. John was committing treasonous acts. The caliph gave orders to cut off the hand of the monk and take it to the marketplace. Towards evening, St. John, having asked the caliph for the cut-off hand, put it to its joint and fell to the ground before the icon of the Mother of God. The monk begged Our Lady to heal the hand, which had written in defense of Orthodoxy. After long prayer, he fell asleep and saw in a dream that the All-Pure Mother of God had turned to him promising him quick healing.

The Mother of God told St. John to work without fail with his returned hand. Having awakened from sleep, St. John saw that his hand was returned to its proper place and was unharmed. In thankfulness, he placed on the icon a hand fashioned of silver, from which the icon received its name “Of the Three Hands.” St John also wrote a hymn of thanksgiving to the Mother of God, “All of creation rejoices in You, O Full of Grace,” which appears in place of the hymn “It is Truly Meet” in the Liturgy of St. Basil the Great.

St. John Damascene was tonsured at the monastery of St. Sava the Sanctified and gifted them with his wonderworking icon. Later, the monastery presented the icon “Of the Three Hands” in blessing to St Sava, Archbishop of Serbia. During an invasion of Serbia by the Turks, Christians entrusted the icon to the safekeeping of the Mother of God Herself. They placed it upon a donkey, which without a driver proceeded to Mt. Athos and stopped in front of the Hilandar Monastery. The monks placed the icon in the monastery’s cathedral church. During a time of discord over the choice of abbot, the Mother of God deigned to head the monastery Herself, and from that time Her holy icon has occupied the abbot’s place in the temple. At the Hilandar Monastery, only a vicar is chosen, and from the holy icon the monks take a blessing for every obedience.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Dormition-Dalmatov

Icon Not Available

Commemorated on February 15

The Dalmatian Icon of the Dormition of the Most Holy Theotokos is from the Dormition-Dalmatov Monastery in the Province of Perm, Russia.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Elets

Commemorated on January 11

The Elets Icon of the Mother of God appeared in the year 1060. It received its name because it appeared in a cathedral dedicated to the Smolensk Icon of the Mother of God in the city of Elets, Orlov province, Russia.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Kiev-Bratsk

Commemorated on September 6

The Kiev-Bratsk Icon of the Mother of God was originally located in the Church of Ss. Boris and Gleb in the city of Vyshgorod (Kiev). In 1662, during Russia’s war with Poland (1659-1667), the city was dealt heavy losses by the Crimean Tatars fighting on the side of the Poles. The Temple of the Holy Passion-Bearers Boris and Gleb was destroyed and defiled. However, the Providence of God preserved the holy wonderworking icon of the Mother of God, which was taken out of the church beforehand and set off along the River Dnieper.

The Dnieper carried the icon to the Podol section of Kiev, where it was joyfully taken up by the Orthodox and with due reverence transferred to the Bratsk (Brotherhood) Monastery. The icon is described in the records of church property of the Kiev-Bratsk monastery written in 1807.

There existed a “Song about the Wonderworking Kiev-Bratsk Icon of the Mother of God,” compiled soon after the year 1692. The Kiev-Bratsk Icon of the Mother of God is commemorated four times during the year: September 6, May 10, June 2, and on Saturday of the Fifth Week of Great Lent. All these days are dedicated to the miraculous appearance of the holy icon in 1654. Unfortunately, the original icon has not been preserved. The copy that now exists was painted from it “measure for measure,” and is presently located in the Kiev monastery of the Protection of the Mother of God.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Kozelshchansk

Commemorated on February 21

The Kozelshchansk Icon of the Mother of God was glorified in the late nineteenth century, though it is older than that. This icon is of Italian origin and was brought to Russia by one of Empress Elizabeth’s maids of honor. The owner of the icon married a records clerk of the Zaporozhsky-Cossack army, and the icon traveled to the Ukraine with them.

During the nineteenth century, the icon belonged to the family of Count Vladimir Kapnist in the village of Kozelchina, and was one of their sacred possessions. During Cheesefare Week in 1880, Maria, the daughter of Count Kapnist, dislocated some bones in her foot. The local doctor said the problem was not serious. Dr. Grube, a noted surgeon in Kharkov, agreed with the diagnosis, and applied a plaster cast to Maria’s foot. He also prescribed hot baths and iron supplements. To lessen the discomfort of the foot while walking, a special shoe was made with metal bands that went around the girl’s leg. Great Lent passed, but Maria did not feel any relief.

After Pascha, Maria’s other foot became twisted. Both her shoulders and then her left hip became dislocated, and she developed pain in her spine. The doctor recommended that Count Kapnist take his daughter to the Caucasus for the curative mineral waters and mountain air. The journey and the treatments caused even greater afflictions. Maria lost all feeling in her hands and feet, and did not even feel it when she was pinched.

Because of the advanced degree of the illness, and since therapy was not helping, she and her family returned to their home.

In October, the father journeyed with his sick daughter to Moscow. He consulted specialists, who declared that they could do nothing for Maria. The parents and their daughter began to despair.

However, an unexpected opportunity for help from a foreign professor presented itself. Since it would be some time before he arrived in Moscow, Maria asked to return home. The Count sent her back to the village, and his wife promised to bring their daughter back to Moscow when she received news of the professor’s arrival. On February 21, 1881, they received a telegram saying that the professor had arrived in Moscow.

On the day before the appointment, Maria’s mother suggested that she pray before the family Icon of the Mother of God. She said to her daughter, “Masha, tomorrow we go to Moscow. Take the icon, let us clean its cover and pray to the Most Holy Theotokos that your infirmity be cured.”

The girl, who had no confidence in earthly physicians, placed all her hope in God. This icon had long been known as wonderworking. According to Tradition, young women would pray before it to have a happy family. It was also the custom to clean the cover of the icon, and the one praying would wipe it with cotton or linen.

Pressing the holy icon to her bosom, the sick girl, with the help of her mother, cleaned it and poured out all her sorrow and despair of soul to the Mother of God. All at once, she felt the strength return to her body and she cried out loudly, “Mama! Mama! I can feel my legs! I can feel my hands!” She tore off the metal braces and bandages and began to walk about the room, while continuing to hold the icon of the Mother of God in her hands.

The parish priest was summoned at once and celebrated a service of Thanksgiving before the icon. The joyous event quickly became known throughout all the surrounding villages. The Countess and Maria went to Moscow and took with them the holy icon of the Mother of God. News of the healing quickly spread throughout Moscow and people began to throng to the hotel where the family was lodged, and then to the church, where they had brought the icon.

The icon continued to work several more miracles. When the family returned home to Kozelschina, people had already heard about the miracles of the Kozelschansk Icon of the Mother of God in Moscow, and were there to venerate the icon. It was no longer possible to keep the icon at the house, so by the order of Archbishop John of Poltava, the icon was transferred to a temporary chapel on April 23, 1881. Every day from early morning, services of Thanksgiving and Akathists were served before the icon.

In 1882, a chapel was built on the grounds of the estate, and then a church. Upon a decision of the Holy Synod on March 1, 1885, a women’s monastery was established, and on February 17, 1891, it was dedicated to the Nativity of the Most Holy Theotokos.

At present, the Kozelschansk Icon is in the Krasnogorsk Protection Women’s Monastery in Kiev. In the lower left corner of the icon is a table with a cup and a spoon. It is believed that this symbolizes the Mother of God as a “bowl for mixing the wine of joy” (Akathist, Ikos 11). A Service and an Akathist have been composed for the Kozelschansk Icon.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Kupyatitch

Commemorated on November 15

The Kupyatitch Icon of the Mother of God appeared in the year 1180 near the village of Kupyatich near Minsk, Russia. It was found in the forest on a tree by the peasant girl Anna, a cattle herder. The image, in the form of a cross, shone with an unusual light.

On the spot of the miraculous appearance of the icon, peasants built a church in the name of the Most Holy Theotokos, and placed the icon within it. After some years, Tatars burned the church. The icon was found a second time after many years by a traveler named Joachim. Peasants transferred the cruciform-icon to the village church, and Joachim remained at the church as church attendant, by God’s will.

In the early 17th century, the Kupyatitch Monastery was built next to the church, which the Roman Catholics seized at the end of the century. After the monastery was abandoned, Orthodox monks came and took the holy icon of the Kupyatitch Mother of God. They transferred the wonderworking icon to the Sophia Cathedral in Kiev.

The Kupyatitch Icon is a small copper cross. On one side of the cross, the Mother of God is depicted with the Pre-eternal Infant, and on the other side, the Crucifixion.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Lesna

Commemorated on September 14

The Lesna Icon of the Mother of God was discovered on the branches of a pear tree during the Feast of the Exaltation of the Cross of the Lord in 1683. It was taken to a nearby Orthodox church in the village of Bukovich, not far from the town of Lesna.

When news of the miraculously appearing icon circulated throughout the surrounding area, the Catholic priests decided to use the icon for spreading Catholicism. In 1686, they took the icon away by force from the inhabitants of Bukovich and put it in the Roman Catholic church at Lesna.

In the early 1800s, Catholic monks founded a large church and monastery at Lesna where they placed the wonderworking icon. In 1863, the monks took part in the Polish revolt, and, by decree of the Russian government, the monastery was closed and converted into an Orthodox women’s monastery. Many miracles were worked by the icon.

The celebration of the Lesna Icon of the Mother of God is also commemorated on September 8 and on the Day of the Holy Trinity.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Lubyatov

Commemorated on March 19

This holy icon, which dates from the fifteenth century, was located in the St. Nicholas Monastery in the Pskov region of Russia.

There was once a silver plaque with an inscription from 1890 on the reverse of the icon. It told of how Tsar Ivan the Terrible came to the monastery of St. Nicholas at Lubyatov during Great Lent in 1570. He had stopped there on his way to punish the people of Pskov, for he believed that they were about to give their allegiance to the Prince of Lithuania.

During the morning service, he happened to gaze at the icon of the Mother of God, and his heart was moved to compunction. “Let the killing stop,” he said. “Put away your swords.”

Other events that occurred include:

Soldiers of the Polish king Stephen Batory shot at the icon as they were on their way to attack Pskov in 1581.

Communists confiscated the icon in 1928, and in 1930, it was placed in the Tretiakov Gallery in Moscow.

The icon has elements from three other types of icons of the Mother of God. Essentially, it belongs to the Eleousa type, like the Vladimir Icon (May 21, June 23, August 26). The gesture of the divine Child resembles the “Sweet-Kissing” or “Tenderness” Icon of Smolensk (March 19), and the scroll seems to come from the Hodigitria Icon (July 28).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Novgorod

Commemorated on December 20

The Novgorod Icon of the Mother of God was written by St. Peter, Metropolitan of Moscow, while he was abbott of a monastery on the Rata River. During a time of persecution, the Uniates plundered the Novgorod monastery, and the icon was transferred by the Hieromonk James to the Eletsk Chernigov monastery. Bishop Anthony (Stakovsky) of Chernigov later blessed Simeon, the organizer of the Surozh monastery, with this icon. On August 14, 1677, during a church procession from the old church to a new one, the icon manifested miraculous signs.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Smolensk "the Sweet-Kissing"

Commemorated on March 19

The Smolensk “Tenderness” Icon of the Mother of God manifested itself in 1103 in Smolensk, Russia. There is another Smolensk “Tenderness” Icon from the vicinity of Okopa (south of Smolensk). This icon was in the encampment of the Russian armies that restrained the Polish invaders from destroying Smolensk for twenty months during the early 17th century.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of St. Theodore

Commemorated on March 14 (also commemorated on August 16)

The Theodore-Kostroma Icon of the Mother of God was written by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God.

This icon received its name from Great Prince Yaroslav Vsevolodovich, the father of St. Alexander Nevsky, and who in holy Baptism was named Theodore in honor of St. Theodore Stratelates.

According to Tradition, the icon was found by his elder brother, St. George, in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov Monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother was killed in battle against the Mongols at the Sita River. In 1239, Prince Yaroslav-Theodore solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition Cathedral. He eventually gave the icon which he inherited from his brother to his own son, St. Alexander Nevsky.

Yaroslav-Theodore is renowned in Russian history. He continued with the glorious traditions of his uncle, St. Andrew Bogoliubsky, and of his father, Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century.

Russia was burned and torn apart by the Mongols in 1237-1238. Prince Yarsolav-Theodore raised it up from the ashes, and rebuilt and embellished the cities, the holy monasteries and the churches. He also restored cities along the Volga that had been devastated by the enemy.

He founded the Church of Theodore Stratelates at Kostroma and the Theodorov Monastery near Gorodets in honor of his patron saint. For eight years, he ruled as Great Prince, but he had to guide his country through a difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, St. Alexander Nevsky, who also continued his policies.

The wonderworking Theodore Icon of the Mother of God was constantly with St. Alexander Nevsky, and he prayed before it. After St. Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother, Basil.

Basil Yaroslavich was the youngest son of Yaroslav Vsevolodovich. In 1246, after the death of his father, Basil became prince of Kostroma, the least important of his father’s domains. In 1272, he became Great Prince of Vladimir.

His four years as Great Prince were filled with quarrels. For several years he waged war against Novgorod and his unruly nephew, Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of future attacks.

He also defended Rus against external enemies. In 1272, during a Tatar invasion, the Russian army came out of Kostroma to engage them. Following the example of his grandfather, St. Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars fled from Russia.

The Chronicles say that Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes during the storming of Vladimir by Tatars on February 4, 1238, the diocese remained widowed for many years. This upset Great Prince Basil but, with his help, a large cathedral was constructed in Vladimir in 1274. This was done in connection with the consecration of St. Serapion as Bishop of Vladimir, who was an abbot from the Monastery of the Caves.

Shortly thereafter, Metropolitan Cyril III presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the troubles that had befallen it. One of its main tasks was to restore the literary tradition of the ancient Russian “princely order”

Without books, the daily life of the Church would be impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task began. The council approved new editions of essential books which formed the canonical basis of Orthodox church life.

In 1276, Prince Basil completed his life’s journey. Most of the important events in his life occurred with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and he also found his final resting place there. Since that time, the holy icon has been in the Kostroma Cathedral of St. Theodore Stratelates.

Renewed interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events at the beginning of the seventeenth century, and the end of the Time of Troubles. In 1613, the wonderworking Theodore Icon from the Kostroma Cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated as the commemoration of the Theodore Icon of the Mother of God.

Numerous copies were made of the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon.

In 1670, Hierodeacon Longinus of the Kostroma Hypatiev Monastery wrote the “Narrative Concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.”

The Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva is connected with the wife of St. Alexander Nevsky.

The Icon of the Most Holy Theotokos of St. Theodore is also commemorated on August 16.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Sumorin Totma

[ICON NOT AVAILABLE]

Commemorated on January 28

The Sumorin Totma Icon of the Mother of God was glorified by numerous healings at the Spaso-Sumorin Monastery in Russia. When the inhabitants of the city turned to Tsar Ivan the Terrible for permission to build a monastery in their city, the Archbishop Nicander bestowed upon St. Theodosius the building grant. The abbot of the Priluki Monastery blessed St. Theodosius with an Icon of the Mother of God for success at building the new monastery.

The icon thereafter received the name Sumorin Totma (Sumorin is the family name of St. Theodosius, and Totma is a city). After the death of the monk, the wonderworking icon was put in a case in front of the crypt of the saint at the Church of the Ascension at the monastery.

St. Theodosius has appeared to many of the sick, holding this icon in his hands.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Tsarskoe Selo

Commemorated on November 27

The Tsarskoe Selo Sign Icon of the Mother of God, an ancient wonderworking icon, was brought as a gift to Tsar Alexis Mikhailovich by one of the Eastern Patriarchs, supposedly St. Athanasius of Constantinople. Tsar Peter I transferred the icon, together with other sacred items from Moscow, to his new capital city that he named St. Petersburg.

In 1747, a church was built for the icon at Tsarskoe Selo (the “Tsar’s Village”), which was approximately 30 miles from Peter’s capital. Moliebens were served before it during times of national catastrophe, for example, during a plague in 1771, cholera in 1831, and before the onset of World War I in 1914. Prayers before the Tsarskoe Selo Icon of the Most Holy Theotokos “of the Sign” were also offered entreating the Mother of God’s help during fires and shipwrecks. It was the favorite icon of Nicholas II, the last Tsar of Russia.

On the icon, Cherubim shade the head of the Mother of God. More recent copies of the icon depict the Apostle Peter, Sts. Zachariah, Alexis the Man of God, and Righteous Elizabeth.

By permission of the Orthodox Church in America (www.oca.org)

Icon shown is not identical to that described. (www.orthodoxwiki.org)

Icon of the Mother of God of Vilna (also known as "The Three Joys")

Commemorated on December 26

The Vilensk-Ostrobramsk Icon – “The Three Joys” – is possibly of western origin, since it depicts the Mother of God, Christ, and St. Joseph together. Normally, St. Joseph is not depicted in close proximity with the Virgin and Child, since he was not Christ’s earthly father. In the icon of the Nativity, for example, St. Joseph is not part of the scene within the cave.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Vilnius

Commemorated on February 15 (also on April 14)

This icon is from Vilnius (or Vilna), Lithuania, and depicts the Most Holy Theotokos by Herself with hands crossed over Her breast. She is crowned, and there is a circle of stars around Her head.

The Vilnius Icon is also commemorated on April 14.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Vladimir of Seliger

Commemorated on December 7

The Vladimir Icon of the Most Holy Theotokos of Seliger comes from the island of Seliger in the Tver Province of Russia.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of Volokolamsk

Commemorated on March 3

The Volokolamsk Icon of the Mother of God is a copy of the Vladimir Icon at the Dormition Cathedral in Moscow, Russia. The icon was brought from Zvenigorod to the Dormition Monastery of St. Joseph of Volokolamsk on March 2, 1572, during the second week of Great Lent and was solemnly met by Abbot Leonid and the monastic brethren.

It is distinguished by its particular depictions of St. Cyprian (right) and St. Gerontius (left), Metropolitans of Moscow, on the margins. Metropolitan Cyprian was present at the first arrival of the ancient Vladimir Icon of the Mother of God from Constantinople to Moscow in 1395. In 1480, under Metropolitan Gerontius, the Vladimir Icon finally came to Moscow.

In 1588, the Volokolamsk Icon was dedicated at the south gates of the St. Joseph of Volokolamsk Monastery in honor of the Meeting of the Vladimir Icon of the Most Holy Theotokos.

At the end of the 17th century, when a church of the same name was built in Moscow, the gates of St. Joseph of Volokolamsk were rededicated in honor of the holy Apostles Peter and Paul. The Volokolamsk Icon was transferred to its proper place on the iconostasis of the new Cathedral of the Dormition at the St. Joseph of Volokoamsk Monastery.

The icon was ultimately recognized as wonderworking.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of the "Uncut Mount" or "The Clouded Mountain"

Commemorated on March 24

This icon was originally found in one of the men’s monasteries in Tver, Russia, and was presented by the Superior to Cosmas Volchaninov in gratitude for his fine work in the monastery church. This icon was passed on from generation to generation, but Cosmas’s grandson placed the icon in an attic.

The young man’s bride endured insults from her husband and his relatives. In despair over her marriage, she decided to commit suicide in a deserted bathhouse. On the way there, a monk appeared to her and said, “Where are you going, unhappy one? Go back, pray to the Theotokos of The Clouded Mountain, and you will live in peace.”

The young wife returned home and revealed everything, not even concealing her thoughts of suicide. Her husband and his family searched for the monk, but they did not find him, and no one saw him but the young woman. This event took place on the eve of the Feast of the Annunciation to the Most Holy Theotokos.

The family found the icon in the attic, cleaned off the dirt, and set it up in the house in a place of honor. In the evening, the parish priest served an all-night Vigil before the icon. From that time, a Vigil was served in the house every year on that same day.

For more than 150 years, the icon was the property of the Volchaninov family – Katherine, daughter of Basil, the last of the Volchaninov line, married George Ivanovich Konyaev, taking with her the icon of the Mother of God as a precious inheritance. Moliebens and all-night vigils were served in the Konyaev house on March 24 and November 7 (perhaps this was the day when the icon was transferred from the monastery to the house of Cosmas Volchaninov).

In 1863, near the Church of the Smolensk Icon of the Mother of God, a decision was made to build a chapel in honor of St. Tikhon and St. Macarius of Kalyazin. The owner of the icon at that time, George Konyaev (who died in 1868 at the age of 97), wished to donate the icon of the Theotokos to the church. He asked the clergy to build another chapel for the wonderworking icon of the Mother of God of “The Clouded Mountain.”

He also said, “I feel the very best place for it is the temple of the Smolensk Icon of the Mother of God, since the place on which the church was built, in former times, was called a Mount, and since it was the highest place in the city. The inhabitants took their possessions to the Mount and saved themselves from ruin during a flood. Let the icon, The Clouded Mountain, remain on this mountain with your blessing, and let all who are buried here be veiled with Her mercy.” On July 15, 1866, the icon was transferred into the new chapel, which was consecrated by Bishop Anthony of Staritsk the following day.

On the icon, the Most Holy Theotokos is depicted on a semi-circular elevation, a mountain. On Her left arm, the Divine Infant blesses with His right hand. Upon the head of the Mother of God is a crown, and in Her hand a mountain, on which are seen churches with cupolas and crosses.

This icon should not be confused with the “Stone of the Mountain Not Cut by Hands” Icon on the iconostasis of the Cathedral of the Transfiguration at Solovki. The latter depicts the Theotokos in half-length, holding Her Son in Her left hand. In Her right hand, She holds a ladder and a stone with the image of Christ’s head (the King of Kings). Instead of the usual stars on her head and shoulders are the heads of angels. The title of that icon is derived from Daniel 2:44-45.

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of the Akathist

Commemorated on January 12

The “Akathist” Icon of the Mother of God is on the iconostasis of the Hilandar Monastery’s katholikon. It is known as the “Akathist” Icon because, during a fire at the katholikon in 1837, an Akathist was being read before the icon, and it remained unharmed, to the joy of the monks.

This icon should not be confused with the Zographou Icon “Of the Akathist” (October 10).

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God of the Sign (the Abalaka)

Commemorated on November 27 (also on July 20)

The Abalaka Icon of the Mother of God “Of the Sign” was written by Matthew, a protodeacon of the Tobolsk Cathedral, in honor of Sophia (the Wisdom of God), in fulfillment of a vow by a paralytic peasant Euthymius to rebuild the church at the Abalaka Monastery of the Mother of God “of the Sign.” This church was built in 1637 after the Mother of God, accompanied by St. Nicholas and St. Mary of Egypt, appeared to the pious widow Maria. After the temple’s Icon “of the Sign” was written, the paralytic Euthymius was completely healed. Many healings took place during the solemn transfer of the icon to the Abalaka church.

In general appearance, the Abalaka Icon resembles the Novgorod Icon of the Sign, but with this distinction: on the Abalaka Icon, St. Nicholas and St. Mary of Egypt stand before the Most Holy Theotokos. St. Basil is also depicted. Many wonderworking copies of the Abalaka Icon are venerated throughout Siberia.

The Abalaka Icon “Of the Sign” is also commemorated on July 20.

By permission of the Orthodox Church in America (www.oca.org)

Icon not identical to actual original

Icon of the Mother of God the "Milkgiver"

Commemorated on January 12

The “Milk-Giver” Icon of the Mother of God was originally located at the Lavra of St. Sava 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. St. Sava told the brethren to give the wonderworking icon to that pilgrim as a blessing.

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

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

By permission of the Orthodox Church in America (www.oca.org)

Icon of the Mother of God the "Priestly"

Commemorated on January 12

The “Priestly” Icon of the Mother of God stands in the katholikon of Hilandar Monastery by a column of the left kliros. A certain heretical priest, having declared himself Orthodox, acted at the Hilandar Monastery with evil purpose, but he was punished. During the procession for the blessing of water, he took this icon but stumbled, fell into the sea, and drowned. Since that time, the procession with the cross is always done with this icon, and invariably a priest carries it, so it was called “Priestly” by the Serbs.

By permission of the Orthodox Church in America (www.oca.org)

(Icon is not exact)

Leavetaking of the Annunciation

Commemorated on March 26

On the Leavetaking of the Feast of the Annunciation, the Church commemorates the Archangel Gabriel, who announced the great mystery of the Incarnation of Christ to the Virgin Mary. There is no period of Afterfeast due to Great Lent.

Troparion (Tone 4) –

Today is the beginning of our salvation,

The revelation of the eternal mystery!

The Son of God becomes the Son of the Virgin

As Gabriel announces the coming of Grace.

Together with him let us cry to the Theotokos:

Rejoice, O Full of Grace,

The Lord is with You!

Kontakion (Tone 8) –

O Victorious Leader of Triumphant Hosts!

We, your servants, delivered from evil, sing our grateful thanks to you, O Theotokos!

As you possess invincible might, set us free from every calamity

So that we may sing: Rejoice, O unwedded Bride!

By permission of the Orthodox Church in America (www.oca.org)

Leavetaking of the Meeting of the Lord in the Temple

Commemorated on February 9

The Leavetaking of the Meeting of the Lord usually falls on February 9, but may be moved if the Feast falls during the period of the Triodion. In that case, the Typikon must be consulted for information on the Leavetaking.

Usually, the entire office of the Feast is repeated except for the Entrance, festal readings, and Litya at Vespers, and the Polyeleos and festal Gospel at Matins. The festal Antiphons are not sung at Liturgy, and the Epistle and Gospel of the day are read.

Troparion (Tone 1) –

Rejoice, O Virgin Theotokos, full of grace!

From you shone the Sun of Righteousness, Christ our God.

Enlightening those who sat in darkness!

Rejoice, and be glad, O righteous elder;

You accepted in your arms the Redeemer of our souls,

Who grants us the Resurrection.

Kontakion (Tone 1) –

By Your nativity, You did sanctify the Virgin’s womb,

And did bless Simeon’s hands, O Christ God.

Now You have come and saved us through love.

Grant peace to all Orthodox Christians, O only Lover of man!

By permission of the Orthodox Church in America (www.oca.org)

Meeting of the Holy Mother of God and St. Elizabeth

Commemorated on March 30

The establishment of this Feast and the composition of the Service are the work of Archimandrite Antonin Kapustin (+ 1894), head of the Russian Orthodox Mission in Jerusalem.

The Gorneye Convent in Jerusalem, built on the site of the Meeting of the Theotokos and St. Elizabeth, celebrates this Feast on March 30. If March 30 should fall between Lazarus Saturday and Pascha, however, the Feast is transferred to Bright Friday.

By permission of the Orthodox Church in America (www.oca.org)

Mother Kypriane, Abbess of Holy Angels Convent

Commemorated on February 15

Reverend Mother Kypriane (†February 15, 2000) was the foundress and first Abbess of the Holy Angels Convent, and is buried at the Cathedral of St. John the Wonderworker of Shanghai and San Francisco in San Francisco, California.

By permission of www.orthodoxwiki.org

Nativity of Our Most Holy Lady Theotokos and Ever Virgin Mary

Commemorated on September 8

The Nativity of Our Most Holy Virgin Mary is celebrated by the Church as a day of universal joy. Within the context of the Old and the New Testaments, the Most Blessed Virgin Mary was born on this radiant day, having been chosen before the ages by Divine Providence to bring about the Mystery of the Incarnation of the Word of God. She is revealed as the Mother of the Savior of the World, Our Lord Jesus Christ.

She was born in the city of Galilee, Nazareth. Her parents were Joachim of the tribe of the Prophet-King David, and Anna from the tribe of the First Priest Aaron. The couple was without child, since Anna was barren. Having reached old age, Joachim and Anna had strong faith that everything was possible with God. Joachim and Anna vowed to dedicate the child which the Lord might give them to the service of God in the Temple. Childlessness was considered as a Divine punishment for sin, and Joachim and Anna had to endure abuse from their own countrymen. On one of the feast days at the Temple, the elderly Joachim brought his sacrifice to offer to God, but the High Priest would not accept it, considering him to be unworthy since he was childless.

In deep grief, Joachim went into the wilderness, and there he prayed with tears to the Lord for a child. Anna wept bitterly when she learned what had happened at the Temple. Never once did she complain against the Lord, but rather she prayed to ask God’s mercy on her family. The Lord fulfilled her petitions when the pious couple had attained extreme old age and prepared themselves by virtuous life for a sublime calling to be the parents of the Most Holy Virgin Mary, the future Mother of the Lord Jesus Christ.

The Archangel Gabriel brought Joachim and Anna the joyous message that their prayers were heard by God, and of them would be born a most blessed daughter, Mary, through Whom would come the Salvation of all the World. The Most Holy Virgin Mary surpassed in purity and virtue not only all mankind, but also the angels. She was manifest as the living Temple of God, so the Church sings in its festal hymns: “the East Gate... bringing Christ into the world for the salvation of our souls” (2nd Stikhera on “Lord, I Have Cried”, Tone 6).

The Nativity of the Theotokos marks the change when the great promises of God for salvation from slavery to the devil were about to be fulfilled. This event brought to earth the grace of the Kingdom of God, a Kingdom of Truth, piety, virtue and everlasting life. The Theotokos is revealed to all of us by grace as a merciful Intercessor and Mother, to Whom we have recourse with filial devotion.

Troparion (Tone 4) –

Your Nativity, O Virgin,
Has proclaimed joy to the whole universe!
The Sun of Righteousness, Christ our God,
Has shone from You, O Theotokos!
By annulling the curse,
He bestowed a blessing.
By destroying death, He has granted us eternal Life.

Kontakion (Tone 4) –

By Your Nativity, O Most Pure Virgin,
Joachim and Anna are freed from barrenness;
Adam and Eve, from the corruption of death.
And we, your people, freed from the guilt of sin, celebrate and sing to you:
The barren woman gives birth to the Theotokos, the nourisher of our life!

Ozerianka Icon of God of Shuiu-Smolensk

Commemorated on November 2

(also celebrated on July 11, July 28 & Bright Tuesday)

The Shuiu-Smolensk Wonderworking Icon of the Mother of God was written in 1654-1655 in the Church of the Resurrection located in Shuiu, Russia, where an unrelenting plague raged at that time. Trusting in the mercy of God and the intercession of the Mother of God, the faithful at the Church of the Resurrection commissioned a pious monk to write the icon of the Smolensk Mother of God, one that had been attributed with being a rescuer of the Russian people from enemies and misfortune.

