συνοδικός
June 10 / May 28
2018 (7526)
2nd Sunday after Pentecost 五旬节后第二主日. ALL RUSSIAN SAINTS 俄罗斯全体圣徒
• The Most Holy Theotokos in commemoration of NICEA 尼西亚 (304) Icon
The Nicea Icon of the Mother of God was glorified in the year 304. During the time of a siege by Hamir of the city of Nicea, situated in Asia Minor, a certain Constantine, seeing the icon of the Mother of God, took hold a stone and threw it at the icon, and then began to trample it underfoot. By night the Mother of God appeared in a dream to the perpetrator of the sacrilege and said: "Thou hast committed grave insult to Me. Know, that thou hast done this to thine own perishing". Punishment followed forthwith. During the time of battle he was suddenly struck on the head by a stone and fell down senseless. This event was told of by the fathers of the First OEcumenical Council (year 325), and they established it to sing before the Mother of God: "Thine Holy Sanctuary Thou hast made the womb".
• "Tenderness" 邬弥勒尼耶 Icon of the Mother of God of CHUKHLOMA (Galich) (1350)
Σύναξις Ὑπεραγίας Θεοτόκου ἐν Γκαλίτς τῆς Ρωσίας
The Icon of the Mother of God of Galich-Chukhlomsk "Tenderness" [Umilenie] appeared in the year 1350 to the Monk Avraam of Galich, having come there from the north for ascetic deeds with the blessing of the Monk Sergei of Radonezh. On the wild shores of the Galich lake near the large mountain, hidden in the dense forest, he turned with prayer to the Mother of God, asking Her blessing for his labours. After prayer the monk sat at rest and suddenly there appeared on the nearby mountainside a bright light and he heard a voice: "Avraam, come up the mountain, where is set an icon of My Mother". The monk went up the mountain where the light shone, and indeed on a tree found an icon of the Mother of God with the Praeternal Infant. With tenderness and in gratitude to God, the holy ascetic took the revealed image and, strengthened by prayers to the Most Holy Mother of God, he built a the blessed place a chapel, in which he put the icon. After a certain length of time the Galich prince Dimitrii Feodorovich, having learned about a trip of the elder, turned to him with a request to bring the icon. The Monk Avraam rowed across the Galich lake in a boat and, accompanied by clergy and a throng of people, he took the wonderworking icon to the cathedral church of the city of Galich. On this day a large number of the sick were healed from this icon. When the Monk Avraam told about the appearance of the icon, the prince offered money for the building of a monastery. Soon there was built a church in honour of the Dormition of the Most Holy Mother of God, around which arose a monastery. Afterwards the Monk Avraam founded several more monasteries, the last being founded was the Chukhlomsk, not far from the city of Chukloma, – from the name of this monastery the ascetic was named "of Chukhlomsk", and the wonderworking icon took on the name "Galich-Chukhlomsk. The commemoration of this icon is also on 28 May and 15 August.
• Icon of the Mother of God "SOFTENER OF EVIL HEARTS"
The “Softener (or “Consoler”) of Evil Hearts” Icon of the Mother of God is similar to the “Seven Swords” Icon (August 13). It depicts the Theotokos with seven swords piercing Her heart (Luke 2:35). There are three swords on the right side, three on the left, and one from below. The icon appears to be of Western origin.
• Icon of the Mother of God "THE UNBREAKABLE WALL"
Σύναξις Ὑπεραγίας Θεοτόκου τοῦ «νοητοῦ τείχους», ἐν Ρωσία
The “Unbreakable (or “Indestructible”) Wall” Icon of the Most Holy Theotokos is commemorated on the Sunday of All Saints. It is an icon of the Blachernae type, in which the Virgin is shown with Her hands raised and the palms facing forward. Christ is depicted within a roundel, or mandorla. This is an oval or circle symbolizing the glory of Heaven, or Divine Light. Perhaps the name of this particular Icon is derived from Amos 7:7 where the Lord is said to be standing on “a wall of adamant” (LXX).
