• συνοδικός • August 21 / August 8 • συνοδικός •
2022 (7530)
dedicated in honor of the Dormition of the Most Holy Theotokos .
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THE DORMITION FAST 宿舍斋戒 : Sùshè zhāijiè
Afterfeast of the TRANSFIGURATION of OUR LORD commemorated on August 19/7
FEASTS and MIRACLES
The hymns at Vespers today speak of the sun appearing dim compared to the divine light of the Transfiguration. In His compassion for humanity, Christ took on mortal flesh, yet Peter, James and John saw the radiance of His glory. The incarnate Lord “made Adam’s darkened image to shine again” when He appeared on earth “arrayed in the original beauty of the Image (Genesis 1:26).
The Church’s hymns today invite us to “ascend the holy mountain” and “with the eyes of faith,” to “behold the radiant Transfiguration of the Lord.” Christ has transformed our fallen human nature and restored its original beauty “by the burning radiance of His divinity.”
Troparion — Tone 7
You were Transfigured on the Mount, O Christ God, / revealing Your glory to Your disciples as far as they could bear it. / Let Your everlasting Light shine upon us sinners! / Through the prayers of the Theotokos, O Giver of Light, glory to You!
Kontakion — Tone 7
On the Mountain You were Transfigured, O Christ God, / and Your disciples beheld Your glory as far as they could see it; / so that when they would behold You crucified, / they would understand that Your suffering was voluntary, / and would proclaim to the world, / that You are truly the Radiance of the Father!
of OUR LORD JESUS CHRIST
• Finding an Acheiropoieton icon of Christ in Kamuliana in Cappadocia (303)
SYNAXIS OF ALL SAINTS OF SOLOVKI
纪念索洛维基全体圣徒
• Venerable SABBATIUS (1435) // AUG 8 // SEP 27 //
• Venerable ZOSIMAS, Abbot of Solovki (1478) // APR 17 // AUG 8 //
• Venerable HERMAN (1479) // JUL 30 // AUG 8 //
• Venerable VASILY the Cell-attendant (15th c.)
• Venerable GERASIM the Hermit (15th c.)
• Venerable IANNUARY (15th c.)
• Venerable IOANN the Lightbearer (15th c.)
• Venerable MAKARY the Fisherman (15th c.)
• Venerable ONUFRY the Desert-dweller (15th c.)
• Venerable STEPHAN the workman (15th c.)
• Venerable PHILIPP the Desert-dweller (15th c.)
• Venerable DOSIFEY the Recluse (15-16th c.)
• Venerable ELISEY of Suma (15-16th c.) // JUN 14 //
• Venerable IOANN of Yarenga (1545) // JUL 3 //
• Venerable LONGIN of Yarenga (1545) // JUL 3 // OCT 16 //
• Venerable VASSIAN of Pertominsk (1561) // JUN 5 // JUN 12 //
• Venerable JONAH of Pertominsk (1561) // JUN 5 // JUN 12 //
• Sainted PHILIPP metropolite of Moskow (1569) // JAN 9 // MAY 31 // JUL 3 //
• Blessed THEODORITE of Kola, Enlightener of laplanders (1571) // AUG 17 //
• Venerable ANDREW the Desert-dweller (1606)
• Venerable ANTONY Abbot of Solovki (1613)
• Venerable IAKOV of Costroma, Abbot of Solovki (1614)
• Venerable NIKIFOR the Desert-dweller, of Novgorod (1617)
• Venerable JOB of Ushchelje (1628) // AUG 5 //
• Venerable IRINARCH, Abbot of Solovki (1628) // JUL 17 //
• Venerable ADRIAN the Desert-dweller (1632)
• Venerable DIODOR (Damian) of Mount of Yury (1633) // NOV 20 // NOV 27 //
• Venerable TIMOTHEY (Theodor in schema) Aleksinets, the Desert-dweller of Solovki (1634)
• Venerable SAVVA the Desert-dweller (1636)
• Venerable ELEAZAR of Anzersk (1656) // JAN 13 //
• Sainted MARCELL archbishop of Vologda (1663) // MAR 22 //
• Venerable AVKSENTY of Kashkaransk, monk of Solovki (17th c.)
• Venerable AKSY of Kashkaransk, monk of Solovki (17th c.)
• Venerable ALEXIS the Kalugian (17th c.)
• Venerable monk GURIOS wonderworker (17th c.)
• Venerable EPHREM the Black, the Desert-dweller (17th c.)
• Blessed IOANN I (17th c.)
• Blessed IOANN II (17th c.)
• Venerable JOSEPH I (17th c.)
• Venerable JOSEPH II the Young (17th c.)
• Venerable CASSIAN of Mujezersk (17th c.)
• Venerable KIRIK (Cyriacus) the hospital Elder (17th c.)
• Venerable hieromonk MISAIL (17th c.)
• Venerable NESTOR the Desert Dweller (17th c.)
• Venerable SEBASTIAN (17th c.)
• Venerable TARASY of Kashkaransk, monk of Solovki (17th c.)
• Venerable TYCHON the Moscowian (17th c.)
• Venerable TRYPHON (17th c.)
• Venerable THEODUL the Riazanian (17th c.)
• Venerable IOV (schemamonk Jesus) of Anzer // MAR 6 // MAY 29 //
FEASTS of GROUPS OF SAINTS and CONFESSORS of THE DAY
before the 20th century
• Martyrs SECUNDIAN, MARCELLIAN and VERIAN near Civitavecchia in Italy (250)
• MM NUMIDICUS and companions at Carthage in North Africa (251)
• MM FIRMUS and RUSTICUS at Verona (290)
• MM PATRICIA, her husband MACEDONIUS and daughter MODESTA (304)
• Virgin Martyresses ASTERIA (Hesteria) and GRATA of Bergamo, Italy (307)
• The Holy 10 (ten) Martyrs, who contested on behalf of the holy icon of our Savior Jesus Christ at the Chalke Gate: MM JULIAN 犹利安 (Julianus), MARCIAN 玛尔基安 (Marcianus), JOHN 约安, JAMES 雅科弗, GREGORY the Protospatharion, ALEXIUS 阿莱克西, DEMETRIUS 迪弥特里, PHOTIUS 佛提 (Phocas), PETER 裴特若, LEONTIUS 莱翁提, MARY 玛利亚 (Maria or Marcella) the Patrician and other martyrs of Constantinople (716/730) suffered at the hands of the wicked Emperor Leo the Isaurian in defense of icons and were crowned with unfading glory
Οἱ Ἅγιοι Δέκα Μάρτυρες ποὺ μαρτύρησαν στὴ Χάλκη
Ἰουλιανός, Μαρκιανός, Ἰωάννης, Ἰάκωβος, Ἀλέξιος, Δημήτριος, Φώτιος, Πέτρος, Λεόντιος καὶ Μαρία ἡ Πατρικία
他們都在一年在圖簽的防衛在居心不良的皇帝利奧的手承受了 Isaurian 716 A.D 並且與不褪色的光榮被使圓滿。
The Martyrs Julian, Marcian, John, James, Alexius, Demetrius, Photius, Peter, Leontius, Maria the Patrician, the Protospatharios (“Sword-Captain”) Gregory and Others suffered for holy icons in the year 730 under the Iconoclast emperor Leo the Isaurian (717-741). The emperor deposed the holy Patriarch Germanus (715-730) from the patriarchal throne and sent him off to prison, raising up onto the patriarchal throne the iconoclast Athanasius (730-753).
By decree of the emperor, all icons were to be confiscated from homes and churches and then destroyed. At Constantinople from the time of the holy Emperor Constantine the Great (324-337) there was over the so-called “Copper Gates” a wonderworking icon of the Savior, made of copper.
The emperor and heretical Patriarch Anastasius gave orders to seize this icon. The gathered crowd became outraged at this sacrilege. In the crowd was the Patrician Maria, a woman of illustrious family, who with many others rushed to the ladder and pulled it from the wall to keep the soldier from touching the icon. The ladder came down, and the soldier standing on it fell to his death. This occurred on January 19, 730. The Protospatherios (“Sword-Captain”) Gregory and the nun Saint Theodosia (May 29) also took part in the defense of the icon.
