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{"73": {"name": {"nominative": "Martyr Adrian of Corinth (\u2020 251)", "short": "Martyr Adrian"}}, "74": {"name": {"nominative": "Martyrs Adrian and Natalia and 23 Martyrs suffering with them in Nicomedia (\u2020 c. 305-311)", "short": "Martyrs"}, "life": {"id": "", "copyright": "The Clergyman\u2019s Handbook. Moscow. 1978. English translation Copyright 1997 Fr. S. Janos.", "text": "<p>The Martyrs Adrian and Natalia were married in their youth for one year prior to their martyrdom. They lived in Bithynian Nicomedia during the time of the emperor Maximian (305-311). Having started his persecution, the emperor promised a reward to whomever would inform on Christians to bring them to trial. There began the denunciations, and through one of these there were seized 23 Christians, hiding in a cave near Nicomedia. They were tortured, urged to worship idols, and then taken to the judgement palace, in order to record their names and responses. Adrian, the head of the judgement palace, looking on as they brought in the people suffering with such courage for their faith, and how firmly and fearlessly they confessed Christ, asked: \u201cWhat rewards do ye expect from your God for suffering?\u201d The martyrs replied: \u201cSuch rewards, as we are not able to describe, nor thy mind comprehend.\u201d Inspired, Saint Adrian told the scribes: \u201cWrite me down also, that I be a Christian and with joy I do die for Christ God.\u201d The scribes reported about this to the emperor, who summoned Saint Adrian and asked: \u201cReally, hast thou gone mad, that thou dost want to die? Come, cross out thine name from the lists and offer sacrifice to the gods, asking their forgiveness.\u201d Saint Adrian answered: \u201cI am not mad, but the rather have been converted to health of mind.\u201d Maximian then ordered Adrian to be thrown into prison. His wife, Saint Natalia, knowing that her husband was suffering for Christ, rejoiced, since she herself was secretly a Christian. She hastened to the prison and encouraged her husband saying: \u201cBlest be thou, mine lord, in that thou hast believed on Christ, wherein thou hast obtained a great treasure. Regret not anything of earth, neither beauty, nor youth (Adrian was then 28 years of age), nor riches. Everything worldly\u2014is dust and ashes. Only faith and good deeds be pleasing to God.\u201d On the pledge of the other martyrs, they released Saint Adrian from prison to relate to his wife about the day of execution. Saint Natalia at first thought, that he had renounced Christ and thus had been set free, and she did not want to let him into the house. The saint persuaded his wife, that he had not fled martyrdom, but rather had come to give her the news of the day of his execution.</p><p>They tortured Saint Adrian cruelly. The emperor advised the saint to have pity on himself and call on the gods, but the martyr answered: \u201cLet thine gods say, what blessings they promise me, and then I shalt worship them, but if they cannot speak thus, then why should I worship them?\u201d Saint Natalia did not cease to encourage her husband. She asked him also to convey for her a foremost prayer to God, that they would not compel her into a marriage with a pagan after his death. The executioner ordered the hands and the legs of the saints to be broken on the anvil. Saint Natalia, fearing that her husband would hesitate in seeing the sufferings of the other martyrs, besought the executioner to begin the execution with him and let her herself put his hands and legs on the anvil. They wanted to burn the bodies of the saints, but a strong storm arose and the fire went out. Many of the executioners even were struck by lightning. Saint Natalia took the hand of her spouse and kept it at home. Soon an army commander asked the emperor\u2019s approval to wed Saint Natalia, who was both young and rich. But she hid herself away in Byzantium. Here Saint Adrian appeared to her in a dream and said, that she would soon be at rest in the Lord. The anemic martyress, worn down by her former sufferings, in fact soon expired to God.</p>"}, "rank": 1, "services": {"LITURGY": {"TROPARION/1": {"text": "<p>In their sufferings, O Lord, * Thy martyrs received imperishable crowns from Thee our God; * for, possessed of Thy might, * they set at nought the tormentors and crushed the feeble audacity of the demons. ** By their supplications save Thou our souls.</p>", "Type": "1", "Tone": "4"}, "KONTAKION/1": {"text": "<p>Having laid up in thy heart the divine words * of thy divinely wise wife, * O Adrian, martyr of Christ, * thou didst earnestly rush to sufferings, ** receiving a crown with thy spouse.</p>", "Type": "1", "Tone": "4"}, "KONTAKION/2": {"text": "<p>The divine commemoration of the martyrs hath shone forth * and radiantly illumined all the ends of the earth with the gladness of them that cry out: ** Thou art the joy of the martyrs, O Christ!</p>", "Type": "2", "Tone": "4"}}}}, "75": {"name": {"nominative": "Venerable Adrian, Abbot of Ondrusovsk (\u2020 1549)", "short": "Venerable Adrian"}}, "76": {"name": {"nominative": "Venerable Adrian of Poshekhonye, Yaroslavl (\u2020 1550)", "short": "Venerable Adrian"}}, "700": {"name": {"nominative": "Venerable Zachariah the Recluse of Egypt", "short": "Venerable Zachariah"}, "rank": 1}, "703": {"name": {"nominative": "Holy Martyrs Stephen and Peter of Kazan (\u2020 1552)", "short": "Holy Martyrs"}}, "706": {"name": {"nominative": "Icon of the Mother of God called \u201cthe Beclouded Mount\u201d (17<sup>th</sup> C)", "short": "Icon of"}}, "707": {"name": {"nominative": "The Annunciation of our Most Holy Lady, Theotokos and Ever-Virgin Mary", "short": "The Annunciation"}, "rank": 7}, "712": {"name": {"nominative": "Holy Martyrs Presbyters Bathusius and Vercus with two sons and two daughters, the Monk Arpilus, and the Laymen: Abibus, Agnus, Reas, Igathrax, Iscous, Silus, Sigizus, Sonirilus, Suimblus, Thermus, Phillus and the women Anna, Alla, Larisa, Moico, Mamica, Uirco, Animaisa, Gaatha, and Ducleda (\u2020 c. 375)", "short": "Holy Martyrs"}}, "713": {"name": {"nominative": "St. Malchus of Chalcis in Syria (4<sup>th</sup> C)", "short": "St. Malchus"}}, "714": {"name": {"nominative": "Repose of St Eustathius I, Archbishop of Serbia (\u2020 c. 1285)", "short": "Repose of"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>Saint Eustathii, Archbishop of Serbia, lived in the second half of the XIII Century, during the reign of the Serbian king Stefan Urosh (1262-1320).</p><p>He was born in the Budimil\u2019sk district into a pious Christian family, where he received a spiritual upbringing. Distinguished by remarkable talents, the youth Evstathii was given over by his parents for training in \u201cbook wisdom.\u201d With particular diligence he studied Holy Scripture, perfecting himself in piety and good deeds. Having finished his education, the youth took vows at the monastery of the Archangel Michael in the Zetsk district (Chernogore) and led a strict monastic life, such that he soon became noted as a great ascetic. From thence he undertook a journey to Jerusalem, for veneration to the Holy Sepulchre of the Lord. On the return journey he visited Holy Mount Athos and settled there in the Serbian Khilendaria monastery.</p><p>The monk Evstathii gained general reknown and love as a strict ascetic and good teacher, and he was advanced to the dignity of hegumen of the monastery. </p><p>After several years they ordained him bishop of the Zetsk diocese, and the saint returned to his native land. Rich spiritual experience and monastic life won him the love of his fellow countrymen, and Saint Evstathii was chosen to the throne of the archbishops of Serbia, successors of Saint Sava. For seven years Saint Evstathii guided the Serbian Church and peacefully died about the year 1285. His body was buried in the Zhidocha monastery, and later it was transferred to Pesh (Pech) and placed in the cathedral church of the Holy Apostles Peter and Paul.</p>"}}, "716": {"name": {"nominative": "Martyr Matrona of Thessalonica (3<sup>rd</sup>-4<sup>th</sup> C)", "short": "Martyr Matrona"}, "rank": 1}, "717": {"name": {"nominative": "Martyrs Manuel and Theodosius (\u2020 304)", "short": "Martyrs Manuel"}}, "718": {"name": {"nominative": "Venerable John the Clairvoyant, Anchorite, of Egypt (\u2020 394-395)", "short": "Venerable John"}}, "722": {"name": {"nominative": "Venerable Hilarion the New the Abbot of Pelecete (\u2020 c. 754)", "short": "Venerable Hilarion"}, "rank": 1}, "723": {"name": {"nominative": "Venerable Stephen the Wonderworker the Abbot of Tryglia (9<sup>th</sup> C)", "short": "Venerable Stephen"}, "rank": 1}, "724": {"name": {"nominative": "Hieromartyr Eustratius of the Kiev Caves (\u2020 1097)", "short": "Hieromartyr Eustratius"}}, "726": {"name": {"nominative": "Martyrs Jonah and Barachisius and those with them: Xanithanus, Lazarus, Maruthanus, Narsinus, Elias, Marinus, Abibus, Siusithinus, and Sabbas (4<sup>th</sup> C)", "short": "Martyrs Jonah"}}, "727": {"name": {"nominative": "Martyr Enravota-Boyan, Prince of Bulgaria (\u2020 c. 830)", "short": "Martyr Enravota-Boyan"}}, "729": {"name": {"nominative": "Hieromartyr Mark the Bishop of Arethusa, Martyr Cyril the Deacon of Heliopolis, and others who suffered under Julian the Apostate (\u2020 c. 363)", "short": "Hieromartyr Mark"}, "rank": 1}, "730": {"name": {"nominative": "Venerable John the Anchorite of Egypt (4<sup>th</sup> C)", "short": "Venerable John"}}, "731": {"name": {"nominative": "St. Eustathius (Eustace) the Confessor the Bishop of Bithynia (9<sup>th</sup> C)", "short": "St. Eustathius"}}, "732": {"name": {"nominative": "Venerable Mark and Jonah of the Pskov Caves (\u2020 15<sup>th</sup> C)", "short": "Venerable Mark"}}, "737": {"name": {"nominative": "Holy Hierarch Euthymius, Archbishop of Novgorod (\u2020 1458)", "short": "Holy Hierarch"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>Saint Evthymii, in Baptism Ioann (John), was born at the fervent prayers of the presbyter Mikhei and his spouse Anna. For long years they had been childless, and they gave a vow: if a son were born, they would dedicate him to God. The reading of priestly books and frequent visits to Divine-services, which the boy served at with his father\u2014a priest at a not-large temple named for Saint Theodore,\u2014all this gave sanctity to the soul of young Ioann. And at the age of fifteen, in the year 1411, he departed his parental home for a monastery.</p><p>Twelve versts from Novgorod, in a wilderness spot named Vyazhisch, amidst the forests and the swamps there had settled three monks\u2014Evphrosyn, Ignatii and Galaktion. There soon joined them the priest Pimen, who accepted tonsure with the name Pakhomii. Here they asceticised in complete solitude at a wooden chapel built by them in the name of Christ\u2019s Saint Nicholas, living in unceasing prayer and in the harsh struggle with the severe conditions of nature in the Northern regions.</p><p>The young Ioann in seeking salvation came also to these ascetics. The hegumen Pakhomii accepted him fondly and tonsured him into monasticism with the name Evthymii. Tonsure at so early an age reflects the outstanding spiritual traits of the young ascetic, which were evident to the perspicacious Pakhomii. During this period in time the Novgorod archbishop\u2019s cathedra-seat was occupied by archbishop Simeon, a simple monk elevated to archbishop. The virtuous life of the Monk Evthymii became known to the archbishop. Saint Evthymii was summoned to Novgorod and after a long talk with the vladyka he was appointed the archbishop\u2019s steward. During these times Novgorod archbishops occupied quite unique a position: independent of princely authority, they were elected directly by the veche-assembly and they assumed a large role in secular matters; moreover, it imposed upon them the administration of vast land-holdings. And an archbishop\u2019s steward under these conditions had to combine administrative talent with the utmost non-covetousness and deep Christian humility. Saint Evthymii fervently entreated the archpastor to send him away back again to Vyazhisch, but then he yielded.