The faithful spent the whole week in prayer and fasting while the image was being created. When the icon was finished, the priest and the people took it to the church and set it in a specially built place. From that time, the plague began to ease, at first in the area of the church, and then in the city.

From this Icon of the Mother of God, many miracles of healing took place, especially of eye diseases. This icon is also celebrated on July 11, July 28, and Bright Tuesday.

By permission of the Orthodox Church in America (www.oca.org)

Repose of Blessed Mother Gavrilia

Commemorated on March 28

Mother Gavrilia, who was known to many who are still alive, has not been officially glorified by the Church, but is considered by many to be a Saint of our time. Her biography, “Ascetic of Love,” has been translated into English and several other languages.

Mother Gavrilia was born in Constantinople on October 15, 1897. She grew up in the city until her family moved to Thessalonika in 1923. She traveled to England in 1938 and stayed there throughout World War II. She trained as a physiotherapist and, in 1945, returned to Greece where she worked with the Friends Refugee Mission and the American Farm School in Thessalonika. Later, she opened her own therapy office in Athens. In March 1954, her mother died, and the therapy office was closed. Gavrilia left Greece and traveled to India where she worked with the poorest of the poor, even the lepers, for five years.

In 1959, she traveled to the Monastery of Mary and Martha in Bethany, Palestine, to become a nun. When she arrived, she asked Fr. Theodosius, the chaplain, for a rule of prayer. Fr. Theodosius was somewhat surprised to find that she could read ancient Byzantine Greek and said, “The great elders that we hear about no longer exist. I certainly am not one. You came here to save your soul. If I start giving you rules, you will lose you soul and I will as well. But here is Fr. John. He will be your elder.” During her first year at the monastery, Fr. John set her to reading only the Gospels and the works of St. John Climacus. (It should be noted that at that time “The Ladder of Divine Ascent” had not been published in modern Greek.)

She lived for three years in Bethany. In April, 1962, word came that Patriarch Athenagoras of Constantinople wished to send an Orthodox monastic to Taize in France. Sister Gavrilia went by way of Taize (she spoke fluent French from childhood) to America.

In 1963, she traveled back to Greece. She was tonsured at the Small Schema by Abbot Amphilochios (Makris) on Patmos in the Cave of St. Anthony under the Monastery of Evangelismos just before she and Nun Tomasina left again for India. Elder Amphilochios was enthusiastic that a nun would be open to an active outreach in the world. In India, she lived for three years in Uttar Pradesh where Fr. Lazarus Moore was the priest and where he consulted her in his translations of the Psalter and the Church Fathers. Between 1967 and 1977, Sister Gavrilia traveled as a missionary in East Africa, in Europe visiting old friends and her spiritual fathers Lev Gillet and Sophrony of Essex, again to America, and briefly in Sinai. She traveled extensively, with much concern and broad love for the people of God. Some of her spiritual children found her in Jerusalem beside the Tomb of Christ while others found her in the mission field of East Africa.

Beginning around 1977, she lived hidden in a small apartment, the “House of the Angels,” in Patissia in the midst of the noise and smog of central Athens. A little place, a hidden place, a precious place to those who knew her.

In 1989, she moved to the Holy Protection Hermitage on the island of Aegina, close to the shrine of St. Nectarios. There she called the last two of her spiritual children to become monastics, and she continued to receive many visitors. At the beginning of Great Lent in 1990, she was hospitalized for lymphatic cancer. She spent forty days in the hospital, leaving during Holy Week and receiving communion on Pascha. To the astonishment of her doctors, the cancer suddenly disappeared.

Mother Gavrilia finally withdrew to a quiet place. With only one nun, she moved for the last time to the island of Leros. There they established the hesychastirion of the Holy Archangels. Only in the last year of her life did she accept the Great Schema at the hands of Fr. Dionysious from Little St. Anne’s Skete on Mount Athos. He came to give her the Schema in the Chapel of the Panaghia in the Kastro on the top of Leros.

Mother Gavrilia passed from this world on March 28, 1992, having never built a monastery. Over the years, six of her spiritual children became monastics, but never more that one or two were with her at a time. Only the angels could count the number of lives that God touched and changed through her. Her biography and collected writings were published in Greek in 1996, through the work of her last monastic daughter and the contribution of many others who held her dear. An English translation of her work was also published.

By permission of www.abbamoses.com (excerpted from the website of St. Gregory Palamas Monastery).

Seven Women Martyrs along with St. Irenarchus at Sebaste

Commemorated on November 28

These seven women martyrs suffered for Christ at Sebaste during the reign of Emperor Diocletian (284-305). A witness was St. Irenarchus who saw them bravely endure torture. He marveled at this because the women showed great courage in standing up to the tyrant.

Illumined by divine grace, St. Irenarchus confessed Christ. First he endured trials by fire and water, then he was beheaded along with the seven holy women in 303.

By permission of the Orthodox Church in America (www.oca.org)

St. Agatha of Belo-Russia

Commemorated on February 5

Eldress Agatha of Belo-Russia was an ascetic nun who received a vision from the Mother of God in her youth.

In the early 1930s, she directed Christians in Russia to avoid the Soviet church. She said, “This is not a true church. It has signed a contract to serve the antichrist. Do not go to it. Do not receive any Mysteries from its servants. Do not participate in prayer with them. There will come a time when churches will be opened in Russia, and the true Orthodox faith will triumph. Then people will become baptized, as at one time they were baptized under St. Vladimir. When the churches are opened for the first time, do not go to them because these will not be true churches; but when they are opened the second time, then go – these will be the true churches…. The atheist Soviet authority will vanish, and all its servants will perish.”

By permission of Ultimate Things, an Orthodox Christian Perspective on the End Times

St. Agatha of Palermo

Commemorated on February 5

The Holy Virgin Martyr Agatha was the fifteen-year-old daughter of rich and respected Christian parents from the city of Palermo in Sicily. During the persecutions of Christians under Emperor Decius, the city prefect of Catania by the name of Quintianus, having heard about Agatha’s wealth and beauty, sent his soldiers after her to bring her to trial.

At Catania, St. Agatha was housed with a certain rich woman, who had five daughters. They all attempted to tempt St. Agatha with fine clothes, amusements and entertainment, urging her to offer sacrifice to the pagan gods, but the saint disdained all these things. The more they tried to move her, the more resolute she became. She prayed that she might soon face martyrdom.

During her interrogation under Quintianus, the holy martyr was swayed neither by flattery nor threats, and was subjected to cruel torments. They tried to remove her breasts with metal tongs, and when this failed, used knives.

The holy Apostle Peter appeared to her in prison and healed her wounds. St. Agatha was led to be tortured again, and Quintianus was astonished to see her completely healed.

The tortures began once more, but an earthquake took place in the city at that moment, and many buildings were destroyed. Among those killed were two of Quintianus’s advisors. The terrified inhabitants of the city rushed to Quintianus, demanding an end to Agatha’s tortures. Fearing a revolt by the people, Quintianus sent St. Agatha to prison. There the martyr, offering thanks to God, peacefully surrendered her soul to the Lord.

Troparion (Tone 4) –

Your lamb Agatha, calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, Bridegroom, and in seeking You I endure endure suffering.

In baptism I was crucified so that I might reign in You, and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

Kontakion (Tone 4) –

May the Church be robed today in a garment of glorious porphyry,

dyed by the pure blood of the martyr Agatha,

and let us cry out: “Rejoice, pride of Catania!”

By permission of the Orthodox Church in America (www.oca.org)

St. Agatha, St. Domna, and St. Theophila along with the 20,000 Martyrs of Nicomedia

Commemorated on December 28

At the beginning of the fourth century, Emperor Maximian (284-305) gave orders to destroy Christian churches, to burn service books, and to deprive all Christians of rights and privileges of citizenship. At this time, the bishop of the city of Nicomedia was St. Cyril, who by his preaching and life contributed to the spread of Christianity, so that many members of the emperor’s court secretly became Christians.

The pagan priestess, Domna, was living in the palace at that time, but was able to obtain a copy of the Acts of the Apostles and the Epistles of St. Paul. Her heart burned with the desire to learn more about Christianity. With the help of a young Christian girl, Domna secretly went to Bishop Anthimus with her faithful servant, the eunuch Indes. St. Anthimus catechized them, and both received holy Baptism.

Domna began to help the poor – she gave away her valuables with the assistance of Indes, and she also distributed food from the imperial kitchen. The chief eunuch, who was in charge of provisions for the imperial household, discovered that Domna and Indes were not eating the food sent them from the emperor’s table. He had them beaten in order to find out why they did not partake of the food, but they remained silent. Another eunuch informed him that the saints were distributing all the emperor’s gifts to the poor. He locked them up in prison to exhaust them with hunger, but an angel supported them and they did not suffer. St. Domna feigned insanity so she wouldn’t have to live among the pagans. Then she and Indes managed to leave the court, and she went to a women’s monastery. The abbess of the monastery, Agatha, quickly dressed Domna in men’s clothing, cut her hair and sent her off from the monastery.

During this time, the emperor returned from battle and ordered that a search be made for the former pagan priestess Domna. The soldiers found the monastery where Domna had stayed and destroyed it. The sisters were thrown into prison and subjected to torture and abuse, but none o them suffered defilement. Sent to a house of iniquity, St. Theophila was able to preserve her virginity with the help of an angel of the Lord. The angel led her from the brothel and brought her to the cathedral.

Shortly thereafter, the emperor cleared the city square to offer sacrifice to the pagan gods. When they began sprinkling the crowd with the blood of the sacrificial animals, the Christians started to leave the square. Seeing this, the emperor became enraged, but in the middle of his ranting, a great thunderstorm sprang up. People fled in panic, and the emperor had to hide in his palace for his own safety.

Later, the emperor went to the cathedral with his soldiers and told the faithful that they could escape punishment if they renounced Christ. Otherwise, he promised to burn the church and those in it. The presbyter Glycerius told the emperor that the Christians would never renounce their faith, even under the threat of torture. Hiding his anger, the emperor left the church, but commanded that Glycerius be arrested. The executioners tortured the martyr, who did not cease to pray and to call on the Name of the Lord. Unable to force St. Glycerius to renounce Christ, Maximian ordered that he be burned to death.

In 302, on the Feast of the Nativity of Christ, about 20,000 Christians assembled at the cathedral in Nicomedia. The emperor sent a herald into the church, told the faithful that soldiers were surrounding the building, and that those who wished to leave had to offer sacrifice to the pagan gods. Anyone who defied the emperor would perish when the soldiers set fire to the church. All those present refused to renounce Christ.

As the pagans prepared to set fire to the church, Bishop Anthimus baptized all the catechumens and communed everyone with the Holy Mysteries. All 20,000 died in the fire. Among them were the abbess Agatha and St. Theophila. Bishop Anthimus, however, managed to escape.

Emperor Maximian thought that he had exterminated the Christians of Nicomedia. However, he soon learned that there were many more, and that they were willing to confess their faith and die for Christ. The emperor commanded that the regimental commander, Zeno, be arrested, as he was openly criticizing the emperor for his impiety and cruelty. Zeno was fiercely beaten and finally beheaded. They also jailed the eunuch Indes for refusing to participate in a pagan festival.

The persecution against the Christians continued. Dorotheus, Mardonius, Deacon Migdonius, and others were thrown into prison. Bishop Anthimus sent them encouraging letters, but one of the messengers, the Deacon Theophilus, was captured. They tortured him, trying to learn where the bishop was hiding, but the holy martyr endured everything, while revealing nothing. They executed him and also those whom the bishop had addressed in his letters. Though they were executed in different ways, they all showed the same courage and received their martyr’s crowns from God.

For weeks, St. Domna concealed herself within a cave and sustained herself by eating plants. When she returned to the city, she wept before the ruins of the cathedral, regretting that she was not found worthy to die with the others. That night she went to the seashore, and, at that moment, fishermen pulled the bodies of the martyrs Indes, Gorgonius and Peter from the water in their nets.

St. Domna was still dressed in men’s clothing, and she helped the fishermen to draw in their nets. They left the bodies of the martyrs with her, and, with reverence, she looked after the holy relics and wept over them, especially over the body of her spiritual friend, the Martyr Indes.

After giving them an honorable burial, she refused to leave the graves so dear to her heart. Each day she burned incense before them, sprinkling them with fragrant oils. When the emperor was told of an unknown youth who offered incense at the graves of executed Christians, he gave orders to behead him. The Martyr Euthymius was also executed along with Domna.

Troparion (Tone 2) –

Blessed is the earth that received your blood, Agape, passion-bearer of the Lord,

and holy is the dwelling place which received your spirits.

You triumphed over the enemy in the stadium

and you preached Christ with boldness.

Since He is good, we pray that you beseech Him to save our souls.

Kontakion (Tone 1) –

Their souls strengthened by faith, the twenty thousand martyrs accepted their suffering by fire,

and cried out to You, the One born of the Virgin:

“Like gold, myrrh, and frankincense, the gifts of the Persian kings,

receive our whole burnt offering, O Eternal God.”

By permission of the Orthodox Church in America (www.oca.org)

St. Agathocleia

Commemorated on September 17

The Holy Martyr Agathocleia was a servant in the home of a Christian named Nicholas. His wife, Paulina, was a pagan. For eight years, Agathocleia suffered abuse from her mistress because of her faith. Paulina fiercely beat Agathocleia and made her walk barefoot over sharp stones.

Once, in a fit of rage, Paulina broke Agathocleia’s rib with a blow from a hammer, and then cut out her tongue. Nothing could make the saint give in to the demand of her mistress to worship idols. Paulina locked the martyr in prison in the hopes of starving her to death. But Agathocleia did not perish with birds bringing her food each day. Finally, Paulina personally went to the prison and murdered the holy martyr.

By permission of the Orthodox Church in America (www.oca.org)

St. Aglaida (Aglae) of Rome

Commemorated on December 19

St. Aglaida (Aglae) was a rich Roman woman who carried on an immoral relationship with her slave, St. Boniface. However, they both felt the sting of conscience and wanted somehow to be cleansed of their sins. The Lord granted them the possibility to wash away their sins with their blood and to finish their life in repentance.

Aglaida learned that whoever keeps relics of the holy martyrs in the home and venerates them receives great help in gaining salvation. Under their influence, sin is diminished and virtue prevails. She arranged for Boniface to go to the East, where there was a fierce persecution against Christians, and she asked him to bring back the relics of a martyr, who would become a guide and protector for them.

As he was leaving, Boniface laughed and asked, “My lady, if I do not find any relics, and if I myself suffer for Christ, will you accept my body with reverence?” Aglaida scolded him, saying that he was setting off on a sacred mission, but he did not take her seriously. However, Boniface pondered her words, and during the whole journey he thought that he was unworthy of touching the bodies of the martyrs.

Arriving in Tarsus, Boniface witnessed the sufferings of the martyrs and his heart was changed. He cried out, “I am also a Christian.” He was arrested, tortured, and put to death. Slaves took his body back to Aglaida in Rome.

On the eve of the return of Boniface’s body, an angel appeared to Aglaida in her sleep and told her to prepare herself to receive her former slave, now the brother and fellow-servant of the angels. Aglaida summoned the clergy, and she received the holy relics with great reverence. She built a church on the site of his grave and dedicated it to the holy martyr. There she enshrined his relics, glorified by numerous miracles. After distributing all her wealth to the poor, she withdrew to a monastery, where she spent fifteen years in repentance, then fell asleep in the Lord. She was buried beside St. Boniface. The sins of the one were washed away by his blood, while the other was purified by her tears and asceticism. Both were found worthy to appear unsullied before our Lord Jesus Christ, Who desires not the death of a sinner, but that he should turn from his wickedness and live.

Troparion (Tone 4) –

You fervently followed the way of the martyrs

Confessing Christ before unbelievers, O Boniface.

You gave your body to modest Aglae

As an imperishable treasure.

Healing and mercy flow from it for the world.

Kontakion (Tone 4) –

Willingly you offered yourself as a blameless sacrifice

to the One about to be born of the Virgin for our sake,

holy crown-bearer, all-wise Boniface.

By permission of the Orthodox Church in America (www.oca.org)

St. Agnes of Rome

Commemorated on January 21

The holy Virgin Martyr Agnes was born in Rome during the third century. Her parents were Christians, and they raised her in the Christian Faith. From her youth she devoted herself to God, and dedicated herself to a life of virginity, refusing all other suitors.

When she refused to enter into marriage with the son of a city official, one of his associates revealed to him that Agnes was a Christian. The wicked official decided to shame the holy virgin, and ordered that she be stripped and sent to a brothel for disdaining the pagan gods. But the Lord would not permit the saint to suffer. As soon as she was disrobed, long thick hair grew from her head covering her body. An angel was also appointed to guard her. Standing at the door of the brothel, the angel shone with a heavenly light which blinded anyone who came near the holy virgin.

The son of the official also sought to defile the virgin, but fell down dead before he could touch her. Through the fervent prayer of St. Agnes, he was restored to life. Before his father and many other people he proclaimed, “There is one God in the heavens and on earth: the Christian God, and the other gods are but dust and ashes!” After seeing this miracle, 160 men believed in God and were baptized, and then suffered martyrdom.

At the demand of the pagan priests, St. Agnes was given over to torture. They tried to burn her as a witch, but the saint remained unharmed in the fire, praying to God. After this, they killed her by stabbing her in the throat. Through her death at the age of thirteen, St. Agnes inherited eternal life. The holy virgin martyr was buried by her parents in a field they owned outside of Rome.

Many miracles occurred at the grave of St. Agnes. Her holy and grace-filled relics rest in the church built in her honor, along the Via Nomentana.

Troparion (Tone 4) –

Your lamb Agnes,

calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom,

and in seeking You, I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

By permission of the Orthodox Church in America (www.oca.org)

St. Agnes, along with others, in the Crimea

Commemorated on March 26

St. Agnes was one of twenty-six martyrs who were killed by the Goths around 375 under Jungerich, a persecutor of Christians. Ancient synaxaria of the Gothic Church recount the martyrdom of twenty-six Christians in the time of Emperors Valentinian, Valens, and Gratian. King Jungerich was enraged to see his subjects embracing Christianity because of the preaching of the Arian bishop, Ulfilas, and therefore ordered many of them to be tortured and executed, often without trial.

King Jungerich’s ministers placed a statue in a chariot and paraded it before the tents where Christians met for church services. Those who worshiped the idol and offered sacrifice were spared, while the rest were burned alive in the tent. Jungerich also gave orders to burn down a church during divine services. In the fiery inferno, 308 people perished, of whom only twenty-one are known by name. There was also an anonymous man who came to the tent and confessed Christ. He was martyred with the others.

By permission of the Orthodox Church in America (www.oca.org)

St. Anastasia of Tessalonica

Commemorated on October 30

St. Anastasia lived in the second half of the third century during the persecutions of Emperors Decius, Gallus, Valerian, and Diocletian.

She was executed in Rome between 256-259 after enduring many tortures.

By permission of the Orthodox Church in America (www.oca.org)

St. Anastasia the Patrician of Alexandria

Commemorated on March 10

St. Anastasia the Patrician of Alexandria lived in Constantinople and was descended from an aristocratic family. She was an image of virtue and enjoyed the respect of Emperor Justinian. Widowed at a young age, Anastasia decided to leave the world and save her soul. She secretly left Constantinople and went to Alexandria. She founded a small monastery not far from the city, and devoted herself entirely to God.

Several years later, Emperor Justinian was widowed and decided to search for Anastasia and marry her. As soon as she learned of this, St. Anastasia journeyed to a remote skete to ask Abba Daniel for help.

In order to safeguard Anastasia, the Elder dressed her in a man’s monastic garb and called her the eunuch Anastasius. Having settled her in a very remote cave, the Elder gave her a rule of prayer and ordered her never to leave the cave and to receive no one. Only one monk knew of this place. His obedience was to deliver a small portion of bread and a pitcher of water to the cave once a week, leaving it at the entrance. Anastasia dwelt in seclusion for twenty-eight years.

The Lord revealed to Anastasia the day of her entry into the heavenly kingdom. Having learned of her approaching death, she wrote several words for Abba Daniel on a piece of broken pottery and placed it at the entrance to the cave. The Elder appeared and brought everything necessary for her burial. He found Anastasia still alive, and confessed and communed her with the Holy Mysteries. At Abba Daniel’s request, St. Anastasia blessed him and the monk accompanying him. With the words: “Lord, into Thy hands I commend my spirit,” the saint died in peace in 567.

After the grave was prepared, the Elder gave his disciple his outer garment and ordered him to dress the deceased “brother” in it. As he was putting on the rassa, the monk noticed that she was a woman, but he did not say anything. However, when they returned to the monastery after her burial, the disciple asked Abba Daniel whether he knew the “brother” was a woman, and the Elder related to the young monk the life of St. Anastasia. Later, this narrative was written down and received wide acclaim.

The relics of St. Anastasia were transferred to Constantinople in 1200, and placed near the Church of Hagia Sophia.

By permission of the Orthodox Church in America (www.oca.org)

St. Anastasia the Roman

Commemorated on October 29

The Martyr Anastasia the Roman lost her parents in infancy, and was reared by the abbess of a women’s monastery named Sophia. She raised Anastasia in the fear of God and obedience.

At this same time, the persecution of Christians by Emperor Decius (249-251) was taking place. The city administrator, Probus, on the orders of the emperor, commanded that Anastasia be brought to him. Blessed by her abbess to suffer for Christ, the young martyr Anastasia humbly came out to meet the armed soldiers. Seeing her youth and beauty, Probus first attempted flattery to make her deny Christ – “Why waste your youth, deprived of pleasure? What is there to gain by enduring tortures and death for the Crucified? Worship our gods, marry a handsome husband, and live in glory and honor.” Anastasia steadfastly replied, “My spouse, my riches, my life and my happiness are my Lord Jesus Christ, and you will not turn me away from Him by your deceit!”

Probus subjected Anastasia to fierce tortures. The holy martyr bravely endured them, glorifying and praising the Lord. In anger the torturers cut out her tongue. The people, seeing the inhuman treatment of the saint, became angry, and Probus was compelled to end the tortures by beheading the martyr. Thus, St. Anastasia received the crown of martyrdom.

Her body was thrown outside the city to be eaten by wild animals, but the Lord did not permit her holy relics to be dishonored. At the command of a holy angel, Abbess Sophia went to look for St Anastasia’s mutilated body. With the help of two Christians, she buried it in the earth.

Troparion (Tone 4) –

Your lamb Anastasia, calls out to You, O Jesus, in a loud voice:

"I love You, my Bridegroom, and in seeking You I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love."

Through her prayers save our souls, since You are merciful.

Kontakion (Tone 3) –

Purified by the waters of virginity,

righteous Anastasia, you were crowned by the blood of martyrdom.

You grant healing and salvation to those in need,

and who call on you from their hearts,

for Christ gives you strength, pouring out on you ever-flowing grace!

By permission of the Orthodox Church in America (www.oca.org)

St. Anastasia, the Deliverer from Potions

Commemorated on December 22

The Greatmartyr Anastasia the Deliverer from Potions, a Roman by birth, suffered for Christ at the time of Diocletian’s persecution of Christians. Her father was a pagan, but her mother was secretly a Christian. St. Anastasia’s teacher in her youth was an educated and pious Christian named Chrysogonus. After the death of her mother, her father gave St. Anastasia in marriage to a pagan named Publius, but, feigning illness, she preserved her virginity.

Clothing herself in the garb of a beggar, and accompanied by only one servant, she visited the prisons. She fed, doctored and often ransomed captives who were suffering for their faith in Christ. When her servant told Publius, he subjected his wife to a beating and locked her up. St. Anastasia then began to correspond secretly with Chrysogonus, who told the saint to be patient, to cleave to the Cross of Christ, and to accept the Lord’s will. He also foretold the impending death of Publius in the sea. After a certain while, Publius did indeed drown, as he was setting out with a delegation to Persia. After the death of her husband, St. Anastasia began to distribute her property to the poor and suffering.

Diocletian was informed that the Christians who filled the prisons of Rome stoically endured tortures. He gave orders to kill them all in a single night, and for Chrysogonus to be sent to him at Aquileia. St. Anastasia followed her teacher at a distance.

The Emperor interrogated Chrysogonus personally, but could not make him renounce his faith. Therefore, he commanded that he be beheaded and thrown into the sea. The body and severed head of the holy martyr were carried to shore by the waves. There by divine Providence, the relics were found by a presbyter named Zoilus who placed them in a coffin, and concealed them in his home.

St. Chrysogonus appeared to Zoilus and informed him that martyrdom was at hand for Agape, Chione and Irene, three sisters who lived nearby. He told him to send St. Anastasia to encourage them. St. Chrysogonus foretold that Zoilus would also die on the same day. Nine days later, the words of St. Chrysogonus were fulfilled. Zoilus fell asleep in the Lord, and St. Anastasia visited the three maidens before they were tortured. When these three martyrs gave up their souls to the Lord, she buried them.

Having carried out her teacher’s request, the saint went from city to city ministering to Christian prisoners. Proficient in the medical arts of the time, she zealously cared for captives far and wide, healing their wounds and relieving their suffering. Because of her labors, St. Anastasia received the name Deliverer from Potions (Pharmakolytria), since by her intercessions she healed many from the effects of potions, poisons, and other harmful substances.

In her journeys, she met a pious young widow, Theodota, finding in her a faithful helper. Theodota was taken for questioning when it was learned that she was a Christian. Meanwhile, St. Anastasia was arrested in Illyricum. This occurred just after all the Christian captives there had been murdered in a single night by order of Diocletian. St. Anastasia had come to one of the prisons, and finding no one there, began to weep loudly. The jailers realized that she was a Christian and took her to the prefect of the district, who tried to persuade her to deny Christ by threatening her with torture. After his unsuccessful attempts to persuade St. Anastasia to offer sacrifice to idols, he handed her over to the pagan priest Ulpian in Rome.

The cunning pagan offered St. Anastasia the choice between luxury and riches or grievous sufferings. He set before her gold, precious stones and fine clothing, and also fearsome instruments of torture. The crafty man was put to shame by the bride of Christ. St. Anastasia refused the riches and chose the tools of torture.

But the Lord prolonged the earthly life of the saint, and Ulpian gave her three days to reconsider. Charmed by Anastasia’s beauty, the pagan priest decided to defile her purity. However, when he tried to touch her, he suddenly was struck blind. His head began to ache so severely that he screamed like a madman. He asked to be taken to a pagan temple to appeal to the idols for help, but on the way he fell down and died.

St. Anastasia was set free, and she and Theodota again devoted themselves to the care of imprisoned Christians. Before long, St. Theodota and her three sons accepted martyrdom. Her eldest son, Evodus, stood bravely before the judge and endured beatings without protest. After lengthy tortures, they were all thrown into a red-hot oven.

St. Anastasia was caught again and condemned to death by starvation. She remained in prison without food for sixty days. St. Theodota appeared to the martyr every night and gave her courage. Seeing that hunger caused St. Anastasia no harm, the judge sentenced her to drowning along with other prisoners. Among them was Eutychianus, who was condemned for his Christian faith.

The prisoners were put into a boat which went out into the open sea. The soldiers bored holes in the boat and got into a galley. St. Theodota appeared to the captives and steered the ship to shore. When they reached dry land, 120 men believed in Christ and were baptized by Sts. Anastasia and Eutychianus. All were captured and received a martyr’s crown.

St. Anastasia was stretched between four pillars and burned alive. A certain pious woman named Apollinaria buried her body, which was unharmed by the fire, in the garden outside her house.

In the fifth century, the relics of St. Anastasia were transferred to Constantinople, where a church was built and dedicated to her. Later, her head and one hand were transferred to the Monastery of St. Anastasia near Mount Athos.

Troparion (Tone 4) –

Your lamb Anastasia, calls out to You, O Jesus,

in a loud voice:

“I love You, my Bridegroom, and in seeking

You I endure suffering.

In baptism I was crucified so that I might reign

in You, and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You

are merciful.

Troparion (Tone 5) –

As a martyr you emulated the deeds of the martyrs,

To whom you ministered,

And, striving valiantly, you overcame the enemy.

You are an abundant and overflowing source of grace

For all who come to you, O godly-minded Anastasia!

Kontakion (Tone 2) –

Those in temptations and afflictions hasten to your temple

And are restored by the grace that dwells in you,

For you ever pour forth healings for all the world,

O great Martyr Anastasia!

By permission of the Orthodox Church in America (www.oca.org)

St. Angelina Brancovich, Princess of Serbia

Commemorated on December 10 (also on July 1 & July 30)

Sts. Angelina and Stephen were the parents of St. John of Serbia. The life of the Serbian ruler, Stephen Brancovich, and his family was filled with instability and misfortune. After Serbia was seized in 1457 by the Turks, the then Serbian ruler’s middle son, Stephen, distinguished by a meek disposition and fine knowledge of Holy Scripture, went to the capital of Turkey after his sister had been given to Sultan Murat in marriage. Learning that the Turks had burned the Mileshevsk Monastery, St. Stephen rose up to defend Serbia.

When he married Angelina, the daughter of the Prince of Albania, the Turks threatened St. Stephen and his family with punishment. With his wife and three children, he was forced to hide first in Albania, and then in Italy, where he died.

St. Angelina transferred the incorrupt relics of her spouse to Kupinovo. At the end of the fifteenth century, their son, St. John, became ruler of Serbia. The incorrupt relics of St. John and his parents were afterwards glorified by many miracles.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna

Commemorated on November 28

St. Anna was a noblewoman who sold all her possessions and gave the money to the poor. She received the monastic tonsure from St. Stephen the New while he was living on Mt. Auxentius in Bithynia. He sent her to live in the women’s monastery called Trichinarion (“Community of Hairshirt-Wearers”).

The iconoclasts tried to stop St. Stephen from venerating the holy icons with flattery, bribery, and threats, but all their efforts were in vain. They then accused him of visiting the Trichinarion Monastery at night and falling into sin with the nun Anna. Although her own maidservant testified against her (she was promised her freedom and marriage to a nobleman if she did), St. Anna denied any guilt.

The emperor’s soldiers came to the monastery and seized St. Anna and brought her before him, but she refused to lie about St. Stephen. Emperor Constantine threw her into a dungeon in Constantinople. The next morning the emperor, before an assembled crowd, had St. Anna brought before him. Since she insisted that both she and St. Stephen were innocent, the emperor had her stripped naked in the sight of all. During her interrogation, she remained silent. Meanwhile, her maidservant falsely swore that St. Stephen had sinned with St. Anna.