Learning of this, the emperor executed a multitude of the faithful, the names of whom are known only to the Lord. The Protospatherios Gregory also received a martyr’s death. Some of the Orthodox are known, however: Julian, Marcian, John, James, Alexius, Demetrius, Leontius, Photius and Peter, who were locked up in prison and kept there for about eight months, each day receiving 500 blows. In these torments they remained alive by the power of Christ and bravely endured their sufferings.
By order of the emperor they were burned with a red-hot iron and their heads cut off. Saint Maria the Patrician, who had not been locked up in prison, learning about the executions, voluntarily accepted a martyr’s death. The bodies of the martyrs were buried in a coastal area near the church of the holy Martyr Theodore, and were discovered incorrupt 139 years later
Troparion — Tone 4
Your holy martyr Julian and his companions, O Lord, / through their sufferings have received incorruptible crowns from You, our God. / For having Your strength, they laid low their adversaries, / and shattered the powerless boldness of demons. / Through their intercessions, save our souls
• 4 Sons of Ercan (Ercain)
NEW MARTYRS and CONFESSORS in the 20th century
• Hosiosmartyress Abbess MARGARET (Maria Gunaronulo) (1866-1918)
• ALEXIS Medvedkov, Archpriest of Uzine (1934)
• Hosiosmartyr IGNATIUS (Jacob Bazyluk) (1942) of Chelm and Podlasie
The holy New Martyr Ignatius (Bazyluk) was born in Poland sometime in 1860s, and received the name Jacob at his Baptism. Very little is known of his early life or where he was born, but in the period between the First and the Second World Wars he was a monk at Saint Onuphrios Monastery in Jabłeczna. At his tonsure he received the monastic name Ignatius.
Father Ignatius was one of the oldest monks in the monastery, and he fulfilled the obedience of ringing the bells for church services.
In September of 1939, the monastery buildings were occupied by German soldiers, and they confiscated the monastery’s food supplies and livestock. In spite of this, the monks did not close the monastery, but wrote a letter of protest to the commander of the occupying army. This no effect whatsoever upon the Germans.
On the night of August 9-10, 1942 the guards set fire to the monastery, destroying the inner section. The monks fled from the buildings and gathered in the courtyard. The Germans would not allow the fire to be put out, and they threatened to shoot the monks.
A few of the monks were able to escape, but Saint Ignatius ran to the bell tower and began ringing the bell to warn the residents of the area of the danger. He was attacked and beaten to death by some of the soldiers.
Residents of Jabłeczna arrived at the monastery to help, and they were also detained. The Germans forced the monks to dig graves, and then they shot everyone in the courtyard. There were no survivors. Saint Ignatius was buried in the monastery cemetery, but his holy relics were later transferred to the Saint Alexander Nevsky Cathedral.
Saint Ignatius is regarded as one of the martyrs of Chelm and Podlasie. He is commemorated on August 9, the date of his martyrdom, and on March 20, the date of his glorification by the Orthodox Church of Poland in 2003.
Troparion — Tone 8
In you, O Father, was preserved with exactness what was according to the image; / for you took up your cross and followed Christ. / By so doing, you taught us to disregard the flesh, for it passes away; / but to care for the soul, since it is immortal. / Therefore, O Venerable Ignatius, your spirit rejoices with the Angels.
Kontakion — Tone 2
Let us worthily extol in hymns the all-praised Ignatius, / as a devout and experienced faster, / as an honored and voluntary martyr, / and as one who led an eremitic life in the desert, / for he has trampled the serpent underfoot.
SAINT MARTYRS and CONFESSORS
before the 20th century
• AGILBERTA of Jouarre, France (680) the 2nd abbess of the monastery in Jouarre, France, which was founded in 660
She was a relative of St Ebrigisil and St Ado, the founders of the Jouarre monastery, as well as St Agilbert Bishop of Paris.
• AMOR (Amour) venerated in Franche-Comté in France together with St Viator. Their relics are enshrined at Saint-Amour in Burgundy
• Martyr ANTHONY 安托尼 of Alexandria (304)
Ὁ Ἅγιος Ἀντωνῖνος ὁ Μάρτυρας ἀπὸ τὴν Ἀλεξάνδρεια
In the Synaxarion of Constantinople he is called Antoninus, while in the Menaion he is called Anthony.
The Martyr Anthony, a native of the city of Alexandria, was a Christian. For his confession of faith they tied him to a tree and tore at his body with iron hooks, and then sentenced him to burning. Standing in the fire, he calmly exhorted those standing about to toil not for the body but for the soul in aspiring towards God. After the fire flared up, the body of the saint remained unharmed. The time of his death is unknown.
安當是亞力山大大帝的一個公民。在異教徙王子前帶了，他自由地承認了信念並且被折磨，鞭打並且碎片希伯萊語的第十七個字母但是他將不否認合[利爾]斯托。斯基督。最後, 他被扔進火並且, 從火的中央，他跟人民說話了︰“我的敬愛的兄弟們, 別是到正文的一個奴隸但是相當使你自己擔心關於被上帝給你並且是家族到上帝並且到天國的主機的靈魂的更多。”並且這樣, 指示他的人並且在火燒, 安當放棄了他的神聖的靈魂到上帝。
Troparion for Martyr Antony — Tone 3
Your holy martyr Anthony, O Lord, / through his sufferings has received an incorruptible crown from You, our God. / For having Your strength, he laid low his adversaries, / and shattered the powerless boldness of demons. / Through his intercessions, save our souls!
Kontakion for Martyr Antony — Tone 2 (Podoben: “You sought the heights...”)
You appeared as a bright star announcing Christ with your radiance, / which is repulsive to this world, O Martyr Anthony; / extinguishing the allure of false gods, / you enlighten the faithful, / always interceding for us all.
• AUTOR (Adinctor, Auteur) (5th c.) the 13th Bishop of Metz in France
• BANDARIDUS (Banderik, Bandery) (566) Bishop of Soissons in France
• Virgin BARRÁN
• CONSTANTINE I Patriarch of Constantinople (677)
• DOMITIAN of Châlons (4th c.) the 3rd Bishop of Châlons-sur-Marne in France and successor of St Donatian
• Holy New Hieromartyr EUTHYMIOS Metropolitan of Rhodes (1529)
The glorious Hieromartyr Euthymios was elected as the Metropolitan of Rhodes, when the Ottomans occupied the island in 1523. During those difficult years, Saint Euthymios shepherded his flock in a God-pleasing manner. In 1529, he was arrested as the leader of a conspiracy against the Turks and was impaled on a stake along with other clergymen and leading citizens of Rhodes.
Metropolitan Euthymios was honored as a martyr by the Christians immediately after his death. The Latin Missionary Peter Fangonis, Vicar General of the Latin Archbishop Alfonso Gonzaga, states in his report to the Roman Catholic Congregation for the Propagation of the Faith that the tomb of the blessed Euthymios had become the most prominent site of pilgrimage on Rhodes, and that those who went there suffering from the quaternary fever "malaria," and the chills and fever that went with it, were healed.
Troparion — Tone 4
By sharing in the ways of the Apostles, / you became a successor to their throne. / Through the practice of virtue, you found the way to divine contemplation, O inspired one of God; / by teaching the word of truth without error, you defended the Faith, / even to the shedding of your blood. / Hieromartyr Euthymios, entreat Christ God to save our souls.
• Sainted HATHUMAR Bishop of Paderborn (815)
• GLorification of ST HERMAN (Germanos) of Alaska, Wonderworker of all America (1970)
Ὁ Ὅσιος Γερμανὸς ὁ ἐν Ἀλάσκᾳ
If you have found favor in God’s presence, Father Herman, then may the wind change.