</p><p>In his new duty, Saint Evthymii evoked general astonishment and esteem, in that while occupying so important a position, and being at the centre of business life in a large crowded city, he as a monk asceticised as fervently as he would have in the deep forest. In 1421 archbishop Simeon died. Under the new hierarch, Evthymii I, Saint Evthymii again withdrew to his monastery. Soon however the monks of a monastery on Lisich Hill chose the saint as their hegumen. With the death of the Novgorod archbishop Evthymii I in 1429, the hegumen Saint Evthymii was then chosen archbishop of his native city, and on 29 November he entered into the temple of Saint Sophia. For four years the saint administered the Novgorod diocese, whilst putting off being acclaimed archbishop, and it was only on 24 May 1434 that he was consecrated at Smolensk. The archepiscopal laying on of hands was headed by metropolitan Gerasim. </p><p>Saint Evthymii wisely governed his diocese over the course of 29 years, zealous in the fulfilling of his archpastoral duty. Saint Evthymii toiled much at the construction and restoration of churches, especially after the devastating conflagrations of the years 1431 and 1442. The Sophia cathedral was richly embellished by the saint, and in the Novgorod Kremlin there was built several new churches. \u201cIf thou dost wish to see,\u2014writes Pakhomii the Logothete,\u2014some few from the number of his great works, go to the temple of Saint Sophia. There thou wilt catch glimpse the temples of saints built by him, standing like hillocks. Not by the voice, but in the deed do they bespeak their varied charm. This was bestowed me by archbishop Evthymii,\u2014proclaims the one church; while another sayeth\u2014so magnificently hath he adorned me; and yet a third one doth relate\u2014he did build me up from the very foundations. The temple of great John Chrysostom, tall and beautiful, with the hand of a Chrysostomos he blesses and from its face is proclaimed: \u201cIn as thou hast erected me a temple-habitation, I in turn shalt beseech the Creator to prepare thee habitation in Heaven.\u201d The cathedral temple of the Wisdom of God, Saint Sophia, answering from over the years in its restoration by him, proclaimeth: \u201cHe hath returned me to mine original grandeur, he hath adorned me with holy icons, he\u2014is my praise and beauty.\u201d Saint Evthymii built also a church in honour of his Guardian Angel [<i>i.e.</i> Russian idiom for \u201cpatron saint\u201d], and in 1438 he built at Vyazhitsk monastery a stone church in honour of Saint Nicholas; and in the following year\u2014a stone church in honour of Saint John the Theologian with a refectory and consistory. Zealous for the Glory of God, Saint Evthymii concerned himself over the increase of spiritual books. From this period is found quite many a Divine-service book, transcribed \u201cunder authority of archbishop Vladyka Evthymii.\u201d Despite his abundant works, the saint always promptly fulfilled the monastic rule: whatever he did not succeed doing by day he accomplished by night. An hour before Matins the saint rose up for cell prayer. Often the whole night he spent without sleep; he wore chains, but no one knew about them until his end. The first week of Great Lent the saint spent at Vyazhitsk monastery in silent prayer, eating nothing.</p><p>In 1446 the great-princely throne was usurped by Shemyaka, who entered into relations with Novgorod. The political situation in Novgorod was often quite strained. Saint Jona (Comm. 31 March) in a special missive in 1451 urged the Novgorod people to cease their rowdiness and to heed their archpastor\u2014\u201dbe ye in everything heedful to our son and brother, your father and teacher, the God-beloved archbishop Evthymii.\u201d Saint Evthymii, quite up in age, was troubled in soul that the actions of Shemyaka might cast a pall over his relations with the church primate he so deeply revered, and he dispatched a letter to Saint Jona. Sensing the nearness of his death, Saint Evthymii besought for himself prayers and pardon. Saint Jona in the reply letter\u2014a grammota of pardon, wrote: \u201cWe call to mind for thee, my son, that thou didst comport thyself too simply: one, who was excommunicated for transgressions by our humility, ye did accept unto yourself and find worthy of your blessing. And do thou, my son, offer repentance in this before God.\u201d And with this Saint Jona gave orders: if the grammota of pardon should arrive after the blessed end of the Novgorod archpastor, then it should be read over his grave. Saint Evthymii reposed on 10 March 1458. The priest Evmenii, dispatched by Saint Jona with the grammota of pardon, arrived in Novgorod 16 days after the death of Saint Evthymii, whose grave at his bequest stood at the church of the Vyazhitsk monastery. When they opened the grave so as to read the grammota of pardon, they then saw that no decay had touched the body of the saint. Saint Evthymii lay there as though asleep, and his fingers were positioned in blessing. \u201cGod preserve yet Novgorod, for which Saint Evthymii doth pray,\u201d\u2014loudly exclaimed Evmenii, and reading the grammota of Saint Jona, he placed it into the hand of the deceased hierarch.</p><p>Soon after the death of the saint, the Lord glorified him in blessing with grace those, who recoursed to his prayerful intercession. Highly revering the saint, the monks of the Vyazhitsk monastery in gratitude erected a church in honour of Saint Evthymii, which was noted in the census of 1500. The celebration of the memory of Saint Evthymii was established at the Moscow Sobor of 1549. The Vita (Life) of Saint Evthymii was written by Pakhomii the Logothete, having been commissioned by Saint Jona, Archbishop of Novgorod (\u2020 1470, Comm. 5 November). </p>"}, "rank": 3, "services": {"LITURGY": {"TROPARION/1": {"text": "<p>Needs translation</p>", "Type": "1", "Tone": "4"}, "KONTAKION/1": {"text": "<p>Needs translation</p>", "Type": "1", "Tone": "0"}}}}, "739": {"name": {"nominative": "St. Eubula, mother of Great Martyr Panteleimon (\u2020 .305)", "short": "St. Eubula"}}, "741": {"name": {"nominative": "St. Zosimus the Bishop of Syracuse (\u2020 c. 662)", "short": "St. Zosimus"}}, "743": {"name": {"nominative": "Venerable Euthymius Archimandrite of Suzdal, the Wonderworker (\u2020 1404)", "short": "Venerable Euthymius"}, "rank": 3}, "744": {"name": {"nominative": "Venerable Euthymius of Syanzhema and Vologda (\u2020 c. 1465)", "short": "Venerable Euthymius"}}, "745": {"name": {"nominative": "St. Hypatius the Wonderworker and Bishop of Gangra (\u2020 c. 326)", "short": "St. Hypatius"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>The Hieromartyr Ipatios, Bishop of Gangra, was bishop of the city of Gangra in Paphlagonia (Asia Minor). In the year 325 he participated in the I \u0152cumenical Council at Nic\u00e6a, at which the heresy of Arius was given anathema.</p><p>When Saint Ipatios was returning in 326 from Constantinople to Gangra, followers of the schismatics Novatus and Felicissimus fell upon him in a desolate place. The heretics ran him through with swords and spears, and threw him from an high bank into a swamp. Like the First-martyr Arch-deacon Stephen, Saint Ipatios prayed for his murderers. A certain Arian woman struck the saint on the head with a stone, and he died. The murderers hid his body in a cave, where a christian who kept straw there found his body. Recognising the body of the bishop, he hastened to report about this in the city, and the inhabitants of Gangra piously buried the remains of their beloved arch-pastor. </p><p>After death the relics of Saint Ipatios won reknown for numerous miracles, in particular the casting out of demons and for healing the sick.</p><p>From of old the Priestmartyr Ipatios was particularly venerated in the Russian land. Thus in the year 1330 was built at Kostroma the Ipatiev monastery, on the place of an appearance of the Mother of God with the Pre-eternal Christ-Child and saints that were present\u2014the Apostle Philip and the Priestmartyr Ipatios, bishop of Gangra. This monastery afterwards occupied a significant place in the spiritual and social life of the nation, particularly during the years of the Time of Troubles. The old-time copies of the Vita of the Priestmartyr Ipatios were widely distributed in Russian literature, and one of these entered into the compiling of the Chet\u2032i Minei [Reading Menaion] of Metropolitan Makarii (1542-1564). In this Vita was preserved an account about the appearance of the Saviour to Saint Ipatios on the eve of the martyr\u2019s death. The veneration to the saint consists of prayers, words of praise and teaching on the day of his memory. The pious veneration of Saint Ipatios was also expressed in the liturgical works of Russian authors. During the XIX Century was written a new service to the Priestmartyr Ipatios, distinct from the services written by the Monk Joseph the Studite, contained in the March Menaion.</p>"}, "rank": 1}, "746": {"name": {"nominative": "Venerable Apollonius, Ascetic, of Egypt (4<sup>th</sup> C)", "short": "Venerable Apollonius"}}, "747": {"name": {"nominative": "Hieromartyrs Auda, Bishop of Persia and the Deacon Benjamin (418-424)", "short": "Hieromartyrs Auda"}}, "748": {"name": {"nominative": "Hieromartyr Euphrosynus of Blue Jay Lake, Novgorod (\u2020 1612)", "short": "Hieromartyr Euphrosynus"}}, "754": {"name": {"nominative": "Venerable Zosimas of Palestine, who found Venerable Mary of Egypt (\u2020 c. 560)", "short": "Venerable Zosimas"}}, "757": {"name": {"nominative": "Venerable Gerontius the Canonarch of the Kiev Far Caves (14<sup>th</sup> C)", "short": "Venerable Gerontius"}}, "758": {"name": {"nominative": "Martyrs Gerontius and Basilides (3<sup>rd</sup> C)", "short": "Martyrs"}}, "759": {"name": {"nominative": "Venerable Macarius the Abbot of Pelecete (\u2020 c. 830)", "short": "Venerable Macarius"}}, "762": {"name": {"nominative": "Venerable Titus the Wonderworker (9<sup>th</sup> C)", "short": "Venerable Titus"}, "rank": 1}, "763": {"name": {"nominative": "Martyrs Amphianus and Edesius of Lycia (\u2020 306)", "short": "Martyrs Amphianus"}}, "764": {"name": {"nominative": "Martyr Polycarp of Alexandria (4<sup>th</sup> C)", "short": "Martyr Polycarp"}}, "765": {"name": {"nominative": "Venerable Elisha of Sumsk (15<sup>th</sup>-16<sup>th</sup> C)", "short": "Venerable Elisha"}}, "767": {"name": {"nominative": "Venerable Nicetas the Confessor, Abbot of Medikion (\u2020 824)", "short": "Venerable Nicetas"}, "rank": 1}, "768": {"name": {"nominative": "Venerable Illyricus the Monk of Mt. Myrsinon in the Peloponnesus", "short": "Venerable Illyricus"}}, "771": {"name": {"nominative": "Martyrs Elpidephorus, Dius, Bithonius, and Galycus", "short": "Martyrs Elpidephorus"}}, "772": {"name": {"nominative": "600 Venerable Fathers martyred in the hermitage of David-Gareji, Georgia (17<sup>th</sup> C)", "short": "600 Venerable"}}, "773": {"name": {"nominative": "Icon of the Mother of God \u201cthe Unfading Bloom\u201d", "short": "Icon of"}}, "775": {"name": {"nominative": "Venerable Joseph the Hymnographer (\u2020 883)", "short": "Venerable Joseph"}, "rank": 1}, "776": {"name": {"nominative": "Venerable George of Mt. Maleon in the Peloponnesus (9<sup>th</sup> C)", "short": "Venerable George"}, "rank": 1}, "780": {"name": {"nominative": "Virginmartyr Pherbutha (Phermoutha) of Persia, with her sister and servant (\u2020 341-343)", "short": "Virginmartyr Pherbutha"}}, "787": {"name": {"nominative": "Martyrs Agathopous the Deacon and Theodulus the Reader and those with them (\u2020 c. 303)", "short": "Martyrs Agathopous"}, "rank": 1}, "789": {"name": {"nominative": "Venerable Publius of Egypt (4<sup>th</sup> C)", "short": "Venerable Publius"}}, "790": {"name": {"nominative": "Venerable Mark the Anchorite of Athens (\u2020 400)", "short": "Venerable Mark"}}, "791": {"name": {"nominative": "Venerable Plato the Confessor, Abbot of the Studion Monastery (\u2020 814)", "short": "Venerable Plato"}}, "792": {"name": {"nominative": "Apostle Hermas of the Seventy (1<sup>st</sup> C)", "short": "Apostle Hermas"}}, "795": {"name": {"nominative": "Holy Hierarch Eutychius, Patriarch of Constantinople (\u2020 582)", "short": "Holy Hierarch"}, "rank": 1}, "798": {"name": {"nominative": "Venerable Platonida (Platonis) of Nisibis, Syria (\u2020 308)", "short": "Venerable Platonida"}}, "799": {"name": {"nominative": "Martyrs Hermylus and Stratonicus of Belgrade (\u2020 c. 315)", "short": "Martyrs Hermylus"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>The Holy Martyrs Ermil and Stratonik, by origin Slavs, lived at the beginning of the IV Century during the time of persecution against Christians by the emperor Licinius (307-324). They were friends. Saint Ermil served as deacon in the city of Singedonum (Belgrade). Condemned by Licinius to