Angered by her refusal to speak, the emperor had St Anna stretched out on the ground, where soldiers beat her with rods. During this torment, she said, “I have never sinned with Stephen. Lord, have mercy.” The soldiers continued to beat her until she was almost dead.

The emperor returned to his palace, leaving orders that St. Anna be imprisoned in one of the city’s abandoned monasteries. There she departed to the Lord, receiving from Him the twin crowns of virginity and martyrdom.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna Vesvolodna

Commemorated on November 3

The Holy Princess Anna Vsevolodna was the daughter of the Kievan Great Prince Vsevolod Yaroslavich (1078-1093) whose wife was the daughter of the Byzantine Emperor Constantine Monomachos. Anna did not wish to marry, and as a virgin, she took monastic tonsure in 1082 at the Andreiev Yanchinov Monastery built for her at Kiev, but later destroyed under the Tatar invasion.

She journeyed to Constantinople, from where she returned in the company of the newly-consecrated Metropolitan John the Eunuch. She died in the year 1112.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna at Adrianopolis

Commemorated on October 22

Saint Anna was killed at Adrianopolis during the third century, along with the martyrs Alexander the Bishop, Heraclius the Soldier, Theodota, Elizabeth, and Glyceria for their confession of Christ. Their martyrdom occurred during the period when Christianity was spreading among the pagans. Despite the persecutions against the Christians, Bishop Alexander fearlessly converted and baptized many pagans into the Faith.

The governor of the region ordered his soldiers to use torture to force Bishop Alexander to deny Christ. The saint patiently endured terrible tortures. Struck by this, the soldier Heraclius announced that he had come to believe in Christ and received a martyr’s crown. After him, the Women Martyrs Anna, Elizabeth, Theodota and Glyceria confessed that they were Christians.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna of Constantinople

Commemorated on October 29

St. Anna and her son, St. John, lived in the ninth century. She 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 lived the aesthetic life in a monastery near Olympus. She died in Constantinople in 826.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna of Novgorod

Commemorated on February 10

St. Anna, Grandduchess of Novgorod and mother of St. Vladimir the Enlightener of Rus, was born and baptized in the West. She was the daughter of the Swedish King Olaf Sketktung, the “All-Christian King,” who did much to spread Orthodoxy in Scandinavia, and the pious Queen Astrida.

In Sweden, she was known as Princess Indigherd and married Yaroslav the Wise, Grand Prince of Kiev, in 1016, taking the name Irene. She gave shelter to the outcast sons of British King Edmund, Edwin and Edward, as well as Norwegian Prince Magnus, who later returned to Norway.

She is perhaps best known as the mother of Grand Prince Vladimir, the Enlightener of Rus and Equal-to-the-Apostles, and of Vsevolod of Pereyaslavl, himself the father of Vladimir Monomakh and progenitor of the Princes of Moscow. Her daughters were Queen Anne of France, Queen Maria of Hungary, and Queen Elizabeth of Norway.

The whole family was profoundly devout and pious. In Kiev, St. Irene-Anna founded the convent of St. Irene the Great-Martyr, and ruled it.

She reposed in 1050 in the Cathedral of Holy Wisdom (St. Sophia) in Kiev, having been tonsured a monastic with the name of Anna.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna, Holy Righteous Ancestor of God

Commemorated on September 9

St. Anna was the daughter of Matthan the priest, who was of the tribe of Levi, whose family came from Bethlehem. St. Anna lived with her husband, Joachim, at Nazareth in Galilee. They were childless into their old age and grieved over this. They had to endure derision and scorn, since at that time childlessness was considered a disgrace. They never complained, but fervently prayed to God, humbly trusting in Him.

During a great feast, the gifts that Joachim took to the Temple as an offering to God were not accepted by the priest, who considered that a childless man was not worthy to offer sacrifice to God. This pained Joachim, and he decided to settle in solitude in a desolate place. When St. Anna learned what humiliation her husband had endured, she sorrowfully entreated God with prayer and fasting to grant her a child. In his solitude, the righteous Joachim also asked God for a child.

The prayer of the saintly couple was heard. An angel told them that a daughter would be born to them, Who would be blessed above all other women. The angel also told them that She would remain a virgin, would be dedicated to the Lord and live in the Temple, and would give birth to the Savior. Obeying the instructions of the heavenly messenger, Ss. Joachim and Anna met at the Golden Gate in Jerusalem. Then, as God promised, a daughter was born to them, and they named her Mary.

St. Joachim died a few years later at the age of 80 after Mary went to live in the Temple. St. Anna died at the age of 70, two years after her husband. Ss. Joachim and Anna are often invoked by couples trying to have children.

Troparion (Tone 4) –

Since you were righteous under the law of grace, O Joachim and Anna,

For our sake you gave birth to the God-given Infant.

The divine Church today therefore feasts radiantly,

Joyfully celebrating your honorable memory and giving glory to God Who has raised up a horn of salvation from the house of David!

Kontakion (Tone 3) –

Now Anna is no longer barren and nurses the All-Pure One!

She rejoices and calls us to sing a hymn of praise to Christ

Who gave mankind the only Ever-Virgin Mother!

.

By permission of Orthodox Church in America (www.org.org

St. Anna, Princess of Kashin

Commemorated on October 2

The Holy Right-believing Princess Anna of Kashin, a daughter of Rostov Prince Demetrius Borisovich, became the wife of the holy Great Prince Michael Yaroslavich of Tver in 1294. After the death of her husband by Mongol Tartars, Anna withdrew into Tver’s Sophia monastery and accepted tonsure with the name Euphrosyne. She later transferred to the Kashin Dormition Monastery, and became a schema-nun with the name Anna. She fell asleep in the Lord on October 2, 1338.

Miracles at St. Anna’s grave began in 1611 during the siege of Kashin by Polish and Lithuanian forces. There was also a great fire in the city which died down without doing much damage. The saint, dressed in her monastic schema, appeared to Gerasimus, a gravely ill warden of the Dormition Cathedral. She promised that he would recover, but complained, “People show no respect for my tomb. They ignore it and my memory! Do you not know that I am supplicating the Lord and His Mother to deliver the city from the foe, and that you be spared many hardships and evils?” She ordered Gerasimus to tell the clergy to look after her tomb and to light a candle there before the icon of Christ Not-Made-By-Hands.

At the Council of 1649, it was decided to uncover St. Anna’s relics for general veneration and to glorify her as a saint. But in 1677, Patriarch Joachim proposed to the Council that her veneration in Russia should be discontinued because of the Old Believers Schism, which made use of the name of St. Anna of Kashin for its own purposes. When St. Anna was buried, her hand had been positioned to make the Sign of the Cross with two fingers, rather than three. However, the memory of St. Anna, who had received a crown of glory from Christ, could not be erased by decree. People continued to love and venerate her, and many miracles continued to take place at her tomb.

On June 12, 1909, her second glorification took place, and her universally observed feast day was established. Her life describes her as a model of spiritual beauty and chastity, and an example to future generations.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna, along with St. Thekla and Many Other Men and Women in Persia

Commemorated on November 20

St. Anna suffered for Christ in Persia with Bishop Nerses and his disciple, Joseph; Bishops John, Saverius, Isaac, and Hypatius; the Martyrs Azades the Eunuch, Savonius, Thekla, and Anna; and many other men and women. They were executed in 343 during a persecution against Christians under Emperor Sapor II.

St. Anna and many other men and women also underwent torture, suffering and death for Christ.

By permission of the Orthodox Church in America (www.oca.org)

St. Anna, the Prophetess

Commemorated on February 3

According to St Luke’s Gospel, “And there was one Anna, a prophetess, the daughter of Phanuel of the tribe of Aser. She was of a great age, and had lived with a husband for seven years from her virginity; and she was a widow of about eighty-four years, who did not leave the temple, but served God with fasting and prayers night and day. And coming at that very hour, also gave thanks to the Lord, and spoke of Him to all those who looked for redemption at Jerusalem” (Luke 2:36-38).

Troparion (Tone 1) –

In the Temple thou didst embrace as an infant God the Word Who became flesh,

O glorious Elder Symeon, who didst hold God in thine arms.

And also as a Prophetess the august Anna ascribed praise to Him.

We acclaim you as divine servants of Christ.

Kontakion (Tone 3) –

Let Symeon the Righteous and Anna the Prophetess,

that godly pair, be praised together;

well-pleasing to God,

they became witnesses of the Incarnate Lord.

When they saw Him as an infant, together they worshipped Him.

By permission of the Orthodox Church in America (www.oca.org)

St. Anthusa at Rome

Commemorated on December 8

The Holy Martyr Anthusa, the wife of a Roman official, was baptized by St. Ambrose of Milan. When the city prefect’s wife suggested that St. Anthusa be baptized by an Arian, she refused.

As punishment, St. Anthusa was thrown into the fire, and received the crown of martyrdom.

By permission of the Orthodox Church in America (www.oca.org)

St. Antonina of Nicea

Commemorated on March 1

The Holy Martyr Antonina suffered at Nicea during the persecutions under Emperor Maximian in the late third century. After being tortured, St. Antonina was thrown into prison, but Maximian could not force her to renounce Christ or offer sacrifice to idols.

Angels of God appeared at the side of St. Antonina, and the executioners ran away. Even when she was placed on a red-hot metal bed, St. Antonina remained unharmed by the power of God. Finally, after additional tortures, she was sewn into a sack and thrown in a lake.

By permission of the Orthodox Church in America (www.oca.org)

St. Anysia at Thessalonica

Commemorated on December 30

The Holy Virgin Martyr Anysia lived in the city of Thessalonica during the reign of Emperor Maximian (284-305). Upon the death of her parents, who had raised her in Christian piety, St. Anysia sold everything she owned, distributing her riches to the poor, and began to lead a strict life of fasting, vigil, and prayer.

During his persecution against the Christians, Maximian issued an edict stating that anyone had the right to kill Christians with no fear of punishment. Soon there were many bodies to be found in the cities, towns, and by the roadside. Once, when St. Anysia was on her way to church, a pagan soldier stopped her and demanded that she come along to the festival of the sun to offer sacrifice. St. Anysia gently pulled herself away from him. When the soldier boldly grabbed her and attempted to tear the veil from her head, she shoved him, spit in his face and said, “My Lord Jesus Christ forbids you!”

In anger, the soldier ran her through with his sword. Those gathering over her body wept and loudly complained against the cruel emperor for issuing an edict that resulted in the death of many innocent people. Christians buried the martyr near the city gates, and a chapel was built over her grave.

Troparion (Tone 4) –

You tread to the end of the path of virtue and were betrothed to God the Word.

You rejoiced in the contest, O Anysia;

And you, O Melania, shone with the light of dispassion,

Together, radiant with virtue in the world.

And now we ask you to implore Christ the Lord that he may be gracious to us!

Troparion (Tone 4) –

Your lamb Anysia, O Jesus,

Calls out to You in a loud voice:

I love You, O my bridegroom,

And in seeking You, I endure suffering.

In Baptism I was crucified so that I might reign in You,

And died so that I might live with You.

Accept me as a pure sacrifice,

For I have offered myself in love.

By her prayers save our souls, since You are merciful.

Kontakion (Tone 3) –

Like a lamp with two flames you illumine Christ’s Church

With mystical radiance.

In your martyr’s contest you brought forth fruits a hundred-fold, O Anysia;

And you, O Melania, were resplendent in asceticism.

You were found worthy of the incorruptible life of the blessed!

By permission of the Orthodox Church in America (www.oca.org)

St. Apollinaria of Egypt

Commemorated on January 5

St. Apollinaria was a daughter of Anthemias, a former proconsul of the Byzantine Empire, during the reign of Theodosius the Younger (408-450). Disdaining marriage, she requested her parents’ permission to make a pilgrimage to the holy places of the East. Arriving in Alexandria from Jerusalem, she slipped away from her servants and changed into monastic garb. She hid in a marsh, where she practiced asceticism for several years in strict fasting and prayer.

An angel appeared to her in a dream and told her to go to the monastery of Sketis, which was under the spiritual direction of St. Macarius of Egypt, and to call herself Dorotheus. St. Macarius accepted her as one of the brethren, and she quickly distinguished herself by her ascetical life.

St. Apollinaria’s parents had another daughter who was possessed by demons. They sent her to Sketis to St. Macarius, who brought the afflicted girl to Dorotheus (Apollinaria). By her prayers, the maiden received healing. After she returned home, the maiden was attacked by a violent demon, who made her appear pregnant. The demon spoke through the girl’s lips, saying that Dorotheus had forced himself on her. Her outraged parents sent soldiers to the monastery to find the one who had defiled their daughter.

St. Apollinaria took the blame and accompanied the envoys to the home of her parents. There she revealed her secret to her parents, healed her sister, and returned to Sketis. She died shortly thereafter in the year 470. Only after the death of Dorotheus was it revealed that “he” was actually a woman. The saint was buried in a cave in the monastery church of St. Macarius of Egypt.

Troparion (Tone 4) –

Your lamb Apollinaria,

calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom,

and in seeking You, I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

Kontakion (Tone 2) –

Having found your holy relics as healing for our souls,

We faithful call out to you with a loud voice:

“O reknowned Virgin Martyr Apollinaria,

Intercede to Christ God for us all!”

By permission of the Orthodox Church in America (www.oca.org)

St. Apollonia of Alexandria

Commemorated on February 9

St. Apollonia was an elderly virgin and deaconess of Alexandria, whose martyrdom was described by St. Dionysius of Alexandria in one of his letters.

When Decius became emperor in 249, he launched the greatest attack upon Christians up to that time, becoming the first emperor to call for Christianity’s total extermination. St. Dionysius wrote that the persecution started at Alexandria a year before other places, incited by a certain “prophet and poet of evil,” who stirred up the people against the Christians.

Backed by the power of the government, the pagans massacred Christians, believing that they were serving false gods. The “aged and excellent virgin Apollonia” was seized and struck in the face until all her teeth were knocked out. The mob built a fire outside the city and threatened to burn her alive unless she agreed to worship the idols and sacrifice to the emperor’s genius.

St. Apollonia asked the pagans to let go of her for a moment so that she could pray. As soon as they did, she leaped into the flames and was consumed, receiving a double crown of martyrdom and virginity. Because of the nature of her torments, she is sometimes depicted with a golden tooth hanging from a necklace, or holding a tooth in a pair of pincers. She is invoked by those suffering from toothache.

By permission of the Orthodox Church in America (www.oca.org)

St. Apphia, and her husband, St. Philemon, of the Seventy

Commemorated on January 4 (also on February 19)

St. Philemon and his wife, Apphia, lived in the city of Colossa in Phrygia. Upon receiving Baptism from the holy Apostle Paul, they converted their house into a place of prayer, where all those who believed in Christ gathered and attended services. They devoted themselves to the service of the sick and downcast. Philemon was made Bishop of Gaza and preached the Word of God throughout all Phrygia. The holy Apostle Paul continued to be his guide, and addressed to him his Epistle filled with love, and in which he sends blessings “to Philemon our dearly beloved, and fellow laborer, and to our beloved Apphia, and to Archippus our fellow soldier, and to the church in thy house” (Phil 1:1-3).

Sts. Philemon and Apphia, as well as St. Archippus (who also lived at Colossa), all received the crown of martyrdom during the persecution of Nero (54-68). During a pagan festival, an enraged crowd rushed into the Church during services. All fled in terror, but only Sts. Philemon, Archippus and Apphia remained. They were seized and led off to the city prefect. The crowd beat and stabbed St. Archippus with knives, and he died on the way to the court. Sts. Philemon and Apphia were stoned to death by order of the prefect.

The memory of the holy Apostles Archippus, Philemon, and Apphia is also celebrated on February 19.

Troparion (Tone 3) –

Holy apostle Philemon of the Seventy;

entreat the merciful;

to grant our souls forgiveness of transgressions.

Kontakion (Tone 4) –

The Church ever sees you as a shining star, O apostle Philemon,

Your miracles have manifested great enlightenment.

Therefore we cry out to Christ:

“Save those who with faith honor Your apostle, O Most Merciful One.”

By permission of the Orthodox Church in America (www.oca.org)

St. Apphia, the Martyr of the Seventy

Commemorated on February 19

Sts. Archippus, Philemon and Apphia, Apostles of the Seventy, were students and companions of the holy Apostle Paul. In the Epistle to Philemon, the Apostle Paul names St. Archippus as his companion, and mentions him again in the Epistle to the Colossians (Col. 4:17).

St. Archippus was the bishop of the city of Colossae in Phrygia. St. Philemon was an eminent citizen of this city, and the Christians gathered in his home to celebrate church services. He was also made a bishop by St. Paul, and he went about the cities of Phrygia, preaching the Gospel. Later on, he became archpastor of the city of Gaza. St. Apphia, his wife, took the sick and vagrants into her home, zealously attending to them. She was her husband’s co-worker in proclaiming the Word of God.

During the persecution against Christians under Emperor Nero (54-68), the holy Apostles Archippus and Philemon and Apphia were brought to trial for confessing their faith in Christ. St. Archippus was brutally slashed with knives. After torture, they buried Sts. Philemon and Apphia up to the waist in the ground, and stoned them until they died.

Troparion (Tone 4) –

O holy apostle Apphia,

Intercede with our merciful God

That He may grant to our souls

The forgiveness of our sins.

By permission of the Orthodox Church in America (www.oca.org)

St. Apphia, the wife of Philemon, and Equal of the Apostles

Commemorated on November 22 (also on February 19)

The Holy Apostles of the Seventy Philemon and his wife Apphia lived in the city of Colossa in Phrygia. After they were baptized by St. Paul, they converted their home into a house of prayer, where all those who believed in Christ gathered and attended services. They devoted themselves to serving the sick and downcast.

St. Philemon became bishop of the city of Gaza and preached the Word of God throughout Phrygia. St. Paul continued to be his guide, and addressed to him his Epistle filled with love, and in which he sends blessings “to Philemon our dearly beloved, and fellow laborer, and to our beloved Apphia, and to Archippus our fellow soldier, and to the church in thy house” (Phil 1:1-3).

Sts. Philemon and Apphia received the crown of martyrdom during the persecutions by Emperor Nero (54-68). During a pagan festival, an enraged crowd rushed into a Christian church while services were taking place. All fled in terror, with only Philemon, Archippus and Apphia remaining. They were seized and led off to the city prefect. The crowd beat and stabbed St. Archippus with knives, and he died on the way to court. Sts. Philemon and Apphia were stoned to death by order of the prefect.

The memory of the holy Apostles Archippus, Philemon, and Apphia is also celebrated on February 19.

By permission of the Orthodox Church in America (www.oca.org)

St. Aquilina

Commemorated on September 27

St. Aquilina, the virgin martyr of Christ, was the daughter of pious parents who lived in the village of Zagliberi, Thessalonica in the diocese of St. Ardamerios.

When St. Aquilina was still a baby, her father quarreled with a Turkish neighbor and struck the Turk, killing him. The authorities seized him and brought him to the Pasha of Thessalonica to be executed for his crime. Fearing death, the unfortunate man converted to Islam in order to save his life. His wife remained a Christian, and she encouraged her daughter, Aquilina, to adhere to the Christian Faith, and not to deny Christ.

After some time had passed, the Turks pressured Aquilina’s father to convert his daughter to Islam. He said, “Do not worry about my daughter, I'll see to her. I will force her to convert to Islam in due course.”

When St. Aquilina was eighteen, the Turks again urged her father to make his daughter convert to their faith. He said to her, “The other Turks tell me that you must become a Muslim sooner or later. Do it one day sooner so that they will stop bothering me.” Aquilina replied with great courage, “I will never deny the Lord Jesus Christ, Who died on the Cross for our sake. I am prepared to endure tortures, and even death, for love of my Christ.” Seeing that she would not change her mind, her father went to the Turks and said, “I am not able to persuade my daughter to become a Muslim, so you may do as you wish with her.”

Hearing this, the Turks became angry, and sent servants to arrest the girl. When Aquilina’s mother saw them coming for her daughter, she encouraged her to remain firm in confessing Christ and to be brave in the face of the torments she was about to endure. Aquilina replied, “That is my intention, Mother. May God help me. Pray for me.”

The servants tied-up Aquilina and brought her before a judge. Her mother followed them, but the servants shut the door in her face and left her standing in the courtyard, and so she returned home. The judge asked Aquilina, “Will you become a Muslim, you fool?” She replied, “No, I will never deny my Faith or my Master Christ.” Hearing these things, the judge became angry and ordered that she be stripped of her clothes, leaving her in only her undergarments. He ordered that she be tied to a pillar and be beaten with sticks. She was beaten repeatedly, but St. Aquilina endured her sufferings with great courage.

Once again the saint was brought before the judge and the other Turks. They began to flatter her, promising her many things. They even offered her gifts, if only she would deny her Christian Faith, but she regarded earthly riches as worthless. A prominent man among them, having more boldness than the others, said to her, “Become a Muslim, Aquilina, and I will marry you to my son.” But she refused once again.

When the Turks heard this, they were enraged and tied the saint up as before, beating her again. She was untied and questioned for a third time. Since Aquilina had received so many lashes, the undergarment that she had been wearing was torn to shreds, and it no longer covered her. The judge said, “You fool! Aren’t you ashamed to appear naked before so many people? Become a Muslim, or I'll break your bones one by one.” The holy virgin replied, “What could I possibly want with your faith? Why should I deny Christ?”

The Turks were furious, and this time they beat the saint so mercilessly that they left her for dead. The earth was saturated with her blood, and pieces of her flesh fell to the ground. Finally, they untied her and gave her to a certain Christian who happened to be at that place, and he brought her to her mother’s house.

When her mother saw that her daughter was almost dead, she embraced her and asked, “What have you done, my child?” The martyr opened her eyes with difficulty and said, “Behold, I have preserved the confession of my Faith, just as we agreed.” While she was speaking to her mother, St Aquilina gave her pure soul into God's hands and received the imperishable crown of martyrdom on September 27, 1764.

On the way to the cemetery, St. Aquilina’s holy relics gave forth a wondrous fragrance which filled the entire road. That night a heavenly light shone upon her tomb like a brilliant star, and the Christians who witnessed this glorified God.

By permission of the Orthodox Church in America (www.oca.org)

St. Argyre The Neomartyr

Celebrated April 30^th

Saint Argyre, whose name means “precious as silver,” epitomized the classic beauty of the Greek woman as seen in the exquisite sculpture of men who appreciated fully those fair descendants of Eve that graced the households of proud Greeks. If her elegant beauty turned her head, it was in the direction of Jesus Christ, because she exhibited a beauty of soul to match that of her face in her deep religious conviction, which she pursued in many ways, to the extent that she was conversant on dogmatic theology.

Many Christians of that era in Greece disavowed Christ, at least overtly if not genuinely, and embraced the Muslim faith rather than endure the persecution not only of themselves but of their loved ones. In this sorry set of circumstances the parents of the lovely Argyre were most happy that she selected from her number of suitors a devout Christian, and she was married when she was eighteen years old. The couple moved into a neighborhood in which there lived a number of Turks, one of whom was an aggressive young man who cast a covetous eye on his pretty neighbor.

Argyre had been in her new home only a few days when she was approached by the bold Turk who thereupon declared his love for her and meant to have her for himself. The mortified girl fled from him, only to be confronted again by him, which so unsettled her that she sought to put an end to this badgering by flatly stating she considered him an ill-mannered lout who had no respect for women, married or otherwise, and would prefer death over marriage to a Muslim. All the while she had said nothing to her young husband for fear that in his fury he would go after this abominable Turk and in the end suffer brutal punishment.

Thus spurned the enraged Turk conspired with some his miserable friends to have Argyre brought to trial on trumped up charges to answer for having refused his advances. He swore out a complaint against Argyre in which he falsely accused this gentle Christian of having made advances to him, with a view to embracing the Muslim faith and that when he finally assented she laughed in derision, saying that it was a practical joke. This shabby story was substantiated by a pack of liars who had been recruited and perhaps rewarded for their corroboration, all to the horror of the innocent Argyre and her family and friends.

Argyre had yet to reach her nineteenth birthday when she was sentenced by an insensitive judge to an indeterminate term in prison. She was confined to a Turkish jail cell for the remaining seventeen years of her life. By their own admission, Turkish jails offer miserable living conditions even to their own kind, but the wretched treatment of this delicate creature in those agonizing years is beyond description. Taunted by other inmates, abused by unfeeling jailers, she had but to disavow Christ to regain her freedom and escape from this utter degradation, but this beautiful girl chose to suffer physical agony and endless hours of indignity rather than recant. She died on April 30, 1725 in a squalid jail cell when she thirty-five years old.

When her body was disinterred after the customary three years, it was intact. This in itself was proof enough for the Holy Synod to make her a saint of Orthodoxy.

From “Orthodox Saints” by George Poulos

St. Ariadne of Phrygia

Commemorated on September 18

The Holy Martyr Ariadne was a servant of Tertillos, a city official of Promyssia (Phrygia) during the reign of Emperor Hadrian (117-161). On the occasion of the birth of his son, Tertillos made a sacrificial offering to the pagan gods, but the Christian Ariadne refused to participate in the celebration. As punishment, she was subjected to beatings and lacerations with sharp iron hooks. She was then thrown into prison and left without food unless she vowed to worship the pagan gods.

When Ariadne was eventually released from prison, she fled the city, but Tertillos sent executioners after her. Seeing that they were chasing her, she ran, calling out to God to defend her from her enemies. Suddenly, through her prayers, a fissure opened in the mountain, and St. Ariadne hid in it. This miracle led the pursuers to strike one another with spears in fear and confusion.

By permission of the Orthodox Church in America (www.oca.org)

St. Asklepiodote of Adrianopolis

Commemorated on September 15

The Holy Martyr Asklepiodote suffered with Sts. Maximus and Theodotus at the beginning of the fourth century under the Emperor Maximian Galerius (305-311). Eminent citizens of the city of Marcianopolis, Maximus and Asklepiodote led a devout Christian life. By their example, they brought many to the faith in Christ and to holy Baptism.

Tiris, the Governor of Thrace, went around the city and persecuted those believing in Christ. He summoned Maximus and Asklepiodote before him and demanded they abandon the Christian Faith. When the martyrs refused, he ordered that they be beaten. A certain pious man named Theodotus began to reproach the governor for his inhumanity and cruelty. They seized him also, and hanging him on a tree, they tortured him with iron hooks. After this, they threw the three martyrs into prison. Tiris traveled throughout the land for an additional two weeks taking the holy martyrs along with him.

In the city of Adrianopolis, Tiris put them to still greater tortures, commanding that their bodies be scorched with white-hot plates. In the midst of their suffering, they heard a Voice from Heaven encouraging them to persevere. After several days of torture, Tiris ordered that the martyrs be eaten by wild beasts in the circus, but instead the she-bear released upon Sts. Maximus and Theodotus began to cuddle up to them.

St. Asklepiodote was tied to a bull, but she seemed to be rooted to the spot, and did not budge. Tiris resumed his journey and stopped in the village of Saltis before reaching the city of Philippopolis. Again, he urged the martyrs to renounce Christ. When they refused, he ordered them to be beheaded. God's wrath overtook Tiris when a bolt of lightning struck him as he sat upon the judgment seat.

By permission of the Orthodox Church in America (www.oca.org)

St. Athanasia and her daughters

Commemorated on January 31

Athanasia and her three young daughters were arrested because they were Christians. Theoctiste was fifteen; Theodota, was thirteen; and Eudoxia, was eleven. Sts. Cyrus and John hastened to the prison to help them, for they were concerned that the women might renounce Christ when faced with torture.

Sts. Cyrus and John gave them courage to endure what lay before them. Learning of this, the ruler of the city arrested Sts. Cyrus and John, and seeing their steadfast and fearless confession of faith in Christ, he brought Athanasia and her daughters to witness their torture. The tyrant did not refrain from any form of torture against the holy martyrs.

The women were not frightened by the sufferings of Sts. Cyrus and John, but courageously continued to confess Christ. They were flogged and then beheaded, receiving their crowns of martyrdom.

By permission of the Orthodox Church in America (www.oca.org)

St. Barbara of Heliopolis, Syria

Commemorated on December 4

The Holy Great Martyr Barbara lived during the reign of Emperor Maximian (305-311). Her father, the pagan Dioscorus, was a rich and illustrious man in the Syrian city of Heliopolis. After the death of his wife, he devoted himself to his only daughter.

Realizing Barbara’s extraordinary beauty, Dioscorus hid her from the eyes of strangers. He built a tower where only her pagan teachers were allowed to see her. From the tower, there was a view of hills stretching into the distance. By day she was able to gaze upon the wooded hills, the swiftly flowing rivers, and the meadows covered with a blanket of flowers; by night the harmonious and majestic heavens twinkled and provided a spectacle of inexpressible beauty. Soon she began to ask herself questions about the Creator of so splendid a world. Gradually, she became convinced that the soulless idols were merely the work of human hands. Although her father and teachers offered them worship, she realized that the idols could not have made the surrounding world. The desire to know the True God so consumed her soul that Barbara decided to devote all her life to this goal, and to spend her life in virginity.

The fame of Barbara’s beauty spread throughout the city, and many sought her hand in marriage. Despite the entreaties of her father, she refused all of them. Barbara warned her father that his persistence might separate them forever. Dioscorus decided that his daughter’s temperament had been affected by her life of seclusion. He therefore permitted her to leave the tower and gave her full freedom in her choice of friends and acquaintances. Barbara met young Christian maidens in the city, and they taught her about the Creator of the world, the Trinity, and the Divine Logos. Through the Providence of God, a priest arrived from Alexandria disguised as a merchant. After instructing her in the mysteries of the Christian Faith, he baptized Barbara, then returned to his own country.

At this same time, a luxurious bathhouse was being built at Dioscorus’s home. By his orders, the workers prepared two windows on the south side, but Barbara, taking advantage of her father’s absence, asked them to make a third window, thereby forming a Trinity of light. On one of the walls of the bathhouse, Barbara traced a cross into the marble with her finger. Later, her footprints came to be imprinted on the stone steps. The water of the bathhouse had great healing power, with St. Simeon Metaphrastes comparing it to the stream of Jordan and the Pool of Siloam.

When Dioscorus returned and saw the changes to the bathhouse, Barbara told him about how she had come to know about the saving power of the Son of God and the futility of worshipping idols. Dioscorus became enraged, grabbing a sword and almost striking her with it. Barbara fled, but her father rushed after her. His path became blocked by a hill, which opened up and concealed St. Barbara in a crevice.