Saint Herman, for many the Patron of North America, was born near Moscow around 1756 to a pious merchant family, and entered monastic life at the age of sixteen, at the Trinity - St Sergius Lavra near St Petersburg. While there he was attacked by a cancer of the face, but the Mother of God appeared to him and healed him completely. He was tonsured a monk in 1783 with the name of Herman (a form of Germanos), and was received into Valaam Monastery on Lake Ladoga. After some time, he was allowed to withdraw to the life of a hermit in the forest, and only came to the monastery for feast days.
In 1793, in response to a request by the Russian-American Commercial Company for missionaries to Alaska, Valaam Monastery was told to select a company of its best monks to travel to America. Eight were chosen, of whom the hermit Herman was one. The company crossed all of Siberia and, almost a year later, first saw Kodiak Island in September 1794. The missionaries set about their work, and found the native Aleut people so receptive to the Gospel of Christ that in the first year about 7,000 were baptized and 1,500 marriages performed.
Despite severe hardships, the missionaries covered huge distances, on foot and in small boats, to reach the scattered fishing settlements of the Aleuts. In general they found a warm reception, but many of the pagan shamans opposed their message and sometimes stirred up the people against them. It was thus that the Priest-monk Juvenaly was killed in 1796, becoming the First Martyr of North America.
Despite such opposition, the missionaries' major difficulty was with the Russian traders and settlers, who were in the habit of exploiting the Aleuts as they wished, and who had oppressed and disgusted the native people with their immoral behavior. When the missionaries came to the defense of the natives, they were repaid with the opposition of the Russian-American company, whose leadership put countless obstacles in the path of their work. In time, several of the company died at sea, and several more abandoned the mission in discouragement, leaving the monk Herman alone.
He settled on Spruce Island near Kodiak, and once again took up the hermit's life, dwelling in a small cabin in the forest. He spent his days in prayer and mission work, and denied himself every fleshly comfort: he fasted often and lived on a diet of blackberries, mushrooms and vegetables (in Alaska!!). Despite these privations, he founded an orphanage and a school for the natives of the island, cared for the sick in epidemics, and built a chapel where he conducted divine services attended by many. (He was not a priest, but God made up the lack in miraculous ways: at Theophany, Angels descended to bless the waters of the bay, and the Saint would use the holy water to heal the sick). Asked if he was ever lonely or dejected in his solitude, and replied: "I am not alone; God is here as everywhere, and the Angels too. There is no better company."
Saint Herman reposed in peace on Spruce island, at the age of eighty-one, in 1836. At the moment of his departure, his face was radiant with light, and the inhabitants nearby saw a pillar of light rising above his hermitage. His last wish was to be buried on Spruce Island. When some of his well-intended disciples attempted to take his relics back to Kodiak to be buried from the church there, a storm rose up and continued unabated until they had abandoned the plan and buried him as he desired. He was officially glorified in 1970, the first canonized American Saint.
Saint Peter was a young Aleut convert to the Orthodox faith. In 1812 the Russian-American Company set up a post in California, where Russians and Aleuts farmed and traded to supply the needs of the Alaskans; Peter was one of these. The Spanish, who at the time ruled California, suspected the Russians of territorial ambitions, and in 1815 captured about twenty Orthodox Aleuts and took them to San Francisco. Fourteen of these were put to torture in an effort to convert them to the Roman Catholic faith. All refused to compromise their faith, and Peter and a companion were singled out for especially vicious treatment: Peter's fingers, then hands and feet, were severed, and he died from loss of blood, still firm in his confession. The Latins were preparing the same fate for the others when word came that they were to be transferred; eventually they returned to Alaska. When he heard a first-hand account of Peter's martyrdom, Saint Herman crossed himself and said "Holy New Martyr Peter, pray to God for us!" Saint Peter the Aleut is the first recognized Saint of American birth.
St Herman appears several times on the Church's calendar. The Synaxis of St Herman and the American Protomartyrs is celebrated December 12 / December 25. St Herman is commemorated on November 15 / November 28, the day of his repose; but (partly because pilgrimage to Alaska is so difficult in the winter) the day of his glorification, July 27 / August 9 is kept there as his primary feast day.
Following is a fragment of a conversation between St Herman and some officers of a Russian ship, recorded by his disciple Yanovsky; it includes perhaps the most familiar quotation from St Herman.
"But do you love God?" asked the Elder. And all answered: "Of course we love God. How can we not love God?" "And I, a sinner, have tried to love God for more than forty years, and I cannot say that I perfectly love Him," answered Father Herman, and began to explain how one must love God. "If we love someone," he said, "then we always think of that one, we strive to please that one; day and night our heart is preoccupied with that object. Is it in this way, gentlemen, that you love God? Do you often turn to Him, do you always remember Him, do you always pray to Him and fulfill His Holy commandments?" We had to admit that we did not. "For our good, for our happiness," concluded the Elder, "at least let us give a vow to ourselves, that from this day, from this hour, from this minute, we shall strive above all else to love God and to do His Holy Will!"
Troparion for St Herman — Tone 8
O venerable Herman, ascetic of the northern wilderness/ and gracious advocate for all the world,/ teacher of the Orthodox Faith and good, instructor of piety,/ adornment of Alaska and joy of all America;// Entreat Christ God, that He save our souls.
Kontakion for St Herman — Tone 8
O beloved of the Mother of God, who received the tonsure at Valaam,/ new zealot of the struggles of the desert-dwellers of old:/ wielding prayer as a spear and shield, thou didst show thyself to be terrible to demons and pagan darkness.// Wherefore, we cry out to thee: O venerable Herman, entreat Christ God, that our souls be saved!
• IRENE (Irina, Irena, Erine, Eireen or Eirene) the Athenian Empress of Constantinople (8th c.)
• LAURENTIUS of Kaluga, Fool for Christ (1515)
• Venerable MACARIUS 玛喀里 abbot of Oredezh (1532) student of the St Alexander of Svirsk
Saint Macarius of Oredezhsk was a disciple of Saint Alexander of Svir (August 30). He pursued asceticism at the River Oredezha at Lake Ladoga, where he founded a monastery. He died in the year 1532.
Troparion for Saint Macarios — Tone 8
By a flood of tears you made the desert fertile, / and your longing for God brought forth fruits in abundance. / By the radiance of miracles you illumined the whole universe! / O our holy father Macarius, pray to Christ our God to save our souls!
• Apostle MATTHIAS among the Seventy, then among the Twelve (63)
Ὁ Ἅγιος Ματθίας ὁ Ἀπόστολος
Accounts of his Apostolate after this vary. According to some, he preached the Gospel in Ethiopia and met his martyrdom there. According to others, after visiting Ethiopia he returned to Judea, where he was tried and condemned by Ananias the High Priest, and stoned to death, then beheaded.
Matthias 在猶太的部落的伯利恆出生。他在耶路撒冷與聖 Simeon 學習了“上帝的接收裝置”。當主去外面了關於上帝 Matthias 的王國說教然後加入了其它時愛了主, 因為他自己與所有的他的心並且與愛了他高興他聽見了詞並且見証了他的工作。在開始, Matthias 在合[利爾]斯托。斯基督的 70 更少些的門徙之中被標記但是跟隨主的複活, 自從叛徒的地方被搬出, 宗徒, 由拉許多，作為 12 個大宗徒之一代替叛徒選擇了這 Matthias 。“並且他們指定了 2 , 約瑟夫叫了酒巴父親, 是 surnamed 賈斯特斯和 Matthias 。並且他們祈禱了並且說︰“你主,知道所有的人的心,這些的表演 2 你選擇了,他可以拿旁邊違反從此叛徒掉落了的這個部和他可能去他的自己的地方的宗徒輪船的部分”“(行為 1:23-26 。在五旬節上收到聖神, Matthias 出發宣講主條, 首先在古代[羅爾]瑪所統治的 Palestine 南部並且在那以後在他為合[利爾]斯托。斯基督的緣故忍受了大折磨的衣索比亞。他在整個他們想要使失明他但是他對他的 torturers 變得了不可見並且這樣逃離了危險的馬其頓說教了，這被保持。在監獄，主在他看來了, 鼓勵了他並且釋放了他。最後, 他再在古代[羅爾]瑪所統治的 Palestine 南部回來了到他的工作。在那裡他被控告並且以前在高司祭亞拿尼亞前帶了到法庭他勇敢地為合[利爾]斯托。斯基督見証了誰。亞拿尼亞, 一樣的亞拿尼亞, 在那前, 旋轉宗徒亞。适烏, 譴責了 Matthias 至死。他們外面領導了 Matthias , stoned 他至死並且, 在那以後，用一把斧子將他斬首了 ( 這是殺死被判至死並且虛偽的猶太人在死了的人上使用了這個方法以便顯示出殺死的人是[羅爾]瑪的一個敵人的[羅爾]瑪人的一個人的[羅爾]瑪方式 ) 。這樣, 合[利爾]斯托。斯基督的這個大宗徒在他的主的永久的快樂在居住上面死了並且拿。
The Holy Apostle Matthias was born at Bethlehem of the Tribe of Judah. From his early childhood he studied the Law of God under the guidance of Saint Simeon the God-Receiver (February 3).