imprisonment, he was long and cruelly tortured for the Name of Christ, but he remained unyielding. Saint Stratonik was a superintendent of the prison and a secret christian. Seeing the agonising torments of his friend, he was not able to keep from weeping, and he revealed that he was a christian. They subjected him also to torture. After the torturing, they put the martyrs into a net and threw them into the Danube/Dunai. On the third day, the bodies of the saints were discovered on the bank of the river by christians and buried near Singedonum. Their venerable heads are located in the Church of Saint Sophia, where the Russian pilgrim Antonii saw them in the year 1200. </p>"}, "rank": 1, "services": {"LITURGY": {"TROPARION/1": {"text": "In their sufferings, O Lord, * Thy martyrs received imperishable crowns from Thee our God; * for, possessed of Thy might, * they set at nought the tormentors and crushed the feeble audacity of the demons. ** By their supplications save Thou our souls.", "Type": "1", "Tone": "4"}}}}, "7009": {"name": {"nominative": "Synaxis of the Optina Elders: Leo, Macarius, Ambrose, Moses, Anthony, Hillarion, Isaac (the first), Anatoly (the elder), Joseph, Barsonophius, Anatoly (the younger), Nectarius, Isaac (the second), and Nikon", "short": "Elders of Optina"}}, "71401": {"name": {"nominative": "Venerable Basil the New, Anchorite, Near Constantinople (\u2020 10<sup>th</sup> C)", "short": "Venerable Basil"}}, "73701": {"name": {"nominative": "Venerable Vassa of the Pskov Caves (\u2020 c.1473)", "short": "Venerable Vassa"}}, "74301": {"name": {"nominative": "Finding of the Relics (1507) of Venerable Euthymius of Suzdal", "short": "Finding"}}, "74701": {"name": {"nominative": "Venerable Euphrosynus the Abbot and Wonderworker of Pskov (\u2020 1481) and his disciple Serapion (\u2020 1480)", "short": "Venerable Euphrosynus"}}, "75801": {"name": {"nominative": "Martyr Eleutherios of Constantinople (\u2020 305-311)", "short": "Martyr Eleutherios"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1999-2008 Archpriest Eugene D. Tarris.", "text": "<p>Martyr Eleutherius the Chamberlain see Aug. 4.</p>"}}, "76401": {"name": {"nominative": "Holy Prophet Elisha (9<sup>th</sup> C BC)", "short": "Prophet"}, "life": {"id": "", "copyright": "The Clergyman\u2019s Handbook. Moscow. 1978. English translation Copyright 1997 Fr. S. Janos.", "text": "<p>The Holy Prophet Elisha (Elisei) lived in the ninth century before the Birth of Christ, and was a native of the village of Abelmaum, near Jordan. By the command of the Lord he was called to prophetic service by the holy Prophet of God Eliah (Ilias, Elijah) (Comm. 20 July).</p><p>When it became time for the holy Prophet Eliah to be taken up to Heaven, he said to Elisha: \u201cAsk, what shalt I do for thee, before that I be taken from thee.\u201d Elisha boldly asked for a double portion of the grace of God: \u201cThe Spirit, which be in thee, let it be upon me twofold.\u201d The Prophet Eliah said: \u201cThou dost ask the difficult; if thou seest as I be taken from thee, then so shalt it be for thee, but if thou seest not, it wilt not be\u201d (<a href=\"bible=IV_Kings#2:12\"> 4 [2] Kings 2: 12 </a>). And when they went along the way and conversed, there appeared a fiery chariot and horses and parted them both. Elisha cried out: \u201cMy father, my father, the chariot of Israel and its horse!\u201d (<a href=\"bible=IV_Kings#2:12\"> 4 [2] Kings 2: 12</a>). Picking up the cloak (mantle) of his teacher which fell from the sky, Elisha received the power and prophetic gift of Eliah. He spent more than 65 years in prophetic service, under six Israelite kings (from Ahab to Joash). \u201cAnd in those days he trembled not before the prince, and no one could overcome him\u201d (<a href=\"bible=Sirachs#48:13\"> Sirach 48: 13</a> [\u201cSirach\u201d in the canon of Old Testament books is found in Catholic, but not Protestant English translations of the Bible, as \u201cEcclesiasticus\u201d]). The holy prophet worked numerous miracles. He divided the waters of the Jordan, having smitten it with the mantle of the Prophet Eliah; he made fit for drinking the waters of a Jericho spring; by an abundant bringing forth of water by his prayer he saved the armies of the kings of Israel and Judah that stood in an arid wilderness; he delivered a poor widow from death by starvation through a miraculous increase of oil in a vessel. The Shunamite woman showing hospitality to the prophet was gladdened by the birth of a son through his prayer, and when the child died, he was raised back to life by the prophet. The Syrian military-commander Namaan was healed from leprosy but the servant of the prophet, Gehazi, was afflicted since he disobeyed the prophet and on the sly took money from Namaan. Elisha predicted to the Israelite king Joash the victory over his enemies and by the power of his prayer worked many other miracles (<a href=\"bible=IV_Kings#3:13\"> 4 [2] Kings 3-13</a>). The holy Prophet Elisha died in old age at Samaria. \u201cAnd in life he worked miracles, and at death astounding was his deed\u201d (<a href=\"bible=Sirachs#48:15\">Sir. 48: 15</a>). A year after his death, a corpse was thrown into the cave wherein lay his remains, and came alive by a mere touch to his bones. The Prophet Elisha, just like his teacher the Prophet Eliah, left behind them no books, since their prophetic preaching was but oral. Jesus, son of Sirach, inscribed eulogistic praise to both the great prophets (<a href=\"bible=Sirachs#48:1-15\">Sir. 48: 1-15</a>).</p><p>Saint John Damascene compiled a canon in honour of the Prophet Elisha, and at Constantinople a church was built in his name.</p><p>Julian the Apostate (361-363) gave orders to burn the relics of the Prophet Elisha, Abdia (Obadiah) and John the Forerunner, but the remains of the holy relics were preserved by believers, and part of them were transferred to Alexandria.</p>"}, "rank": 1, "services": {"LITURGY": {"TROPARION/1": {"text": "The angel in the flesh, the foundation of the prophets, the second forerunner of the coming of Christ, the glorious Elijah from on high sent down grace upon Elisha to dispel infirmities and to cleanse lepers. Wherefore, he poureth forth healings upon those who honor him.", "Type": "1", "Tone": "4"}, "KONTAKION/1": {"text": "Thou wast shown to be a prophet of God, receiving a twofold measure of grace, which truly befitted thee, O blessed Elisha; for thou wast the companion of Elijah, and with him dost unceasingly entreat Christ God in behalf of us all.", "Type": "1", "Tone": "2"}}}}, "79101": {"name": {"nominative": "Apostle Hermas of the Seventy (\u2020 1<sup>st</sup> C)", "short": "Apostle Hermas"}, "rank": 1, "life": {"id": "", "copyright": "The Clergyman\u2019s Handbook. Moscow. 1978. English translation Copyright 1997 Fr. S. Janos.", "text": "<p> The Holy Disciple Hermas was a bishop in Thracian Philippopolis. The holy Apostle Paul greets him in the Epistle to the Romans (<a href=\"bible=Rom#16:14\"> Rom. 16: 14</a>). Preaching the Gospel, the Disciple Hermas endured much grief from the pagans, but he died peacefully. </p>"}}, "79201": {"name": {"nominative": "Venerable Theodora of Thessalonica (\u2020 892)", "short": "Venerable Theodora"}}, "79202": {"name": {"nominative": "Apostles of the 70: Patrobus, Hermas, Linus, Gaius, Philologos (1<sup>st</sup> C)", "short": "Apostles of"}, "life": {"id": "", "copyright": "", "text": "<p>St. Patrobus was bishop in Naples and Puteoli. St. Hermas was bishop in Philippopolis (see March 8 and May 31). St. Linus was the first bishop in Rome after Apostle Peter. St. Gaius was bishop in Ephesus after St. Timothy. St. Philologus was consecrated by the Holy Apostle Andrew and was bishop in Sinope (near the Black Sea). </p>"}}, "79901": {"name": {"nominative": "Martyrs Jeremiah and the Priest Archilius (\u2020 3<sup>rd</sup> C)", "short": "Martyrs"}}, "772121": {"name": {"nominative": "Feast of the Life-Giving Spring of the Mother of God", "short": "Theotokos"}}, "772423": {"name": {"nominative": "Holy Hierarch Peter Mogila, metropolitan of Kiev (1646)", "short": "Peter"}, "life": {"id": "", "copyright": "Wikipedia", "text": "Metropolitan Peter Mohyla (Mogila)"}}, "772424": {"name": {"nominative": "Holy Hierarch Dositheus the Confessor, Metropolitan of Zagreb (1945)", "short": "Dositheus"}, "life": {"id": "", "copyright": "http://www.pravoslavie.ru/english/080618174933.htm. Translated by Priest Andrew Phillips.", "text": "<p>The Holy Confessor Dositheus (Vasich), Metropolitan of Zagreb, was canonized by the Synod of Bishops of the Serbian Orthodox Church in May 2000, together with the other New Martyrs of Serbia. They all suffered in the middle of the twentieth century, either at the hands of the Croat Usta\u0161i or else as a result of the Communist terror campaign. In their scale and barbarity, the sufferings of the Serbian Church are quite comparable with what the Russian Church also underwent in the last century.</p><p>After the Yugoslav defeat in 1941, an Independent Croat State was proclaimed in Zagreb. Before the war its territory had been populated by some five million Roman Catholics, mainly Croats, some two million Orthodox Serbs and about 750,000 Muslims.</p><p>After the entry into Zagreb of German troops, welcomed by flowers and singing, on 13 April 1941 there arrived the leader of the Fascist Croat Usta\u0161i, Ante Paveli\u0107. The next day he received the visit of the Catholic Archbishop Aloysius Stepinac, who greeted him and blessed him as the head of the new State. At that time local newspapers published instructions, according to which the Orthodox Serb population had to quit the capital of Croatia within twelve hours and anyone who had hidden Orthodox was threatened with arrest. At Easter 1941, blessing Ante Paveli\u0107h in the name of the Vatican, Archbishop Stepinac of Zagreb said: \u201cI sincerely congratulate you as head of the Independent Croat State, we pray that the God of Heaven may send down his celestial blessing on you, the leader of our people\u201d (1).</p><p>Vatican support was extremely important for Paveli\u0107. On 18 May 1941 he went to Rome with a large Usta\u0161i delegation, in order to give the crown of Croatia to Tomislav II, with the blessing of the Vatican. Pope Pius XII received the delegation and had a lengthy conversation with Paveli\u0107. Afterwards Paveli\u0107 met Mussolini (2).</p><p>From the first days of the existence of the Independent Croat State, there began beatings, arrests and the deportation of the Serb population from the towns and to concentration camps. With the arrival of Paveli\u0107 in Zagreb, the anti-Serb terror campaign took on a \u201clegal\u201d aspect. Twelve days after his arrival in Zagreb, Paveli\u0107 issued instructions that the Cyrillic alphabet was to be forbidden. On 3 June 1941 all Serbian schools, educational institutions and orphanages were abolished. Orthodox Serbs in Zagreb and other towns were forced to wear an armband with the Latin letter R on them. The name of every town and village which had the word \u201cSerb\u201d in it was changed to \u201cCroat\u201d.</p><p>All property belonging to the Serbian Church in Sremski Karlovtsy was expropriated in the name of the State. On 18 June 1941 a statement was issued declaring that the term \u201cSerbian Orthodox Faith\u201d did not accord with the new State structure and the term \u201cEastern Greek faith\u201d was to be used in the future. These and other harsher measures regarding the Serbian people were publicized by the Usta\u0161i leaders and State activists. One of them, Mile Budak, publicly stated in the Zagreb Parliament that a third of the Serbs were to be annihilated, a third to be deported and a third to be made Roman Catholic and thus be assimilated with the Croats.</p><p>About this period Bishop Athanasius Yevtich has written: \u201cThe Serbian Orthodox Church, like the whole Serbian people, was at that time outlawed. The only law which operated with regard to the Serbs was the law of total annihilation. The adherents and advocates of the Usta\u0161i ideology understood perfectly well the importance of the Orthodox Church for the Serbian people\u201d. The well-known Serbian writer Marko Markovich rightly confirms that nothing, \u201ccould alter the conviction of the Usta\u0161i that the Serbian Orthodox Church was the first thing to be uprooted and destroyed on the territory of Paveli\u0107\u2019s Croatia\u201d.