After a long and fruitless search for his daughter, Dioscorus encountered two shepherds on the same hill. One of them showed him the cave where St. Barbara had hidden. Dioscorus found his daughter, beat her, and placed her under guard, attempting to wear her down with hunger. Finally, he handed her over to the prefect of the city, Martianus. St. Barbara was beaten incessantly. By night, she prayed fervently to her Heavenly Bridegroom, and the Savior Himself appeared and healed her wounds. Upon seeing that her wounds were healed, she was subjected to new tortures. In the crowd where Barbara was being tortured was a virtuous Christian woman, Juliana. Her heart was filled with sympathy for the voluntary martyrdom of the beautiful young woman, and she also wanted to suffer for Christ. Juliana began to denounce the torturers in a loud voice, and they seized her.

Both women were repeatedly tortured. Their bodies were raked and wounded with hooks, and they were led naked through the city amidst derision and jeers. Through the prayers of St. Barbara, the Lord sent an angel who covered the nakedness of the holy martyrs with a splendid robe. Shortly thereafter, Sts. Barbara and Juliana were beheaded, with Dioscorus himself delivering the fatal blow to his own daughter. The wrath of God was not slow to punish both Martianus and Dioscorus – they were killed after being struck by lightning.

In the sixth century, the relics of the holy Greatmartyr Barbara were transferred to Constantinople. Six hundred years later, they were transferred to Kiev by Barbara, the daughter of Byzantine Emperor Alexius Comnenos, who married Russian Prince Michael Izyaslavich. They rest at Kiev’s St. Vladimir Cathedral, where an Akathist to the saint is served each Tuesday. Many pious Orthodox Christians are in the habit of chanting the Troparion of St. Barbara each day, recalling the Savior’s promise that those who remembered her and her sufferings would be preserved from a sudden, unexpected death, and would not depart this life without the benefit of the Holy Mysteries of Christ.

Troparion (Tone 8) –

Let us honor the holy martyr Barbara,

for as a bird she escaped the snares of the enemy,

and destroyed them through the help and defense

of the Cross.

Kontakion (Tone 4) –

Singing the praises of the Trinity,

you followed God by enduring suffering;

you renounced the multitude of idols,

O holy martyr Barbara.

In your struggles, you were not frightened by the threats of your torturers, but cried out in a loud voice:

“I worship the Trinity in one God-head.”

By permission of the Orthodox Church in America (www.oca.org)

Icon located at St. Michael the Archangel Orthodox Church, Louisville, KY

St. Basilissa of Nicomedia

Commemorated on September 3

The Martyr Basilissa of Nicomedia suffered for her faith in Christ under the Emperor Diocletian. The Nicomedia Governor Alexander gave orders to arrest the nine-year-old Basilissa and force her to renounce Christ. The young maiden displayed unshakable firmness in fidelity to her Lord, and was subjected to protracted and intense torture.

Through the grace of God, Basilissa remained alive and unharmed. This was evident to all those present as a manifestation of the power of God. It so upset Governor Alexander that he came to believe in Christ and confessed himself a Christian.

St. Basilissa fell asleep in the Lord several years later. Her death was peaceful and accompanied by miraculous signs of God's mercy.

By permission of the Orthodox Church in America (www.oca.org)

St. Basilla, at Rome

Commemorated on December 24

Basilla, an orphaned Roman girl of imperial lineage, heard about the teachings of the Christians and St. Eugenia in Rome. She sent a trusted servant to the saint asking her to write her a letter explaining Christianity. St. Eugenia sent her friends and co-ascetics, Protus and Hyacinthus, who enlightened Basilla, and she accepted holy Baptism.

Basilla’s servant then told her fiancée, Pompey, that his betrothed had become a Christian. Pompey complained to the emperor that the Christians were preaching celibacy and denouncing idolatry. Basilla refused to enter into marriage with Pompey, and she was killed with a sword.

By permission of the Orthodox Church in America (www.oca.org)

St. Bathildis, Nun of Chelles and Queen of France

Icon Not Available

Commemorated on January 30

An Anglo-Saxon by birth, Bathildis was captured by the invading armies from Denmark in 641 and sold to Erchinoald, the chief officer of the palace of Clovis II, King of France. She quickly gained favor, for she had charm, beauty, and a graceful and gentle nature. She also won the affection of her fellow-servants, for she showed them many kindnesses such as cleaning their shoes and mending their clothes, and her bright and attractive disposition endeared her to all.

Erchinoald, impressed by her fine qualities, wished to make her his wife, but Bathildis, alarmed at the prospect, disguised herself in old and ragged clothes, and hid herself away among the servants at the palace. Erchinoald, thinking she had run away, married another woman.

Her next suitor, however, was King Clovis. When Bathildis discarded her old clothes and appeared again, the king noticed her grace and beauty, and declared his love for her. In 649, the 19-year-old slave girl Bathildis became Queen of France. She bore Clovis three sons: Clotaire III, Childeric II, and Thierry III, all of whom became kings. On the death of her husband, she was appointed regent for her eldest son, Clotaire, who was only five, and she ruled capably for eight years with St. Eligius as her adviser.

She made a good queen and ruled wisely. She never forgot that she had been a slave, and did all within her power to relieve those in captivity. It was written that Queen Bathildis was the holiest and most devout of women. Remembering her own bondage, she set apart vast sums for the redemption of captives. Bathildis helped promote Christianity by following the teachings of St. Ouen, St. Leodegardius, and many other bishops.

During this period, the poorer inhabitants of France were often obliged to sell their children as slaves to meet the crushing taxes imposed upon them. Bathildis reduced their taxes, outlawed the purchase of Christian slaves and the sale of French subjects, and declared that any slave who set foot in France would from that moment be free. Thus, this enlightened women earned the love of her people and was a pioneer in the abolition of slavery.

She also founded many abbeys, such as Corbie, Saint-Denis, and Chelles, which became settlements in wild and remote areas of France. Under her guidance, forests were reclaimed and agriculture flourished. She built hospitals and sold her jewelry to help the needy.

When her son, Clotaire, came of age and ascended to the throne as King of France, Bathildis retired to her own royal abbey of Chelles, near Paris, where she served as an ordinary nun with humility and obedience.

She died at Chelles before she had reached her 50th birthday. Death touched her with a gentle hand; as she died, she said she saw a ladder reaching from the altar to heaven, and up this she climbed in the company of angels.

St. Bathildis is generally pictured as a crowned queen or nun before the altar of the Virgin, two angels support a child on a ladder, and reflects the vision she is said to have had at her death.

By permission of www.orthodoxwiki.org

St. Bebaia

Commemorated on September 5

The Martyrs Bebaia and her brother, Thiphael, suffered for their bold and effective preaching of Christianity among the pagans. St. Bebaia was killed when a spear was thrust into her neck.

By permission of the Orthodox Church in America (www.oca.org)

St. Bebaia of Edessa with her brother

Commemorated on January 29 (also on October 15)

The Holy Martyr Bebaia lived during the reign of Emperor Trajan. She and her brother Sarbelus were converted by Barsimaius, the Bishop of Edessa. They both received the crown of martyrdom.

By permission of the Orthodox Church in America (www.oca.org)

St. Bibiana (also known as St. Viviana) at Rome

Commemorated on December 2

St. Bibiana was the daughter of zealous Christian parents who resided in Rome during the fourth century. In 363, her family was made to suffer as a result of the persecutions ordered by Emperor Julian. Her father, Vlavia, a Roman knight, was tortured and sent into exile, where he died from his wounds. Her mother, Dafros, was beheaded. St. Bibiana and her sister, Demetria, were stripped of their possessions and left to suffer in poverty. However, they continued to reside in their family home, spending their time in fasting and prayer.

Realizing that these women had not died from hunger or want, the Roman Governor, Apronianus, ordered that they be brought before him. Demetria confessed her faith in front of him and fell dead at his feet. Bibiani was placed in the home of a pagan woman named Rufina. Despite her many attempts, Rufina was unable to make Bibiana renounce Christ. Bibiana was beaten, then tiled to a pillar and whipped with scourges laden with lead plummets.

After repeatedly refusing to renounce her Faith, she entered into a martyr’s death. Her body was left in the open air to be eaten by wild dogs, but they would not touch it. After having lain exposed for two days, her body was secretly taken by a priest and buried in the night near the palace of Licinius.

By permission of www.wikipedia.org

St. Brigid of Ireland

Commemorated on February 1

St. Brigid, “the Mary of the Gael,” was born around 450 in Faughart, about two miles from Dundalk, in County Louth, Ireland. According to tradition, her father was a pagan named Dubthach, and her mother was Brocessa, one of his slaves.

As a child, Brigid was known for her compassion for the poor. She would give away food, clothing, and even her father’s possessions. One day, her father took Brigid to the king’s court, leaving her outside to wait for him. He asked the king to buy his daughter, since her excessive generosity made her too expensive to keep. The king asked to see the girl, so Dubthach led him outside. They were just in time to see her give away her father’s sword to a beggar. This sword had earlier been presented to Dubthach by the king. Seeing her actions, the king exclaimed, “I cannot buy a girl who holds us so cheap!”

St. Brigid received monastic tonsure at the hands of St. Mael of Ardagh. Soon after this, she established a monastery on land given to her by the King of Leinster. The land was called Cill Dara (Kildare), or “the church of the oak.” This was the beginning of women’s cenobitic monasticism in Ireland.

The miracles performed by St. Brigid are too numerous to relate, so only one will be given. One evening, the holy abbess was sitting with a blind nun named Dara. From sunset to sunrise, they spoke of the joys of the Kingdom of Heaven, and of the love of Christ, losing all track of time. St. Brigid was struck by the beauty of the earth and sky in the morning light. Realizing that Sister Dara was unable to appreciate this beauty, she became very sad. Then she prayed and made the Sign of the Cross over Dara’s eyes. All at once, the blind nun’s eyes were opened and she saw the sun in the east, and the trees and flowers sparkled with dew. She looked for a while, then turned to St. Brigid and said, “Close my eyes again, dear Mother, for when the world is visible to the eyes, then God is seen less clearly by the soul.” St. Brigid prayed again, and Dara became blind once more.

St. Brigid fell asleep in the Lord in 523 after receiving Holy Communion from St. Ninnidh of Inismacsaint. She was buried at Kildare, but her relics were transferred to Downpatrick during the Viking invasions. It is believed that she was buried in the same grave with St. Patrick and St. Columba of Iona.

Late in the thirteenth century, her head was brought to Portugal by three Irish knights on their way to fight in the Holy Land. They left this holy relic in the parish church at Lumiar, about three miles from Lisbon. Portions of the relic were brought back to Ireland in 1929 and placed in a new church named after St. Brigid in Dublin.

The tradition of making St Brigid’s crosses from rushes and hanging them in the home is still followed in Ireland, where devotion to her is strong. She is also venerated in northern Italy, France, and Wales.

Troparion (Tone 1) –

O holy Brigid, you became sublime through your humility,

and flew on the wings of your longing for God.

When you arrived in the eternal City and appeared before your Divine Spouse,

wearing the crown of virginity,

you kept your promise

to remember those who have recourse to you.

You shower grace upon the world, and multiply miracles.

Intercede with Christ our God that He may save our souls.

Kontakion (Tone 4) –

The holy virgin Brigid full of divine wisdom,

went with joy along the way of evangelical childhood,

and with the grace of God

attained in this way the summit of virtue.

She now bestows blessings upon those who come to her with faith.

O holy Virgin, intercede with Christ our God

that He may have mercy on our souls.

By permission of the Orthodox Church in America (www.oca.org)

St. Callinica and St. Basilissa of Rome

Commemorated on March 22

Sts. Callinica and Basilissa were wealthy matrons who spent their fortunes bringing aid to the imprisoned Christians in their area.

They were arrested for their generosity and beheaded by the sword at Rome in the year 252.

By permission of the Orthodox Church in America (www.oca.org)

St. Callisthene and her father, Audactus of Ephesus

Commemorated on October 4

The holy martyr Callisthene was born in Ephesus. She was to marry Emperor Maximian Galerius (305-311), but her father, Audactus, would not consent to the match because the emperor was a pagan. Audactus was deprived of his wealth and position and was exiled to Armenia where he was beheaded.

Callisthene hid for a time in Nicomedia and healed a young woman of an eye ailment. After the death of Emperor Maximian, Licinius (311-324) became the last pagan emperor. Callisthene became friends with his Christian wife, Constantia, the daughter of St. Constantine. She told Constantia of all that had happened to her, and she helped Callisthene to regain her father’s wealth and possessions. Callisthene did not want these things for herself, but gave everything away to the poor. She also brought her father’s body back to Ephesus and built a church which was dedicated to him.

St. Callisthene devoted the rest of her life to Christ, and died in Ephesus in the first half of the fourth century.

By permission of the Orthodox Church in America (www.oca.org)

St. Cecilia at Rome

Commemorated on November 22

St. Cecilia was born in Rome of wealthy and illustrious parents. From her youth, she was raised in the Christian Faith. She prayed fervently and helped those in need.

Though she had vowed to preserve her virginity for Christ, her parents decided to give her in marriage to the noble pagan Valerian. Cecilia did not oppose her parents, but tearfully prayed to God that her betrothed would believe in Christ, and that He would send an angel to preserve her virginity.

On the night of their marriage, Cecilia told her husband that an angel stood by to guard her. She warned him that he would be slain if he touched her. Valerian asked to see this angel, but his bride told him that he could not see the angel until he had been cleansed of his unbelief. He asked, “How may I be cleansed?” She said that if Valerian asked Bishop Urban for Baptism, he would be able to see the angel. Cecilia persuaded her fiancé to go with her to Bishop Urban, who was hiding in a cave because of the persecution of Christians. The instructions of the wise bishop permeated the soul of Valerian, and both he and his brother Tiburtius were converted to Christianity. The brothers distributed a portion of their inheritance to the poor, cared for the sick, and buried Christians that had been tortured to death.

Governor Almachius, having learned of their conversion, gave orders to arrest the brothers and bring them to trial. He demanded that they renounce Christ and offer sacrifice to the pagan gods, but the brothers refused. They were then beaten. Under torture, Valerian urged his fellow Christians not to be afraid of torments, but to stand firm for Christ.

The governor, wanting to prevent Valerian from influencing the people, ordered that the martyrs be taken outside the city limits and executed there. The soldiers accompanying the martyrs were commanded by Maximus. He was amazed at the courage of the saints, and asked them why they did not fear death. The holy brothers answered that they were relinquishing this temporal life for life eternal. Maximus asked to learn about Christianity in detail, so he took Valerian and Tiburtius to his home and spoke with them throughout the night. When she heard of this, St. Cecilia took a priest with her to see Maximus, and he with all his family accepted holy Baptism.

On the following day upon the beheading of Valerian and Tiburtius, St. Maximus confessed before everyone that he saw how their holy souls had gone up to Heaven. For this confession, Maximus was scourged to death with whips.

The governor wanted to confiscate the property of the saints, but when he was told that St. Cecilia had already distributed all her remaining wealth to the poor and had converted 400 men, he ordered her execution. For three days, she was tortured with fire and smoke in a red-hot bathhouse, but the grace of God sustained her. It was then ordered that she be beheaded, but the executioner – after striking her three times with a sword – only wounded her.

St. Cecilia lived three more days in full consciousness, encouraging those around her, and died with prayer on her lips.

By permission of the Orthodox Church in America (www.oca.org)

St. Chariessa, Nunechia, Basilissa and those martyred with them at Corinth

Commemorated on March 10

During the persecution against Christians in the third century, a certain pious woman named Rufina fled from Corinth to a mountain to escape from her pursuers. There she gave birth to a son, Quadratus, and died soon afterward. By the Providence of God, the infant remained alive and was nourished in a miraculous manner: a cloud appeared over him, dropping a sweet dew into his mouth.

The childhood and youth of St. Quadratus were spent in the wilderness. When he was a young man, he met some Christians, who enlightened him with the light of the true Faith. Quadratus studied grammar, and later learned the physician’s art and attained great success in it. But most of all, Quadratus loved the solitude of the wilderness, and he spent the greater part of his time in the hills, in prayer and meditation of God. Many years passed, and his friends and followers frequently visited the saint to hear his teachings. Among them were Cyprian, Dionysius, Anectus, Paul, Crescens and others.

By order of Emperor Decius, a military prefect named Jason arrived at Corinth to torture and slay Christians. Since Quadratus was the eldest, he spoke for the rest. The saint bravely defended his faith in Christ the Savior, then the torture began. St. Quadratus, despite inhuman suffering, encouraged the others, urging them not to be afraid and to stand firmly for the Faith.

Unable to persuade any of them to deny Christ, Jason ordered the martyrs to be thrown to wild beasts to be torn apart, but the beasts did not touch them. They tied the saints to chariots by their feet and drug them through the city, with many of the crowd throwing stones at them. Finally, they condemned the martyrs to beheading by the sword. At the place of execution, the martyrs asked for time to pray, and then one after the other bent their necks beneath the sword.

Imitating the men, many holy women – including Sts. Chariessa, Nunechia, and Basilissa – also went voluntarily to suffer for Christ.

Troparion (Tone 1) –

Let the godly–minded Quadratus, Anectus, Paul, Dionysius, Cyprian, and Crescens

Be praised with melodious hymns,

For as the six–fold choir of Christ’s prize–winners,

They ceaselessly pray for us before the Trinity!

Kontakion (Tone 4) –

As you contested bravely in Corinth, O wise martyrs,

You appeared as a six–branched radiant lamp.

Illumining the way for Christ’s faithful by the grace that was given you!

By permission of the Orthodox Church in America (www.oca.org)

St. Charitina of Amisus

Commemorated on October 5

The Martyr Charitina of Rome was orphaned in childhood and raised like a daughter by the pious Christian Claudius. The young woman was very pretty, sensible, kind and fervent in faith. She imparted her love for Christ to others, and she converted many to the way of salvation.

During the time of persecutions under Emperor Diocletian (284-305), St. Charitina was subjected to horrible torments for her strong confession of the Lord Jesus Christ. She died a martyr’s death in the year 304.

Troparion (Tone 4) –

Your lamb Charitina,

calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom,

and in seeking You, I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

Kontakion (Tone 2) –

Having fortified your soul with faith and strengthened by understanding

you openly put the enemy to shame, O Charitina;

you stood before Christ wearing a robe empurpled by your blood, All-Blessed One,

and now you rejoice with the angels, praying for us, O passion-bearer.

By permission of the Orthodox Church in America (www.oca.org)

St. Christina in Persia

Commemorated on March 13

St. Christina was scourged to death for confessing her faith in Christ during the fourth century under the reign of King Chosroes of Persia.

By permission of the Orthodox Church in America (www.oca.org)

St. Christodoula The Mother Of Urban, Prilidian, Epolonius

Commemorated on September 4

Saint Christodoula was the mother of the three youths Urban, Prilidian, Epolonius who suffered martyrdom with Hieromartyr Babylas under Emperor Decius (249-251).

The emperor tried in all sorts of ways to entice the youths and their mother to renounce Christ, but in vain. In a rage, he ordered each of them to be whipped with a number of blows corresponding to their age. The first received twelve blows, the second, ten, and the third, seven. He then commanded all the martyrs be tied to a tree and burned with fire. Seeing the stoic bravery of the saints, the emperor finally condemned them to death by beheading with the sword.

By permission of the Orthodox Church in America (www.oca.org)

St. Chryse (Zlata) of Bulgaria

Commemorated on October 13

This “golden vessel of virginity and undefiled bride of Christ” was born in the village of Slatena on the border of Bulgaria and Serbia, while Bulgaria was under the rule of the Turks.

From her youth, Zlata displayed an unusually strong character, a firm faith in Christ, and was chaste and beautiful. A Turk was obsessed with her, and seized her one day as she was gathering wood. He carried her off to his house, repeatedly trying to seduce her, and forcing her to accept Islam. Since persuasion did not work, he began to threaten her with torture.

The glorious martyr was not frightened by these threats, but said she would never deny Christ no matter what was done to her. For six months the impious Hagarenes tried to make Zlata accept Islam, but she remained steadfast. They then ordered the saint’s parents and sisters to convince her to become a Muslim. Otherwise, they would kill Zlata and torture them.

The parents and sisters of the saint wept and urged her to deny Christ “just for the sake of appearances” so that they all might be spared torture and death. St. Zlata was unmoved by their pleas, and replied, “You who incite me to deny Christ are no longer my parents and sisters. Instead, I have the Lord Jesus Christ as my father, the Theotokos as my mother, and the saints as my brothers and sisters!”

When the Muslims saw that they could not weaken her resolve, they tormented St. Zlata for three months, beating her with clubs. Later, they peeled strips of skin from her body so that the earth was reddened by her blood. They then heated a skewer and passed it through her ears. Hieromonk Timothy of Stavronikita Monastery on Mt. Athos was nearby, and she sent word to him to pray that she would successfully complete the course of martyrdom. It was he who recorded these events.

Finally, the Muslims became angry at having been conquered by a woman, so they tied her to a tree and cut her to pieces with their knives. Her pure soul was received by Christ, Who bestowed on her the double crowns of virginity and martyrdom. Christians secretly gathered her relics and buried them with reverence. St. Zlata suffered for Christ in the year 1795.

By permission of the Orthodox Church in America (www.oca.org)

St. Chryse of Rome and others

Commemorated on January 30

The virgin Chryse was arrested and brought for interrogation in the year 269, along with over twenty others. She bravely confessed herself a Christian and was subjected to torture. After horrible torments, she was drowned in the sea.

With St. Chryse suffered the martyrs Ares, Felix, Maximus, Herculianus, Venerius, Stiracius, Mennas, Commodus, Hermes, Maurus, Eusebius, Rusticus, Monagrius, Amandinus, Olympius, Cyprus, Theodore the Tribune, Maximus the Presbyter, Archelaus the Deacon, and Cyriacus the Bishop.

Troparion (Tone 4) –

Your lamb Chryse,

calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom,

and in seeking You, I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

By permission of the Orthodox Church in America (www.oca.org)

St. Claudia, along with Sts. Alexandra, Euphrasia, Matrona, Juliania, Euphmia and Theodosia

Commemorated on March 20

The Holy Virgin Martyrs Claudia, Alexandra, Euphrasia, Matrona, Juliania, Euphemia and Theodosia were arrested in the city of Amisa (on the coastal region of the Black Sea) during the persecution against Christians under Emperor Maximian Galerius in the fourth century.

Under interrogation, they confessed their faith and were subjected to torture. The pagans scourged and beat them with rods, and cut off their breasts. After this, they were suspended and torn with sharp hooks. Finally, the holy virgins were burned alive in a red-hot oven in the year 310.

By permission of the Orthodox Church in America (www.oca.org)

St. Cleopatra with her son, John

Commemorated on October 19

St. Cleopatra and her son John came from the village of Edra near Mount Tabor in Palestine. She was a contemporary of the holy Martyr Varus and witnessed his voluntary suffering. After his execution, St. Cleopatra brought the body of the holy martyr to Palestine and buried him with reverence. Previously, Cleopatra’s son, John, had attained the honorable rank of officer. To the great sorrow of his mother, John suddenly died. With tears of grief, St. Cleopatra turned to the relics of the holy Martyr Varus, begging him for the return of her son.

Varus and John appeared to Cleopatra in a dream, radiant in bright attire with crowns upon their heads. She realized that the Lord had received her son into the heavenly Kingdom. After this vision, Cleopatra lived near the church that she had built over the relics of the holy martyr Varus and her son John and performed many good deeds. She distributed her property to the poor and spent her time in prayer and fasting. Seven years after her son’s death, she fell asleep in the Lord.

By permission of the Orthodox Church in America (www.oca.org)

St. Crispina

Commemorated on December 5

St. Crispina lived at Thacora (Tagora) in Africa, and was arrested for professing Christianity. The proconsul Annius Anullinus presided at her trial in Tebessa in December of 304.

Anullinus asked her if she was aware that she was required by law to offer sacrifice to the gods for the welfare of Emperors Diocletian and Maximian. She said that she was not aware of this decree, and that her Christian faith would not allow her to offer sacrifice to false gods. “Turn away from this superstition,” Anullinus said, “and submit to the sacred rites of the Roman gods.”

St. Crispina replied that she knew no other god but the God worshiped by Christians. The proconsul threatened her with torture, and the saint said that she would gladly endure it for the sake of Christ. Anullinus ordered her to stop being stubborn and to obey the edict. Crispina answered, “I will obey the edict given me by my Lord Jesus Christ.”

The proconsul repeated his threat of torture, saying that she would be forced to obey the edict. He also pointed out that the entire province of Africa had offered sacrifice, but St. Crispina remained firm in her faith, saying that she would never offer sacrifice to demons.

Enraged that she would not accept the pagan gods, Anullinus said that she would be forced to bow before the idols and to offer incense. The courageous woman retorted that she would never do so as long as she lived. The proconsul then sought to persuade her that it would not be a sacrilege to offer sacrifice to the gods as required by law. Crispina said, “May those gods, who have not made heaven and earth, perish.” Anullinus urged Crispina to respect the Roman religion, but she said, “I have told you again and again that I am ready to endure any tortures rather than worship the idols which are the work of men’s hands.”

Anullinus told her that she spoke blasphemy and was not acting in a way which would ensure her safety. He then tried to humiliate her by ordering her head to be shaved. The holy martyr replied, “If I were not seeking my own well-being, I would not be on trial before you now. Let your gods speak, then I shall believe.” The proconsul told her she could either live a long life, or die in agony before being beheaded. St. Crispina replied, “I would thank my God if I obtained this. I would gladly lose my head for the Lord’s sake, for I refuse to offer sacrifice to those ridiculous deaf and dumb statues.”

Anullinus lost patience with her and ordered that the minutes of the trial be read back before he pronounced sentence. “Since Crispina persists in her superstition and refuses to offer sacrifice to the gods in accordance with our law, I order her to be executed by the sword.”

St. Crispina said, “Thanks be to God, Who has deigned to free me from your hands.” She made the Sign of the Cross and stretched forth her neck to the executioner. St. Crispina was beheaded on December 5, 304 in accordance with the fourth edict of Diocletian.

By permission of the Orthodox Church in America (www.oca.org)

St. Cyrenia in Cilicia

Commemorated on November 1

The Holy Martyr Cyrenia was arrested for confessing the Christian Faith under Marcian, the Governor of Cilicia during the reign of Emperor Maximian Galerius (305-311). St. Cyrenia was led around Tarsus to be mocked, being stripped of her garments and with a shorn head. She was then taken to the city of Rosa where she was burned alive.

By permission of the Orthodox Church in America (www.oca.org)

St. Daria and those with her at Rome

Commemorated on March 19

Sts. Chrysánthus and Daria and St. Claudius the Tribune with his wife, Hilaria, and their sons Jason and Maurus, and Diodorus the Presbyter and Marianus the Deacon, were martyred in Rome under Emperor Numerian in the third century.

St. Chrysánthus came from a pagan family who had moved to Rome from Alexandria. He received an excellent education, and he read books in which pagans discussed Christianity. The young man, however, wanted to read books written by Christians themselves. He finally managed to find a copy of the New Testament, which enlightened his soul.

Seeking someone to instruct him in the Holy Scriptures, he found the presbyter Carpophoros hiding from persecution, and received holy Baptism from him. After this, he began to preach the Gospel. Chrysánthus’ father tried to turn his son away from Christianity, and married him to Daria, a priestess of Minerva.

Chrysánthus managed to convert Daria to Christ, and the young couple agreed to lead celibate lives. After the death of Chrysánthus’ father, they began to live in separate houses. St. Chrysánthus converted several young men to Christ, and many pious women gathered around St. Daria.

The people of Rome complained to Governor Celerinus that Sts. Chrysánthus and Daria were preaching celibacy and attracting too many young men and women to monasticism. Chrysánthus was arrested and sent to Claudius for torture.

The torments, however, did not shake the bravery of the young martyr, since the power of God clearly aided him. Struck by this, Claudius came to believe in Christ and accepted holy Baptism together with his wife, Hilaria, their sons, Jason and Maurus, and all his household and soldiers. When news of this reached Emperor Numerian, he commanded that they all be executed. Claudius was drowned in the sea, and his sons and soldiers were beheaded. Christians buried the bodies of the holy martyrs in a nearby cave, and St. Hilaria constantly went there to pray. The pagans began to follow her on her journeys to the gravesites, and led her off to torture. The saint asked that they give her a few moments to pray, and as soon as she finished, she gave up her soul to God. A servant buried St. Hilaria in the cave beside her sons.

The torturers sent St. Daria to a brothel, where she was protected by a lion sent by God. A certain man who tried to defile her was knocked to the ground and pinned down by the lion, but the creature did not kill him. St. Daria preached to the man about Christ and set him on the path of salvation.

St. Chrysánthus was thrown into a foul-smelling pit, into which all the filth of the city flowed. However, a heavenly light shone on him, and the pit was filled with a sweet fragrance.

Emperor Numerian ordered Sts. Chrysánthus and Daria to be turned over to the executioners. After many cruel tortures, the martyrs were buried alive.

In a cave near their place of execution, Christians began to gather to honor the anniversary of the saints’ martyrdom. They celebrated Church services and partook of the Holy Mysteries. Learning of this, the pagan authorities sealed the entrance to the cave, and those that remained within received the crown of martyrdom. Two of these martyrs were the Presbyter Diodorus and the Deacon Marianus.

Troparion (Tone 1) –

Let us honor the like-minded pair of martyrs

Chrysánthus, scion of purity, and supremely modest Daria.

United in holiness of faith,

they shone forth as communicants of God the Word.

They fought lawfully for Him and now save those who sing:

“Glory to Him who has strengthened you!

Glory to Him who has crowned you!

Glory to Him who through you grants healing to all!”

Kontakion (Tone 1) –

In the sweet fragrance of holiness, O Chrysánthus,

you drew Daria to saving knowledge.

Together in contest you routed the serpent,

the author of all evil,

and were worthily taken up to the heavenly realms.

By permission of the Orthodox Church in America (www.oca.org)

St. Deborah

Commemorated on December 17

Deborah became Judge at a time when Israel was experiencing a spiritual and moral decline, partly due to the loss of their national leaders, Moses and Joshua. “In those days there was no king in Israel; every man did what was proper in his own eyes.” (Judges 17:6; 21:25)

There were episodes of extreme sinfulness that caused God to remove His protective providence from Israel, and foreign oppressors exercised control over parts of the country. Nevertheless, the people never lost their allegiance to the Torah and its Giver. God chose judges who rallied the people to repent and regain His favor, expel the oppressor and enjoy a period of tranquility, until the nation slid downward again and the whole cycle would repeat.