When the Lord Jesus Christ revealed Himself to the world, Saint Matthias believed in Him as the Messiah, followed constantly after Him and was numbered among the Seventy Apostles, whom the Lord “sent them two by two before His face” (Luke 10:1).
After the Ascension of the Savior, Saint Matthias was chosen by lot to replace Judas Iscariot as one of the Twelve Apostles (Acts 1:15-26). After the Descent of the Holy Spirit, the Apostle Matthias preached the Gospel at Jerusalem and in Judea together with the other Apostles (Acts 6:2, 8:14). From Jerusalem he went with the Apostles Peter and Andrew to Syrian Antioch, and was in the Cappadocian city of Tianum and Sinope. Here the Apostle Matthias was locked into prison, from which he was miraculously freed by Saint Andrew the First-Called.
The Apostle Matthias journeyed after this to Amasea, a city on the shore of the sea. During a three year journey of the Apostle Andrew, Saint Matthias was with him at Edessa and Sebaste. According to Church Tradition, he was preaching at Pontine Ethiopia (presently Western Georgia) and Macedonia. He was frequently subjected to deadly peril, but the Lord preserved him to preach the Gospel.
Once, pagans forced the saint to drink a poison potion. He drank it, and not only did he himself remain unharmed, but he also healed other prisoners who had been blinded by the potion. When Saint Matthias left the prison, the pagans searched for him in vain, for he had become invisible to them. Another time, when the pagans had become enraged intending to kill the Apostle, the earth opened up and engulfed them.
The Apostle Matthias returned to Judea and did not cease to enlighten his countrymen with the light of Christ’s teachings. He worked great miracles in the Name of the Lord Jesus and he converted a great many to faith in Christ.
The Jewish High Priest Ananias hated Christ and earlier had commanded the Apostle James, Brother of the Lord, to be flung down from the heights of the Temple, and now he ordered that the Apostle Matthias be arrested and brought for judgment before the Sanhedrin at Jerusalem.
The impious Ananias uttered a speech in which he blasphemously slandered the Lord. Using the prophecies of the Old Testament, the Apostle Matthias demonstrated that Jesus Christ is the True God, the promised Messiah, the Son of God, Consubstantial and Coeternal with God the Father. After these words the Apostle Matthias was sentenced to death by the Sanhedrin and stoned.
When Saint Matthias was already dead, the Jews, to hide their malefaction, cut off his head as an enemy of Caesar. (According to several historians, the Apostle Matthias was crucified, and indicate that he instead died at Colchis.) The Apostle Matthias received the martyr’s crown of glory in the year 63.
Troparion for Apostle Matthias — Tone 3
O Holy Apostle Matthias, / intercede with the merciful God / to grant our souls forgiveness of transgressions.
Kontakion for Apostle Matthias — Tone 4
O wonderworker and Apostle Matthias, / your words have gone out into all the world, / enlightening men as the sun / and giving grace to the Church, / bringing faith to the heathen lands.
• Martyr OSWALD King of Northumbria (604-642)
• NATHY (Dathy, David) Cruimthir of Achonry, Bishop of Clonard (610)
Ὁ Ἅγιος Oswald
Disciple of St Finian of Clonard. He became the founder and abbot of a monastery at Achonry in Sligo in Ireland where he was venerated as the Patron Saint.
• PHELIM (Fedlimud, Felim, Felimy, Fidleminus) Bishop of Kilmore (6th c.) disciple of St Columba
Hermit. His reputation for holiness attracted would-be students who founded the city of Kilmore, Ireland around his cell. First bishop of Kilmore.
• PHILARET Gumilevskij, Archbishop of Chernigov (1866)
• Venerable PSOES 普索伊斯 of Egypt (4th c.) disciple of the Monk Pakhomios the Great
Ὁ Ὅσιος Ψόης
Saint Psoi was the disciple of Saint Pachomios the Great (May 15), and lived during the IV century in the desert of Skḗtis (Σκήτις), also known as Wadi El-Natroun.
Saint Psoi was born in the Egyptian village of Shansa early in the IV century, and his father died when the boy was young. He had been raised in the spirit of Christian piety, and he was inflamed with a desire to devote his life to God. One night, the mother of the future monk beheld an Angel in a dream, who told her that God wanted one of her sons to serve Him. The woman had seven sons, so she told the Angel to choose whichever one he wished. The Angel pointed to her youngest son, Psoi. She protested that he was too weak, and asked the Angel to select one of her stronger sons, who would be able to serve God better. The Angel replied, "The power of God is made perfect in weakness" (2 Corinthians 12:9).
When Psoi grew to adulthood, he retired into the desert. At first, he settled by the cave of Abba John of Egypt, who later blessed him to go to the Nitrian desert. There Saint Psoi lived in a cave 15 km from the cell of Saint Makarios the Great (January 19). Soon his fame spread among those who were eager for salvation. People began coming to Psoi from various places, wishing to be instructed by him. Among these was Saint Ephraim the Syrian (January 28), from whose staff, according to Tradition, a tamarind tree grew, and which still grows at the monastery. However, some researchers deny that Saints Psoi and Ephraim the Syrian ever met.1
When there were many disciples and a monastery, Saint Psoi retired to a deserted place, where now there is a monastery bearing his name. According to Tradition, he was found worthy of beholding Christ several times in his life.
Saint Psoi met all the travelers who came to the monastery, and washed their feet. Once, on the feet of a certain stranger, he saw some wounds made by nails. "I think I know you," Psoi said. The traveler disappeared, and then an Angel declared to Psoi that it was Christ. In gratitude for His mercy, the Saint drank the water that washed the Savior's feet.
Saint Psoi is also called the beloved of Christ. One day, his disciples began to ask him if they could meet Christ, too. He prayed and a voice from above called them to climb the mountain together. On the way they met an old cripple, who, when he learned where they were going, asked to go with them. The disciples refused to take the old man. Saint Psoi was behind them, so the old man made the same request to him. The venerable one took pity on the cripple and carried him on his shoulders. Soon Saint Psoi became exhausted and fell far behind the disciples.
You know, he said to the cripple, you are getting heavier and heavier. I don't understand why this is happening. Suddenly, he noticed that the old man's feet had the imprint of nails. Psoi said, I think I've washed your feet before! The cripple disappeared, and when Saint Psois finally reached the top, he found his disciples there. Where have you been? Where is Christ?they asked. He answered, It is not necessary to seek Him on the mountain, but in one's neighbor.
Saint Psoi reposed in the year 417, while he was praying. His relics are incorrupt and rest in the monastery of Al-Sirian in the V century church, on the left side of the iconostasis. His body has been preserved completely incorrupt, just as it was in his lifetime.
Troparion for Venerable Psoy — Tone 8
By a flood of tears you made the desert fertile, / and your longing for God brought forth fruits in abundance. / By the radiance of miracles you illumined the whole universe! / O our holy father Psoi, pray to Christ our God to save our souls!