</p><p>Among the first victims of the Usta\u0161i was Metropolitan Dositheus (Vasich) of Zagreb. One of the most famous, best educated and respected bishops of the Serbian Church. Vladyka Dositheus was the first Orthodox Metropolitan of Zagreb, having been appointed in 1932. He brought with him a wealth of experience as a bishop.</p><p>Born and brought up in Belgrade, after finishing seminary in 1900, he won a scholarship to the Kiev Theological Academy. In 1904, a hieromonk, he graduated from the Academy with a doctorate. After this the future bishop went to Germany, where he studied theology and philosophy for two years at the University of Berlin and then for two more years in Leipzig. He returned to Serbia in 1907 and taught at the St. Sabbas seminary in Belgrade. With a bursary from the Ministry of Education in Belgrade, in 1909 Fr. Dositheus headed for France. Here he studied philosophy and social sciences at the Higher School of Social Sciences in the Sorbonne. In 1910 he went to Switzerland, where he was living at the outbreak of the First Balkan War in autumn 1912. The hieromonk returned to Serbia and gave himself up wholeheartedly to the cause of the freedom and unity of the Serbian people.</p><p>In May 1913 the Council of Bishops of the Kingdom of Serbia appointed him Bishop of Ni\u0161. With the outbreak of the First World War the young bishop supported the soldiers spiritually and laboured to help refugees and orphans. When the Serbian Army retreated, he did not leave his residence and when Ni\u0161 was occupied, he was interned by the Bulgarian forces of occupation. He managed to return to his see only in 1918. His health was seriously affected by his imprisonment. On his return, he set up orphanages, worked a great deal with young people and founded charities. He set up an orphanage for blind children in one of the monasteries of his diocese. Through his efforts, several memorials were put up in memory of the her\u0153s of the nation, who had sacrificed their lives for the freedom of their homeland.</p><p>After the First World War the new State of Yugoslavia took shape and conditions were favourable for the reunion of Serbian dioceses and metropolias into one Church. Bishop Dositheus took part in negotiations with the Patriarchate of Constantinople regarding the restoration of the Patriarchate of Serbia. These were successful, and on 12 September 1920 the reunion of the Serbian Orthodox Church and the restoration of the Patriarchate were triumphantly proclaimed in Sremski Karlovtsy.</p><p>On December 1<sup>st</sup>, 1920 the Council of Bishops of the Serbian Orthodox Church decided to send Bishop Dositheus to Czechoslovakia, at the repeated requests of Carpatho-Russians, Czechs and Slovaks. On August 21<sup>st</sup>, 1921 Bishop Dositheus went to Subcarpathian Russia and visited the centre of Orthodoxy in the area, the village of Iza, where he was welcomed in triumph. Then Vladyka visited several villages and officiated. Visiting the town of Velyki Lu\u010dky, Vladyka received three Uniate school teachers into the Church. A meeting took place, chaired by the Bishop, at which delegates from sixty Orthodox villages discussed priorities for the organization of a Carpatho-Russian Church. The meeting resolved that the delegates should ask the Very Reverend Bishop Dositheus not to leave the Carpatho-Russian Orthodox Church without his care and commit to him the governance of the affairs of this Church until the definitive canonical resolution regarding the Eastern Orthodox Church in Carpatho-Russia. A constitution for the new Church was drawn up and Bishop Dositheus went to Prague for it to be approved at the Second Council of the Church of Czechoslovakia on August 28<sup>th</sup> and 29<sup>th</sup>, 1921.</p><p>When this Council was over, Vladyka went to Serbia and took part in the Council of Bishops at which he gave a talk about the situation of Orthodox in Czechoslovakia and Subcarpathian Russia. Bishop Dositheus played a particularly important role in the rebirth and organization of the Orthodox Church on Czechoslovak territory. However, in 1932 he was appointed to the recently founded Diocese of Zagreb. Nevertheless, Vladyka did not forget his flock in Czechoslovakia. On September 29<sup>th</sup>, 1935, the feast-day of St Wenceslas, the patron-saint of the Czechs, Metropolitan Dositheus took part in the consecration of the Cathedral of Sts. Cyril and Methodius in Prague. He returned to Czechoslovakia in 1939 and took part in the consecration of the new Orthodox Cathedral in Olomouc. </p><p>In the Croat capital, where Orthodox Serbs were a minority, Vladyka soon had problems with national and religious intolerance. This is what the Carpatho-Russian political and religious leader Alexis Gerovsky had to say about this: \u201cThe Catholics were very dissatisfied when Vladyka Dositheus was appointed to Zagreb. His name had already been blacklisted, because, \u2018he had made Carpatho-Russians Orthodox with his propaganda\u2019\u201d, as could be read in the supplementary volumes of the official \u201cCatholic Encyclopedia\u201d, as published by Cardinal Spellman in New York. When, a few years before the outbreak of World War II, Vladyka told me that he had been appointed to Zagreb, I urged him not to accept, since he had never been there and was not acquainted with the religious fanaticism of the Zagreb Croats. Among other things, I told him about Stepinac, who was already notorious for his intolerance, and warned him that he would have a lot of trouble there. I told him: \u201cStepinac spent seven years in the Jesuit seminary in Rome and will be offended by the presence of an Orthodox Metropolitan in his capital\u201d. I advised him to persuade the members of the Synod to send a bishop who had been born before the First War, had been brought up in the Austro-Hungarian Empire and who was already familiar with people like Stepinac. But Vladyka answered that it was his duty to obey the Patriarch and go to Zagreb.</p><p>When, a few months later, I met Vladyka in Belgrade, he told me that I had been right. He was often insulted in the street. Sometimes they would break his windows in the night. Stones even fell into his bedroom. I asked whether he had contacted the police. He answered that it was not fitting for a bishop to call the police. But when I told him that in that case his enemies would think that he was frightened of them and that they would grow even more insolent, Vladyka answered: \u201cNo, they know that I\u2019m not frightened of them. When they swear at me or spit at me, I simply raise my hand and bless them\u201d.</p><p>Vladyka was very, very active in Zagreb. Among other things, he founded a convent dedicated to St Paraskeve. However, immediately after the Independent Croat State was proclaimed, he was arrested by the Usta\u0161i. On that day he was ill and lying in bed. Half-dressed, he was taken out onto the street in front of a Catholic mob. Led around the streets of Zagreb, the mob mocked him and beat him. By the time he was taken to hospital, he was almost unconscious.</p><p>The hospital that Vladyka was taken to was run by Catholic nuns. This became for him not a place of treatment, but a real prison. Instead of caring for him, the nuns mocked him. Nearly every day they scourged him and pulled out nearly every hair of his beard. After a time, seriously ill, he was taken to Belgrade. According to one of the prison doctors there, one day, two SS guards in uniform brought to the prison surgery a man dressed in rags, breathing heavily and unable to speak. His body was covered in bruises and h\u00e6morrhages. The Germans said that they had found him in a police cell in Zagreb and, discovering that he was a Serbian bishop, decided to bring him to Belgrade.</p><p>At the insistence of the Serbian government, Bishop Dositheus was released from hospital. Very ill, he arrived in Belgrade and received constant medical treatment. However, on January 14<sup>th</sup>, 1945 he died as a result of the torture he had endured and he was buried in the cemetery of the Monastery of the Presentation in Belgrade.</p>"}}, "772425": {"name": {"nominative": "Venerable Melania the Younger of Rome (\u2020 439)", "short": "Melania"}, "life": {"id": "", "copyright": "Clergyman\u2019s Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>The Nun Melania, the first of a series of Roman girls who \u201cyearned from their youthful years for Christ, thirsting for bodily chastity and stung by Divine love\",\u2013 was born into a Christian family. Her parents, people of property and wealth, looked on their daughter as an heiress and continuant of their line. At fourteen years of age Melania was given, against her will, in marriage to the illustrious youth Apinian. From the very beginning of their married life, Saint Melania besought her spouse to live with her in chastity or else release her from the marriage, chaste in both body and soul. Apinian answered: \u201cWhen through the will of the Lord we come to have two children as heirs to the property, then together we shall renounce the world\u201d. Soon Melania gave birth to a daughter, whom the young parents dedicated to God. Continuing to live together in marriage, Melania in secret wore an hairshirt and spent her nights at prayer. The second time Melania gave birth, it was premature and with severe complications. A boy was born, they baptised him, and at once he expired to the Lord. Seeing the suffering of his spouse, Blessed Apinian besought the Lord to preserve Saint Melania alive, and he gave a vow to spend the rest of their life together in chastity. Recovering, Saint Melania did away once for all with her silken-like clothing. Soon also their daughter died. Amongst themselves, the parents of the Saints were against the desire of the young couple to devote themselves to God. It was only when the father of Saint Melania became deathly sick, that he asked forgiveness of them and gave his permission for them to follow their chosen path, meanwhile asking them to pray for him. The saints then quit the city of Rome, and a new life began for them, completely dedicated to the service of God. Apinian at this time was 24 years of age, and Melania\u2013age 20. They began to visit the sick, to take in wanderers, and generously to help the indigent. They made the rounds of the prisons, places of those exiled and mine-convicts and the destitute, held there in debtor\u201ds prison. Having sold off estates in Italy and Spain, they generously rendered help to elders and monasteries by purchasing for the monasteries\u2013lands in Mesopotamia, Syria, Egypt, Ph\u0153nicia and Palestine. By their assist was built many a church and sick-house. Churches of both West and East benefited from them. When in forsaking their native land, they set sail for Africa, a strong storm broke loose as they sailed. The sailors said, that this was from the wrath of God, but Blessed Melania said, that they had been given over in the ship to His unfathomable will. The waves carried the ship to an island, on which stood a city, besieged by barbarians. The besiegers demanded a ransom payment from the inhabitants, elsewise they threatened to lay waste the city. The saints supplied the necessary money, and thus saved the city and its people from destruction. Arriving then in Africa, they rendered help to all the needy there, and with the blessing of the local bishops they made offerings to churches and monasteries. During this while Saint Melania continued to humble her flesh by strict fasting, and she fortified her soul by constant reading of the Word of God, making copies of the sacred books and distributing them to those that lacked them. She herself sewed an hairshirt, and having donned it continued to wear it. </p><p>In Africa the saints spent 7 years and then, freed of all their wealth, on the command of Christ, they set off to Jerusalem. Along the way, at Alexandria, they were welcomed by the bishop, Saint Cyril, and they met in church with the holy elder Nestorios, who was possessed of the gift of prophecy and healing. The elder turned to them, comforting and calling them to courage and patience in expectation of the Glory of Heaven. At Jerusalem the saints distributed to the destitute their remaining gold and then spent their days in poverty and prayer. After a short visit to Egypt, where the saints visited many of the desert fathers, Saint Melania secluded herself into a solitary cell on the Mount of Olives, and only occasionally saw Saint Apinian. Gradually around her cell there arose a monastery, where gathered eventually nine women. Saint Melania, out of humility, would not consent to be hegumeness, and as before lived and prayed in solitude. In her instructions Saint Melania urged the sisters to be vigilant and to pray, to disdain their own opinions and cultivate first of all love for God and for one another, to keep the holy Orthodox faith and purity both of soul and of body. In particular she exhorted them to be obedient to the will of God. Calling to mind the words of the Apostle Paul, she counselled them to keep the fasts \u201cnot with wailing nor from compunction: but in virtuous disposition bestown with love for God\u201d. By her efforts in the monastery was built an oratory and altar, where they buried relics of saints: of the Prophet of God Zachariah, of the holy First Martyr Stephen, and of the Forty Martyrs of Sebasteia. At about this time Saint Apinian expired to the Lord. Saint Melania buried his relics and there spent another four years in fasting and unceasing prayer.