Deborah was already well known as a prophetess and respected for her godly character. She did not formulate rulings in the traditional manner, but was God’s spokesperson. For this reason, she was considered an exception to the rule that a judge be male. Her feminine character was appropriate for leading that particular generation, as Deborah herself stated, “I arose as a mother to Israel.”(Judges 5:7)

Deborah’s unique vitality radiated from the privacy of her own home to the public, where it inspired the entire nation. Her ability to inspire and empower was the source of her effectiveness, both as a public leader and as a wife.

The Torah tells us that Deborah was the wife of Lapidot. Together with her husband, Deborah made wicks for the Menorah in the Temple, thus helping to spread the light of God among her people. Her hope and aspiration were that each person would find a deeper understanding and connection to God. For that reason, God selected her to motivate Israel to re-embrace the Torah.

Deborah’s understanding of Israel’s potential for spiritual greatness stemmed from her maternal love. She held hope for Israel and inspired a renewed sense of value as God’s chosen people, and exhibited a woman’s ability to instill rather than impose, to invigorate rather than force, and to cultivate rather than command.

The “Song of Deborah” celebrates Israel’s victory over her enemies and the return to the observance of the Torah. Time and again, Deborah connected Israel to their divine lifeline, referring back to the moment when the Torah was given at Mount Sinai.

By permission of www.wikipedia.org

St. Domna of Nicomedia

Commemorated on September 3

Saint Domna was one of those who suffered with the Hieromartyr Anthimus of Nicomedia during the persecution against Christians under the Emperors Diocletian (284-305) and Maximian (305-311). The persecution became particularly intense after a fire at the imperial court at Nicomedia. The pagans accused the Christians of setting the fire and reacted against them with terrible ferocity.

In Nicomedia alone, on the day of the Nativity of Christ, as many as 20,000 Christians were burned inside a church. However, this monstrous inhumanity did not frighten the Christians, who firmly confessed their faith and endured martyrdom for Christ.

The Holy Virgin Martyr Domna, a former pagan priestess, perished at the hands of the pagans, as did St. Euthymius, when they expressed their concerns that the bodies of the holy martyrs should be buried.

By permission of the Orthodox Church in America (www.oca.org)

St. Domnica of Constantinople

Commemorated on January 8

Saint Domnica came from Carthage to Constantinople in the time of the holy Emperor Theodosius the Great. She was baptized by Patriarch Nectarius and entered a women’s monastery.

Through strict and prolonged ascetic efforts, she attained high spiritual perfection. The saint healed the sick, demonstrated power over the natural elements, and predicted the future. By her miracles, she moved inhabitants of the capital towards concerns about life eternal and the soul. Adorned by virtues, the saint departed this life a spotless virgin in her old age.

By permission of the Orthodox Church in America (www.oca.org)

St. Domnica of Syria

Commemorated on February 28

St. Domnica was a Syrian nun, and a companion of Sts. Marana and Kyra, who are also celebrated on this day.

By permission of the Orthodox Church in America (www.oca.org)

St. Domnina of Anazarbus

Commemorated on October 12

The Martyr Domnina of Anazarbus lived in the region of Cilicia, and suffered for confessing Christianity.

She was repeatedly beaten by order of Governor Licius, and was also burned with fire. Completely tormented, St. Domnina was thrown into prison, where she died in 286.

By permission of the Orthodox Church in America (www.oca.org)

St. Domnina of Syria

Commemorated on March 1

The Virgin Domnina of Syria was a disciple of St. Maron. She built a straw-covered hut in her mother’s garden and lived there as an ascetic, eating only lentils soaked in water.

St. Domnina went to church each morning and evening, covered in a veil so that no one ever saw her face. Her voice, in the words of her biographer Theodoret of Cyrrhus, was “resonant and expressive, and her words were always accompanied by tears.” She peacefully fell asleep in the Lord between 450-460.

By permission of the Orthodox Church in America (www.oca.org)

St. Domnina with her daughters

Commemorated on October 4

St. Domnina was a woman with two daughters named Verine (St. John Chrysostom called her Vernike, or Berenice) and Prosdoce. Leaving their home and family, they settled in Edessa on the plain of Mesopotamia.

St. Domnina’s husband was a pagan and took the women to Hieropolis in Syria. When the soldiers stopped to rest and eat, they became drunk with wine. Taking advantage of this opportunity, the women fled and were drowned in a nearby river.

According to St. John Chrysostom, Domnina stood in the middle of the river and pulled her daughters under the water with her because she was afraid that the soldiers were going to rape them. St. John praised Domnina for her courage, and Berenice and Prosdoce for their obedience.

By permission of the Orthodox Church in America (www.oca.org)

St. Dorothy in Caesarea

Commemorated on February 6

The Holy Martyr Dorothy and the Martyrs Christina, Callista and Theophilus lived in Caesarea of Cappadocia and suffered under Emperor Diocletian in either the year 288 or 300.

St. Dorothy was a pious Christian maiden, distinguished by her great beauty, humility, prudence, and God-given wisdom, which astonished many. Arrested upon orders of Governor Sapricius, she steadfastly confessed her faith in Christ and was subjected to tortures.

Failing to break the will of the saint, the governor sent to her two women, the sisters Christina and Callista, who once were Christians, but fearing torture, they renounced Christ and began to lead impious lives. He ordered them to get St. Dorothy to offer sacrifice to the pagan gods, but just the reverse happened. St. Dorothy convinced them that the mercy of God is granted to all who repent, so they corrected themselves and returned to Christ. The tormentors tied them back to back and burned them in a vat of tar. Through martyrdom, Christina and Callista atoned for their sin of apostasy, receiving from God not only forgiveness, but crowns of victory.

St. Dorothy was again subjected to tortures, but she gladly endured them and accepted the death sentence. She cried out with joy, thanking Christ for calling her to Paradise and to the heavenly bridal chamber. As they led the saint to execution, Theophilus, one of the governor’s counselors, laughed and said to her, “Bride of Christ, send me an apple and some roses from the Paradise of your Bridegroom.” The martyr nodded and said, “I shall do that.”

At the place of execution, the saint requested a little time to pray. When she finished the prayer, an angel appeared before her in the form of a handsome child presenting her three apples and three roses on a pure linen cloth. The saint requested that these be given to Theophilus, after which she was beheaded by the sword.

Having received the gracious gift, Theophilus was shaken, and he confessed Christ as the true God. His friends were astonished, and wondered whether he were joking, or perhaps mad. He assured them he was not. They then asked the reason for this sudden change. He asked what month it was. “February,” they replied. “In the winter, Cappadocia is covered with ice and frost, and the trees are bare of leaves. What do you think? From where do these apples and flowers come?” After being subjected to cruel tortures, St. Theophilus was beheaded with a sword.

The relics of St. Dorothy are in Rome in the church dedicated to her, and her head is also at Rome, in a church of the Mother of God at Trastevero.

Troparion (Tone 4) –

Your lamb Dorothy, calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, and in seeking You I endure suffering.

In baptism I was crucified so that I might reign in You, and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

By permission of the Orthodox Church in America (www.oca.org)

St. Dorothy of Kashin

Commemorated on September 24

St. Dorothy of Kashin was born in 1549 of a noble family. From the age of twelve, she lived in an area of civil unrest which was subject to rebellion, invasion, and plague. She married Theodore Ladygin, and they lived north of Moscow in the city of Kashin. Dorothy’s husband was killed early in the 17th century while defending the city in a battle against Polish and Lithuanian invaders. She was close to sixty years old at that time.

After her husband’s death, St. Dorothy decided to leave the world and enter the women’s monastery of the Meeting of the Lord in Kashin. Located in this same monastery were the relics of St. Anna of Kashin. The monastery had been sacked along with the city, so conditions were difficult.

St. Dorothy built a small cell in the ruins, and there she engaged in ascetical struggles. She found the Korsun Icon of the Theotokos in the debris and kept it in her cell. This icon later became known for its miracles.

As she grew older, she preferred to remain in the semi-wilderness around Kashin. She tried to help those who were suffering by encouraging and consoling them. Whatever money she had left after her husband’s death was used to restore the monastery or to benefit the poor. Although she had once lived in luxury, St. Dorothy was now reduced to poverty, enduring every affliction and sorrow with great patience. She prayed continually for her husband, her monastery, and the city of Kashin.

Once the danger to the community had passed, the other nuns came back to the monastery. St. Dorothy’s holy and virtuous life also inspired other women to become nuns. They all wanted her as their abbess, but St. Dorothy refused, preferring to live as a humble nun. However, she was an example to the sisters for the rest of her life.

In 1615, St. Dorothy received the Great Schema and increased her spiritual efforts. She fell asleep in the Lord when she was about eighty on September 24, 1629 after living in the monastery for more than twenty years. She was buried on the north side of the monastery’s church. A white memorial stone was placed over her grave, and the inscription was clearly legible until the 20th century. Many miracles have taken place at her grave for those who come to her in faith.

By permission of the Orthodox Church in America (www.oca.org)

St. Drosis, the Daughter of Emperor Trajan

Commemorated on March 22

St. Drosis was daughter of Emperor Trajan, a fierce persecutor of Christians. In 99 AD, he revived an earlier law which forbade secret gatherings that was indirectly aimed against the Christians. In 104, he issued a special law against those who believed in Christ. The persecutions continued until the end of his reign.

During this same time, the bodies of martyred Christians often remained unburied in order to intimidate others. Five virgins, Aglaida, Apolliniaria, Daria, Mamthusa and Thais, took upon themselves the task of burying the bodies of these holy martyrs. They secretly gathered up the bodies, anointed them with spices, wrapped them in shrouds, and buried them. When she learned of this, Drosis, a secret Christian but not yet baptized, asked the holy virgins to take her with them.

On the advice of the court dignitary, Adrian, a guard was set over those who had been killed to arrest anyone who tried to bury them. On the very first night, St. Drosis and the five virgins were caught. Learning that one of the captives was his own daughter, Trajan gave orders to hold her separately, in the hope that she would change her mind.

The remaining holy virgins were sentenced to burn in a copper furnace. They bravely accepted execution and were granted crowns of martyrdom. The copper mingled with the ashes of the martyrs, and was used to make tripods for a new bathtub for Emperor Trajan. As long as these tripods stood in the bathhouse, no one was able to enter due to an invisible force. Those who succeeded in crossing the threshold fell down dead. When the pagan priests realized why this was happening, they told the emperor to remove the tripods from the tub.

Adrian recommended that the tripods be melted in order to make five statues of naked virgins, in the likeness of the martyrs, with the statues being placed at the entrance to the imperial bath. Trajan agreed. When the statues were installed, the emperor saw in a dream five pure lambs pastured in Paradise, and the Shepherd who said to him, “O most wanton and wicked Caesar! Those whose images you placed there to be mocked have been taken away from you and brought here by the Good and Merciful Pastor. In time your daughter, the pure lamb Drosis, shall also be here.”

When he awoke, Trajan flew into a rage and ordered that two huge furnaces be heated. At the ovens, an imperial edict was posted: “You who worship the Crucified, save yourselves many agonies, and spare us also from these labors. Offer sacrifice to the gods. If you do not wish to do this, however, then let each of you voluntarily cast himself into this furnace.” Many Christians willingly went to their martyrdom.

When she heard of this edict, St. Drosis also decided to endure martyrdom for Christ. In prison, she prayed to the Lord to release her from the prison walls.. God heard her prayers, and the guards fell asleep. St. Drosis escaped and walked towards the ovens, but began to wonder, “How can I go to God without a wedding garment (i.e., without being baptized), for I am impure. But, O King of Kings, Lord Jesus Christ, for Your sake I give up my imperial position, so that I may be the lowliest handmaiden in Your Kingdom. Baptize me Yourself with your Holy Spirit.”

After praying in this manner, St. Drosis anointed herself with chrism, which she had taken along with her, and immersing herself in water three times, she said: “the servant of God Drosis is baptized in the Name of the Father, and of the Son, and of the Holy Spirit.” For seven days the saint hid, spending her time in fasting and prayer. Christians found her and learned from her everything that had occurred. On the eighth day, the holy Martyr Drosis went to the red-hot ovens and cast herself into the fire.

By permission of the Orthodox Church in America (www.oca.org)

St. Edburga of Minster-in-Thanet

Commemorated on December 13

Saint Edburga of Minster-in-Thanet was the only daughter of King Centwine and Queen Engyth of Wessex, Kent in the eighth century. St. Edburga was a friend and student of St. Mildred and regularly corresponded with St. Boniface.

She became a nun and the Abbess of the Minster-in-Thanet Abbey in 716, succeeding St. Mildred. During her time as an abbess, she was able to secure royal charters for the abbey as well as having a new church built there.

By permission of www.wikipedia.org

St. Elfleda, Abbess of Whitby

Commemorated on February 8

St. Elfleda was the sister of King Oswy of Northumbria, England. In infancy, she was placed in the convent of Hartlepool. The abbess, St. Hilda, took Elfleda to Whitby, and she succeeded Hilda there as abbess. Elfleda was powerful in Church affairs and mediated a dispute between Sts. Wilfrid and Theodore. She also aided St. Cuthbert.

Elfieda died at Whitby.

By permission of www.orthodoxwiki.org

St. Elizabeth, Mother of St. John the Baptist

Commemorated on September 5

The Righteous Elizabeth was the mother of the holy Prophet, Forerunner and Baptist of the Lord, John. She was descended from the lineage of Aaron, and was the sister of St. Anna, the mother of the Most Holy Theotokos. The righteous spouses, “walking in all the commandments of the Lord” (Luke 1:6), suffered barrenness, which in those days was considered a punishment from God. When Elizabeth gave birth to a son, through the inspiration of the Holy Spirit, she announced that his name was John, although no one in their family had this name. When Elizabeth’s husband, Zachariah (who had been rendered mute), was asked what the child’s name was, he wrote “John” on a tablet. Immediately, the gift of speech returned to him, and inspired by the Holy Spirit, he began to prophesy about his son as the Forerunner of the Lord.

When King Herod heard from the Magi about the birth of the Messiah, he decided to kill all the infants up to two years of age, hoping that the new-born Messiah would be among them. Herod knew about John’s unusual birth and he wanted to kill him, fearing that he was the foretold King of the Jews. But Elizabeth hid herself and the infant in the hills. The murderers searched everywhere for John. When she saw their pursuers, Elizabeth began to implore God for their safety, and the hill opened up and concealed her and the infant from harm. Shortly thereafter, Zachariah was serving in the Temple when soldiers entered and tried in vain to learn from him the whereabouts of his son. Refusing to betray this information, Zachariah was murdered. Elizabeth died forty days after her husband, and St. John dwelt in the wilderness until he appeared to the nation of Israel.

Troparion (Tone 2) –

The memory of Your prophets Zachariah and Elizabeth

We celebrate today, O Lord

By their prayers, we beseech You.

O Christ God, save our souls!

Kontakion (Tone 4) –

As the full moon brightly reflects the light of the sun,

you reflected the glory of the Messiah, the Light of wisdom!

With Zachariah you walked in all of the Lord¹s commandments, Elizabeth, beloved by God.

So as we bless you with fitting songs,

we praise the Lord, the bountiful Light, Who enlightens all.

By permission of Orthodox Church in America (www.oca.org)

St. Emerentiana of Rome

Commemorated January 23

St. Emerentiana was a Roman martyr, who lived in the third century.

Emerentiana’s mother was the wet nurse and nanny of Saint Agnes, a rich Roman heiress who was martyred after refusing her engagement due to her Christian religion.

Emerentiana herself was a catechumen, still learning about Christianity before being officially baptized.

A few days after Agnes' death, Emerentiana was caught praying by her tomb. Upset upon the death of her best friend and foster sister, she claimed that she was a Christian as well and belittled the pagans who had killed Agnes. For her dedication to Christ, she was stoned to death by the crowd.

In iconography, she is usually represented as a young girl who either has stones in her lap and lilies in her hand.

By permission of www.OrthodoxWiki.org

St. Emilia, Mother of Sts. Basil and Gregory

Commemorated on January 3 (also on May 30)

The holy and righteous Emilia (also Emily or Emmelia), is the mother of Saint Basil the Great and several other children who are saints of the Church. Churches of the Russian tradition keep her feast on January 3, along with her son Basil. Greek churches keep her feast on May 30, along with her husband Saint Basil the Elder and her mother-in-law, Saint Macrina the Elder.

There are very few descriptions of Saint Emilia’s life. She was the daughter of a martyr and the daughter-in-law of Macrina the Elder. Along with her husband, Basil the Elder, she gave birth to ten children. She instilled the Orthodox faith in her children, teaching them to pray and devote their lives to the service of the Church. As a result of her zealous yet maternal instruction of her children, five of them are commemorated as saints on the Church calendar: Sts. Macrina, Basil, Peter of Sebaste, Gregory of Nyssa, and Theosebia, a deaconess. Therefore, Saint Emilia is often called “the mother of saints.”

When her son, Naucratius, suddenly died at the age of twenty-seven, she was consoled by her eldest daughter, Macrina. Macrina reminded her that it was not befitting to a Christian to “mourn as those who have no hope” and inspired her to hope courageously in the resurrection vouchsafed to us by the Pascha of the Lord.

After her children left home, St. Emilia was persuaded by Macrina to forsake the world. Together they founded a monastery for women. Emilia divided the family property among her children. Retaining only some meager possessions, she and Macrina withdrew to a secluded family property in Pontus, picturesquely located on the banks of the Iris River and not far from Saint Basil’s wilderness home. A number of liberated female slaves desired to join the pair, and a convent was formed. They lived under one roof and held everything in common: They ate, worked, and prayed together. They were so eager to advance in virtue that they regarded fasting as food and poverty as riches. The harmony of this model community of women was unspoiled by anger, jealousy, hatred, or pride. Indeed, as the Church sings of monastics, they lived like angels in the flesh.

Living in this manner for many years, Emilia reached old age. When an illness signaled her departure from this world, her son Peter came to her side. Together with Macrina, he tended to his mother in her last days. As the oldest and the youngest, Macrina and Peter held a special place in Emilia’s heart.

Before committing her soul to the Lord, she raised her voice to Heaven, saying, “To you, O Lord, I give the first fruits and the tithe of the fruit of my womb. The first fruit is my first-born daughter, and the tithe is this, my youngest son. Let these be for you a rightly acceptable sacrifice, and let your holiness descend upon them!” St. Emilia was buried as she had requested, beside her husband in the chapel at their estate in Annesi, where Naucratius had also been laid.

By permission of www.orthodoxwiki.org

St. Ennatha, St. Valentina and St. Paula, Virgins and Martyrs

Commemorated on February 10

The Holy Virgin Martyrs Ennatha, Valentina and Paula suffered in the year 308 under Emperor Maximian II Galerius. St. Ennatha came from the city of Gaza, St. Valentina was a native of Palestinian Caesarea, and St. Paula was from the region of Caesarea.

St. Ennatha was the first to be brought to trial before Governor Firmilian, bravely declaring herself a Christian. She was beaten and suspended from a pillar and scourged, offering her pure soul to Christ.

St. Valentina, accused of not worshipping the pagan gods, was led to a temple to offer sacrifices, but she bravely hurled a stone at the idol and turned her back on it. She was beaten mercilessly and sentenced to be beheaded along with St. Ennatha.

By permission of www.orthodoxwiki.org

St. Ephigenia of Ethiopia

Commemorated on November 16 (also on September 21)

The Holy Apostle St. Matthew evangelized Ethiopia, where he disclosed as agents of the Devil the various magicians who misled the King and the people. He resurrected the son of the King, and the admiring people wanted to adore him as a god. But St. Matthew did not permit it, and used the gold and silver they brought in his homage to build a great church. He resided there under the protection of the sovereign for 33 years. The king’s daughter, St. Ephigenia, consecrated herself to God and founded a convent where she was the superior of more than 200 virgins.

After the King died, his successor, Hirtacus, wanted to marry St. Ephigenia since he considered her the only woman worthy of him. The new King asked St. Matthew to convince her to marry and promised him half of his kingdom. The Apostle told him to come to church on Sunday, and that there he would find a response to his request. The King thought that the Apostle would persuade Ephigenia to marry him. With the virgins and whole populace present, St. Matthew preached at great length on the excellence of the sacrament of marriage.

Hirtacus was pleased believing that the sermon would make Ephigenia consent to marriage with him. However, at a certain moment, St. Matthew said, “Since marriage is good as long as the union is kept inviolate, all of you here present know that if a servant dared to usurp the king’s spouse, he would deserve not only the king’s anger, but death as a penalty.” Then he turned to the king and addressed him, “So it is with you, O King! You know that Ephigenia has become the spouse of the Eternal King and is consecrated with the sacred veil. How can you take the spouse of One who is more powerful than you and make her your wife?”

Filled with rage and hatred, the King left the church. When the liturgy was concluded, he sent a swordsman with orders to kill St. Matthew. Finding St. Matthew standing before the altar with his hands raised to Heaven in prayer, he stabbed the Apostle in the back, killing him and making him a martyr.

Learning this, the indignant people ran to the royal palace to take revenge, but the priests restrained them and advised them to follow the funeral procession of St. Matthew instead. Hirtacus then had a huge fire ignited around the convent of St. Ephigenia to kill her and the virgins. But St. Matthew appeared to them and turned the fire away from the convent and towards the royal palace, which was completely consumed along with all in it. Only the King and his son managed to escape.

The Prince immediately ran to the tomb of St. Matthew confessing his father’s crimes and asking forgiveness. The King was stricken with leprosy and took his life with his own sword. The people chose as king the brother of St. Ephigenia. He reigned for 70 years spreading the word of Christ and building churches throughout Ethiopia.

By permission of the Orthodox Church in America (www.oca.org)

St. Epicharis of Rome

Commemorated on September 27

The Holy Martyr Epicharis lived in Rome during the reign of Emperor Diocletian (284-305). For her steadfast confession of Christ as Savior, she was subjected to tortures – she was suspended and attacked with iron hooks, and was then beat with rakes.

The holy martyr prayed, and an angel of God struck down the torturers. St. Epicharis received the martyr’s crown when she was beheaded.

By permission of the Orthodox Church in America (www.oca.org)

St. Epistime with her husband, Galacteon, at Emesa

Commemorated on November 5

Epistime was a beautiful and illustrious girl whose marriage was arranged by the father of her future betrothed, Galacteon. By the will of God, the wedding was postponed for a time. Visiting his future bride, Galacteon gradually revealed his faith to her. He converted her to Christ and secretly baptized her himself.

In addition to Epistime, he also baptized one of her servants, Eutolmius. The newly-illumined decided to devote themselves to the monastic life. Leaving the city, they hid on Mt. Publion, where there were two monasteries, one for men and the other for women. The new monastics had to take with them all their necessities since the inhabitants of both monasteries were old and infirm.

For several years, the monastics struggled in work, fasting, and prayer. Later, Epistime had a vision in her sleep where she and Galacteon stood in a wondrous palace before a radiant King, and the King bestowed golden crowns on them. This vision prefigured their impending martyrdom.

Pagans became aware of the existence of the monasteries, and soldiers were sent to apprehend the inhabitants. The monks and the nuns hid in the hills surrounding the monasteries. However, Galacteon had no desire to flee and remained in his cell, reading the Holy Scriptures. When Epistime saw that the soldiers were leading Galacteon away in chains, she begged the Abbess to permit her to go with him, since she wished to accept torture for Christ together with her husband and teacher. The Abbess tearfully gave Epistime her blessing.

The saints endured terrible torments while supplicating and glorifying Christ. Their hands and legs were cut off, their tongues were cut out, and they were beheaded. Epistime’s former servant, Eutolmius, who had become her brother in Christ and fellow ascetic in monastic struggles, secretly buried the bodies of the holy martyrs. He later wrote an account of their virtuous lives and their glorious martyrdom, for his contemporaries and for posterity.

Troparion (Tone 4) –

Your holy martyrs, O Lord,

Through their sufferings have received incorruptible crowns from You, our God.

For having Your strength, they laid low their adversaries,

And shattered the powerless boldness of demons.

Through their intercessions, save our souls!

Kontakion (Tone 2) –

You are numbered among the hosts of martyrs

for you were illustrious in mighty contests.

Galácteon, together with Epistémis,

your faithful wife and companion in struggle,

unceasingly intercede to the one God for us all.

By permission of the Orthodox Church in America (www.oca.org)

St. Erkengota, Virgin of Faremoutier-en-Brie

Commemorated on February 21 (also on February 26)

St. Erkengota was a daughter of Erconbert, King of Kent, England, and his wife Sexburga, later Abbess of Ely.

She became a nun with her aunts Ethelburga of Faremoutier and Saethrith in the double monastery of Faremoutier-en-Brie. Unlike them, she never became abbess, but died comparatively young. She visited the aged nuns to say farewell and ask for their prayers.

At the moment of her death, angelic visitors arrived in the monastery. She was buried in the church of St. Stephen nearby. The balsam-like scent from her grave three days later was believed to attest to her sanctity.

At Faremoutier and Ely, her feast is celebrated on February 21, while the diocese of Meaux celebrates it on February 26.

By permission of the Orthodox Church in America (www.oca.org)

St. Ermenhilda, Abbess of Ely Monastery, England

Commemorated on February 13 (also on October 17)

St. Ermenhilda was the Queen of Mercia and abbess of Ely in England. She was the daughter of Erconbert, King of Kent, and Queen Sexburga.

St. Ermenhilda married Wulfhere, King of Mercia. She converted her husband to Christianity and bore him two children, Coenred, and Werburga. After her husband’s death, she became a nun at Minster-in-Sheppey Monastery, which had earlier been founded by her mother, Sexburga. Her mother resigned from the abbey and went to Ely, giving St. Ermenhilda her blessing as the new abbess. When Sexburga died at Ely twenty years later, Ermenhilda became Ely’s third royal abbess in succession.

Ermenhilda’s daughter, Werburga, succeeded her as abbess of Ely.

By permission of www.orthodoxwiki.org

St. Ethelburga

Commemorated on October 11

St. Ethelburga (Aethelburh) was born into the royal family of East Anglia in the seventh century. She was the sister of St. Erconwald (May 13), who founded the monastery of Barking (Berecingum) in Essex. St. Ethelburga became the first abbess of this monastery. She led a virtuous life and guided those who were under her. It is said that many miracles took place at the monastery during her time.

Shortly before St Ethelburga’s death, a nun called Tortgith had a vision in which she saw a body wrapped in a shroud, and shining with a bright light. She watched as the body was drawn up to Heaven on cords which seemed brighter than gold. Sister Tortgith had no doubt that this vision signified the immanent death of one of the nuns. Not many days later, St. Ethelburga fell asleep in the Lord. Years later, when the nun Tortgith was dying, St. Ethelburga appeared to her and told her that the hour of her passing was at hand.

This St. Ethelburga should not be confused with another saint of the same name (April 5), who was married to the holy martyred King Edwin of Northumbria (October 12).

By permission of the Orthodox Church in America (www.oca.org)

St. Euanthia with Her Husband and Son, at Skepsis

Commemorated on September 11

The Holy Martyr Euanthea was the wife of St. Demetrius and the mother of St. Demetrian.

St. Demetrius was a prince and prefect of the city of Skepsis in the Hellespont. When St. Cornelius the Centurion came to Skepsis to preach the Gospel, St. Demetrius and his entire family were converted by him and baptized. The pagans threw them into prison where they were starved to death.

By permission of the Orthodox Church in America (www.oca.org)

St. Euboula, the Mother of St. Panteleimon

Commemorated on March 30

St. Euboula was the mother of the Great Martyr St. Panteleimon. She gave birth to Panteleimon in 284 in the city of Nicodemia (currently called Izmit, in northern Turkey near the Black Sea).

St. Euboula was a devout Christian who raised her son in the Christian way of life.

She passed away around 303 while Panteleimon was still young.

After her death, his father sent Panteleimon to a pagan school where the young man studied medicine.

Troparion (Tone 5) –

Let us fittingly praise with joyful hymns,

Holy Eubula, mother of our protector, Panteleimon.

She has given birth to our defender and healer,

The glory of martyrs and unmercinary physicians

And the swift healer of all.

Kontakion (Tone 3) –

Let us assemble today and joyfully celebrate

The mother of our protector, holy Eubula.

She stands before the throne of God with him,

Interceding unceasingly for us,

That we may be granted forgiveness of our sins!

By permission of the Orthodox Church in America (www.oca.org)

St. Eudokia Martyr of Heliopolis

St. Eudokia

The Martyr of Heliopolis

Celebrated March 1st

It is generally considered that a woman blessed not only with great beauty but with immense wealth as well would be voted the least likely to become a candidate for sainthood, but, without so many improbabilities, by human standards, little could be expected in the way of divine miracles. A faithful Christian lives in hope, knowing that the unexpected can and does happen to those who keep the faith. St. Eudokia was by any standard, unique in so many ways that had she not found the Savior, she would have crowded the glamorous Cleopatra in the pages of history. She chose the less spectacular course of following Jesus Christ, as a result of which she is not found among the empresses and queens but in the more elite company of the saints of Christianity.

Eudokia was a woman of Samaria who lived her life for Christ during the reign of Emperor Trajan (98-117). She seems to have led a charmed life from the outset, enjoying every advantage and achieving an enormous popularity not only among Samaritans but among other people of the Middle East as well. It is generally acknowledged that she was in all probability the world’s most beautiful woman. In addition to her exquisite comeliness, she had a talent for making money to the extent that by the time she was twenty four years old she had amassed a considerable fortune.

Born in Heliopolis of Phoenicia (present day Baalbeck, Lebanon, which was part of greater Syria at the time), Eudokia used her good looks to her advantage in winning over the financial support of men of influence, all of whom she had outstripped while still a young lady in a meteoric ascent to the pinnacle of economic success. The entire Roman Empire seemed to be at her feet and she was beset by suitors and others seeking her favor, some of whom lavished expensive gifts on her. She did nothing to discourage this adulation and took delight in unabated revelry with a retinue of fawning sycophants.