• "ORLOVSKY" (1643) and "ANTIOCHIAN" (580) Icons of the Mother of God
Today, on the second Sunday after Pentecost, we continue to explore the meaning of sanctity in our lives through the examples provided to us by the Church. The Church guides us in the celebration of the memory of the saints who are the closest to us in culture, and often in time. The numerous holy princes and peasants, learned and simple, monastics and soldiers, hermits and martyrs, men, women, and children — they are our ancestors and neighbors, parents and children, past and present. Sanctity in the holy Church of Christ did not end in some long-ago century, but has always persevered, and is set as a standard for our own lives here and now. Sanctity did not stop with the Apostles, or the Fathers, or even the New Martyrs of Russia, but reveals itself in the lives of the saints here in North America, some of whom many present here can remember personally. And those who remember, for example, the life of Saint John of San Francisco, know that sanctity is not in spectacular fireworks or drumbeat from the sky, but in taking one’s cross and following Christ (Matt. 10:38). In the Gospel reading for the memory of the saints, we hear about the strange beatitudes or qualities that make people blessed in the eyes of God (Matt. 5:1-12). They are the blessed qualities that shine forth through the lives of saints, but how unusual they are in the eyes of the secular world! Christ says: “Blessed are the poor in spirit”, but it is the rich and the arrogant that the world adores. “Blessed are those who mourn”, but the world urges us not to even think about death, to forget that this earthly life has a purpose and an end. “Blessed are the meek”, but it is the ruthless that get ahead in the secular world, and it is through brutality that earthly kingdoms are established. “Blessed are those who hunger and thirst for righteousness”, but the world wants us to hunger and thirst for very different things. “Blessed are the merciful”, but secular schools teach the doctrine of the survival of the fittest. “Blessed are the pure in heart”, but purity is trampled into dirt in today’s society. “Blessed are the peacemakers”, but the secular definition of peacemaking is to start a preemptive war. “Blessed are those who are persecuted for righteousness’ sake”, but the world persecutes righteousness and leaves no place for it as it marches along the path of “social progress.” Blessed are those who are persecuted for Christ, but who are the persecutors? In ancient Israel, they were the leaders of the people. In ancient Rome, they were the best emperors. And in Russia, those who envisioned a “bright future” for all slaughtered hundreds of thousands of clergy and millions of the faithful. We must remember this fact whenever we feel comfortable in this world order, whenever the world seems to be our friend. “Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (Jas. 4:4). The kingdom of Christ is not of this world (John 18:36). It is in this world, but it is not of this world. This distinction is very important for us. We must not treat the kingdom of God as some sort of a fantasy happening sometime in the future on some far-away planet. On the contrary, life with God must begin in this earthly life, and “behold, the kingdom of God is in the midst of you” (Luke 17:21). And those who follow Christ get to partake of the kingdom in anticipation of the resurrection of the world to life with Christ. Similarly, those who reject Christ and His kingdom in this life, get to partake of life without God in anticipation of the eternal result of their choice. Those who choose to live according to sins and passions that rule the secular world, rather than according to the law of Christ, get their choice inscribed in their hearts, even as those who choose Christ get His law inscribed in theirs (Heb 8:10). We must not think that it is possible to get the best of both kingdoms or to live according to our passions in this life and hope to inherit eternal life with God. “What accord has Christ with Belial?” (2 Cor. 6:15) The call of Christ must be answered without any reservation, or it is not answered at all. In the Gospel reading for this Sunday (Matt. 4:18-23), we hear of the way that the holy apostles answered this call: “Immediately they left their nets and followed Him”. We see no hesitation, no looking back, no calculations, — just an overwhelming readiness to be with the Lord. Of course, the particular circumstances of this calling may be very different from ours. Not everyone — whether then or now — is called to immediately leave their nets. The Holy Spirit leads everyone on a path most beneficial to him or her. And if at times it is necessary for us to leave our nets, then we must respond accordingly. But at all times Christ calls us to leave behind the nets of our passions, the entanglements that we create in our minds that keep us from answering His call, and to follow him in the simplicity of our hearts. And we see complete resolve to follow Christ in the lives of all saints, and in the lives of the saints of Russia. When Christ called the Russian saints to proclaim His Gospel and bring the good news to those in darkness, they answered His call. When Christ called them to teach the children, heal the sick, minister to the poor and the needy, and comfort the grieving, — they answered this call. When the godless attacked the faith and killed the faithful, they stood firm in the face of martyrdom. But at all times and under all circumstances they followed Christ in the firmness of their resolve and in the simplicity of their hearts. In celebrating the Feast of All Russian Saints, we do not keep an anniversary or a memorial. Rather, it is a call to us to follow Christ in our lives in the same way as the saints followed Him in theirs. Any example from the past is meaningful only in as much as it is applied in the present. Only in this way our requests for heavenly intercession from the Russian saints can become genuine and devoid of hypocritical posturing:
All saints of Russia, pray to God for us
to be worthy heirs of your memory.