• ROMANUS Ostiarius (258) an early martyr in Rome
• Martyr RUSTICUS (4th c.) at Sirmium in Pannonia
• SAMUEL presbyter in Edessa (5-6th c.)
• SERENUS (606) Bishop of Marseilles in France
• Restoration of the Temple of 40 MARTYRS of Sebaste
The Restoration of the Temple of the 40 Martyrs is celebrated on this day. At Tsar'grad two churches were built to them by the emperor Anastasia's I (491-518), and the other, by the emperor Tiberius (578-582). For this feastday is known a service in the Greek Meneion of the 13th Century.
• Venerable HERMAN of Alaska, Wonderworker of All America
A spiritual mission was organized in 1793, made up of monks of the Valaam Monastery. They were sent to preach the Word of God to the native inhabitants of northwestern America, who only ten years before had come under the sovereignty of Russia. Saint Herman was among the members of this Mission.
Saint Herman came from a family of merchants of Serpukhov, a city of the Moscow Diocese. His name before he was tonsured, and his family name are not known. (The monastic name is given when a monk takes his vows). He had a great zeal for piety from youth, and at sixteen he entered monastic life. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) First he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from Saint Petersburg.
Miraculous Healing
At the Saint Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for him to swallow, and the odor was unbearable. In this critical condition Father Herman awaited death. He did not appeal to a physician of this world, but locking his cell he fell before an icon of the Mother of God. With fervent tears he prayed, asking of Her that he might be healed. He prayed the whole night. Then he took a wet towel and with it wiped the face of the Most Holy Mother, and with this towel he covered the swelling. He continued to pray with tears until he fell asleep from sheer exhaustion on the floor. In a dream he saw the Virgin Mary healing him.
When Herman awoke in the morning, he found to his great surprise that he was fully healed. The swelling had disappeared, even though the abscess had not broken through, leaving behind but a small mark as though a reminder of the miracle. Physicians to whom this healing was described did not believe it, arguing that it was necessary for the abscess to have either broken through of its own accord or to have been cut open. But the words of the physicians were the words of human experience, for where the grace of God operates there the order of nature is overcome. Such occurrences humble human reason under the strong hand of God’s Mercy.
Life at Valaam
For five or six years Father Herman continued to live in the Saint Sergius Hermitage, and then he transferred to the Valaam Monastery, which was widely scattered on the large islands in the waters of the great Lake Ladoga. He came to love the Valaam haven with all his soul, as he came to love its unforgettable Superior, the pious Elder Nazarius, and all the brethren. He wrote to Father Nazarius later from America, “Your fatherly goodness to me, humble one, will be erased out of my heart neither by the terrible, unpassable Siberian lands, nor by the dark forests. Nor will it be wiped out by the swift flow of the great rivers; nor will the awful ocean quench these feelings. In my mind I imagine my beloved Valaam, looking to it beyond the great ocean.” He praised the Elder Nazarius in his letters as, “the most reverend, and my beloved father,” and the brethren of Valaam he called, “my beloved and dearest.” The place where he lived in America, deserted Spruce Island, he called “New Valaam.” And as we can see, he always remained in spiritual contact with his spiritual homeland, for as late as 1823, that is after thirty years of his life within the borders of America, he wrote letters to the successor of Father Nazarius, the lgumen Innocent.
Father Barlaam, later lgumen of Valaam, and a contemporary of Father Herman, who accepted his tonsure from Father Nazarius, wrote thus of the life of Father Herman.
“Father Herman went through the various obediences here, and being ‘well disposed toward every thing’ was in the course of events sent to Serdobol to oversee there the work of quarrying marble. The Brothers loved Father Herman, and awaited impatiently his return to the cloisters from Serdobol. Recognizing the zeal of the young hermit the wise elder, Father Nazarius, released him to take abode in the wilderness. This wilderness was in the deep forest about a mile from the cloister: to this day this place has retained the name ‘Herman’s.’ On holy days, Father Herman returned to the monastery from the wilderness. Then it was that at Little Vespers he would stand in the choir and sing in his pleasant tenor the responses with the brethren from the Canon, ‘O Sweetest Jesus, save us sinners. Most Holy Theotokos, Save us,’ and tears would fall like hail from his eyes.”
The First Mission to America
In the second half of the 18th century the borders of Holy Russia expanded to the north. In those years Russian merchants discovered the Aleutian Islands which formed in the Pacific Ocean a chain from the eastern shores of Kamchatka to the western shores of North America. With the opening of these islands there was revealed the sacred necessity to illumine with the light of the Gospel the native inhabitants. With the blessing of the Holy Synod, Metropolitan Gabriel gave to the Elder Nazarius the task of selecting capable persons from the brethern of Valaam for this holy endeavor. Ten men were selected, and among them was Father Herman. The chosen men left Valaam for the place of their great appointment in 1793. (The members of this historical mission were: Archimandrite Joseph (Bolotoff); the hieromonks Juvenal, Macarius, Athanasius, Stephan, and Nectarius; hierodeacons Nectarius and Stephen; and the monks Joasaph and Herman.)
As a result of the holy zeal of the preachers the light of the evangelic sermon quickly poured out among the sons of Russia, and several thousand pagans accepted Christianity. A school for the education of newly-baptized children was organized, and a church was built at the place where the missionaries lived. But by the inscrutable providence of God the general progress of the mission was unsatisfactory. After five years of very productive labor, Archimandrite Joasaph, who had just been elevated to the rank of bishop, was drowned with his party. (This occurred on the Pacific Ocean between Kamchatka and the Aleutian Islands. The ship, Phoenix, one of the first sea-going ships built in Alaska, sailed from Okhotsk carrying the first Bishop for the American Mission and his party. The Phoenix was caught in one of the many storms which periodically sweep the northern Pacific, and the ship and all hands perished together with Bishop Joasaph and his party.) Before this the zealous Hieromonk Juvenal was granted the martyr’s crown. The others died one after another until in the end only Father Herman remained. The Lord permitted him to labor longer than any of his brethren in the apostolic task of enlightening the Aleutians.
The New Valaam — Spruce Island
In America, Father Herman chose as his place of habitation Spruce Island, which he called New Valaam. This island is separated by a strait about a mile and a quarter wide from Kodiak Island on which had been built a wooden monastery for the residence of the members of the mission, and a wooden church dedicated to the Resurrection of the Savior. (New Valaam was named for Valaam on Lake Ladoga, the monastery from which Father Herman came to America. It is interesting to note that Valaam is also located on an island, although, this island is in a fresh water lake, whereas, Spruce Island is on the Pacific Ocean, although near other islands and the Alaskan mainland.)
Spruce Island is not large, and is almost completely covered by a forest. Almost through its middle a small brook flows to the sea. Herman selected this picturesque island for the location of his hermitage. He dug a cave out of the ground with his own hands, and in it he lived his first full summer. For winter there was built for him a cell near the cave, in which he lived until his death. The cave was converted by him into a place for his burial. A wooden chapel, and a wooden house to be used as a schoolhouse and a guest house were built not too distant from his cell. A garden was laid out in front of his cell. For more than forty years Father Herman lived here.
Father Herman’s Way of Life
Father Herman himself spaded the garden, planted potatoes and cabbage and various vegetables in it. For winter, he preserved mushrooms, salting or drying them. The salt was obtained by him from ocean water. It is said that a wicker basket in which the Elder carried seaweed from the shore, was so large that it was difficult for one person to carry. The seaweed was used for fertilizing the soil. But to the astonishment of all, Father Herman carried a basket filled with seaweed for a long distance without any help at all. By chance his disciple, Gerasim, saw him one winter night carrying a large log which normally would be carried by four men; and he was bare footed. Thus worked the Elder, and everything that he acquired as a result of his immeasurable labors was used for the feeding and clothing of orphans and also for books for his students.