Suitors and swains streamed to the palace of Eudokia, but not one could win her over and they were dismissed unceremoniously. One day, however, a man came to see her who was neither suitor nor swain who, unlike the others before him, was not brushed aside. He was allowed to see Eudokia, and it was not long before he had conquered her heart. This man was a monk whose name was Gerasimos, a holy man who offered her the wealth of the love of Jesus Christ, a treasure she clasped not too long after Gerasimos came to her. She induced Gerasimos to remain in a large hall next to the palace which had previously been the scene of orgies, but which was now converted to a chapel in which the monk held services and Eudokia was consumed by the Holy Spirit, eventually becoming an instrument of good.

Eudokia was thirty years old when she gave herself over completely to the service of Jesus Christ. Her first act was to build a monastery near the city of Baalbeck, where she administered the disposition of her vast wealth to projects of charity. She sold her extensive real estate holdings, including her fabulous palace, and poured the money into a fund for the needs of the Church and for the underprivileged. In a short time her monastery became a beacon which attracted thousands of spiritually as well as physically starved people, and Eudokia became famous for the beauty of her soul as well as her face, acquiring in the process of her noble work a proximity to God no treasure could buy.

The stream of suitors to the palace became a river of pilgrims to her monastery, but there was one suitor named Philostratos who was persistent enough to seek her out in the hope of securing favor before her fortune had been dissipated. Eudokia refused to help him, and, when in his anger he seemed struck dead by the Lord, she prayed to God for his recovery. Brought back to his senses, he was easily converted to Christianity.

The continual conversion of so many pagans by Eudokia brought down upon her the full wrath of the Syrian officials, who had her beheaded on March 1, 107.

From “Orthodox Saints” by George Poulos

St. Eudokia of Heliopolis

Commemorated on March 1

St. Eudokia was a Samaritan, a native of the city of Heliopolis in Phoenicia, who lived during the reign of Trajan in the early second century. She was a pagan and led a sinful life. Her soul was deadened and her heart hardened.

Eudokia awoke one night at midnight and heard singing from the house of a Christian woman who lived nearby. A monk was reading from a book which described the Last Judgment, the punishment of sinners, and the reward of the righteous. The grace of God touched Eudokia’s heart, and she grieved because of her great wealth and her sinful life.

In the morning, Eudokia called on the monk whose rule of prayer she had heard the previous night. His name was Germanus, and he had just returned to his monastery from a pilgrimage to the holy places. Eudokia listened to his guidance, and her soul was filled with joy and love for Christ. She asked Germanus to stay in her home for a week, during which she secluded herself in her room, spending her time in fasting and prayer.

Germanus told her to give away her wealth and to forget her previous life. Shortly thereafter, Eudokia received holy Baptism from Bishop Theodotus of Heliopolis. She entered a monastery and took upon herself strict acts of penitence. The Lord granted forgiveness to St. Eudokia and endowed her with spiritual gifts.

After she had become the head of the monastery, a young pagan named Philostrates (one of her former lovers) heard of her conversion to Christianity and longed to see her again. Aflame with passion, he came into the monastery disguised as a monk and began to urge Eudokia to return to Heliopolis to resume her former life. “May God rebuke you and not allow you to leave these premises,” Eudokia cried. Philostrates fell down dead before her. Fearing that she had served as an accomplice to murder, the sisters intensified their prayer and asked the Lord to reveal to them His will.

The Lord appeared to St. Eudokia in a vision and said: “Arise, Eudokia, and pray for the resurrection of the dead man.” Through Eudokia’s prayers, Philostrates was revived. Having been restored to life, he begged the Eudokia to forgive him. After he was baptized, he traveled back to Heliopolis. From that time onwards, he never forgot the mercy of God that was shown him, and he started on the way to repentance.

Some time passed, and another situation occurred. Inhabitants of Heliopolis reported to Governor Aurelian that Eudokia had taken gold and silver out of the city and was concealing it at her monastery. Aurelian sent a detachment of soldiers to confiscate the “treasures.” For three days, the soldiers tried in vain to approach the walls of the monastery, but an invisible power of God guarded it.

Governor Aurelian again sent soldiers to the monastery, this time under the command of his own son. But on the very first day of the journey, Aurelian’s son injured his leg and soon died. Philostrates counseled Aurelian to write to Mother Eudokia, imploring her to revive the youth. The Lord, in His infinite mercy, and through the prayers of St. Eudokia, restored the young man to life. Having witnessed this great miracle, Governor Aurelian and his associates believed in Christ and were baptized.

When the persecutions against the Christians intensified, Eudokia was arrested and brought before Governor Diogenes to be tortured. During Eudokia’s tortures, the military commander Diodorus received news of the sudden death of his wife. In despair, he rushed to St. Eudokia, and begged her to pray for his departed wife. Eudokia, filled with great faith, turned to God with her prayers and asked Him to return Diodorus’s wife to life. As eyewitnesses of the power and grace of the Lord, Diodorus and Diogenes believed in Christ and were baptized together with their families. St. Eudokia lived for a period of time at Diodorus’s house and enlightened the newly-illumined Christians.

Once, the only son of a certain widow, was bitten by a snake while working in the garden and died. His mother wept bitterly, and asked Diodorus to resurrect him. Learning of the woman’s grief, St. Eudokia said to Diodorus, “The time is at hand for you to show faith in the Almighty God Who hears the prayers of penitent sinners and in His mercy grants them forgiveness.”

Diodorus was upset and did not considered himself worthy of such boldness before the Lord, but he obeyed St. Eudokia. He prayed and in the name of Christ he commanded the dead one to rise, and before the eyes of everyone present, the youth revived.

Thereafter, St. Eudokia returned to her monastery, where she lived in asceticism for fifty-six years.

After Diogenes died, Vicentius was made the new governor and became a fierce persecutor of Christians. Having learned of the accomplishments of St. Eudokia, he gave orders for her execution. The holy martyr was beheaded on March 1, 107.

Troparion (Tone 5) –

O Eudoxia, when godly fear entered your heart,

You abandoned the glory of the world,

And hastened to God the Word.

You took his yoke on your flesh

And shed your blood in a contest surpassing nature.

O glorious martyr,

Entreat Christ our God to grant us His great mercy.

Kontakion (Tone 4) –

He, who was pleased to raise you from the depths of perdition

To the summit of godliness,

Has also made you illustrious through your contest.

He has granted you the grace of healing,

O righteous martyr and equal to the angels beseech Him to save us, O Eudoxia.

By permission of the Orthodox Church in America (www.oca.org)

St. Eugenia at Rome

Commemorated on December 24

The Holy Martyr Eugenia was a Roman by birth. She lived in Alexandria, where her father Philip was sent by Emperor Commodus (180-192) to be Prefect of Egypt. Eugenia received a fine upbringing and was noted for her beauty and good disposition. Many illustrious youths sought her hand, but she did not wish to marry anyone, for she was determined to preserve her virginity.

She became acquainted with the Epistles of the Apostle Paul, and yearned with all her soul to become a Christian, but kept this a secret from her parents. During that time, Christians were banished from Alexandria by the command of the emperor. Wishing to learn more about Christianity, she asked for permission to visit one of the family estates outside the city, supposedly to enjoy the countryside. She left with her two servants, Protus and Hyacinthus, dressed in men’s clothes. She and her companions were baptized at a monastery by Bishop Elias, who learned about Eugenia in a vision. He blessed her to pursue asceticism at the monastery disguised as the monk Eugene.

By her ascetic labors, St. Eugenia acquired the gift of healing. Once, a rich young woman named Melanthia turned to her for help. Seeing “Eugene,” this woman burned with an impure passion, and when she was spurned, she falsely accused the saint of attempted rape. St. Eugenia came to trial before the Prefect of Egypt (her father), and she was forced to reveal her secret. Her parents and brothers rejoiced to find the one for whom they had long grieved.

The entire family accepted holy Baptism. Philip, after being denounced by pagans, was dismissed from his post. However, the Christians of Alexandria chose him as their bishop. The new Prefect, fearing the wrath of the people, did not dare to execute Philip openly, but sent assassins to kill him. They inflicted wounds upon St. Philip while he was praying, from which he died three days later.

St. Eugenia traveled to Rome and continued with monastic life, bringing many young women to Christ. She, along with St. Claudia, built a wanderers’ hostel and aided the poor. After several peaceful years, Emperor Galienus (260-268) intensified the persecution against the Christians, and many of them found refuge with Sts. Claudia and Eugenia.

Basilla, an orphaned Roman girl of imperial lineage, heard about the Christians and St. Eugenia. She sent a trusted servant to the saint asking her to write her a letter explaining Christianity. St. Eugenia sent her friends and co-ascetics, Protus and Hyacinthus, who enlightened Basilla, and she accepted holy Baptism. Basilla’s servant then told her fiancé Pompey that his betrothed had become a Christian. Pompey complained to the emperor about the Christians preaching celibacy and denouncing idolatry. Basilla refused to enter into marriage with Pompey, and so they killed her with a sword.

The pagans dragged Sts. Protus and Hyacinthus into a temple to make them sacrifice to the idols, but just as they entered, the idol fell down and shattered. The holy Martyrs Protus and Hyacinthus were then beheaded. They also brought St. Eugenia to the temple by force, but she had not even entered it, when the pagan temple collapsed with its idol. They threw the holy martyr into the Tiber River with a stone about her neck, but the stone became untied and she remained unharmed. They then cast her into a pit, where she remained for ten days. During this time, the Savior Himself appeared to her and said that she would enter into the heavenly Kingdom on the day He was born. When this radiant Feast came, the executioner put her to death with a sword. After her death, St. Eugenia appeared to her mother to tell her the day of her own death.

Troparion (Tone 4) –

Your lamb Eugenia, O Jesus,

Calls out to You in a loud voice:

I love You, O my bridegroom,

And in seeking You, I endure suffering.

In Baptism I was crucified so that I might reign in You,

And died so that I might live with You.

Accept me as a pure sacrifice,

For I have offered myself in love.

By her prayers save our souls, since You are merciful.

Kontakion (Tone 4) –

You left the passing glory of the world to follow Christ,

Keeping spotless the brilliance of your soul,

O inspired Martyr Eugenia, worthy of all praise!

By permission of the Orthodox Church in America (www.oca.org)

St. Eulampia and her brother, Eulampius

Commemorated on October 10

Saints Eulampius and Eulampia were brother and sister and lived at the beginning of the fourth century in the city of Nicomedia. Eulampius became upset after reading the decree of Emperor Maximiam (284-305) sentencing all Christians to be executed. Eulampius was horrified that the emperor was persecuting his own people rather than fighting the enemies of his country.

Eulampius was brought to trial and commanded to renounce the Christian Faith. When he refused, they raked him with iron hooks and then placed him upon a red-hot bed of coals. Eulampius suddenly expressed a wish to visit the pagan temple. The judges were delighted thinking they had turned him from Christianity. In the pagan temple of Mars, the saint approached the idol and cried out, “In the Name of the Lord Jesus Christ I command you to fall to the floor and crumble into dust!” The idol immediately crashed down to the floor and was destroyed.

The people exclaimed, “The Supreme God is the Christian God, Who is great and mighty!” St. Eulampius was again taken away for torture. This time his sister, Eulampia, appeared before the judges and declared that she also was a Christian. Eulampius told her, “Sister, do not fear those who kill the body but are unable to kill the soul.”

The martyrs were tortured and thrown into a red-hot furnace, but the Lord protected them from the fire. Finally, Eulampius was beheaded, but Eulampia died from her torments before she could be beheaded.

Troparion (Tone 4) –

Your holy martyrs Eulampius and Eulampia, O Lord,

through their sufferings have received incorruptible crowns from You, our God.

For having Your strength, they laid low their adversaries,

and shattered the powerless boldness of demons.

Through their intercessions, save our souls!

Kontakion (Tone 3) –

Let us honor the noble martyrs,

brother and sister in the flesh, wise Eulampius and Eulampia;

for they put to shame the devices of tyrants

through the power of the Crucified one.

Therefore, they have been declared declared the glory and boast of martyrs.

By permission of the Orthodox Church in America (www.oca.org)

St. Euphemia the All-Praised

Commemorated on September 16

The Holy Great Martyr Euphemia the All-Praised was the daughter of Senator Philophronos and Theodosia, both of whom were Christians. She suffered for Christ in 304 in the city of Chalcedon, on the banks of the Bosphorus opposite Constantinople.

Chalcedon Governor Priscus circulated an order to all the inhabitants of Chalcedon and its surroundings to appear at a pagan festival to worship and offer sacrifice to an idol of Ares, threatening grave torments for anyone who failed to appear. During this festival, forty-nine Christians hid in a house where they secretly attended services praising the One True God.

The young maiden, Euphemia, was also among those praying there. Soon the hiding place of the Christians was discovered, and they were brought before Priscus to answer for themselves. For nineteen days, the martyrs were subjected to various tortures and torments, but none of them wavered in their faith nor consented to offer sacrifice to the idol. Governor Priscus, beside himself with rage and not knowing any other way of forcing the Christians to abandon their faith, sent them for trial to the Emperor Diocletian. Priscus kept the youngest, Euphemia, hoping that she would renounce her faith if she were all alone.

St. Euphemia, separated from her brethren in faith, fervently prayed to the Lord Jesus Christ that He strengthen her in her impending ordeal. At first, Priscus urged her to recant, promising her earthly blessings, but then he gave the order to torture her. St. Euphemia was tied to a wheel with sharp knives. She prayed aloud, and the wheel stopped by itself. An angel of the Lord came down from Heaven and removed Euphemia from the wheel and healed her wounds. She gave thanks unto the Lord with gladness.

Not perceiving the miracle that had occurred, Priscus ordered soldiers to take Euphemia to a red-hot oven. The soldiers, seeing two fearsome angels in the midst of the flames, refused to carry out the order and became believers in God. Boldly proclaiming that they too were Christians, these solders, Victor and Sosthenes, bravely went to their martyrdom. During their execution, they cried out for mercy to God, asking that the Lord receive them into the Heavenly Kingdom. A heavenly voice answered their cries, and they entered into eternal life.

St. Euphemia was cast into the fire by other soldiers, but, with the help of God, she emerged unharmed. Ascribing this to sorcery, Governor Priscus gave orders to dig a pit, and filling it with knives, he had it covered over with earth and grass, so that Euphemia would not notice the preparation for her execution. St. Euphemia remained safe, easily passing over the pit.

Finally, she was sentenced to be devoured by wild beasts at the circus. Before her execution, St. Euphemia implored that the Lord deem her worthy to die a violent death. But none of the beasts, having been set loose in the arena, attacked her. Finally, one of the she-bears gave her a small wound on the leg, and immediately the Holy Great Martyr Euphemia died. Immediately following her martyrdom, an earthquake occurred, and the guards and the spectators ran in terror. St. Euphemia’s parents were able to take her body and reverently buried it not far from Chalcedon.

Later, a majestic church was built over the grave of Great Martyr Euphemia. The Fourth Ecumenical Council held its meetings there in 451 where Great Martyr Euphemia confirmed the Orthodox confession in a miraculous manner and exposed the Monophysite heresy. (Details of this miracle may be found on July 11.)

With the taking of Chalcedon by the Persians in 617, the relics of Euphemia were transferred to Constantinople. During the Iconoclast heresy, the reliquary with her relics was thrown into the sea. However, pious sailors recovered them, and the relics were afterwards taken to the Island of Lemnos. In 796, they were returned to Constantinople.

Troparion (Tone 4) –

Your lamb Euphemia calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, and in seeking You I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful!

Kontakion (Tone 4) –

“As You were voluntarily raised...”

You completed your struggle well, all-praised Euphemia;

even after death, you pour out healing on us for our sanctification.

We stand beside your venerable relics

to honor your holy falling asleep,

that in faith we may be delivered from the weaknesses of our nature

and to obtain the grace of your miracles.

By permission of the Orthodox Church in America (www.oca.org)

St. Euphrasia of Nicomedia

Commemorated on January 19

Nicomedia was born into an illustrious family. She was a Christian, and was noted for her beauty. During the persecution of Christians by Emperor Maximian, the pagans tried to compel Euphrasia to offer sacrifice to the idols. When she refused, she was beaten, and then given to a certain barbarian to be violated.

The saint prayed tearfully to the Lord that He would preserve her virginity, and God heard her prayer. St. Euphrasia suggested to the barbarian that if he would not defile her, she would give him a special herb which would protect him from the enemy’s weapons and death. But this herb, she explained, held its power only when received from a virgin and not from a woman.

The soldier believed St. Euphrasia and went with her into the garden. The holy virgin picked the herb, then offered to demonstrate its power. She placed the herb on her neck and told the man to strike her with his sword. With a mighty blow, he cut off her head. Thus, her prayer was answered, and the wise virgin offered her soul to God in 303, safeguarding her bodily purity.

By permission of the Orthodox Church in America (www.oca.org)

St. Euphrosyne of Alexandria

Commemorated on September 25

St. Euphrosyne of Alexandria was born at the beginning of the fifth century in the city of Alexandria. She was the only child in her family of illustrious and rich parents. Since her mother died early, she was raised by her father, Paphnutius, a deeply believing and pious Christian. He frequented a monastery, the leader of which was his spiritual guide.

When Euphrosyne turned eighteen, her father wanted her to marry. He went to the monastery to his spiritual guide to receive his blessing for the planned wedding of his daughter. The monk spoke with Euphrosyne and gave her his blessing, but she yearned for the monastic life.

She secretly accepted tonsure from a wandering monk, left her father’s house and decided to enter a monastery in order to lead her life in solitude and prayer. However, she feared that her father would find her in a women’s monastery. Calling herself Smaragdos, she went to the very same men’s monastery which she had visited with her father since childhood.

The monks did not recognize Euphrosyne dressed in men’s garb, and so they accepted her into the monastery. In a solitary cell, St. Euphrosyne spent 38 years in works, fasting and prayer, and attained a high level of spiritual accomplishment.

Her father grieved over the loss of his beloved daughter and more than once, on the advice of his spiritual guide, conversed with the monk Smaragdos, revealing his grief and receiving spiritual comfort. Before her death, Euphrosyne revealed her secret to her grieving father and asked that no one but he should prepare her body for burial. Having buried his daughter, Paphnutius distributed all his wealth to the poor and to the monastery, and then accepted monasticism. For ten years up to his own death, he labored in the cell of his daughter.

Troparion (Tone 1) –

As an ascetic you hid your womanhood

And your falling-asleep was an amazement, O Euphrosyne.

Though a woman, you toiled as a man,

And by your prayers you save those who honor you!

Kontakion (Tone 2) -

Desiring the life on high and forsaking all earthly pleasures,

You lived as a man among men, O Euphrosyne.

For the sake of Christ your Bridegroom,

You spurned earthly betrothal

By permission of the Orthodox Church in America (www.oca.org)

St. Euphrosyne of Suzdal

Commemorated on September 25

St. Euphrosyne, Princess of Suzdal, was born in the year 1212. She was given the name Theodoulia in Holy Baptism, and was the eldest daughter of the holy Martyr Michael, Great-Prince of Chernigov. Prince Michael and his wife, Theophania, did not have children, and they often visited the Kiev Caves monastery where they prayed that the Lord grant them children. Princess Euphrosyne was their first daughter, sent from God in answer to their prayers. The Most Holy Theotokos appeared to them three times and said that their prayers had been heard and that the Lord would grant them a daughter.

Theodulia was raised in deep faith and piety. The educated noble Theodore had a large influence on her upbringing. The education and uncommon beauty of the princess attracted many.

The princess was betrothed to Prince Theodore, a brother of St. Alexander Nevsky, but he died on the very day of their wedding. The princess withdrew to the Suzdal women’s monastery named in honor of the Placing of the Robe of the Mother of God, where she was tonsured with the name Euphrosyne in honor of St. Euphrosyne of Alexandria.

While still a young woman, she fulfilled the monastic rule of life with an amazing zeal, and she remarkably surpassed the other residents of the monastery in her firmness of reason, spiritual insight and extreme abstinence. The Lord Himself visited the ascetic, commanding her to be vigilant and positive in her efforts. To the very end of her life, St. Euphrosyne kept the commandments of the Savior and overcame countless temptations.

The extraordinary ascetic life of St. Euphrosyne became known in Suzdal and beyond its borders. A multitude of people visited the monastery in order to listen to the instructions of Euphrosyne concerning love, prayer, obedience and humility. Often after such talks, many accepted the monastic life and began a more zealous service to God. The abbess of the monastery herself had recourse to the counsels of Euphrosyne. After the death of the abbess, St. Euphrosyne became Superior of the monastery.

The Lord foretold to the holy abbess her father’s martyrdom, and also the Mongol-Tatar invasion of Russia. In the year 1238, vast Tatar-Mongol hordes descended on Russia. Destroying everything in their path, they came to Suzdal. They completely burned the city, and only the monastery of St. Euphrosyne was spared through her prayers.

St. Euphrosyne fell asleep in the Lord on September 25, 1250. At her grave, believers were healed of various maladies. On September 18, 1698, with the blessing of Patriarch Adrian, Metropolitan Hilarion of Suzdal glorified Euphrosyne as a saint.

By permission of the Orthodox Church in America (www.oca.org)

St. Eupraxia the Elder

Commemorated on January 12

St. Eupraxia the Elder was the mother of St. Eupraxia, maiden of Tabennisi. She was the wife of the pious senator Antigonus, who was related to Emperor Theodosius the Great (379-395). Following the birth of their daughter, the couple decided to live from that time forward as brother and sister. They distributed alms to the poor, hoping to inherit the heavenly Kingdom.

After she was widowed, St. Eupraxia devoted herself completely to the service of the Lord. After visiting several monastic establishments and bestowing liberal alms, she came to the Tabennisi Monastery in Egypt, where the nun Theodula was the abbess, known for her strict rule.

Deeply moved by the pure way of monastic life, St. Eupraxia came often to this monastery and always brought her eight-year-old daughter with her. The virtues and prayers of her parents bestowed a particular grace of God upon the child, who desired to dedicate herself to God. To her mother’s great joy, the abbess Theodula kept the younger Eupraxia at the convent and blessed her to receive monastic tonsure.

St. Eupraxia the elder continued her works of charity, and increased her fasting and prayer. Abbess Theodula, possessing the gift of clairvoyance, told her of her impending end. Learning of her imminent death, Eupraxia gave thanks to the Lord for His great mercy towards her. She bid farewell to the sisters of the convent and to her daughter. She left her with these parting words, “Love the Lord Jesus Christ, and respect the sisters. Never dare to think that they are below you and should serve you. Be poor in your thoughts in order to profit by spiritual treasures. Also remember your father and me, and pray for the salvation of our souls.” After three days, the saint surrendered her soul to the Lord (+ 393) and was buried at the monastery, where her daughter continued her ascetic struggles.

By permission of the Orthodox Church in America (www.oca.org)

St. Eupraxia, Princess of Pskov

Commemorated on October 16

St. Eupraxia, Princess of Pskov, was the daughter of Prince Rogvolod Borisovich and the wife of Prince Yaroslav Vladimirovich. Prince Yaroslav fled from Pskov to Livonia and married a German. After her husband left her, Eupraxia turned to deeds of piety. In 1243, she built a monastery on the banks of the River Velika named for St. John the Forerunner and became its abbess.

Invited to Livonia for a meeting with her former husband, she was murdered by the son of Yaroslav and his German wife. She was buried at the cathedral of the monastery she founded. Ten days after the death of St. Eupraxia, a miracle occurred over her grave when myrrh issued from an icon of the Savior. The icon came to be known as “The Myrrh-Bearing Savior.”

By permission of the Orthodox Church in America (www.oca.org)

St. Eustolia of Constantinople

Commemorated on November 9

Saint Eustolia, a native of Rome, came to Constantinople and entered one of the women’s monasteries. The virtuous and strict monastic life of the saint gained her the love and respect of the sisters. Not only monastics, but also many laypeople, came to her for advice and consolation.

St. Eustolia died in the year 610.

By permission of the Orthodox Church in America (www.oca.org)

St. Euthalia of Syria

Commemorated on March 2

The Holy Martyr Euthalia lived with her mother and brother in Leontina on the island of Sicily. Euthalia’s mother, a pagan, had suffered for many years with an issue of blood. The Martyrs Alphaeus, Philadelphus and Cyprian appeared to her in a dream and told her she would be healed only if she believed in Christ and was baptized.

After being baptized with her daughter, she was healed of her infirmity. When Euthalia’s pagan brother, Sirmianus, learned of their baptisms, he went into a violent rage. The mother was able to flee, but St. Euthalia confessed herself a Christian and suffered martyrdom. After fierce tortures, the saint was beheaded with a sword.

By permission of the Orthodox Church in America (www.oca.org)

St. Eutropia of Alexandria

Commemorated on October 30

The Martyr Eutropia suffered for Christ in Alexandria in about the year 250. She regularly visited Christians who were detained in prison and encouraged them to endure suffering with patience. For this, the saint was arrested.

At her trial, St. Eutropia firmly confessed her faith in Christ. As she was being burned with candles, a man appeared beside her and soothed her sufferings. He covered her with dew so that she would not feel the heat of the flames.

Shortly thereafter, she received a martyr’s crown as a result of her tortures.

By permission of the Orthodox Church in America (www.oca.org)

St. Evanthia with her son, St. Eleutherius

Commemorated on December 15

St. Eleutherius, the wife of an illustrious Roman citizen, raised her son, St. Eleutherius, in Christian piety. His virtue was such that at the age of twenty, he was elevated to Bishop of Illyria.

During the reign of Emperor Hadrian, St. Evanthia and her son were tortured for their bold preaching about Christ and then were beheaded at Rome. The Eparch Caribus, who had tortured St. Eleutherius, also came to believe and was executed when he accepted Christ.

Troparion (Tone 5) –

Adorned with the robe of priest

Stained with the streams of your blood,

O wise and blessed Eleutherius, over-thrower of Satan

You hastened to Christ your Master. Pray unceasingly for those who faithfully honor your contest!

Kontakion (Tone 2) –

We all praise and entreat you,

O Hieromartyr Eleutherius,

Adornment of priests and encouragement of martyrs:

Free from danger those who lovingly celebrate your memory,

And pray unceasingly for us all!

By permission of the Orthodox Church in America (www.oca.org)

St. Fausta at Cyzicus, along with Sts. Evilasius and Maximus

Commemorated on February 6

The Holy Martyrs Fausta, Evilasius and Maximus, suffered during the persecution against Christians by Emperor Diocletian in the city of Cyzicus between 305-311.

St. Fausta was raised by Christian parents. Orphaned at a young age, she led a strict and virtuous life. Word that she was a Christian reached the governor, and the saint was sent to the eighty-year-old pagan priest Evilasius, who was ordered to turn the saint away from Christ.

The girl bravely confessed her faith and was subjected to many cruel tortures. Strengthened by the Lord, she did not feel the pain. She was locked up in a wooden trunk, but the torturers got tired of trying to saw it and burn it in the fire. The holy martyr, and even the trunk, remained unharmed, guarded by divine power. The pagan priest Evilasius was shaken by the evident and manifest power of God, and confessed himself a Christian.

Governor Maximus was sent to investigate the matter, and he began to torture the old man who had come to believe in Christ. Evilasius turned to St. Fausta and asked her to pray for him, after which he bravely endured the tortures. St. Fausta was thrown into a pit to be eaten by vultures, but the creatures would not touch her. The thirteen-year-old girl was then pierced with nails driven into her head and other parts of her body. Finally, she was thrown her into a boiling cauldron with St. Evilasius. During this time, the martyrs prayed for their torturers.

Seeing the faith and endurance of the saints, Governor Maximus also was converted to Christ, and prayed to God for the forgiveness of his sins. Thrown into the same cauldron in which Sts. Fausta and Evilasius suffered, he shared with them the crown of martyrdom.

Troparion (Tone 4) –

Your lamb Fausta, calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, and in seeking You I endure suffering.

In baptism I was crucified so that I might reign in You, and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful.

By permission of the Orthodox Church in America (www.oca.org)

St. Felicitas of Rome and her Seven Sons

Commemorated on January 25

The Holy Martyr Felicitas (also “Felicity”) was born of a rich Roman family. She boldly confessed before the emperor and civil authorities that she was a Christian. The pagan priests said that she was insulting the gods by spreading Christianity. St. Felicitas and her sons were turned over to the Prefect Publius for torture.

St. Felicitas was made to witness the suffering of her sons, and prayed to God that they would stand firm and enter the heavenly Kingdom before her. All her sons died as martyrs before the eyes of their mother, who was being tortured herself.

St. Felicitas soon followed her sons in martyrdom for Christ. They suffered at Rome about the year 164. St. Gregory Dialogus mentions her in his Commentary on the Gospel of St. Matthew (Mt.12:47).

Troparion (Tone 4) –

Your holy martyr Felicitas, O Lord,

Through her sufferings has received an incorruptible crown from You, our God.

For having Your strength, she laid low her adversaries,

And shattered the powerless boldness of demons.

Through her intercessions, save our souls!

By permission of the Orthodox Church in America (www.oca.org)

St. Gaatha, the Queen, along with others, in the Crimea

Commemorated on March 26

St. Gaatha was one of twenty-six martyrs who were killed by the Goths around 375 under Jungerich, a persecutor of Christians. Ancient synaxaria of the Gothic Church recount the martyrdom of twenty-six Christians in the time of Emperors Valentinian, Valens, and Gratian. King Jungerich was enraged to see his subjects embracing Christianity because of the preaching of the Arian bishop, Ulfilas, and therefore ordered many of them to be tortured and executed, often without trial.

King Jungerich’s ministers placed a statue in a chariot and paraded it before the tents where Christians met for church services. Those who worshiped the idol and offered sacrifice were spared, but the rest were burned alive in the tent. Jungerich also gave orders to burn down a church during divine services. In the fiery inferno, 308 people perished, of whom only twenty-one are known by name. There was also an anonymous man who came to the tent and confessed Christ. He was martyred with the others.

In the reign of Valentinian and Theodosius in the late fourth century, the Gothic king’s widow, Gaatha (who was an Orthodox Christian), and her daughter, Duclida, gathered up the relics of the holy martyrs and brought them to Syria with the help of some priests and a layman named Thyellas. Gaatha later returned to her native land where she was stoned and died as a martyr along with her son, Agathon.

The relics of the holy martyrs were left to Duclida, who went to Cyzicus in Asia Minor and gave some of the relics for the founding of a church. St. Duclida died in peace.