Help us follow Christ as you have followed Him.
Help us accept His calling and reject the nets and trappings of this world;
so that with you we also may glorify God Who is wondrous in His saints.
O all you saints of the Russian land, pray to God for us!
The Synaxis of Saints of Holy Mount Athos includes some 450 ascetics, while there are also several thousand unknown and unrevealed holy men who by their prayers blessed the soil of the Athonite peninsula, which is why it is called “the Holy Mountain”.
From the mid 18th century down to our own times has been a period when the Holy Mountain has greatly flourished. AKAKIOS Kafsokalyvitis (1730) the extremely severe cave-dwelling ascetic, the imitator of St MAXIMUS Kafsokalivitis; IEROTHEOS of Iveron (1745) a wise teacher; ANTHIMOS Kourouklis (1782) the joyful missionary to the islands of the Aegean and the Ionian; PAISIUS Velichkovsky (1794) the founder of the 'ascetic-literary' school; SOPHRONIOS Agiannanitis; MAKARIOS Notaras (1805) the bishop-ascetic; GEORGIOS of Tsernika in Romania (1806); NICODEMUS the Athonite (1809) a writer noted for his wisdom; ATHANASIOS of Paros (1813) a teacher of distinction; SOPHRONIOS Vratsis of Bulgaria (1813); ARSENIOS of Paros (1877) a renowned ascetic; ANTIPAS of Moldavia (1822); SILUAN of Russia the Athonite (1938) well-known from his fine biography; and SAVVAS of Kalymnos (1948) the worker of miracles, form an important nucleus of enlightenment, education, and service to God and man. To these names we must add the glorious latter-day Athonite martyrs, who in the 18th and 19th century number as many as 60, of whom we could mention: PACHOMIOS of the New Skete (1730), CONSTANTINE the Russian (1742), DAMASKINOS of Thessaly (1771), COSMAS of AETOLIA (1779) that renowned teacher and founder of churches and schools, LOUKAS of Stavroniketa (1802), GERASIMOS of Koutloumousiou (1812), EFTHYMIOS of the Skete of Iveron (1814), GIDEON of Karakallou (1818), AGATHANGELOS of Esphigmenou (1819), GREGORY V Patriarch of Constantinople (1821), PAVLOS of Konstamonitou (1824) and the renowned ATHANASIOS of Lemnos (1846). The foundation of the Athonite Academy (1749) was an important point in this modern Athonite renaissance. The distinguished teachers who served there included NEOPHYTOS Kafsokalyvitis, its first principal, who was succeeded by Archimandrite AGAPIOS of the Holy Sepulchre, slaughtered by the Turks outside Thessaloniki, EVGENIOS Voulgaris, that gifted techer, NIKOLAOS Zertzoulis of Metsovo, PANAGIOTIS Palamas, and ATHANASIOS of Paros, among others. Among those who served as the Academy's trustees and patrons were GREGORY V, NICODEMUS the Athonite, and MAKARIOS Notaras. Among the Academy's students were the martyrs COSMAS of Aetolia, CONSTANTINE of Hydra, and ATHANASIOS Koukaliotis; there were also leaders in the intellectual world such as Iosipos Moisiadax, Sergios Makraios, and Rigas Pheraios, who died for his country. It is an undoubted fact that for the Greek nation then enslaved to the Turks the Athonite Academy lit one more lantern of hope for its survival. The printing-press set up at the Great Lavra by COSMAS of Epidaurus (1755) and the school at the Vatopaidi Monastery also contributed to the awakening of the nation, but unfortunately these were short-lived. The same period coincided with the lives and work of important men of letters such as Papa-IONAS Kafsokalyvitis, DIONYSIOS Siatisteas, NEOPHYTOS Skourteos, VARTHOLOMAIOS of Koutloumousiou, PACHOMIOS of Tirnovo, DIONYSIOS of Fourna (1745), the icon-painter and author of the famous book on the art of painting, who lived at Karyes, KAISARIOS Dapontes (1784) a much-travelled writer and poet who was a monk of Xeropotamou, DOROTHEOS (Evelpidis) of Vatopedi, and NIKIPHOROS of Iveron. In the mid 18th century a grave theological debate developed all over the Holy Mountain in connection with the issues of the holding of memorial services for the departed, frequency of Holy Communion, and other matters relating to the exact observance of Orthodox tradition. The starting-point for this prolonged controversy was the building of the kyriakon at the Skete of St Anne (1754). The question arose as to whether the commemoration of the founders and benefactors should be held on