His clothes were the same for winter as for summer. He did not wear a shirt; instead he wore a smock of deer skin, which he did not take off for several years at a time, nor did he change it, so that the fur in it was completely worn away, and the leather became glossy. Then there were his boots or shoes, cassock (podrasnik), an ancient and faded out cassock (riasa) full of patchwork, and his headdress (klobuk). He went everywhere in these clothes, and at all times; in the rain, in snowstorms, and during the coldest freezing weather. In this, Father Herman followed the example of many Eastern Ascetic Fathers and Monks who showed the greatest concern for the welfare and needs of others. Yet, they themselves wore the oldest possible clothes to show their great humility before God, and their detachment from worldly things.
A small bench covered with a time-worn deerskin served as Father Herman’s bed. He used two bricks for a pillow; these were hidden from visitors by a skin or a shirt. There was no blanket. Instead, he covered himself with a wooden board which lay on the stove. This board Father Herman himself called his blanket, and he willed that it be used to cover his remains; it was as long as he was tall. “During my stay in the cell of Father Herman,” writes the creole Constantine Larionov, “I, a sinner, sat on his ‘blanket’-and I consider this the acme of my fortune!” (‘creole’ is the name by which the Russians referred to the children of mixed marriages of native Indians of Alaska, Eskimo and Aleuts with Russians.)
On the occasions when Father Herman was the guest of administrators of the American Company and in the course of their soul-saving talks he sat up with them until midnight. He never spent the night with them, but regardless of the weather he always returned to his hermitage. If for some extraordinary reason it was necessary for him to spend the night away from his cell, then in the morning the bed which had been prepared for him would be found untouched; the Elder not having slept at all. The same was true in his hermitage where having spent the night in talks, he never rested.
The Elder ate very little. As a guest, he scarcely tasted the food, and remained without dinner. In his cell his dinner consisted of a very small portion of a small fish or some vegetables. His body, emaciated as a result of his labors, his vigils, and fasting, was crushed by chains which weighed about sixteen pounds. These chains are kept to this day in the chapel. Telling of these deeds of Father Herman, his disciple, the Aleut Ignaty Aligyaga, added, “Yes, Apa led a very hard life, and no one can imitate his life!” (The Aleutian word “Apa” means Elder or grandfather, and it is a name indicative of the great affection in which he was held).
Our writing of the incidents in the life of the Elder deal, so to speak, with the external aspects of his labor. “His most important works,” says the Bishop Peter, “were his exercises in spiritual endeavor in his isolated cell where no one saw him, but outside the cell they heard him singing and celebrating services to God according to the monastic rule.” This witness of the Bishop is supported by the following answers of Father Herman, himself: “How do you manage to live alone in the forest, Father Herman? Don’t you ever become lonesome?” He answered, “No I am not there alone! God is here, as God is everywhere. The Holy Angels are there. With whom is it better to talk, with people, or with Angels? Most certainly with Angels.”
Father Herman and the Native Alaskans
The way in which Father Herman looked upon the natives of America, how he understood his own relations with them, and how he was concerned for their needs he expressed himself in one of his letters to the former administrator of the colony, Simeon Yanovsky. He wrote, “Our Creator granted to our beloved homeland this land which like a newly-born babe does not yet have the strength for knowledge or understanding. It requires not only protection, because of its infantile weakness and impotence, but also his sustenance. Even for this it does not yet have the ability to make an appeal on its own behalf. And since the welfare of this nation by the Providence of God, it is not known for how long, is dependent on and has been entrusted into the hands of the Russian government which has now been given into your own power, therefore I, the most humble servant of these people, and their nurse (nyanka) stand before you in their behalf, write this petition with tears of blood. Be our Father and our Protector. Certainly we do not know how to be eloquent, so with an inarticulate infant’s tongue we say: Wipe away the tears of the defenseless orphans, cool the hearts melting away in the fire of sorrow. Help us to know what consolation means.”
The Elder acted the way he felt. He always interceded before the governors on behalf of those who had transgressed. He defended those who had been offended. He helped those who were in need with whatever means he had available. The Aleuts, men, women and children, often visited him. Some asked for advice, others complained of oppression, others sought out defense, and still others desired help. Each one received the greatest possible satisfaction from the Elder. He discussed their mutual difficulties, and he tried to settle these peacefully. He was especially concerned about reestablishing understanding in families. If he did not succeed in reconciling a husband and wife, the Elder prevailed upon them to separate temporarily. The need for such a procedure he explained thus, “it is better to let them live apart, or believe me, it can be terrible if they are not separated. There have been incidents when a husband killed his wife, or when a wife destroyed her husband.”
Father Herman especially loved children. He made large quantities of biscuits for them, and he baked cookies (krendelki) for them; and the children were fond of the Elder. Father Herman’s love for the Aleuts reached the point of self-denial.
An Epidemic Strikes
A ship from the United States brought to Sitka Island, and from there to Kodiak Island, a contagious disease, a fatal illness. It began with a fever, a heavy cold, and difficult respiration, and it ended with chills; in three days the victim died. On the island there was neither a doctor nor medicine. The illness spread rapidly through the village, and then throughout the nearby areas. The disease affected all, even infants. The fatalities were so great that for three days there was no one to dig graves, and the bodies remained unburied. An eyewitness said, “I cannot imagine anything more tragic and horrible than the sight which struck me when I visited an Aleutian ‘Kazhim’. This was a large building, or barracks, with dividing sections, in which the Aleuts lived with their families; it contained about 100 people. Here some had died, their cold bodies lay near the living; others were dying; there were groans and weeping which tore at one’s soul.”
“I saw mothers over whose bodies cold in death crawled a hungry child, crying and searching in vain for its food...My heart was bursting with compassion! It seemed that if anyone could paint with a worthy brush the full horror of this tragic scene, that he would have successfully aroused fear of death in the most embittered heart.” Father Herman, during this terrible sickness which lasted a whole month, gradually dying out towards the end, visited the sick, never tiring. He admonished them in their fear, prayed, brought them to penance, or prepared them for death. He never spared himself.
Father Herman as a Spiritual Teacher
The Elder was concerned in particular for the moral growth of the Aleuts. With this end in mind a school was built for children-the orphans of the Aleuts. He himself taught them the Law of God and church music. For this same purpose he gathered the Aleuts on Sunday and Holy Days for prayer in the chapel near his cell. Here his disciple read the Hours and the various prayers while the Elder himself read the Epistle and Gospel. He also preached to them. His students sang, and they sang very well. The Aleuts loved to hear his sermons, gathering around him in large numbers. The Elder’s talks were captivating, and his listeners were moved by their wonderous power. He himself writes of one example of the beneficial results of his words.
“Glory to the holy destinies of the Merciful God! He has shown me now through his unfathomable Providence a new occurrence which I, who have lived here for twenty years had never seen before on Kodiak,” he wrote. “Recently after Easter, a young girl about twenty years of age who knows Russian well, came to me. Having heard of the Incarnation of the Son of God and of Eternal Life, she became so inflamed with love for Jesus Christ that she does not wish to leave me. She pleaded eloquently with me. Contrary to my personal inclination and love for solitude, and despite all the hindrances and difficulties which I put forward before accepting her, she has now been living near the school for a month and is not lonesome. I, looking on this with great wonder, remembered the words of the Savior: ‘that which is hidden from the wise and learned is revealed to babes’” (Matthew 11:25).
This woman lived at the school until the death of the Elder. She watched for the good conduct of the children who studied in his school. Father Herman willed that after his death she was to continue to live on Spruce Island. Her name was Sophia Vlasova.
Yanovsky writes about the character and the eloquence of the talks of the Elder thus: “When I met Father Herman I was thirty years old. I must say that I was educated in the naval corps school; that I knew many sciences having read extensively. But to my regret, the Science of sciences, that is the Law of God, I barely remembered the externals—and these only theoretically, not applying them to life. I was a Christian in name only, but in my soul and in reality, I was a freethinker. Furthermore, I did not admit the divinity and holiness of our religion, for I had read through many atheistic works. Father Herman recognized this immediately and he desired to reconvert me. To my great surprise he spoke so convincingly, wisely—and he argued with such conviction—that it seemed to me that no learning or worldly wisdom could stand one’s ground before his words. We conversed with him daily until midnight, and even later, of God’s love, of eternity, of the salvation of souls, and of Christian living. From his lips flowed a ceaseless stream of sweet words! By these continual talks and by the prayers of the holy Elder the Lord returned me completely to the way of Truth, and I became a real Christian. I am indebted for all this to Father Herman; he is my true benefactor.