</p><p>Saint Melania wanted to build a men\u201ds monastery on the Mount of the Ascension of the Lord. The Lord blessed her intent, by sending a benefactor who provided the means for the monastery. Joyfully accepting it, Saint Melania finished the great work in a single year. In this monastery, saintly men began to lift up unceasing prayer in the church of the Ascension of Christ. Having finished her tasks, the saint left Jerusalem for Constantinople, to go to her pagan uncle in hope of saving his soul. Along the way she prayed at the relics of Saint Lawrence, at the place of his martyrdom, and received auspicious signs. Arriving in Constantinople, the saint found her uncle suffering in sickness, and she conversed with him. Under her influence the sick man gave up paganism and died a Christian. During this period many inhabitants of the capital were worked up over the heretical teaching of Nestorius. Saint Melania accepted anyone who turned to her for proper explanation. Many miracles were worked through the prayer of the saint. Returning then to her own monastery, the saint sensed the nearness of death, and declared this to the presbyter and the sisters. They listened to her final instructions in deep sorrow and with tears. Having asked their prayers and commanding them to preserve themselves in purity, and having communed the Holy Mysteries with joy and psalmody, Saint Melania calmly and in peace gave up her soul to the Lord. This occurred in the year 439.</p>"}, "rank": 1}, "772426": {"name": {"nominative": "Saint Basil the Great, Archbishop of C\u00e6sarea in Cappadocia", "short": "Basil", "index": "Basil the Great"}, "life": {"id": "", "copyright": "Clergyman\u2019s Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>Saint Basil the Great, Archbishop of C\u00e6sarea Cappadocia, \u201cbelongs not to the Church of C\u00e6sarea alone, nor merely to his own time, nor to his own kinsmen was he merely of benefit, but rather to all lands and cities worldwide, and to all people he brought and yet brings benefit, and for Christians he always was and will be a teacher most salvific,\u201d\u2014thus spoke the contemporary of Saint Basil,\u2014Saint Amphylokhios, Bishop of Iconium (\u2020 344, Comm. 23 November).</p><p>Saint Basil was born in about the year 330 at C\u00e6sarea, the administrative centre of Cappadocia. He was of illustrious lineage, famed for its eminence and wealth, and giftedly zealous for the Christian faith. The grandfather and grandmother of the saint on his father\u2019s side, during the time of persecution under Diocletian, had to hide themselves away in the forests of Pontum for a space of seven years. The mother of Saint Basil\u2014Saint Emilia (Emily), was the daughter of a martyr. The father of Saint Basil was also named Basil: he was a lawyer and reknown rhetorician and lived constantly at C\u00e6sarea. </p><p>Into the family of this elder Basil ten children were born\u2014five sons and five daughters. Of these, five were later enumerated to the ranks of the Saints: Basil the Great; Macrina (Comm. 19 July)\u2014was an exemplar of ascetic life, and exerted strong influence on the life and character of Saint Basil the Great; Gregory, afterwards Bishop of Nyssa (Comm. 10 January); Peter, Bishop of Sebasteia (Comm. 9 January); and Righteous Theozua\u2014a deaconess (Comm. 10 January). Saint Basil spent the first years of his life on an estate belonging to his parents at the River Irisa, where he was raised under the supervision of his mother Emilia and grandmother Macrina. They were women of great refinement, preserving in memory the tradition of an earlier sainted-hierarch of Cappadocia\u2014Saint Gregory Thaumatougos (Wonderworker) (\u2020 c. 266-270, Comm. 17 November). Basil received his initial education under the supervision of his father, and then he studied under the finest teachers in C\u00e6sarea Cappadocia, and it was here that he made the acquaintance of Saint Gregory the Theologian (Bogoslov, <i>i.e.</i> title of Saint Gregory Nazianzus; Comm. 25 January and 30 January). Later on, Basil transferred to school at Constantinople, where he listened to eminent orators and philosophers. For the finishing touches to his education Saint Basil set off to Athens\u2014a centre of classical enlightenment.</p><p>After a four or five year stay at Athens, Basil the Great had mastered all the available disciplines: \u201cHe so thoroughly studied everything, more than others are wont to study a single subject, each science he studied to its very totality, as though he would study naught else\u201d. Philosopher, philologist, orator, jurist, naturalist, possessing profound knowledge in astronomy, mathematics and medicine,\u2014\u201cthis was a ship, loaded down full of learning, to the extent allowed of by human nature\u201d. At Athens a close friendship developed between Basil the Great and Gregory the Theologian (Nazianzus), which continued throughout all their life. Later on, in an eulogy to Basil the Great, Saint Gregory the Theologian speaks with delight about this period: \u201cVarious hopes guided us and in deed inevitably\u2014in learning\u2026 Two paths opened up before us: the one\u2014to our sacred temples and the teachers therein; the other\u2014towards preceptors of disciplines beyond\u201d. </p><p>In about the year 357 Saint Basil returned to C\u00e6sarea, where for a certain while he devoted himself to rhetoric. But soon, refusing offers from C\u00e6sarea citizens wanting to entrust him with the education of their offspring, Saint Basil entered upon the path of ascetic life. </p><p>After the death of her husband, Basil\u2019s mother together with her eldest daughter Macrina and several maidservants withdrew to the family estate at Irisa and there began to lead an ascetic life. Basil, however, having accepted Baptism from the bishop of C\u00e6sarea Dianios, was ordained a reader. As an expounder of the Sacred Scriptures, he at first read them to the people. Later on, \u201cwanting to acquire a guide to the knowledge of truth\u201d, the saint undertook a journey into Egypt, Syria and Palestine,\u2014to the great Christian ascetics dwelling there. Upon returning to Cappadocia, he decided to do likewise. Having given his wealth to the needy, Saint Basil settled on the opposite side of the river not far from his mother Emilia and sister Macrina, gathering around him monks living in common community. Through his letters, Basil the great attracted to the wilderness monastery his good friend Gregory the Theologian. Saints Basil and Gregory asceticised amidst strict abstinence in their hovel, without roof and without fireplace, and the food was very humble. They themselves heaved the stones, planted and watered the trees, and carried heavy loads. Their hands were constantly calloused from the hard work. For clothing Basil the great had only chiton-tunic and monastic mantle; the hairshirt he wore only at night, so that it would not be obvious. In their solitude, Saints Basil and Gregory occupied themselves in an intense study of Holy Scripture with manuscript guidances from the most ancient commentators, and in parts Origen also,\u2014from all whose works they compiled an anthology\u2014a Philokalia (Dobrotoliubie). And also at this time at the request of the monks, Basil the Great wrote down a collection of rules for virtuous life. By his preachings and by his example Saint Basil the Great assisted in the spiritual perfecting of Christians in Cappadocia and Pontus; and many indeed turned to him. Monasteries were organised for men and for women, in which places Basil sought to unite the c\u0153nobitic (koine-bios or life in common) lifestyle with that of the solitary hermit.</p><p>During the reign of Constantius (337-361) the heretical false-teachings of Arius spread about, and the Church summoned both its saints into service. Saint Basil returned to C\u00e6sarea. In the year 362 he was ordained deacon by the bishop of Antioch, Meletios; later on, in 364 he was ordained to the dignity of priest by the bishop of C\u00e6sarea, Eusebios. \u201cBut seeing,\u2014as Gregory the Theologian relates,\u2014that everyone exceedingly praised and honoured Basil for his wisdom and reverence, Eusebios, through human weakness, succumbed to jealousy of him, and began to show dislike for him\u201d. The monks rose up in defense of saint Basil. To avoid causing Church discord, Basil withdrew to his own monastery and concerned himself with the organisation of monasteries. With the coming to power of the emperor Valens (364-378), who was a resolute adherent of Arianism, there began for Orthodoxy the onset of a time of troubles\u2014\u201cthe onset of the great struggle\u201d. Saint Basil then hastily returned to C\u00e6sarea at the call of bishop Eusebios. In the words of Gregory the Theologian, he was for bishop Eusebios \u201ca good advisor, a righteous representative, an expounder of the Word of God, a staff for the aged, a faithful support in matters internal, and an activist in matter external\u201d. From this time church governance passed over to Basil, though he was subordinate to the hierarch. He preached daily, and often twice so\u2014in the morning and in the evening. And during this time Saint Basil compiled the order of his Liturgy; he wrote a work <i>Discourse on the Six Days</i> and another in 16 Chapters on the Prophet Isaiah, yet another on the Psalms, and also a second compilation of monastic rules. Saint Basil wrote also Three Books <i>Against Eunomios</i>, an Arian teacher who with the help of Aristotelian concepts had presented the Arian dogmatics in learnedly philosophic form, converting the Christian teaching into a logical scheme of rationalist concepts.</p><p>Saint Gregory the Theologian, speaking about the activity of Basil the Great during this period, points to \u201cthe caring for the destitute and the taking in of strangers, the supervision of virgins, written and unwritten monastic rule for the monasticising, the arrangement of prayers (Liturgy), the felicitous arrangement of altars and other things\u201d. Upon the death of the bishop of C\u00e6sarea Eusebios, Saint Basil in the year 370 was elevated onto his cathedra-chair. As Bishop of C\u00e6sarea, Saint Basil the Great was the newest in rank of 50 bishops in eleven provinces. Saint Athanasias the great (Comm. 2 May), with joy and with thanks to God welcomed the bestowing of Cappadocia with such a bishop as Basil, famed for his reverence, deep knowledge of Holy Scripture, great learning, and his efforts for the welfare of Church peace and unity. In the empire of Valens the external government belonged to the Arians, who held several various opinions on questions of the Divinity of the Son of God and hence were divided into several factions. And to these dogmatic disputes were connected questions about the Holy Spirit. In his books <i>Against Eunomios</i>, Saint Basil the Great taught about the Divinity of the Holy Spirit and Its Oneness together with the Father and the Son. Subsequently, for a full explanation of the Orthodox teaching on this question,\u2014at the request of the Bishop of Iconium Saint Amphylokhios, Saint Basil wrote his book <i>About the Holy Spirit</i>.