Saturday or Sunday, and with what frequency the monks should receive Holy Communion. The debate divided the monks, and those who insisted that the memorial services should be held on Saturdays were mockingly dubbed 'kollyvades'. It seems, however, that, behind their apparent obstinacy, they had a profound knowledge of church tradition and fought hard for its authenticity and for its purification from adulteration. Thus the name of 'kollyvas' became a title of honour and the movement was responsible for a profitable and beneficial regeneration and renewal. Indeed, this devout movement was led by three saints: MAKARIOS Notaras, NICODEMUS the Athonite, and ATHANASIOS of Paros, and they numbered among their supporters and sympathizers distinguished scholars such as NEOPHYTOS Kafsokalyvitis, CHRISTOPHOROS Artinos, AGAPIOS of Cyprus, IAKOVOS the Peloponnesian, PAVLOS the hermit, THEODORITOS of Esphigmenou, and a number of others. Some of them chose voluntary exile and took refuge in mainland Greece or the islands, where they founded scores of monasteries, of which a fair number survive today. Thus we see MAKARIOS Notaras on Chios, NIPHON on Skiathos, DIONYSIOS of Skiathos on Skyros, IEROTHEOS on Hydra, with numerous disciples and friends of that Athonite tradition which has nourished monks and saints. The monasteries which they founded were noted for their vigour and service. The Ecumenical Patriarchate by decisions of the Holy Synod finally put an end to the 'kollyvades' issue, by ruling that memorial services could be held as circumstances demanded and that Holy Communion, with the proper preparation, could be received frequently, and that the life of the substance, and not the aridity of the form, was to be adhered to. Sts Nicodemus the Athonite, Makarios Notaras, and Athanasios of Paros are the typical representatives of the renaissance on the Holy Mountain, and of the spirit which prevailed. They were the authors of widely circulating books which had their effect on the souls of the enslaved Greeks, and their works continue to be re-issued even today. The seal was set on the Athonite theological spirit of the time by the publication of the 'Philokalia of the Ascetic Fathers' (1785), a publication which was a landmark in theological literature. In a difficult period such as that of Turkish rule, the Holy Mountain kept its lamp perpetually burning, and was able, moreover, to hand on the flame to the peoples of the Balkans and the North. Thus the exchange of visits and the sojourn of many on the Holy Mountain of Athos gave rise to an important spiritual and cultural movement. The quiet of Mount Athos acted as a school of superior philosophy in which not only asceticism and vigilance, but also study in its rich libraries, the translation of rare texts, concern for art, and the transmission of a spirit of service and self-sacrifice were cultivated. The work of the starets Paisius Velichkovski, the reformer of monasticism in Romania and Russia, after his departure from Athos, was particularly inspired. Similar work was carried out by his disciple the Blessed GEORGIOS of Tsernika (1806) in the monasteries of Moldavia, where hundreds of monks were his spiritual children, by the Blessed SOPHRONIOS Vratsis (1813) in Bucharest, while the Blessed ANTYPAS (1882) from Moldavia went to Jassy and finally reached the Monastery of Varlaam in Finland. The Russian Saint SILOUAN the Athonite (1938) continues to teach through his much-translated biography by Archimandrite SOPHRONIUS (1993) even after his blessed death. Yet again the illuminating influence of the universality of the Holy Mountain is apparent. The Athonite monastic community has never kept the fragrance of the blossoming of its virtues all for itself. In spite of the harshness of enslavement to the Turks, penury, the difficulties in travelling and the many perils, the Athonite monk in his humble cap went everywhere in the Greek world, to bring the sober preaching of salvation, of redemption, of consolation, of support, and of hope - fiery missionaries like COSMAS of Aetolia, who crowned his long preaching mission with martyrdom, the Blessed ANTHIMOS Kourouklis, who travelled the islands and built churches and monasteries, the Blessed MAKARIOS Notaras, who