By permission of the Orthodox Church in America (www.oca.org)

St. Gaiana of Armenia

Commemorated on September 30

St. Gaiana was the abbess of a women’s monastery in Asia Minor where, a young girl, Rhipsime lived a life of prayer. When Emperor Diocletian (284-305) saw a portrait of Rhipsime, he fell in love with her and wanted to marry her. She refused, saying that she was a bride of Christ. Fearing that the emperor’s agents would seize Rhipsime, the abbess and the nuns fled to Armenia. Diocletian sent word to Tiridates of Armenia asking him to capture Rhipsime and send her to him, or to marry her himself.

Armed soldiers took Rhipsime away from her place of refuge. When nothing would induce the holy virgin to marry the king, he sent for St. Gaiana, hoping she might persuade her. The abbess, however, told her that death would be preferable to life with the emperor. After many cruel torments, St. Rhipsime surrendered her pure soul to God.

Inspired by Rhipsime’s example of enduring torments for Christ, St. Gaiana and two other nuns endured similar tortures, after which they were beheaded. They were run through with swords and their bodies thrown to be devoured by wild beasts.

The wrath of God befell Emperor Tiridates, and the soldiers who had participated in the torture of the saints. Beset by demons, they became like wild boars, ranging through the forests, rending their clothes and gnawing at their own bodies.

By permission of the Orthodox Church in America (www.oca.org)

St. Galina and those with her at Corinth

Commemorated on March 10

During the persecution against Christians in the third century, a certain pious woman named Rufina fled from Corinth to a mountain to escape from her pursuers. There she gave birth to a son, Quadratus, and died soon afterward. By the Providence of God, the infant remained alive and was nourished in a miraculous manner: a cloud appeared over him, dropping a sweet dew into his mouth.

The childhood and youth of St. Quadratus were spent in the wilderness. When he was a young man, he met some Christians, who enlightened him with the light of the true Faith. Quadratus studied grammar, and later learned the physician’s art and attained great success in it. But most of all, Quadratus loved the solitude of the wilderness, and he spent the greater part of his time in the hills, in prayer and meditation of God. Many years passed, and his friends and followers frequently visited the saint to hear his teachings. Among them were Cyprian, Dionysius, Anectus, Paul, Crescens and others.

By order of Emperor Decius, a military prefect named Jason arrived at Corinth to torture and slay Christians. Since Quadratus was the eldest, he spoke for the rest. The saint bravely defended his faith in Christ the Savior, then the torture began. St. Quadratus, despite inhuman suffering, encouraged the others, urging them not to be afraid and to stand firmly for the Faith.

Unable to persuade any of them to deny Christ, Jason ordered the martyrs to be thrown to wild beasts to be torn apart, but the beasts did not touch them. They tied the saints to chariots by their feet and drug them through the city, with many of the crowd throwing stones at them. Finally, they condemned the martyrs to beheading by the sword. At the place of execution, the martyrs asked for time to pray, and then one after the other bent their necks beneath the sword.

Imitating the men, many holy women – including St. Galina – also went voluntarily to suffer for Christ.

Troparion (Tone 1) –

Let the godly–minded Quadratus, Anectus, Paul, Dionysius, Cyprian, and Crescens

Be praised with melodious hymns,

For as the six–fold choir of Christ’s prize–winners,

They ceaselessly pray for us before the Trinity!

Kontakion (Tone 4) –

As you contested bravely in Corinth, O wise martyrs,

You appeared as a six–branched radiant lamp.

Illumining the way for Christ’s faithful by the grace that was given you!

By permission of the Orthodox Church in America (www.oca.org)

St. Genevieve of Paris

Commemorated on January 3

Geneviève of Paris was a nun originally from Nanterre who lived in France in the fifth century. She is considered the patron saint of the city of Paris, together with St. Denis.

One day, while traveling to England to combat the ongoing heresy against Christ, Bishop St. Germain passed by the town where Genevieve lived. Seeing the eight-year old girl, he laid his hands on her head, and asked if she wanted to give herself to the Lord. Genevieve said “Yes!” Her mother opposed her decision, which angered Genevieve tremendously. Genevieve’s mother was struck blind until she was forgiven by her daughter.

St. Geneviève is associated with many miraculous events. When Attila the Hun approached, she upbraided the cowardly men who wanted to leave town. They remained in Paris, and Attila’s barbarians turned away. St. Symeon the Stylite wrote her a letter after seeing her in a vision. St. Geneviève also worked exorcisms using holy oil blessed by the bishop.

When old, she ate only bread with milk, and only on Sundays and Thursdays. The milk was added by insistence of the bishops.

At her death, she was buried in a tomb across from the Pantheon in Paris. Most of her relics were dumped into the Seine by the radical atheists of the French Revolution, but others were collected from churches around France to which they had already been distributed.

By permission of the Orthodox Church in America (www.oca.org)

St. Gertrude, Abbess of Nijvel Monastery

Commemorated on February 11

St. Gertrude as abbess of the monastery which she founded in Nijvel, England.

Gertrude was born in 626, the daughter of Pepijn the Elder and St. Ida. She became a nun in the convent of Nijvel, founded by her mother.

When Ida died, Gertrude was elected abbess. She is said to have combined studiousness with the ability to expel rats, which is why icons have portrayed her holding a book in one hand and a rat in the other. She is clothed in traditional Benedictine black and white, a golden halo indicating her holiness. The flower in the foreground can be identified as a dandelion.

Because Gertrude was the founder of a pilgrims’ hostel, travelers adopted her as their patron saint.

By permission of www.orthodoxwiki.org

St. Gobnata at Ballyvourney

Commemorated on February 11

St. Gobnata was born in County Clare, Ireland at the end of the fifth, or beginning of the sixth, century. An angel appeared to her one day and told her to leave and to keep walking until she found nine white deer. Eventually, she saw three white deer at Clondrohid, County Cork, and decided to follow them. Then, at Ballymakeera, she saw six white deer. Finally, at Ballyvourney, she came upon nine white deer grazing in a wood. There, she was given land for a women’s monastery by her spiritual Father, St. Abban of Kilabban, and he installed her as abbess. Excavations in 1951 proved that indeed there had been an early Christian settlement on the site.

St. Gobnata was renowned for her gift of healing, and there is a story of how she kept the plague from Ballyvourney. She is also famous for her skill as a bee-keeper.

One day, St. Gobnata was watching from a hill overlooking a valley as an invading chieftain and his army came through, destroying crops and driving off cattle. She sent the bees to attack them, and the army was thrown into such confusion that they left without their plunder.

The holy virgin St Gobnata fell asleep in the Lord on February 11. The exact year of her death is not known, but it probably occurred in the sixth century. Although she is regarded as the patron saint of Ballyvourney, she is venerated throughout southern Ireland. There are churches dedicated to her in Waterford and Kerry, and she is also revered in Scotland.

Troparion (Tone 3) –

As a spiritual child of the God inspired Abban

Thou didst worthily guide many into monastic virtue, most holy Gobnata

Wherefore we entreat thee to intercede for us

that we may be guided aright

and be found worthy of the great mercy of Christ our God.

Kontakion (Tone 5) –

Praise and honor are thy due

O physician of bodies and souls,

Most Pious Gobnata.

As thou, being blessed with the gift of healing,

Didst bring to many the wholeness and peace of Christ,

Pray now for us that our tormented souls

May come to know the joy of godly healing.

By permission of the Orthodox Church in America (www.oca.org)

St. Gorgonia, sister of St. Gregory the Theologian

Commemorated on February 23

St. Gorgonia, the sister of St. Gregory the Theologian, was distinguished for her great virtue, piety, meekness, sagacity, and toil. Her house was a haven for the poor.

The mother of five children, she died around the year 372 at the age of thirty-nine. Her last words were, “In peace I will both lie down and sleep” (Psalm 4:8).

By permission of the Orthodox Church in America (www.oca.org)

St. Hannah, Mother of the Prophet Samuel

Commemorated on December 9

The Holy Prophetess Hannah dwelt in marriage with Elkanah, but she was childless. Elkanah took to himself another wife, Phennena, who bore him children. Hannah grieved strongly over her misfortune, and every day she prayed for an end to her barrenness, vowing to dedicate her child to God.

She went to the Temple and prayed fervently, but the priest Heli thought that she was drunk and began to reproach her. But Hannah poured out her grief, and after she received a blessing, she returned home. After this, Hannah conceived and gave birth to a son, whom she named Samuel (which means “Asked from God”).

When the child reached the age of boyhood, his mother presented him to the priest Heli, and Samuel remained with him to serve before the Tabernacle (1 Kings/1 Samuel 2: 1-21).

By permission of www.wikipedia.org

St. Helen at Sinope

Commemorated on November 1

Helen was a young teenage girl who lived during the 1700s with her parents in the Christian enclave at Sinope in Pontus. While walking to the market one day, she passed the house of the local governor. Upon seeing how beautiful she was, he decided to make her his mistress. After she was seized by his servants and brought before him, he made two attempts on her virginity. However, he was prevented from doing so by a power that separated him from her like an invisible wall. Instead, he locked her in a room in his home, but she escaped and ran home to her parents.

Learning that she had escaped, the governor threatened the Christian community that they all would be massacred unless Helen was returned to him. The Christian leaders persuaded Helen’s father to return his daughter. The governor made several more attempts at defiling her, but once again was restrained as if by an invisible wall. Throughout this ordeal, Helen recited the Six Psalms and the prayers that she knew by heart. Realizing that he was powerless, the governor ordered that she be tortured to death. The executioners subjected Helen to several cruel torments before killing her by driving two nails into her skull and then beheading her. They put her body in a sack and threw it into the Black Sea.

Later, Greek sailors followed a heavenly light to the place in the Black Sea where the sack had sunk, and divers retrieved the Saint’s relics, which immediately revealed themselves as a source of healing for many. Her body was taken to Russia; and her head was placed in the church in Sinope, where it continued to work miracles, especially for those who suffered from headaches. When the Greeks were driven from Sinope in 1924, refugees took the head with them. It is venerated today in a church near Thessalonika.

By permission of abbamoses (www.abbamoses.com)

St. Helen of Serbia

Commemorated on October 30 (and February 8)

St. Helen, a pious mother to her sons Stephen Milutin and Dragutin, devoted her life to good deeds after the death of her husband. She built a shelter for the poor, and The Reschesk Monastery for those who wished to live in purity and virginity.

Before her death, St. Helen received monastic tonsure and departed to the Lord on February 8, 1306.

By permission of the Orthodox Church in America (www.oca.org)

St. Helen's Uncovering of the Precious Cross and Precious Nails in Jerusalem

Commemorated on March 6

The Holy Empress Helen uncovered the Precious Cross and Nails of the Lord in Jerusalem in 326.

At the beginning of his reign, St. Constantine the Great (306-337), and his mother, St. Helen, decided to rebuild the city of Jerusalem. They also planned to build a church on the site of the Lord's suffering and Resurrection, in order to reconsecrate and purify the places connected with the Savior from the taint of paganism.

Empress Helen journeyed to Jerusalem with a large quantity of gold. St. Constantine wrote a letter to Patriarch Macarius asking that he assist Helen with the task of restoring the Christian holy places.

After her arrival in Jerusalem, Empress Helen ordered the destruction of the pagan temples and began to reconsecrate the places which had been defiled by the pagans.

In St. Helen’s quest for the Life-Creating Cross, she questioned several Christians and Jews, but her search remained unsuccessful. Finally, an elderly Jewish man named Jude told her that the Cross was buried beneath the temple of Venus. St. Helen ordered that the pagan temple be demolished, and that the site be excavated. Soon, they found Golgotha and the Lord's Sepulcher. Not far from the spot were three crosses, a board with the inscription written by Pilate (John 19:19), and four nails which had pierced the Lord's Body.

However, it had to be determined the actual cross on which the Savior had been crucified. Patriarch Macarius saw a funeral procession passing nearby and ordered that the dead man inside the coffin be removed and placed on each cross. When the corpse was placed on the Cross of Christ, the dead man was immediately restored to life. After witnessing this event, everyone was convinced that the Life-Creating Cross had been found. With great joy, St. Helen and Patriarch Macarius lifted the Life-Creating Cross and displayed it to all the people standing nearby.

By permission of the Orthodox Church in America (www.oca.org)

St. Hermione the Daughter of St. Philip the Deacon

Commemorated on September 4

The Holy Martyr Hermione was a daughter of St Philip the Deacon (October 11). Wishing to see the holy Apostle John the Theologian, Hermione with her sister went to Asia Minor in search of the saint. During their journey, they learned St. John had died. Continuing on, the sisters met a disciple of St. Paul named Petronius, and imitating him in everything, they became his disciples. St Hermione, having mastered the healing arts, rendered help to many Christians and healed the sick by the power of Christ.

During this period, Emperor Trajan (98-117) waged war against the Persians and his army invaded the village where St. Hermione lived. When they discovered that she was a Christian, Trajan gave orders that she brought before him. At first the emperor, with casual admonitions, sought to persuade the saint to renounce Christ. When this did not succeed, he commanded that she should be struck on the face for several hours, but she joyfully endured this suffering. Moreover, she was comforted by a vision of the Lord, in the form of Petronius, sitting upon the throne of judgment. Convincing himself that she was steadfast in her faith, Trajan sent her away. Hermione later built a hospice in which she took in the sick, treating their infirmities both of body and soul.

Trajan's successor, Hadrian, again commanded that the saint be brought to trial for confessing the Christian Faith. At first, he commanded that Hermione be beaten mercilessly, then they pierced the soles of her feet with nails, and finally they threw her into a cauldron with boiling tar, lead and brimstone. The saint bore everything, giving thanks to God. The Lord granted her His mercy: the fire went out, the lead spilled out, and the saint remained unharmed. Hadrian went up to the place of torture and touched the cauldron to ascertain whether it had cooled. When he touched the cauldron, he burned the skin on his hand, but even this did not dissuade the torturer. He gave orders to heat a large skillet and put the holy martyr in it naked. Here again another miracle took place. An angel of the Lord scattered the hot coals and burned many who stood by the fire. The saint stood in the skillet, as though on green grass, singing hymns of praise to the Lord.

When she was removed from the skillet, the holy martyr seemed to be willing to offer sacrifice to the pagan god Hercules. The delighted emperor gave orders to take her off to the temple. When the saint prayed to God, a loud thunderclap was heard, and all the idols in the pagan temple fell and shattered. In a rage, the emperor ordered that Hermione be led out of the city and beheaded. Two servants, Theodulus and Theotimos, were entrusted to perform the execution. Since they were in such a hurry to execute the saint, not allowing her time for prayer, their hands withered. They immediately believed in Jesus Christ and with repentance fell at the feet of St. Hermione. They asked her to pray that the Lord would call them to Himself before her. This is what transpired, through her prayers. After this, she also fell asleep in the Lord.

By permission of the Orthodox Church in America (www.oca.org)

St. Hilaria and those with her at Rome

Commemorated on March 19

The Holy Martyrs Hilaria, her husband Claudius the Tribune, and their sons, Jason and Maurus, and Diodorus the Presbyter and Marianus the Deacon, suffered with Sts. Chrysanthus and Daria in Rome under Emperor Numerian in the third century.

Claudius came to believe in Christ and accepted holy Baptism together with his wife, Hilaria, their sons, Jason and Maurus, and all his household and soldiers. When news of this reached Emperor Numerian, he ordered that they be executed. Claudius was drowned in the sea, and his sons and soldiers were beheaded.

Christians buried the bodies of the holy martyrs in a nearby cave, and St. Hilaria constantly went there to pray. The pagans followed her and led her off for torture. The saint asked that they give her a few moments to pray, and as soon as she finished, she gave up her soul to God. A servant buried St. Hilaria in the cave beside her sons.

By permission of the Orthodox Church in America (www.oca.org)

St. Hilda, Abbess of Whitby

Commemorated on November 17

Hilda was the daughter of Edwin, King of Northumbria. She was baptized at a young age through the preaching of St. Paulinus, one of the first missionaries sent from Rome to the British Isles.

At the age of thirty-three, she renounced the world and entered monastic life. At first, she sought to enter a monastery near Paris, but she was called back to her homeland by St. Aidan, Bishop of Lindisfarne, who, discerning her already-apparent spiritual gifts, assigned her as the Abbess of a small monastery. As her gifts of spiritual guidance became more widely-known, she led larger monasteries, finally establishing the Monastery of Whitby in 657. She spent the next thirty-three years directing the monastery, which became a beacon of Christian life throughout the British Isles and beyond. The monastery was unusual by modern standards in that it contained both a women’s and a men’s monastic house, with Mother Hilda as spiritual head of both. The community became a training-ground for priests and bishops who went on to spread the Gospel of Christ throughout Britain.

Commoners, kings and Bishop Aidan himself came regularly to Mother Hilda for spiritual counsel, and she was in her own lifetime regarded as the mother of her country. For the last six years of her life, she was afflicted with an unremitting burning fever, but continued her holy work undeterred until her repose in 680. At the moment of her death, St. Begu was awakened by a vision of Hilda’s soul being borne up to heaven by a company of angels.

By permission of Abba Moses (www.abbamoses.com)

St. Ia, Virgin of St. Ives

Commemorated on February 3

St. Ia or Hya was an Irish virgin of noble birth, who introduced Christianity to this area in the fifth century. She was among the followers of St. Barricius, who was a disciple of St. Patrick.

One day, St. Ia went to the seashore to depart for Cornwall from her native Ireland along with other Sts. Fingar and Piala. Finding that they had gone without her, and fearing that she was too young for such a hazardous journey, she was grief stricken and began to pray.

As she prayed, she noticed a leaf floating on the water and touched it with a rod to see if it would sink. As she looked, the leaf grew bigger and bigger. She realized that God had sent it to her and, trusting Him, she embarked upon the leaf and was carried across the Channel, reaching her destination before the others.

When the King of Cornwall learned that these blessed persons were preaching the Gospel of Christ, he had them put to death by the sword on the same day.

By permission of www.orthodoxwiki.org

St. Inna, St. Pinna and St. Rimma, Martyrs and Apostles of St. Andrew

Commemorated on January 20 (also on June 20)

The Holy Martyrs Inna, Pinna and Rimma were Slavs from northern Scythia (modern-day Bulgaria). They were disciples of the holy Apostle Andrew the First-Called in the first century and preached the Gospel of Christ and baptized many of those who sought the Truth Faith.

The women traveled with St. Andrew on many of his missions. In present-day Kiev, they all stood on a hill and planted a cross, prophesying that one day there would be a flowering of Christianity in that city.

Learning they were Christians, the local price had them seized and demanded that they offer sacrifice to the idols. However, the women refused to denounce Christ.

It was wintertime, and the rivers were so frozen that not only people but horses with carts could travel across the ice. The prince ordered that the women be tied to logs. They were gradually lowered into the freezing water, and when the ice reached their necks, they offered their blessed souls to the Lord.

The Cathedral of St. Andrew in Kiev, Ukraine, was built on the same spot where the holy martyrs stood with St. Andrew.

By permission of www.OrthodoxWiki.org

St. Irais (Rhais) of Alexandria the Apostle at Heraclea

Commemorated on September 23

The Holy Martyr Irais lived in Alexandria. Once, she went to a well to draw water and saw a ship at the shore. On board were a large number of men, women, clergy and monks, who had been placed in chains for their confession of the Christian Faith.

Casting aside her water pitcher, the saint voluntarily joined the prisoners for Christ, and chains were placed on her as well. When the ship arrived in the Egyptian city of Antipolis, St. Irais was the first to undergo fierce torments and was beheaded with the sword. After her, the other martyrs sealed their confession of faith in Christ with their blood.

By permission of the Orthodox Church in America (www.oca.org)

St. Irais (Rhais) of Antinoe in Egypt

Commemorated on March 5

St. Irais was an Egyptian martyr. She was put to death at Antinoe, Egypt during the persecutions of Christians by the Emperor Diocletian in the early fourth century.

By permission of the Orthodox Church in America (www.oca.org)

St. Irene Myrtidiotissa

Commemorated on November 13

Irene Demetra Pateras was born March 30, 1939, the third child of an affluent Greek shipping family from the island of Oinoussi. True to her name (”Irene” in Greek means “peace”), the girl had a serene and meek temperament, although in matters of faith she did not hesitate to stand up for her convictions. The family lived in Alexandria, where six-year-old Irene attended a Roman Catholic school. One day she was taken, against her parents’ express instructions, to church to receive Communion. When she refused, the priest tried to reassure her by saying, “It’s all right. We’re all the same.” “In that case,” Irene said, “you should come to St. Sophia’s [the Greek Orthodox Church] to commune. Then I’ll receive Communion from you.”

In 1952, after the family had moved to Athens, Irene’s father, a former sea-captain and prominent member of the community, became seriously ill. It was not until a year later that the doctors diagnosed Hodgkin’s disease. Irene loved her father, and she could not bear to see him suffer. She begged God that the illness pass to her and that her father be relieved. She reasoned that the family needed her father more than they needed her, and that he could still do good for others through his deeds.

Two weeks later, Irene developed a fever. She asked her mother, “Perhaps, I have the same illness as Papa?” Her mother assured her daughter that was not possible. Irene had always been healthy, and the family assumed she had the flu. However, after days passed and the fever grew stronger, Irene was taken to a hospital. Among Irene’s visitors was her high school principal. When her mother thanked him for the honor of his visit, he said that the honor belonged to Irene, as the school was proud to have a student of such fine character.

Irene’s illness was first diagnosed as rheumatism. She did not respond to treatment and her condition worsened. A biopsy of fluid from a gland in her neck ultimately revealed Hodgkin’s disease. Her parents were told, but decided to keep the truth from Irene. When Irene again asked if she had her father’s disease, her mother said no. The doctor at the clinic was bewildered as he had never encountered two cases of Hodgkin’s disease in the same family. Her parents ultimately decided to consult another blood specialist, but before being examined, Irene saw the diagnosis in her medical file. When her mother asked why she looked so sad, Irene replied, “It’s nothing, Mama. I am only human. It will pass.” Later, however, she confided to her sister that she was upset that she had not been told of her disease, so that she could focus her life accordingly. Irene told her that she had prayed to God to take on her father’s illness, and was surprised at how quickly God had answered her prayers. Meanwhile, her father’s pains ceased, as did the radiation treatments, and the disease miraculously remained in remission. He was profoundly affected by his daughter’s sacrifice, and grieved for her sufferings, but he accepted this development together with the rest of the family, as being for the greater glory of God.

Irene’s was a devout family, and now she became more consciously focused on her spiritual life. She read the cycle of services daily and concentrated reading the lives of the saints. Her sufferings made her even more tender-hearted towards others in their misfortune, and she consoled many through her letters and prayers. Unaware of this herself, she told her spiritual father, “I have a stone in my heart. Pray that that stone will soften, so I might acquire love.”

In 1960, Irene spent forty days at the convent of St. Menas on Aegina. The Elder Ieronymous lived in a nearby hermitage, and she had many occasions to visit him and receive his instruction and counsel. He gave her the Ascetic Homilies of St. Isaac the Syrian. When she had finished it, he asked if she had understood what she had read, and she admitted with characteristic humility and simplicity, “No.” The Elder had her re-read the book, and the next time she came to him with notes.

Returning home to a suburb of Athens, Irene moved into a basement room, which had been remodeled as a monastic cell. Although she considered the high calling of the monastic life to be beyond her capabilities, she was increasingly withdrawing from the world into a life of prayer. She asked that all her worldly clothes and accessories be given away, and wore a simple grey dress. Later, she wore only black. Eldress Matrona of Chios came to live with Irene, and her presence contributed to the monastic atmosphere that now defined Irene’s life. Her intense physical sufferings, which she bore with rare fortitude, scoured her soul, making it shine with an otherworldly tranquility and joy apparent to all who had contact with her.

Irene desired to embrace monasticism in its fullness. In late 1960, Fr. Panteleimon, now Abbot of Holy Transfiguration Monastery in Brookline, came to visit, being already well acquainted with the family and its devotion to the Church. Encouraged by her mother, Irene asked him if it would be possible for her to become a nun, in view of her inability to perform the monastic rule. Fr. Panteleimon assured her that in such cases the unmurmuring acceptance of suffering replaced prostrations and fasting. Overjoyed, Irene requested that the tonsure take place in three weeks, on October 26, the feast of St. Demetrios the Myrrhgusher, her patron saint. Her illness had progressed to such an extent that the doctors thought she might die within a matter of days. Others suggested the tonsure be performed earlier, but Irene was confident that God would grant her more time.

On the eve of the feast, Fr. Philotheos Zervakos and Fr. Panteleimon, her sponsor, came to serve the vigil in the family chapel. Irene experienced severe pains and a cough, so Fr. Philotheos told her to stay in bed and, when the time came in the service for the tonsure, they would come downstairs and perform it in her room. When, however, the vigil began, Irene quietly got out of bed and took the small elevator upstairs to a room next to the chapel, where she followed the service. Just before it came time for the tonsure, she entered the chapel and, disregarding her pain and extreme exhaustion, went around the chapel, making a full prostration before each icon. During the service, Irene’s cough subsided and, in spite of her exertions, she began to feel better. She was clothed in the angelic schema with the name Irene Myrtidiotissa.

For two weeks after her tonsure, Mother Irene felt better, and a blood test confirmed the marked improvement in her condition to the amazement of her doctors. However, on November 12, her pains began again, and she was taken to the hospital. Relatives and spiritual acquaintances kept vigil at her bedside as it became clear that her departure was imminent. Early on the morning of November 13, 1960, her mother called those in the house to come to the hospital, along with Fr. Philotheos. Everyone stood around Mother Irene’s bed in prayerful silence. The previous day she had told a friend, “If you want to see your neighbor again, come tomorrow very early, before sunrise.” Just as the sun was brightening the sky, Mother Irene went peacefully from this world to meet her Heavenly Bridegroom.

Her body was taken home where it was prepared for burial. The funeral was held that same day at the Holy Convent of St. John the Theologian in Holargos, a suburb of Athens. There was such a feeling of joy among those present that one priest wondered aloud if it wouldn’t be appropriate to chant a Resurrection service. Irene was buried in the convent cemetery, her body being placed directly into the earth without a coffin, according to the Greek monastic custom.

In 1963, three years later, in the same tradition, Mother Irene’s remains were exhumed. After Liturgy on the Feast of the Mother of God “Myrtidiotissa,” Fr. Panetleimon and other monks and clergy went with Irene’s mother to the cemetery, taking with them a box into which to transfer the bones. In digging down, however, they found her remains to be completely intact and fragrant. They were carried in a sheet to the convent, where the overjoyed nuns sang Resurrectional hymns, and then took her remains to Mother Irene’s cell. There, nuns from the convent washed and dressed them. They were appropriately laid to rest in a reliquary in a chapel of the Annunciation Convent that her family had founded on Oinoussai, the island where they had been born.

When Mother Irene had been prepared for burial, her father looked upon her serene countenance and said softly, “You closed your eyes, my child; now my pains will begin again.” He died on the Feast of St. Nicholas, December 6, 1966, three years after receiving the monastic tonsure, for which he was well prepared after living for fourteen years with the constant thought of death. After his repose, his wife, at the urging of Elder Ieronymous of Aegina, also entered the monastic life. Following the instructions of the Elder, she assumed the duties of abbess at the Convent of the Annunciation.

The idea for the establishment of a convent came in 1959 when Irene’s parents were with her at the clinic. It was constructed with astonishing rapidity. The portable icons were written by the eminent iconographer, Fotios Kontoglou, who encouraged Irene’s parents in their holy undertaking. The convent follows the Old Calendar and the ancient Typicon of St. Sava.

Just recently, the area around the blessed remains of Nun Irene Myrtidiotissa at the Annunciation Convent was found bathed in myrrh, the sweet fragrance of a life sacrificed for another.

(Condensed from The Convent of the Annunciation of the Theotokos, Oinoussai, Chios 1988, in Greek with English supplement), via www.roca.org

St. Irene The Great Martyr of Thessaloniki

Irene the great Martyr of Thessaloniki

Celebrated May 5^th

A Christian in fourth-century Persia could scarcely hope to lead a peaceful life in the midst of various factions which leagued together in their common hatred and harassment of the followers of Jesus Christ. One woman who came to know the full wrath of the Messiah’s enemies was Irene, whose name in Greek means peace. In choosing to follow Christ in this extremely hostile land of soothsayers and snake charmers, she chose to ride out the storm in a manner that brought her sainthood.

Born during the reign of Constantine the Great in the Persian city of Magydus, Irene was the daughter of Licinius, governor of the region. Licinius was a ruler of little humor, with even less understanding and with an iron will that was in the tradition of the Medes and the Saracens. He reared his only child, Irene, in an ornate palace. At the age of eight she began to be tutored in the grand manner of the times. Accordingly she studied for ten years under the tutelage of Apelanios, an educator renowned for his wisdom and intellect.

According to Apelianos, who was also Irene’s biographer, and angel of the Lord appeared to Irene in a dream when she was a young woman and told her that she had been chosen to be the voice of the Messiah among her own people. When she told the venerable Apelanios of her dream, he stood in awe. When he saw it in its proper perspective, he warned the girl that the road ahead would be strewn with obstacles and that the journey would be an arduous one. She knew that her faith would sustain her.

Licinius at first attributed her new eagerness for Christianity to the whim of youth, and he advised her to give up this madness. When her declarations for Christ continued unabated, he sternly warned her that he could tolerate no more. When she failed to comply he flew into a rage, threatening to have her trampled in the arena by wild horses. Apelanios related that while Licinius was at the arena arranging the stampede to take his daughter’s life, he was somehow accidentally trampled himself.

Irene hurried to the side of her father, and as he lay mortally wounded she prayed to the Lord that he be spared. Her prayer was answered. Licinius recovered, repented, and was baptized into the Christian faith. For this he was promptly removed from office by the Persian King, Sedecian.

Turning to Irene, whom he considered a sorceress, Sedecian stated that he would restore her father to his post and allow her to go free if she disavowed Christ. She declined and was thereupon cast into prison. There she was subjected to inhuman torture and was given just enough food to sustain her until the next flogging. After Sedecian’s death, she was released.

Miraculously regaining her health, she carried the message of the Messiah throughout the land, converting thousands to Christianity. Three consecutive successors to Sedecian: Savor, Numerianus and Savorian, all failed to halt Irene’s advancement of Christianity. Further imprisonment, torture and abuse of mind and body having failed, it was decided that Irene should be put to death. She was beheaded on the 5^th of May, 384.