“Several years ago,” continues Yanovsky, “Father Herman converted a certain naval captain G. to Orthodoxy from the Lutheran Faith. This captain was well educated. Besides many sciences, he was well versed in languages. He knew Russian, English, German, French, Italian and also some Spanish. But for all this he could not resist the convictions and proofs of Father Herman. He changed his faith and was united to the Orthodox Church through Chrismation. When he was leaving America, the Elder said to him while they were parting, “Be on guard, if the Lord should take your wife from you then do not marry a German woman under any circumstance. If you do marry a German woman, undoubtedly she will damage your Orthodoxy.” The Captain gave his word, but he failed to keep it. The warning of the Elder was prophetic. Indeed, after several years the Captain’s wife did die, and he married a German woman. There is no doubt that his faith weakened or that he left it; for he died suddenly without penance.”
Further on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’
“Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ Various answers were offered ... Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘Is it not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’
“All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. He then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. Is that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ They had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’
“In general, Father Herman liked to talk of eternity, of salvation of the future life, of our destinies under God. He often talked on the lives of the Saints, on the Prologue, but he never spoke about anything frivolous. It was so pleasant to hear him that those who conversed with him, the Aleuts and their wives, were so captivated by his talks that often they did not leave him until dawn, and then they left him with reluctance;” thus witnesses the Creole, Constantine Larionov.
A Description of Father Herman
Yanovsky writes a detailed description of Father Herman. “I have a vivid memory,” he said, “Of all the features of the Elder’s face reflecting goodness; his pleasant smile, his meek and attractive mien, his humble and quiet behavior, and his gracious word. He was short of stature. His face was pale and covered with wrinkles. His eyes were greyish-blue, full of sparkle, and on his head there were a few gray hairs. His voice was not powerful, but it was very pleasant.” Yanovsky relates two incidents from his conversations with the Elder. “Once,” he writes, “I read to Father Herman the ode, ‘God,’ by Derzhavin. The Elder was surprised, and entranced. He asked me to read it again. I read it once more, “Is it possible that a simple, educated man wrote this?” he asked. “Yes, a learned poet,” I answered. “This has been written under God’s inspiration,” said the Elder.
The Martyrdom of Peter
“On another occasion I was relating to him how the Spanish in California had imprisoned fourteen Aleuts, and how the Jesuits were forcing all of them to accept the Catholic Faith. But this Aleut would not agree under any circumstances, saying, ‘We are Christians.’ The Jesuits protested, ‘That’s not true; you are heretics and schismatics. If you do not agree to accept our faith then we will torture all of you.’ Then the Aleuts were placed in cells until evening; two to a cell. At night the Jesuits came to the prison with lanterns and lighted candles. They began to persuade the Aleuts in the cell once again to accept the Catholic Faith. ‘We are Christians,’ was the answer of the Aleuts, ‘and we will not change our Faith.’ Then the Jesuits began to torture them, at first the one while his companion was the witness. They cut the toes off his feet, first one joint and then the other joint. And then they cut the first joint on the fingers of the hands, and then the other joint. Afterwards they cut off his feet, and his hands; the blood flowed. The martyr endured all and steadfastly insisted on one thing: ’I am a Christian.’ In such suffering, he bled to death. The Jesuit promised to torture to death his comrades also on the next day.... But that night an order was received from Monterey stating that the imprisoned Aleuts were to be released immediately, and sent there under escort. Therefore, in the morning all were dispatched to Monterey with the exception of the martyred Aleut. This was related to me by a witness, the same Aleut who was the comrade of the tortured Aleut. Afterwards he escaped from imprisonment, and I reported this incident to the supreme authorities in Saint Petersburg. When I finished my story, Father Herman asked, ‘And how did they call the martyred Aleut?’ I answered, ‘Peter; I do not remember his family name.’ The Elder stood up before an icon reverently, made the sign of the Cross and pronounced, ’Holy newly-martyred Peter, pray to God for us!’”
The Spirit of Father Herman’s Teaching
In order to express the spirit of Father Herman’s teaching, we present here a quotation from a letter that was written by his own hand.
“The empty years of these desires separate us from our heavenly homeland, and our Love for these desires and our habits clothe us, as it were, in an odious dress; it is called by the Apostle ‘the external (earthy) man’ (1 Corinthians 15:47). We who are wanderers in the journey of this life call to God for aid. We must divest ourselves of this repulsiveness, and put on new desires, and a new love for the coming age. Thus, through this we will know either an attraction or a repulsion for the heavenly homeland. It is possible to do this quickly, but we must follow the example of the sick, who wishing for desired health, do not stop searching for means of curing themselves. But I am not speaking clearly.”
Not desiring anything for himself in life, when he first came to America, he refused in his humility the dignity of hieromonk and archimandrite, deciding to remain forever a common monk, Father Herman, without the least fear before the powerful, strove with all sincerity for God. With gentle love, and disregarding the person, he criticized many for intemperate living, for unworthy behavior, and for oppressing the Aleuts. Evil armed itself against him and gave him all sorts of trouble and sorrow. But God protected the Elder. The Administrator of the Colony, Yanovsky, not having yet seen Father Herman, after receiving one of those complaints, had already written to Saint Petersburg of the necessity of his removal. He explained that it seemed that he was arousing the Aleuts against the administration. But this accusation turned out to be unjust, and in the end Yanovsky was numbered among the admirers of Father Herman.
Once an inspector came to Spruce Island with the Administrator of the Colony and with company employees to search through Father Herman’s cell. This party expected to find property of great value in Father Herman’s cell. But when they found nothing of value, an employee of the American Company, Ponomarkhov, began to tear up the floor with an axe, undoubtedly with the consent of his seniors. Then Father Herman said to him, “My friend, you have lifted the axe in vain; this weapon shall deprive you of your life.” Some time later people were needed at Fort Nicholas, and for that reason several Russian employees were sent there from Kodiak; among them was Ponomarkhov; there the natives of Kenai cut off his head while he slept.
The Temptations of Father Herman
Many great sorrows were borne by Father Herman from evil spirits. He himself revealed this to his disciple, Gerasim. Once when he entered Father Herman’s cell without the usual prayer he received no answer from Father Herman to any of his questions. The next day Gerasim asked him the reason for his silence. On that occasion Father Herman said to him, “When I came to this island and settled in this hermitage the evil spirits approached me ostensibly to be helpful. They came in the form of a man, and in the form of animals. I suffered much from them; from various afflictions and temptations. And that is why I do not speak now to anyone who enters into my presence without prayer.” (It is customary among devout laymen, as well as clergy, to say out loud a prayer, and upon hearing a response ending with Amen, to enter and go to the icon in the room to reverence it, and to say a prayer before greeting the host).
Supernatural Gifts from God
Herman dedicated himself fully for the Lord’s service; he strove with zeal solely for the glorification of His Most Holy Name. Far from his homeland in the midst of a variety of afflictions and privations Father Herman spent several decades performing the noblest deeds of self-sacrifice. He was privileged to receive many supernatural gifts from God.
In the midst of Spruce Island down the hill flows a little stream into the sea. The mouth of this stream was always swept by surf. In the spring when the brook fish appeared the Elder raked away some of the sand at its mouth so that the fish could enter, and at their first appearance they rushed up the stream. His disciple, lgnaty, said, “it was so that if ‘Apa’ would tell me, I would go and get fish in the stream!” Father Herman fed the birds with dried fish, and they would gather in great numbers around his cell. Underneath his cell there lived an ermine. This little animal can not be approached when it has had its young, but the Elder fed it from his own hand. “Was not this a miracle that we had seen?” said his disciple, Ignaty. They also saw Father Herman feeding bears. But when Father Herman died the birds and animals left; even the garden would not give any sort of crops even though someone had willingly taken care of it, Ignaty insisted.