</p><p>The generally sorry state of affairs for the C\u00e6sarea bishop was made even worse by various circumstances: Cappadocia was divided in two under the re-arrangement of governance of provincial districts. Then too at Antioch a schism occurred, occasioned by the ordination of a second bishop. There was the negative and haughty attitude of Western bishops to the attempts to draw them into the struggle with the Arians. And there was also the departure over to the Arian side by Eustathios of Sebasteia, with whom Basil had been connected by close friendship. Amidst the constant perils Saint Basil gave encouragement to the Orthodox, affirmed them in the faith, summoning them to bravery and endurance. The holy bishop wrote numerous letters to the Churches, to bishops, to clergy and to individuals. Overcoming the heretics \u201cby the weapon of his mouth, and by the arrows of his letters\u201d, as an untiring champion of Orthodoxy, Saint Basil all his life gave challenge to the hostility and the every which way possible intrigues of the Arian heretics.</p><p>The emperor Valens, mercilessly dispatching into exile any bishops that displeased him, and having implanted Arianism into other Asia Minor provinces, suddenly appeared in Cappadocia for precisely this purpose. He sent off to Saint Basil the prefect Modestus, who began to threaten the saint with ruin, banishment, beatings and even death by execution. \u201cAll this,\u2014replied Basil,\u2014for me means nothing, since one cannot be deprived of possessions that one does not have, beyond some old worn-out clothing and some books, which comprises the entirety of my wealth. For me it would not be exile, since I am bound to no particular place, and this place in which I now dwell is not mine, and indeed any place whither I be cast shalt be mine. Better it is to say: everywhere is the place of God, whither be naught stranger nor new-comer (<a href=\"bible=Psalm#39:13\">Ps. 38 [39]: 13</a>). And what tortures can ye do me?\u2014I am so weak, that merely but the very first blow will be felt. Death for me would be an act of kindness: it wilt bring me all the sooner to God, for Whom I live and do labour, and to Whom moreover I do strive\u201d;. The official was bewildered by such an answer. \u201cPerhaps,\u2014continued the saint,\u2014thou hast never had encounter with a bishop; otherwise, without doubt, thou wouldst have heard suchlike words. In all else we are meek, the most humble of all, and not only affront the mighty, but also affront all, since such is prescribed for us by the law. But when it is a matter concerning God and they make bold to rise up against Him, then we\u2014being mindful of naught else, think only of Him alone, and then fire, sword, wild beasts and chains, the rending of the body, would sooner hold satisfaction for us, than to be afraid\u201d.</p><p>Reporting to Valens on the not to be intimidated Saint Basil, Modestus said: \u201cEmperor, we stand defeated by a leader of the Church\u201d. Basil the Great again showed firmness and in front of the very person of the emperor himself and his retinue produced such a strong impression on Valens, that the emperor dared not give in to the Arians demanding the exile of Basil. \u201cOn the day of Theophany, amidst an innumerable multitude of the people, Valens entered the church and mixed in amidst the throng, in order to give the appearance of being in unity with the Church. When began the singing of psalmody in the church, it was like thunder to his hearing. The emperor beheld a sea of people, and in the altar and all around was splendour; in front of all was Basil, acknowledging neither by gesture nor by glance, as though in church was occurred aught else, than that everything was intent only on God and the altar-table, and the clergy thereat in awe and reverence\u201d. </p><p>Saint Basil almost daily celebrated Divine-services. He was particularly concerned about the strict fulfilling of the canons of the Church, and kept attentive watch, so that only worthy individuals should enter into the clergy. He incessantly made the rounds of his own church, lest anywhere there be an infraction of Church discipline, and setting aright any unseemliness. At C\u00e6sarea Saint Basil built two monasteries, a men\u2019s and a women\u2019s, with a church in honour of 40 Martyrs whose relics were buried there. On the example of monks, the metropolitan clergy of the saint ,\u2014even deacons and priests lived in remarkable poverty, to toil and lead lives chaste and virtuous. For his clergy Saint Basil got an exemption from taxes. All his personal wealth and the income proceeds from his church he used for the benefit of the destitute; in every centre of his diocese he built a poor-house; at C\u00e6sarea\u2014an home for wanderers and the homeless. </p><p>Sickly since youth, the toil of teaching, efforts at abstinence, the concerns and sorrows of pastoral service early sapped the strength of the saint. Saint Basil died on 1January 379 at age 49. Shortly before his death, the saint gave blessing to Saint Gregory the Theologian to enter upon the Constantinople cathedra-chair. </p><p>Upon the repose of Saint Basil, the Church immediately began to celebrate his memory. Saint Amphylokhios, Bishop of Iconium (\u2020 394), in his eulogy to Saint Basil the Great, said: \u201cIt is neither without a reason nor by chance that holy Basil hath taken leave from the body and had repose from the world unto God on the day of the Circumcision of Jesus, celebrated betwixt the day of the Nativity and the day of the Baptism of Christ. Wherefore this most blessed one, preaching and praising the Nativity and Baptism of Christ, extolling spiritual circumcision, himself forsaking the flesh, doth ascend to Christ now especially on the sacred day of remembrance of the Circumcision of Christ. Therefore also let be established on this present day annually to honour the memory of Basil the Great festally and solemnly.\u201d</p>"}, "rank": 4, "services": {"LITURGY": {"TROPARION/1": {"text": "Thy sound hath gone forth into all the earth, which hath received thy discourse, whereby thou didst divinely teach and make clear the nature of things, and didst adorn the ways of men. O venerable father, thou royal priesthood, entreat Christ God, that our souls be saved.", "Tone": "1", "Type": "1"}, "KONTAKION/4032": {"text": "Thou hast been shown to be the unshakable foundation of the Church, bestowing upon all men a dominion which cannot be taken away, and sealing them with thy precepts, O newly revealed and venerable Basil.", "Tone": "4", "Podoben": "1", "Type": "4032"}}}}, "772427": {"name": {"nominative": "New Venerable Martyr Jeremias (Leonov)", "short": "Jeremias", "index": "Jeremias (Leonov)"}, "life": {"id": "", "copyright": "", "text": "<p>Jeremias (Leonov), a monk of Valaam, was martyred in 1918.</p>"}}, "772428": {"name": {"nominative": "Holy New Hieromartyr Platon (Kul\u2032bush), Bishop of Revel", "short": "Platon"}, "life": {"id": "", "copyright": "", "text": "Platon (Kul\u2032bush), Bishop of Revel (now Tallinn) in Estonia was martyred in 1919."}}, "772429": {"name": {"nominative": "Holy New Hieromartyr Priest Michael Bleive", "short": "Michael"}, "life": {"id": "", "copyright": "", "text": "Priest Michael (Bleive) of Revel (now Tallinn) in Estonia was martyred in 1919."}}, "772430": {"name": {"nominative": "Holy New Hieromartyr Priest Nicholas Bezhanitsky", "short": "Nicholas"}, "life": {"id": "", "copyright": "", "text": "Priest Nicholas (Bezhanitsky) of Revel (now Tallinn) in Estonia was martyred in 1919."}}, "772431": {"name": {"nominative": "Holy New Hieromartyr Alexander (Trapitsyn), Archbishop of Samara", "short": "Alexander"}, "life": {"id": "", "copyright": "", "text": "Alexander (Trapitsyn), Archbishop of Samara was martyred in 1938."}}, "772432": {"name": {"nominative": "Holy New Hieromartyr Priest John Sul\u2032din", "short": "John"}, "life": {"id": "", "copyright": "", "text": "John Sul\u2032din, a priest in Samara, was martyred in 1938."}}, "772433": {"name": {"nominative": "Holy New Hieromartyr Priest Alexander Organov", "short": "Alexander"}, "life": {"id": "", "copyright": "", "text": "Alexander Organov, a priest in Samara, was martyred in 1938."}}, "772434": {"name": {"nominative": "Holy New Hieromartyr Priest John Smirnov", "short": "John"}, "life": {"id": "", "copyright": "", "text": "John Smirnov, a priest in Samara, was martyred in 1938."}}, "772435": {"name": {"nominative": "Holy New Hieromartyr Priest Alexander Ivanov", "short": "Alexander"}, "life": {"id": "", "copyright": "", "text": "Alexander Ivanov, a priest in Samara, was martyred in 1938."}}, "772436": {"name": {"nominative": "Holy New Hieromartyr Priest Trophim Myachin", "short": "Trophim"}, "life": {"id": "", "copyright": "", "text": "Trophim Myachin, a priest in Samara, was martyred in 1938."}}, "772437": {"name": {"nominative": "Holy New Hieromartyr Priest Vyacheslav Infantov", "short": "Vyacheslav"}, "life": {"id": "", "copyright": "", "text": "Vyacheslav Infantov, a priest, was martyred in 1938."}}, "772438": {"name": {"nominative": "Holy New Hieromartyr Priest Basil Vitevsky", "short": "Basil"}, "life": {"id": "", "copyright": "", "text": "Basil Vitevsky, a priest, was martyred in 1938."}}, "772439": {"name": {"nominative": "Holy New Hieromartyr Priest James Alferov", "short": "James"}, "life": {"id": "", "copyright": "", "text": "James (Jacob) Alferov, a priest, was martyred in 1938."}}, "772440": {"name": {"nominative": "Martyr Basil of Ancyra", "short": "Basil", "index": "Basil of Ancyra"}, "life": {"id": "", "copyright": "", "text": ""}}, "772441": {"name": {"nominative": "Venerable Emily of C\u00e6sarea, mother of St. Basil the Great", "short": "Emily", "index": "Emily of C\u00e6sarea"}, "life": {"id": "", "copyright": "", "text": ""}}, "772443": {"name": {"nominative": "New Martyr Peter of Peloponnesus", "short": "Peter", "index": "Peter of Peloponnesus"}, "life": {"id": "", "copyright": "", "text": ""}}, "772444": {"name": {"nominative": "Saint Gregory (``the Elder''), Bishop of Nazianzus, father of St. Gregory the Theologian", "short": "Gregory", "index": "Gregory of Nazianzus (the Elder)"}, "life": {"id": "", "copyright": "", "text": ""}}, "772446": {"name": {"nominative": "Venerable Theodosius, Abbot in Triglia", "short": "Theodosius"}}, "772447": {"name": {"nominative": "Martyr Theodotus", "short": "Theodotus"}}, "772455": {"name": {"nominative": "Saint Sylvester, Pope of Rome (\u2020 335)", "short": "Hierarch"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "The Holy Pope of Rome Sylvester (314-335) was born at Rome of Christian parents named Rufinus and Justa. His father soon died, and the saint remained in the care of his mother. Sylvester\u2019s teacher, the presbyter Quirinus, gave him a fine education and raised him as a true Christian. Having reached the age of maturity, Sylvester set about fulfilling the command of the Lord about service to neighbour, and particularly concerned himself with the taking in of vagrants, offering them in his own house shelter and respite. During a time of persecution against Christians, Sylvester did not hesitate to take in the holy confessor Bishop Timothy, who dwelt with him for more than a year and who by his preaching converted many to Christ. After the Martyr\u2019s death of Timothy, Sylvester secretly took up the body of the saint and reverently gave it burial. This however came to the attention of the city head Tarquinius, and the saint was arrested and brought to trial. Tarquinius demanded him to renounce Christ, threatening him with torture and death. Saint Sylvester was however not intimidated, and he remained steadfast in his confession of faith, and was then thrown into prison. When Tarquinius suddenly died after the trial, the saint was set free and fearlessly he evangelised amongst the pagans, converting many to Christianity. At thirty years of age Saint Sylvester was accepted into the clergy of the Roman Church and was ordained to the dignity of deacon, and then also presbyter, by Pope Marcellinus (296-304). After the death of Pope Militiades (or Melchiades, 311-314), Saint Sylvester was chosen bishop of Rome. He zealously concerned himself about the purity of life in his flock, and he insisted that presbyters strictly fulfill their duty, and not be overwhelmed with worldly matters.