Although St. Irene is not known to us as a biblical scholar, her very nature is an expression of the Scriptures as displayed in every aspect of her life on earth. She not only turned the other cheek, but went to the aid of the parent that would have destroyed her and except for her intervention would have thereby destroyed himself. She saved her father’s life in order that he might save his own soul thereafter, by becoming a Christian himself. While preaching the word of Christ she encountered the ever present dangers, yet managed to outlive three emperors. In the days when women were decidedly second class citizens, she commanded the respect of men and women alike, ultimately becoming a mother figure to Christian converts drawn from ranks of the worst enemies of Jesus Christ.

From “Orthodox Saints” by George Poulos

St. Ita, the Hermitess of Killeady

Commemorated on January 15

Saint Ita, “the Foster Mother of the Irish Saints,” was born in the fifth century. She, like many of the Irish saints, was of the nobility. Her parents were devout Christians who lived in County Waterford. She founded a school and convent at Kiledy (Cille Ide) which still bears her name near Newcastle West in County Limerick. A holy well still marks the site of her church.

When she decided to settle in Kileedy, a local chieftain offered her a grant of land for the support of the convent. St. Ita accepted four icons, which she cultivated. The convent became known as a training ground for young boys, many of whom became famous churchmen. She received St. Brendan the Voyager when he was only a year old, and kept him until he was six. She also cared for her nephew, St. Mochaemhoch, in his infancy. She called him “Pulcherius,” because he was such a handsome child.

Many people sought her spiritual counsels, and she also seemed to have practiced medicine to some degree. Her life was spent in repentance and asceticism.

St. Ita once told St. Brendan that the three things most displeasing to God were a face that hates mankind, a will that clings to the love of evil, and placing one’s entire trust in riches. The three things most pleasing to God were the firm belief of a pure heart in God, the simple religious life, and liberality with charity.

St. Ita fell asleep in the Lord in 570. Her Feast Day is a local holiday in the district, and her name is a popular one for Irish girls.

By permission of the Orthodox Church in America (www.oca.org)

St. Judith

Commemorated on December 17

The Righteous Judith’s story is told in the Deuterocanonical book of Judith. She was a widow in the time of King Nebuchadnezzar.

While under siege from the Assyrians, and on the brink of starvation, the Jews of Bethulia considered surrendering. Judith, a widow, refused to surrender and sought out the General of the Assyrians, entrancing him with her beauty. While distracting him, she cut off his head, thus leaving the Assyrians with no leader. This allowed the Jews to fight back and drive away the Assyrian army.

By permission of www.wikipedia.org

St. Juliana and her brother, Paul

Commemorated on March 4

St. Juliana and her brother Paul were executed under Emperor Aurelian in the Phoenician city of Ptolemais. The emperor was visiting Ptolemais, and among those who met him was Paul, who made the Sign of the Cross. Paul was immediately arrested and thrown into prison.

On the following day, as Paul was brought to trial, he openly and boldly confessed his faith in Christ, for which he was tortured. St. Juliana, seeing the suffering of her brother, began to denounce the emperor for his cruelty, and she was also tortured.

The martyrs were beaten, had their bodies torn with iron hooks, and were burned over red-hot grates, but they refused to denounce Christ. Three soldiers, Quadratus, Acacius and Stratonicus, who had been ordered to torture Sts. Juliana and Paul, were struck by their courage, and they came to believe in Christ. These three brave men were immediately executed.

Emperor Aurelian tried to seduce St. Juliana by promising to marry her if she were to renounce Christ, but she refused. The emperor sent her to a brothel to be defiled, but the Lord preserved her, and anyone who tried to touch the saint lost his sight.

The enraged emperor commanded that the bodies of the saints be burned. Those who saw their suffering began to murmur loudly, and Emperor Aurelian gave orders to behead the martyrs. With happy faces, Sts. Juliana and Paul went to their execution singing, “For Thou hast saved us from those who afflicted us and hast shamed those who hated us” (Psalm 43/44:7).

By permission of the Orthodox Church in America (www.oca.org)

St. Juliana at Heliopolis, in Syria

Commemorated on December 4

St. Juliana, a virtuous woman of Heliopolis, was in the crowd when the Greatmartyr Barbara was tortured. Her heart was filled with sympathy for the voluntary martyrdom of the beautiful and illustrious maiden. Wishing to suffer for Christ, Juliana denounced the torturers in a loud voice, and they seized her.

They tortured both Barbara and Juliana, raking and tearing their bodies with hooks, and then leading them naked through the city amidst derision and jeers. Through the prayers of St. Barbara, the Lord sent an angel who covered the nakedness of the holy martyrs with a splendid robe.

The steadfast confessors of faith in Christ, Sts. Barbara and Juliana, were then beheaded.

By permission of the Orthodox Church in America (www.oca.org)

St. Juliana of Lazarevo

Commemorated on January 2

Righteous Juliana of Lazarevo is an astonishing example of a self-denying Christian woman. She was the daughter of a nobleman. From her early years she lived devoutly, kept the fasts, and set aside the majority of her time for prayer. Early on, having become orphaned, she was given over into the care of relatives, who laughed at her. Juliana bore everything with patience and without complaint. Her love for people was expressed by nursing the sick and sewing clothing for the poor.

The pious and virtuous life of the maiden attracted the attention of Yurii Osoryin, who soon married her. Her husband’s parents loved their gentle daughter-in-law and left the running of the household in her hands. Domestic concerns did not disrupt the spiritual efforts of Juliana. She always found time for prayer, and she was always prepared to feed the orphaned and clothe the poor. During a harsh famine, she herself remained without food, having given away her last morsel to a beggar. When an epidemic began, Juliana devoted herself completely to the nursing of the sick.

Righteous Juliana had six sons and a daughter. After the death of two of her sons, she decided to withdraw to a monastery, but her husband persuaded her to remain in the world and to continue to raise their children. On the testimony of Juliana’s son, Kallistrat Osoryin, who wrote of her life, she became all the more demanding towards herself. She intensified her fasting and prayer, slept no more than two hours at night, and only then would lay her head upon a board.

Upon the death of her husband, Juliana distributed to the poor her portion of the inheritance. Living in extreme poverty, she was nonetheless vivacious, cordial, and in everything she thanked the Lord. The saint was vouchsafed a visitation by St. Nicholas the Wonderworker and guidance by the Mother of God. When Righteous Juliana fell asleep in the Lord, she was buried beside her husband at the Church of St. Lazarus. Her daughter, Theodosiam, was also buried there. In 1614, the relics of Righteous Juliana were uncovered, exuding a fragrant myrrh, from which many received healing.

Troparion (Tone 4) –

By your righteous deeds you revealed to the world,

An image of the perfect servant of the Lord.

By your fasting, vigil and prayers,

You were inspired in your evangelical life,

Feeding the hungry and caring for the poor,

Nursing the sick and strengthening the weak.

Now you stand at the right hand of the Master, Christ,

O holy Juliana, interceding for our souls.

By permission of the Orthodox Church in America (www.oca.org)

St. Juliana of Nicomedia

Commemorated on December 21

The Holy Virgin Martyr Juliana, daughter of an illustrious pagan named Africanus, was born in the city of Nicomedia. As a child, she was betrothed to Elusius, one of the emperor’s advisors. St. Juliana was endowed with a profound intellect and goodness of soul. She saw through the delusion and deception of the pagan faith, and secretly accepted holy baptism.

When the time of her wedding approached, Juliana refused to be married. Her father urged her not to break her engagement, but when she refused to obey him, he began to beat her viciously. Africanus then handed his daughter over to the Governor, who happened to be Elusius, Juliana’s former fiancé. Elusius fervently asked Juliana to marry him, promising not to require her to abandon her faith. St. Juliana refused and said that she’d rather be put to death.

They beat Juliana harshly, but after each beating she received healing and new strength from God. Her punishment took place before a large number of people. Of these, 500 men and 150 women came to confess Christ after witnessing the steadfastness and courage of the holy virgin miraculously healed from her wounds. They were all beheaded, and were baptized in their own blood.

Convinced of the futility of attempting to separate the holy virgin from her heavenly Bridegroom, Eleusius sentenced Juliana to death. She accepted the sentence with joy and glorified the Lord for permitting her to receive a martyr’s crown. The holy Martyr Juliana was executed in the year 304.

St. Juliana is the subject of an Anglo-Saxon poem, believed to have been written by Cynewulf in the eighth century.

Troparion (Tone 4) –

All-blameless bride and venerable trophy-bearer,

You are wedded to the Word of the immortal Father,

O glorious Juliana.

For having wisely disdained your mortal bridegroom,

You strove beyond nature to destroy the serpent,

And now you delight in the joys of your Bridegroom!

Kontakion (Tone 1) –

You were a beautiful virgin, wise Juliana,

and as your soul was wounded with divine love,

your body was also pierced with the wounds of martyrdom adorning you as a bride of Christ and His martyr.

Now as you dwell in the heavenly bridal chamber,

you pray for us all.

By permission of the Orthodox Church in America (www.oca.org)

St. Juliana, Blessed Virgin Princess of Olshansk

Commemorated on September 29

St. Juliana lived during the early sixteenth century. Her father, Prince Yurii Dubrovitsky-Olshansky, was one of the benefactors of the Kiev Caves Lavra.

The righteous maiden died at the age of sixteen. Her body, buried at the Kiev Caves Lavra near the great church, was found incorrupt in the time of Archimandrite Elisha Pletenets (1599-1624). The holy relics were burned in a fire at the great church in the year 1718, but the relics that remained were put in a reliquary and placed in the Near Caves.

Archimandrite Peter Moghila (afterwards Metropolitan of Kiev), to whom the saint appeared in a dream, reproaching him for lack of attention to her grave, ordered a new reliquary to be made. On the reliquary was the inscription: “By the will of the Creator of heaven and earth doth dwell for all years Juliana, patroness and great intercessor to Heaven. Here are the bones ... healing against all passions ... You adorn Paradise, Juliana, like a beautiful flower ...”

By permission of the Orthodox Church in America (www.oca.org)

St. Juliana, Princess of Vyazma

Commemorated on December 21 (also on June 2)

St. Juliana, Princess of Vyazma and Novy Torg, a daughter of the noble Maximus Danilov, was known for her virtues and her chastity. Her spouse, Prince Simeon of Vyazma, as well as Prince Yuri of Smolensk, were compelled to flee their native lands, which the Lithuanian prince Vitovt had seized. Prince Basil of Moscow then bestowed the Tver city of Torzhok upon the exiled princes.

Prince Yuri became captivated by Juliana’s beauty and tried in every way to persuade her to commit adultery, but Juliana remained faithful to her husband. During a feast, Prince Yuri killed Juliana’s husband, in the hope of taking her by force. St. Juliana resisted, wounding him with a knife. The enraged Prince Yuri ordered that her hands and feet be cut off, and that her body be thrown into the Tvertsa River. The martyrdom of St. Juliana occurred in the winter of 1406.

Troubled by his conscience, Prince Yuri fled to the Tatars, but even there he did not find peace. He settled in the Ryazan wilderness, where he died. In the spring of 1407, peasants saw the body of Juliana floating in the river. A certain peasant heard a voice from above, commanding that the body of St. Juliana be buried in the Torzhok cathedral on the right side by the south doors.

A tomb for her body was afterwards built at the Cathedral of the Savior’s Transfiguration, where many received healing from her. At the glorification of St. Juliana on June 2, 1819, a chapel was built on the right-hand side of the cathedral and dedicated to her. Later, the chapel was replaced with a church that was dedicated to St. Juliana in 1906.

By permission of the Orthodox Church in America (www.oca.org)

St. Justina of Nicomedia

Commemorated on October 2

The holy Virgin Martyr Justina suffered for Christ in Nicomedia with the Hieromartyr Cyprian and the Martyr Theoctistus in 304.

Justina lived in Antioch in the late third century. After turning her own father and mother away from pagan error and leading them to the true faith in Christ, she dedicated herself to the Heavenly Bridegroom and spent her time in fasting and prayer.

When the youth Aglaides proposed marriage, Justina refused, for she wished to remain a virgin. Cyprian was a pagan sorcerer, and Agalides sought his help by asking for a magic spell to charm Justina into marriage. But no matter what Cyprian tried, he could accomplish nothing since the saint overcame all the wiles of the devil through prayer and fasting. Cyrian sent demons to attack the holy virgin, trying to arouse fleshly passions in her, but she dispelled them by the power of the Sign of the Cross and by fervent prayer to the Lord. Even though one of the demonic princes and Cyprian himself assumed various guises through the power of sorcery, they were not able to sway St. Justina, who was guarded by her firm faith in Christ. All the spells dissipated, and the demons fled at the mere mention of her name.

In a rage, Cyprian sent down pestilence and plague upon Justina’s family and the city where they lived, but was again thwarted by her prayers. Once he realized the powerlessness of the demons, Cyprian rejected his way of life and became a Christian. He was baptized and was later consecrated a bishop. He converted so many pagans to Christ that in his diocese there was no one left to offer sacrifice to idols, and the pagan temples fell into disuse. St. Justina withdrew to a monastery and was chosen Abbess.

Later, during the persecution of Christians under the Emperor Diocletian, Bishop Cyprian and Abbess Justina were arrested and brought to Nicomedia, where after fierce tortures they were beheaded with the sword. St. Cyprian, fearful that the holy virgin’s courage might falter if she saw him put to death, asked for time to pray. St. Justina joyfully inclined her neck and was beheaded first. The soldier Theoctistus, seeing the guiltless sufferings of St. Justina, fell at Cyprian’s feet and, declaring himself a Christian, was beheaded with them.

Troparion (Tone 4) –

You abandoned ungodly darkness, becoming a light of truth;

You were illustrious as a pastor;

You were glorified in contest:

O righteous Father Cyprian together with godly Justina,

Intercede for us before God the Creator of all!

Kontakion (Tone 1) –

You turned from the art of sorcery to the knowledge of God,

and were shown forth as a skilful healer for the world, Cyprian, inspired by God.

Together with Justina you grant cures to those who honor you;

with her, pray to the Master who loves mankind that He may save our souls.

By permission of the Orthodox Church in America (www.oca.org)

St. Karina with her husband and son

Commemorated on November 7

Karina, with her husband, Melasippus, and their son, Antoninus, and forty children converted by their martyrdom, suffered during the reign of Emperor Julian the Apostate in the city of Ancyra in Phrygia in 363. Melasippus and Karina, lacerated by iron hooks and exhausted, died under torture.

Their son, Antoninus, whom the persecutor forced to watch the torture of his parents, spat in the face of the emperor. For this, he was tortured, but remained unharmed. He was then beheaded.

Forty other youths, seeing that the Lord had preserved Antoninus unharmed, came to believe in Christ. They openly confessed their faith and endured martyrdom.

By permission of the Orthodox Church in America (www.oca.org)

St. Kassiane

Commemorated on September 7

Musical composition in all forms – classical, religious, or otherwise – has been a creative expression that seems to have been restricted to men, not because women lack the gift so much as they seem to have avoided this art from. From Mozart to the present day, it is difficult to recall a single classical composer on the distaff side but hidden among the great hymnographers, of all time is the exceptional female creator of church music whose creations have been heard for centuries in Orthodox churches where the members are unaware that a woman wrote the inspirational melody.

The exceptional female composer of hymns of the Orthodox Church was a woman names Kassiane. She lived in Constantinople and was a regular attendant at the Royal Court of Emperor Theophilos whose mother, Euphrosene, saw in the brilliant and beautiful Kassiane a likely candidate to become her son’s bride. The field of eligible young women was narrowed down to Kassiane and another lovely girl named Theodora who hailed from Paphlogenia, apparently from a ranking family of the Empire. The final choice was to be made by the young Emperor who elected to have both the girls brought before him so that a final comparison and decision could be made. Since both were extremely attractive, the choice was not an easy one; but the one thing that Theophilos wanted to make certain of was that his bride not exceed him intellect.

In a custom that dated back to the Persians, years before the formation of the Byzantine Empire, a golden apple was to be given to the one who was to be made Empress. Looking at Kassiane, the Emperor stated, “From woman came the worst in the world” (meaning Eve and her original sin). Kassiane calmly replied, “From woman also came the best” (referring to the Virgin Mary who bore the Son of God). The issue was settled then and there, and Theodora got the golden apple.

The last thing that Kassiane wanted was to be Empress. She did not consider it a rejection, but rather that she had been freed to pursue a higher calling as a bride of the King of Kings in a nunnery. For years she had felt the call to devote herself to the Savior, and she left the palace in a happier state than she would have if the Emperor had handed her the apple. After completing her training Kassiane was given leave to devote whatever time she needed to compose an outpouring of music and lyrics born of deep religious conviction and an abiding love for Jesus Christ. Taken not too seriously at first because of male domination in this field, Kassiane established herself as a hymnographer of the highest caliber. Her hymns were so beautiful that they were brought to the attention of the Church Fathers of the day, all of whom acknowledged her gift and encouraged her to compose hymns lofty enough to suit the occasion, the most famous of which is her familiar hymn sung during Holy Week and which bears her name as the “Hymn of Kassiane.”

Kassiane’s hymn reads, in part as follows: “the woman who had fallen into many sins recognizes Thy Godhead, O Lord. She takes upon herself the duty of myrrh-bearer and makes ready the myrrh of mourning, against Thy entombment. Woe to me, saith she, for my night is an ecstasy of excess, gloomy and moonless, and full of sinful desire. Receive the sources of my tears, O Thou who dost gather into clouds the waters of the seas…” There follow several stanzas in praise of the Lord whose “mercy is unbounded.” This hymn alone assures her place in the Church.

From “Orthodox Saints” by George Poulos

St. Katherine of Alexandria

Commemorated on November 24

The Holy Great Martyr Katherine was the daughter of Constus, the governor of Alexandrian Egypt during the reign of Emperor Maximian (305-313). Living in the capital and possessing a rare beauty and intellect, Katherine received an excellent education, studying the works of the greatest philosophers and teachers of antiquity. Young men from across the empire sought her hand, but she was not interested in any of them. She told her parents that she would enter into marriage only with someone who surpassed her in nobility, wealth, and wisdom.

Katherine’s mother, who was secretly a Christian, sent her daughter to her own spiritual Father, a saintly Elder living in a cave outside the city, for advice. After listening to Katherine, the Elder said that he knew of a Youth who surpassed her in everything. “His countenance is more radiant than the shining of the sun, and all of creation is governed by His wisdom. His riches are given to all the nations of the world, yet they never diminish. His compassion is unequaled.” This description of the Heavenly Bridegroom produced in Katherine’s soul an ardent desire to see Him. “If you do as I tell you,” said the Elder, “you will gaze upon the countenance of this illustrious man.” In parting, the Elder handed Katherine an icon of the Theotokos with the divine Child Jesus on Her arm and told her to pray with faith to the Queen of Heaven, the Mother of the Heavenly Bridegroom, and She would hear Katherine and grant her heart’s desire.

Katherine prayed all night and was permitted to see the Most Holy Virgin, who said to Her Divine Son, “Behold Thy handmaiden Katherine, how fair and virtuous she is.” But the Child turned His face away from her saying, “No, she is ugly and unbelieving. She is a foolish pauper, and I cannot bear to look at her until she forsakes her impiety.”

Katherine returned again to the Elder deeply saddened, and told him what she had seen in the dream. He lovingly received her, instructed her in the faith of Christ, admonished her to preserve her purity and integrity and to pray unceasingly. She then received holy Baptism from him. Again, Katherine had a vision of the Most Holy Theotokos with Her Child. Now the Lord looked tenderly at her and gave her a beautiful ring, a wondrous token of her betrothal to the Heavenly Bridegroom (the ring is still on her hand).

About this same time, Emperor Maximian was visiting Alexandria for a pagan festival. Human victims who refused to deny Christ were brought before him and were condemned to death in the fire. Katherine’s love for the Christian martyrs and her fervent desire to ease their sufferings compelled her to speak to the pagan priest and to the emperor. Introducing herself, she confessed her faith in the One True God and with wisdom exposed the errors of the pagans.

Katherine’s beauty captivated the emperor. In order to show the superiority of pagan wisdom, the emperor ordered fifty of the most learned philosophers in the empire to dispute her claims, but the saint got the better of the wise men, so that they came to believe in Christ themselves. St. Katherine made the Sign of the Cross over the martyrs, and they bravely accepted death for Christ, being burned alive by order of the emperor.

Maximian then tried to entice Katherine with the promise of riches and fame. Receiving an angry refusal, the emperor gave orders that she be tortured and then thrown in prison. The Empress Augusta, who had heard of Katherine, asked to see her, and prevailed upon the military commander to accompany her to the prison. The empress was impressed by the strong spirit of St. Katherine, whose face was radiant with divine grace. The holy martyr explained the Christian teaching to the empress, and she was converted to Christ.

On the following day, Katherine was again ordered before the judgment court where, under the threat of being broken on the wheel, she was urged to renounce the Christian Faith and offer sacrifice to the gods. She steadfastly confessed Christ and approached the wheel, but an angel smashed the instrument of execution, which shattered into pieces.

Having witnessed this event, Empress Augusta and Imperial Courtier Porphyrius with 200 soldiers confessed their faith in Christ in front of everyone. Upon her husband’s orders, Empress Augusta and the others were beheaded. Maximian again tried to entice Katherine, proposing marriage to her, but again she refused. St. Katherine firmly confessed her fidelity to the heavenly Bridegroom Christ, and with a prayer to Him, she herself lay her head on the block beneath the executioner's sword.

The relics of St. Katherine were taken by the angels to Mt. Sinai. In the sixth century, the venerable head and left hand of the holy martyr were found and transferred with honor to a newly-constructed church for the Sinai Monastery, built by Emperor Justinian.

St. Katherine is called upon for relief and assistance during a difficult childbirth. Pilgrims to her monastery on Mt. Sinai are given souvenir rings as a remembrance of their visit.

Troparion (Tone 4) –

By your virtues as by rays of the sun you enlightened the unbelieving philosophers,

and like the most bright moon you drove away the darkness of disbelief from those walking in the night;

you convinced the queen, and also chastised the tyrant,

God-summoned bride, blessed Katherine.

You hastened with desire to the heavenly bridal chamber of the fairest fairest Bride-groom Christ,

and you were crowned by Him with a royal crown;

standing before Him with the angels, pray for us who keep your most sacred memory.

Kontakion (Tone 2) –

Let all of us who love to honor the martyrs

form a great choir in praise of the most wise Katherine,

for she preached Christ and trampled the serpent,

despising the knowledge of the orators!

By permission of the Orthodox Church in America (www.oca.org)

Icon located at St. Michael the Archangel Orthodox Church, Louisville, KY

St. Kentigerna, Hermitess of Loch Lomond

Commemorated on January 7

St. Kentigerna was a widowed hermitess. She was the mother of St. Coellan, and the daughter of Kelly, Prince of Leinster, Ireland.

Upon the death of her husband, she left Ireland and moved to Inchebroida Island in Loch Lomond, Scotland, where she remained for the rest of her life. She entered into the heavenly kingdom in 733. A church remains dedicated to her to this day.

By permission of www.orthodoxwiki.org

St. Ketevan, Queen of Kakheti

Commemorated on September 13

The holy Queen Ketevan was the daughter of Ashotan Mukhran-Batoni, a prominent ruler from the Bagrationi royal family. The pious Ketevan was married to Prince David, heir to the throne of Kakheti. David’s father, King Alexander II (1574–1605), had two other sons, George and Constantine, but according to the law, the throne belonged to David. Constantine converted to Islam and was raised in the court of Persian Shah Abbas I.

Several years after David and Ketevan were married, King Alexander stepped down from the throne and was tonsured a monk at Alaverdi. However, after four months, the young King David suddenly died. He was survived by his wife, Ketevan, and two children – a son, Teimuraz, and a daughter, Elene – and his father ascended the throne once more.

Upon hearing of David’s death and Alexander’s return to the royal throne, Shah Abbas commanded Alexander’s youngest son, Constantine, to travel to Kakheti, murder his father and his other brother, George, and seize the throne. As instructed, Constantine beheaded his father and brother, then sent their heads to Shah Abbas. The widowed Queen Ketevan was left to bury her father-in-law and brother-in-law, but Constantine was still unsatisfied, and he proposed to take Queen Ketevan as his wife.

Outraged at his proposition, the nobles rose up and killed him. Having buried the wicked Constantine, Queen Ketevan sent generous gifts to Shah Abbas and requested that he proclaim her son, Teimuraz, the rightful heir to the throne. While awaiting his reply, Ketevan assumed personal responsibility for the rule of Kakheti. Concerned that if he denied this request Kakheti would forcibly separate from him and unite with Kartli, Shah Abbas hastily sent Prince Teimuraz to Georgia, laden with great wealth.

In 1614 Shah Abbas informed King Teimuraz that his son would be taken hostage, and Teimuraz was forced to send his young son, Alexander, and his mother Ketevan to Persia. As a final attempt to divide the royal family of Kakheti, Abbas demanded that the eldest prince, Levan, be brought before him, and then he finally summoned King Teimuraz himself.

The shah’s intentions were clear: to hold all of the royal family in Persia and send his own viceroys to rule in Kakheti. He sought to eliminate King Luarsab II of Kartli as well, but Teimuraz and Luarsab agreed to attack the Persian army with joint forces and drive the enemy out of Georgia. Shah Abbas sent his hostages, Queen Ketevan and her grandsons, deep into Persia, while he himself launched an attack on Kakheti.

With fire and the sword the godless ruler plundered all of Georgia. The royal palace was razed, churches and monasteries were destroyed, and entire villages were abandoned. By order of the shah, more than 300,000 Georgians were exiled to Persia, and their homes were occupied by Turkish tribes from Central Asia.

After they had spent five years exiled in Shiraz (Persia), Princes Alexander and Levan were separated from Ketevan and castrated in Isfahan. Alexander could not endure the suffering and died, while Levan went mad.

St. Ketevan, meanwhile, remained a prisoner of the ruler of southeastern Persia who regarded the widowed Queen of Kakheti with great respect. According to his command, Ketevan was not to discover the fate of her grandsons. She spent ten years in prison, praying for her motherland and loved ones with all her might and adhering to a strict ascetic regime. C onstant fasting, prayer and a stone bed exhausted her previously pampered body, but in spirit she was courageous and full of vitality. She looked after those assigned to her care and instructed them in the spiritual life.

Abbas continued to demand that Ketevan be converted to Islam, and he announced his intention to marry her. He asked that his proposal be conveyed to her the same day she was informed of the fate of her grandsons. As a condition of their marriage, Abbas insisted that Ketevan renounce the Christian Faith and convert to Islam. In the case of her acquiescence, she was to be respected and honored as a queen. In case she refused, she would be subject to public torture.

The alarmed imam begged the queen to submit to the shah’s will and save herself, but she firmly refused and began to prepare for her martyrdom. According to one foreign observer, her steadfastness delayed the Islamization of the Georgians in Persia: “In the course of a conversation at the court of Shah Abbas, where a young and recently converted Georgian was present, the question arose as to why it was that, while all young Georgians were forced to embrace Islam, their mothers were not. The explanation given by one of those present was that since the Queen would not change her faith Georgian mothers likewise refused.”

Queen Ketevan was robed in festive attire and led out to a crowded square. Her persecutors subjected her to indescribable torment: they placed a red-hot copper cauldron on her head, tore at her chest with heated tongs, pierced her body with glowing spears, tore off her fingernails, nailed a board to her spine, and finally split her forehead with a red-hot spade. St. Ketevan’s soul departed, and the executioners cast her mutilated body to the beasts. But the Lord God sent a miracle: her holy relics were illumined with a radiant light.

A group of French Augustinian missionary fathers who had witnessed the inhuman tortures wrapped Queen Ketevan’s body in linens scented with myrrh and incense and buried it in a Catholic monastery. Some time later the holy relics of the Great Martyr Ketevan were delivered to her son, Teimuraz, King of Kakheti. Teimuraz wept bitterly for his mother and buried the relics with great honor in the Alaverdi Cathedral of St. George.

By permission of the Orthodox Church in America (www.oca.org)

St. Kew, Virgin of Cornwall

Commemorated on February 8

St. Kew the Virgin was a Welsh girl from Gwent, where she founded the church of Llangiwa. She was the sister of St. Dochau and traveled throughour Glastening (Somerset), founding the Church of Kewstoke on the way. She then moved on to Lannohou in Cerniw (Cornwall) to see her brother. However, Dochau would not see her until she had rid the region of a man-eating bear. She is said to have tamed the creature which then became her companion.

St. Kew was allowed to build herself a small hermitage and chapel near her brother’s monastery, but she wisely chose a site protected from attacks by wildlife. She died on February 8 in an unknown year and was subsequently remembered more fondly than her brother. The present village of St. Kew grew up around her church.

By permission of www.orthodoxwiki.org

St. Kyra of Syria

Commemorated on February 28

St. Marana and Kyra, sisters by birth, lived during the fourth century in the city of Veria (or Berea) in Syria. Their parents were illustrious and rich, but the sisters left home and the city when they had reached maturity.

Having cleared off a small plot of land, the holy virgins sealed up the entrance to their refuge with rocks and clay, leaving only a narrow opening through which food was passed to them. Their little hut had no roof, and so they were exposed to the elements.

They wore heavy iron chains and patiently endured hunger. During a three year period, they ate food only once every forty days. Their former servants came to them, wanting to join their ascetic life. The saints put them in a separate hut next to their own enclosure and spoke to them through a window, exhorting them to deeds of prayer and fasting.

The life of the holy ascetics Marana and Kyra was described by Bishop Theodoret of Cyrrhus in his “Religiosa Historia.” Out of respect for his hierarchical dignity, the holy virgins allowed him into their dwelling. Bishop Theodoret conversed with them and persuaded them to remove the heavy chains they wore under their clothing. Kyra, who was weak, was always stooped under their weight and was unable to sit upright. However, when Bishop Theodoret left, they resumed wearing the chains.

They lived in asceticism for forty years. They disturbed their solitude only to make a pilgrimage to Jerusalem to pray at the Sepulcher of the Lord. During their journey (which took twenty days), they ate no food until they had prayed at the Holy Places. On the way back, they also went without eating. They did the same thing at another time, when they journeyed to the grave of the Protomartyr Thekla at Seleucia, Isauria.

Sts. Marana and Kyra died in about the year 450. Their ascetical life equaled that of the great male ascetics of the desert, and they received the same crown of victory from Christ the Savior.

By permission of the Orthodox Church in America (www.oca.org)

St. Kyriake of Rome

Commemorated on March 20