On Spruce Island there once occurred a flood. The inhabitants came to the Elder in great fear. Father Herman then took an icon of the Mother of God from the home where his students lived, and placed it on a “laida” (a sandy bank) and began to pray. After his prayer he turned to those present and said,“Have no fear, the water will not go any higher than the place where this holy icon stands.” The words of the Elder were fulfilled. After this he promised the same aid from this holy icon in the future, through the intercessions of the Mother of God. He entrusted the icon to his disciple Sophia; in case of future floods the icon was to be placed on the “laida.” This icon is preserved on the island to this day.
At the request of the Elder, Baron F. P. Wrangel wrote a letter to a Metropolitan (his name is not known) which was dictated by Father Herman. When the letter was completed and read, the Elder congratulated the Baron upon his attaining the rank of admiral. The Baron was taken aback. This was news to him. It was confirmed, but only after an elapse of some time, and just before he departed for Saint Petersburg.
Father Herman said to the administrator Kashevarov, from whom he accepted his son from the font (during the Sacrament of Baptism), “I am sorry for you, my dear ‘kum.’ It’s a shame; the change will be unpleasant for you.” In two years, during a change of administration, Kashevarov was sent to Sitka in chains.
Once, the forest on Spruce Island caught fire. The Elder, with his disciple Ignaty, in a thicket of the forest made a belt about a yard wide in which they turned over the moss. They extended it to the foot of the hill. The Elder said, “Rest assured, the fire will not pass this line.” On the next day, according to the testimony of Ignaty, there was no hope of salvation (from the fire) and the fire, pushed by a strong wind, reached the place where the moss had been turned over by the Elder. The fire ran over the moss and halted, leaving untouched the thick forest which was beyond the line.
The Elder often said that there would be a Bishop for America; this at a time when no one even thought of it, and there was no hope that there would be a Bishop for America. This was related by Bishop Peter, and his prophecy was fulfilled in time.
“After my death,” said Father Herman, “there will be an epidemic, many people shall die during it, and the Russians shall unite the Aleuts.” And so it happened. It seems that about a half a year after his passing, there was a smallpox epidemic; the death rate in America during the epidemic was tremendous. In some villages, only a few inhabitants remained alive. This led the administration of the colony to unite the Aleuts; the twelve settlements were consolidated into seven.
“Although a long time shall elapse after my death, I will not be forgotten” said Father Herman to his disciples. “My place of habitation will not remain empty. A monk like me, who will be escaping from the glory of men, will come and he will live on Spruce Island, and Spruce Island will not be without people.” (This prophecy has now been fulfilled in its entirety. Just such a monk as Father Herman described lived on Spruce Island for many years; his name was Archimandrite Gerasim, who died on October 13, 1969. This monk took on himself the responsibility of taking care of the Chapel under which the Elder Herman was first buried. Metropolitan Leonty, soon after his elevation to the primacy of the Russian Orthodox Church in America, made a pilgrimage to Spruce Island, and the grave of Saint Herman.)
Prophecies for the Future
The Creole Constantine, when he was not more than twelve years old, was asked by Father Herman, “My beloved one, what do you think; this chapel which they are building now, will it ever stand empty?” The youngster answered, “I do not know, Apa.” “Indeed,” said Constantine, “I did not understand his question at that time, even though the whole conversation with the Elder remains vivid in my memory.” The Elder remained silent for some time, and then said, “My child, remember, in time there will be a monastery in this place.”
Father Herman said to his disciple the Aleut Ignaty Aligyaga, “Thirty years shall pass after my death, and all those living on Spruce Island will have died, but you alone will remain alive. You will be old and poor when I will be remembered.” And indeed after the death of Father Herman thirty years passed when they were reminded of him, and they began to gather information and facts about him, on the basis of which his Life was written. “It is amazing,” exclaims Ignaty, “how a man like us could know all this so long before it happened! However, no, he was no ordinary man! He knew our thoughts, and involuntarily he led us to the point where we revealed them to him, and we received counsel from him.”
“When I die,” the Elder said to his disciple, “you will bury me alongside Father Joasaph. You will bury me by yourself, for you will not wait for the priest. Do not wash my body. Lay it on a board. Clasp my hands over my chest, wrap me in my mantia (the monk’s outer cloak), and with its wings cover my face and place the klobuk (monastic head covering) on my head. If anyone wishes to bid farewell to me, let them kiss the Cross. Do not show my face to anyone....”
The Repose of Father Herman
The time of the Elder’s passing had come. One day he ordered his disciple Gerasim to light a candle before the Icons, and to read the Acts of the Holy Apostles. After some time his face glowed brightly and he said in a loud voice, “Glory to Thee, O Lord!” He then ordered the reading to be halted, and he announced that the Lord had willed that his life would now be spared for another week. A week later, again by his orders, candles were lit, and the Acts of the Holy Apostles were read. Quietly, the Elder bowed his head on Gerasim’s chest; the cell was filled with a sweet-smelling odor; and his face glowed, and Father Herman was no more! Thus he died in blessedness, he passed away in the sleep of a righteous man in the eighty-first year of his life of great labor the 25th day of December 1837. (It was the 13th of December according to the Julian Calendar, although there are some records which state that he died on November 28th and was buried on December 26th).
Those sent with the sad news to the harbor returned to announce that the administrator of the colony Kashevarov had forbidden the burial of the Elder until his own arrival. He also ordered that a finer coffin be made for Father Herman, and that he would come as soon as possible and would bring a priest with him. But then a great wind came up, a rain fell, and a terrible storm broke. The distance from the harbor to Spruce Island is not great—about a two hour journey—but no one would agree to go to sea in such weather. Thus it continued for a full month, and although the body lay in state for a full month in the warm house of his students, his face did not undergo any change at all, and not the slightest odor emanated from his body. Finally, through the efforts of Kuzma Uchilischev, a coffin was obtained. No one arrived from the harbor, and the inhabitants of Spruce Island alone buried the remains of the Elder in the ground. Thus the words which Father Herman uttered before his death were fulfilled. After this the wind quieted down, and the surface of the sea became as smooth as a mirror.
One evening, above the village Katani (on Afognak) an unusual pillar of light which reached up to heaven was seen above Spruce Island. Astonished by the miraculous appearance, experienced elders and the Creole Gerasim Vologdin and his wife Anna said, “It seems that Father Herman has left us,” and they began to pray. After a time, they were informed that the Elder had indeed passed away that very night. This same pillar was seen in various places by others. On the night of his death a vision was seen in another of the settlements on Afognak; it seemed as though a man was rising from Spruce Island into the clouds.
The disciples buried their father, and placed a wooden memorial marker above his grave. Father Peter Kashevarov, the priest on Kodiak, says, “I saw it myself, and I can say that today it seems as though it had never been touched by time; as though it had been cut this day.”
Having witnessed the life of Father Herman glorified by his zealous labors, having seen his miracles, and the fulfillment of his predictions, finally having observed his blessed falling asleep, “in general, all the local inhabitants,” Bishop Peter witnesses, “have the highest esteem for him, as though he was a holy ascetic, and they are fully convinced that he has found favor in the presence of God.”
In 1842, five years after the passing away of the Elder, Archbishop Innocent of Kamchatka and the Aleutians, was near Kodiak on a sailing vessel which was in great distress. He looked to Spruce Island, and said to himself, “If you have found favor in God’s presence, Father Herman, then may the wind change.” It seems as though not more than fifteen minutes had passed, said the bishop, when the wind became favorable, and he successfully reached the shore. In thanksgiving for being saved, Archbishop Innocent himself conducted a Memorial Service (Panikhida) over the grave of the blessed Father Herman.
O Holy Father Herman of Alaska, pray unto God for us!
In the Name of the Father, and of the Son, and of the Holy Spirit.
O Lord Jesus Christ, Son of God,
Amen.
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O God, be merciful to me, a sinner.
愿上帝怜恤我罪人
for the sake of the prayers
of Thy most pure Mother,
our holy and God-bearing fathers and all the saints, have mercy on us.
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