</p><p>Saint Sylvester became renowned as a profound expert on Holy Scripture and as a staunch defender of the Christian faith. During the reign of the emperor Saint Constantine the Great, when the periods of persecution had ended for the Church, the Jews arranged a debate about the true faith, at which were present the holy Equal-to-the-Apostles Emperor Constantine and his mother\u2014the holy Empress Helen, together with a numerous retinue. On the side of the Christians Pope Sylvester stood forth, and on the side of the Jews\u2014a number of learned rabbis, headed by Zambrius, a magician and sorcerer. On the basis of the Sacred books of the Old Testament, Saint Sylvester convincingly demonstrated, that all the prophets foretold the Birth of Jesus Christ from the Immaculate Virgin, and also His voluntary Suffering and Death for the Redemption of the fallen race of mankind, and His glorious Resurrection. In this verbal confrontation the saint was declared the victor. Then Zambrius tried to resort to sorcery, but the saint obstructed the evil by calling on the Name of the Lord Jesus Christ. Zambrius and the other Jews came to believe in Jesus Christ, and they besought that there be made over them the holy Baptism. Pope Saint Sylvester directed the Roman Church for more than twenty years, and earning deep esteem as a Christian. He died peacefully in old age in the year 335."}, "rank": 1, "services": {"LITURGY": {"TROPARION/1": {"text": "The truth of things revealed thee to thy flock as a rule of faith, * a model of meekness and a teacher of abstinence * wherefore thou hast attained the heights through humility * and riches through poverty. ** O hierarch Sylvester our father, entreat Christ God that our souls be saved.", "Tone": "4", "Type": "1"}, "KONTAKION/1": {"text": "As a conversor with the ascetics, thou becamest a priest among the priests of God the King; wherefore, thou rejoicest now with the angelic choirs. O father Sylvester, thou God-bearing shepherd, dwelling in the heavens, save those who with love celebrate thy memory.", "Tone": "4", "Podoben": "2", "Type": "1"}}}}, "772456": {"name": {"nominative": "Righteous Juliana of Lazarevo and Murom (\u2020 1604)", "short": "Juliana"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>Righteous Juliania of Lazarev and Muromsk presents an astonishing example of a self-denying Russian Christian woman. She was the daughter of the nobleman Justin Nediurov. From her early years she lived piously, kept the fasts strictly and set aside much time for prayer. Early on having become orphaned, she was given over into the care of kinsfolk, who did not take to her and laughed at her. Juliania bore everything with patience and without complaint. Her love for people expressed itself in this manner\u2014she often nursed the sick and sewed clothing for the poor. The pious and virtuous life of the maiden attracted the attention of the Lazarev village owner, Yurii Osor\u2032in, who thereafter soon married her. The husband\u2019s parents loved their gentle daughter-in-law and gave over into her hands the running of the household. Domestic concerns did not disrupt the spiritual efforts of Juliania. She always found time for prayer and she was always prepared to feed the orphaned and clothe the poor. During the time of a harsh famine, she herself remained without food, having given away her last morsel to someone begging. When an epidemic started after the famine, Juliania devoted herself completely to the nursing of the sick.</p><p>Righteous Juliania 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 a son of Juliania\u2014Kallistrat Osor\u2032in, who wrote her life, at this time she became all the more demanding towards herself: she intensified her fasting and prayer, slept not more than two hours at night, and then laying her head upon a board.</p><p>Upon the death of her husband, Juliania distributed to the poor her portion of the inheritance. Living in extreme poverty, she was none the less for it vivacious, cordial, and in everything she thanked the Lord. The saint was vouchsafed a visitation by Saint Nicholas the Wonderworker and guidance by the Mother of God in church. When Righteous Juliania expired to the Lord, she was then buried alongside her husband at the church of Saint Lazarus. Here also was buried her daughter, the schema-nun Theodosia. In the year 1614 the relics of Righteous Juliania were uncovered, exuding a fragrant myrh, from which many received healing.</p>"}}, "772457": {"name": {"nominative": "Venerable Seraphim of Sarov", "short": "Seraphim"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "<p>The Monk Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19<sup>th</sup>, 1754. His parents, Isidor and Agathia Moshnin, were inhabitants of Kursk. Isidor was a merchant involved in the construction of buildings, and towards the end of his life he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prokhor \u2013 the future Seraphim, remained in the care of his widowed mother, who raised her son in deep faith. </p>\n<p>After the death of her husband, Agathia Moshnina continued with the construction of the cathedral, and one time when she took Prokhor along with her there, he stumbled and fell down from the belfry. But the Lord watched over the life of the future luminary of the Church: the terrified mother, running down, found her son unharmed. </p>\n<p>Young Prokhor, endowed with an excellent memory, soon mastered his reading and writing. From the time of his childhood he loved to visit church services and to read with his fellow students both the Holy Scripture and the Lives of the Saints, but most of all he loved to pray or to read the Holy Gospel in private. </p>\n<p>At one point Prokhor fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon through the courtyard of the Moshnin home there came a church procession with the Znamenie (Sign) Icon of the Mother of God; his mother carried out Prokhor in her arms, and he kissed the holy icon, after which he speedily recovered. </p>\n<p>While still in his youth Prokhor matured his plans to entirely devote his life to God and to go off to a monastery. His pious mother did not object to this and she blessed him on his monastic path with a cross, which the monk all his life wore on his chest. Prokhor set off on foot with pilgrims going from Kursk to Kiev to venerate the Kiev Caves Saints. </p>\n<p>The starets (elder) schema-monk Dosiphei, whom Prokhor visited, blessed him to go off to the Sarovsk wilderness monastery and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and kinsfolk. On November 20<sup>th</sup>, 1778 he arrived at Sarov, where the monastery then was headed by a wise starets, Father Pakhomii. He amiably accepted him and put him under the spiritual guidance of the starets Joseph. And under his direction Prokhor passed through many obediences at the monastery: he was the cell-attendant of the elder, he toiled in the making of bread and prosphora and at carpentry, he did duty as a church-attendant, and he did everything with zeal and fervour, just as though serving the very Lord Himself. By constant work he hedged himself in against boredom\u2013this being, as he later said, \u201cthe most dangerous temptation for newly-become monks, which is doctored by prayer, abstaining from idle chatter, exertive handwork, by reading of the Word of God and by patience, since that it is engendered by pettiness of soul, neglectfulness and idle talk\u201d. </p>\n<p>Prokhor already in these years, on the example of the other monks that went off into the forest for prayer, besought the blessing of the elder for free time likewise to withdraw into the woods, where in complete isolation he made the Jesus Prayer. After two years as a novice, Prokhor fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other elders were fond of Prokhor, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The elders, fearing for his very life, wanted to call a doctor for him, but Prokhor asked that this not be done, in saying to Father Pakhomii: \u201cI have given myself over, holy father, to the True Physician of soul and body\u2013our Lord Jesus Christ and His All-Pure Mother\u2026\u201d, and he besought, that they might commune him with the Holy Mysteries. Prokhor then had a vision: in an inexpressible light there appeared the Mother of God accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards he that was sick, the Most Holy Virgin said to Saint John: \u201cThis one\u2013is of our lineage\u201d. Thereupon with Her staff She touched the side of the sick man, and immediately the fluid that had swelled up his body began to flow through a sort of opening made, and he quickly became well. Soon at the place of the appearance of the Mother of God there was built an infirmary church for the sick, and one of the side-chapels was dedicated in the name of the Monks Zosima and Savvatii of Solovetsk. The altar table for the chapel was fashioned by the Monk Seraphim with his own hands from cypress wood, and he always communed the Holy Mysteries in this church. </p>\n<p>Being eight years an obedient (novice) at the Sarov monastery, Prokhor accepted monastic tonsure with the name Seraphim, a name so finely expressive of his fiery love for the Lord and the desire zealously to serve Him. After a year, Seraphim was ordained to the dignity of monk deacon. Earnest in spirit, he daily served in temple, incessantly praying even after the service. The Lord vouchsafed the monk graced visions during the time of church-services: repeatedly he beheld holy Angels, concelebrating with the brethren. The monk was vouchsafed one particularly graced vision during the time of Divine Liturgy on Holy Great Thursday, which was celebrated by the monastery head Father Pakhomii and by Father Joseph. When after the Little Entrance with the Gospel, the Monk-deacon Seraphim pronounced the words \u201cO Lord, save the God-fearing, and hear us\u201d, and standing in the royal doorway, he lifted his orarion (deacon\u2019s stole) with the exclamation prayer \u201cAnd unto ages of ages\u201d, suddenly a bright ray of light blinded him. <i>[translator\u2019s note: this prayer \u201cO Lord, save the God-fearing\u2026\u201d in Divine Liturgy falls between the priest\u2019s exclamation \u201cFor holy art Thou\u2026\u201d and the choir\u2019s beginning of the \u201cHoly God, Holy Mighty\u2026\u201d. To Orthodox believers in the West, this is likely unfamiliar (even though found in Hapgood): its use apparently ceased in Russia after the Revolution, and was restored only recently with the demise of the Soviet Union, with other liturgical changes, such as the adding of Saint Seraphim of Sarov to the commemoration of the 6<sup>th</sup> rank of saints in Proskomedia, a particle being taken from the third prosphora for the rank of the Monastics.]</i> Looking upwards, the Monk Seraphim beheld the Lord Jesus Christ, coming through the air from the western doors of the temple, surrounded by the Heavenly Bodiless Hosts. Reaching the ambon, the Lord blessed all the praying and entered into His Image located there to the right of the royal doors. The Monk Seraphim, in spiritual rapture viewing this miraculous vision, was able to utter neither a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed colour from the great grace that shone upon him. After the vision the saint intensified his efforts: by day he toiled at the monastery, and nights he spent at prayer in the forest wilderness cell. </p>\n<p>In 1793, at age 39, the Monk Seraphim was ordained to the dignity of hieromonk and he continued at serving in the temple. After the death of the monastery head Father Pakhomii, the Monk Seraphim,\u2013having before this received deathbed blessing for the new exploit of wilderness dwelling, and having likewise received blessing of the new monastery head Father Isaiah,\u2013went off to a wilderness cell some several kilometers from the monastery, in the deep forest. Here he devoted himself to solitary prayer, arriving at the monastery only on Saturday before the all-night vigil, and returning to his cell after Liturgy, at which he communed the Divine Mysteries. The monk spent his time at severe efforts. His cell rule of prayer he made according to the Typikon (ustav) rule of the ancient wilderness monasteries; from the Holy Gospel he never parted, reading through the course of the week all the New Testament, and he read likewise the holy fathers and the Divine service books. The monk learned by heart many of the Church songs and sang them during his hours at work in the forest. Around his cell he cultivated a garden and set up a beehive. Having seen to his subsistence, the monk kept to a very strict fast, he ate only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. On the first Sunday of the Holy Forty Days (Lent), he did not partake of food at all until Saturday, when he communed the Holy Mysteries. </p>\n<p>The holy elder in his solitude was sometimes so immersed in his inner prayer of the heart, that at length he remained without stirring, neither hearing nor seeing anything around him. The schema monk Mark the Silent and the monk-deacon Aleksandr, also wilderness dwellers, would visit him every now and then, and finding the saint immersed in such prayer, in reverent quiet they would leave, so as not to disrupt his contemplation. </p>\n<p>In the heat of summer the monk gathered moss in a swamp as fertilizer for his garden; the gnats relentlessly bit at him, but he good-naturedly endured this vexation, saying: \u201cPassions are destroyed by suffering and by sorrow, either arbitrarily or as sent by Providence\u201d. For about three years the monk ate only a certain vegetable, which grew about his cell. All the more frequently there began to come not only monks, but also laypeople,\u2013for advice and blessing. This disrupted his solitude. Having besought the blessing of the monastery head, the monk at first barred the admittance of women to him, and then all the rest, having received a sign that the Lord approved of his intent for complete silence. Through the prayer of the monk, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds, flocking to him in throngs, and the wild beasts, paid him visit. The monk fed a bear with bread from his hand, when they happened to bring him bread from the monastery. </p>\n<p>Seeing the efforts of the Monk Seraphim, the enemy of the race of man roused up against him, and wanting to force the saint to foresake his silence, he decided to frighten him, but the monk shielded himself by prayer and by the power of the Life-Creating Cross. The devil conducted against the saint \u201cmental warfare\u201d\u2013persistent and continous temptation. For repulsing the onslaughts of the enemy the Monk Seraphim intensified his toil, and took upon himself the exploit of pillar dwelling. Each night he climbed up upon an immense rock in the forest and he prayed with up-raised hands, crying out: \u201cGod, be merciful to me a sinner\u201d. By day he prayed in his cell and likewise upon a stone, which he had brought from the forest, coming down from it only for brief rest and to refresh his body with a scant bit of food. The monk prayed thus for 1,000 days and nights. The devil, shamed by the monk, hatched a plan to kill the saint and sent out robbers. Coming upon him while working in his garden, the robbers began to demand money from him. The monk had in his hands at this time an axe, he was physically strong and could have put up a fight, but he did not want to do this, having called to mind the words of the Lord: \u201cThose taking up the sword wilt perish by the sword\u201d (<a href=\"bible=Mt#26:52\"> Mt. 26-52</a>). The monk, dropping his axe to the ground, said: \u201cDo what ye intend to?\u201d The robbers began to beat the monk, with the butt-end of the axe they bloodied his head, broke several of his ribs, and then having tied him, they wanted to throw him in the river, but first they searched the cell for money. Having trashed everything in the cell and finding nothing in it besides icons and a few potat\u0153s, they were shamed in their wicked deed and left. The monk, gaining consciousness, got to his cell, and suffering terribly, he lay there all night. In the morning with great difficulty he reached the monastery. The brethren were horrified, seeing the ascetic all bruised with wounds. For eight whole days the monk just lay there, suffering from his wounds; doctors were called for him, who were amazed that after such a beating he even remained alive. But the monk did not receive his healing from the physicians: the Queen of Heaven appeared to him in a subtle dream vision together with the Apostles Peter and John. Touching the head of the monk, the Most Holy Virgin granted him healing. After this instance the Monk Seraphim had to spend about five months at the monastery, and then he again went off to his wilderness cell. Left in posture stooped over always henceforth, the monk walked, leaning upon his staff or small axe, and he indeed forgave his abusers and asked that they not be punished. </p>\n<p>After the death of the monastery head, Father Isaiah,\u2013a friend of the monk since his youth,\u2013the Monk Seraphim took upon himself the deed of silence, being completely cut off from any worldly ponderings for a most purified being in the presence of God in unceasing prayer. If the saint encountered a man in the forest, he fell face downwards and did not rise up, until the passerby had moved on. In such a manner of silence the starets spent about three years, ceasing even to visit the monastery on Sundays. The fruit of silence for the Monk Seraphim was the acquisition of peace of soul and joy in the Holy Spirit. The great ascetic afterwards spoke thus to one of the monks of the monastery: \u201c\u2026my joy, I pray thee, acquire a spirit at peace, and then a thousand souls wilt be saved around thee\u201d. </p>\n<p>The new monastery head, Father Nyphont, and the elder brethren of the monastery suggested to Father Seraphim that either as before he show up at the monastery on Sundays for participation in Divine services and communing the Holy Mysteries at the monastery, or that he return to the monastery. The monk chose the latter course, since it had become difficult for him to walk from the wilderness to the monastery. In spring of the year 1810 he returned to the monastery after 15 years of living in the wilderness. Not breaking off with his silence, he added onto it also that of hermit enclosure, neither coming out anywhere nor admitting anyone, he dwelt in unceasing prayer and meditation on God. In his hermitage the Monk Seraphim discovered a height of spiritual purity and was vouchsafed of God the special gifts of grace\u2013perspicacity and wonderworking. Then the Lord sent His chosen one to serve people in an utmost monastic exploit\u2013\u201celderhood\u201d (that is, being an elder, in Russian <i>starchestvo</i>). On November 25<sup>th</sup>, 1825 the Mother of God accompanied by the two sainted hierarchs celebrated this day (that is, hieromartyr Clement, Pope of Rome, and Peter, Archbishop of Alexandria), appeared to the elder in a dream vision and bid him emerge from his hermitage, so as to receive infirm human souls, needful of instruction, consolation, guidance and healing. The monastery head gave blessing to this change in the manner of his life, and the monk opened the doors of his cell to everyone. The starets saw into the hearts of people, and as a spiritual physician, he healed the infirmities of soul and body with a prayer to God and by words of grace. Those coming to the Monk Seraphim sensed his great love and with tenderness they hearkened to his amiable words, with which he turned to people: \u201cmy joy, my precious\u201d. The starets began to visit his own wilderness cell and water-spring, called Bogoslovsk (Russian: God\u2019s Word), around which they built him a small cell. Coming out from the cell, the starets always carried on his shoulders a knapsack with stones. To the question as to why he did this, the saint humbly answered: \u201cI oppress that which oppresseth me\u201d. </p>\n<p>In the final period of his earthly life the Monk Seraphim especially concerned himself about his spiritual children\u2013the Diveevo women\u2019s monastery. While still in the dignity of monk deacon he had accompanied the belated monastery head Father Pakhomii to the Diveevo community to its monastic leader, the nun Mother Alexandra\u2013a great woman ascetic, and then Father Pakhomii blessed the Monk Seraphim to concern himself always for the \u201cDiveevo orphans\u201d. He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties. His students and spiritual friends helped the saint to feed and nourish the Diveevo community:\u2013Mikhail Vasil\u2032evich Manturov, healed by the monk from grievous illness and on the advice of the elder having taken upon himself the exploit of voluntary poverty; Elena Vasil\u2032evna Manturovna, one of the Diveevo sisters, voluntarily consenting to die out of obedience to the elder for her brother, who was still needed in this life; Nikolai Aleksandrovich Motovilov, who likewise was healed by the monk. N. A. Motovilov recorded in writing the remarkable teachings of the Monk Seraphim about the goals of Christian life. In the last year of the life of the Monk Seraphim, one of those healed by him saw him standing in the air during the time of prayer. The saint strictly forbade this to be told of before his death. </p>\n<p>Everyone knew and esteemed the Monk Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the feast of the Annunciation, the Monk Seraphim was vouchsafed yet once more to have appear the Queen of Heaven in the company of the Baptist of the Lord John, the Apostle John the Theologian and twelve virgins, martyrs and monastics. The Most Holy Virgin conversed at length with the monk, entrusting the Diveevo sisters to him. Concluding the conversation, She said to him: \u201cSoon, My dear one, thou shalt be with us\u201d. During this vision with the miraculous visit of the Mother of God, a certain Diveevo eldress was present, through the prayer of the monk for her. </p>\n<p>During the final year of his life the Monk Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him at his grave, set at the approaches to his cell, and which he had prepared for himself. The monk himself had pointed out the place, where finally they would bury him\u2013near the altar of the Dormition (Uspenie) cathedral. On January 1<sup>st</sup>, 1833 the Monk Seraphim one last time came to the Zosimo-Savvatiev church for liturgy and he communed the Holy Mysteries, after which he blessed the brethren and bid farewell, saying: \u201cYe seeking salvation, be not discouraged, but take heart, the day of crowns is prepared for us\u201d. On January 2<sup>nd</sup>, the cell attendant of the monk, Father Pavel, at six in the morning left his own cell heading for church, and he caught the smell of burning coming from the cell of the Monk Seraphim; in the cell of the monk candles always burned, and he had said: \u201cWhile I yet live, there wilt be no fire, but when I die, my end shalt reveal itself with a fire\u201d. When they opened the doors, it appeared that the books and the other things had burned, but the monk himself remained upright on his knees before an icon of the Mother of God in a position of prayer, but was already lifeless. His pure soul at the time of prayer was taken by the Angels and had flown off to the Throne of the All-Mighty God, to Whom the Monk Seraphim had been a faithful servant all his life.</p>"}}, "772458": {"name": {"nominative": "Venerable Sylvester of the Kiev Caves (12th C)", "short": "Sylvester"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "The Monk Sylvester of Kiev Caves lived during the 12th century and was hegumen of the Mikhailovsk Vydubitsk monastery at Kiev. He continued the work of the monk chronicler Nestor and he wrote nine Lives of the Kiev Caves holy saints. In the service to the Kiev Caves Fathers venerated in the Nearer Caves, the Monk Sylvester is called blessed and endowed with \u201ca miraculous gift to ward off demonic suggestions\u201d (Ode9 of the Canon). The Monk Sylvester was buried in the Nearer Caves, and his memory is celebrated likewise on 28 September and on the 2<sup>nd</sup> Sunday of Great Lent."}}, "772459": {"name": {"nominative": "Hieromartyr Theogenes, Bishop of Parium on the Hellespont (\u2020 c. 320)", "short": "Theogenes"}, "life": {"id": "", "copyright": "Bulgakov Handbook. Copyright 1997 by translator Fr. S. Janos.", "text": "The hieromartyr Theogenes was bishop of the Asian Minor city of Pareia at the beginning of the 4<sup>th</sup> century. During the reign of the emperor Licinius (307-324),\u2013 a coruler of Constantine the Great, the tribune Zalicentius demanded him to forsake the priestly dignity, to renounce Christ and to enlist in military service. After his resolute refusal, Saint Theogenes was mercilessly beaten with canes and thrown into prison, where it was forbidden to allow him food. They then sentenced him to be drowned in the sea. Before execution the saint requested time for prayer, during which time an extraordinary light shone on him. The sailors and certain of the soldiers entrusted to drown the saint were struck by the light and were converted to Christ, but other soldiers hastened to cast the saint into the sea. Saint Theogenes accepted a martyr\u2019s death in about the year 320. His body was afterwards taken from the waters by Christians and buried at the city walls. And at this spot numerous healings occurred."}}} |