on the islands of the Aegean created real centres of refreshment and aspiration, while similar work was carried out by his companion Blessed ATHANASIOS of Paros, ARSENIOS of Paros, and SAVVAS of Kalymnos, to name but a few. The Ecumenical Patriarch GREGORY V the Martyr and the company of glorious latter-day Athonite martyrs still teach more strikingly today after their martyr's end and strengthen the hearts of the people. In our own century the Holy Mountain has continued its hidden service to mankind which makes known the lofty spirituality and life of Orthodoxy and its benign influence beyond its boundaries by continuing to produce ascetics and figures of great spiritual and theological stature. In a world which thirsts and seeks in anguish for authenticity, discipline and truth, it gives its testimony of the experience of the Orthodox spiritual life and the salvation of the soul. The many young pilgrims today may not always be fired with enthusiasm, but they are set thinking by this way of life of asceticism, abstinence, simplicity, and quiet of the monks. Thus often a pilgrimage to the Holy Mountain is a turning-point in their lives. The humility and sanctity of Mount Athos play a role of spiritually alerting the Church and the people. This spiritual portrait of Athos has to show in our own times many figures who vie with those of earlier eras, whose spirit they transmit, while at the same time providing a starting-point for the carrying on of their work in the future. Among those Abbots known for their great love for the Holy Mountain, for their monasteries, for their spiritual children, for the Theotokos and for God, lovers of virtue and hard work, were the now departed Archimandrites SYMEON of Gregoriou (1905), NEOPHYTOS of Simonopetra (1907) who were re-founders of their monasteries, KODRATOS of Karakallou (1940), ATHANASIOS of Gregoriou (1953), IERONYMOS of Simonopetra (1957), PHILARETOS of Konstamonitou (1963), who wore themselves out in the service of their monasteries and their monks, SERAPHIM of Agiou Pavlou (1960), VISSARION of Gregoriou (1974), GABRIEL of Dionysiou (1983), who successfully worked together to promote the common interests of the Holy Mountain, HARALAMBIS of Simonopetra (1970), and EPHRAIM of Xeropotamou (1983). Apart from these distinguished figures, the following, now at rest, were excellent and discreet spiritual counsellors and confessors in our own century: SAVVAS (1908) and GREGORIOS of Little St Anne, IGNATIOS Koutounakiotis (1927), CHARITON Kafsokalyvitis, KAISARIOS, and MIKHAIL the Blind (1952) of the Skete of St Anne, NEOPHYTOS, GABRIEL (1967), EFSTATHIOS (1981) and ELPIDIOS (1983) the Cypriots, and SPYRIDON (1990) of the New Skete, GREGORIOS of Dionysiou, MAXIMOS of Karakallou, NIKODEMOS of Crete of the Koutloumousi Skete, among others. Of widely acknowledged sanctity were the departed Elders HATZIGHIORGHIS (1886), renowned for the severity of his fasting, DANIEL the Romanian, the cavedweller, of Kerasia, AVIMELECH of Crete and Gerasimos (1991) the hymnographer of Little St Anne, KALLINIKOS (1930), the ascetic and Hesychast and DANIEL of Smyrna (1929) of Katounakia, GERASIMOS Menagias (1957) the wise hermit, AVVAKOUM (1978) the Barefoot, of the Lavra, Isaak (1932) the best of coenobites, and LAZAROS (1974) of Dionysiou, JOSEPH the Cave-Dweller (1959) the great ascetic, and THEOPHYLAKTOS (1986) the lover of the saints, of the New Skete, GERONTIOS (1958) of St Panteleimon, ATHANASIOS of Iveron (1973) known for his humility and devotion to the Theotokos, EVLOGIOS (1948), the great faster, and ENOCH (1978), the delightful Romanian, at Karyes, Papa-TYCHON (1968), the great Russian ascetic of Kapsala, PORPHYRIOS (1992) an elder of Kafsokalyvia with pre-vision and insight, who for years carried the blessings of Athos into Attica, and PAISIOS (1944) the Athonite, who gave rest to many who approached him with reverence. Many have written many worthy accounts of all of these. The last two to be mentioned above were widely known for the grace which was given them. Elder Porphyrios was one of the most important figures of our times: he had the authority of authenticity, he had the experience of the Holy Spirit, he was truly humble, his simplicity was thoroughgoing; in him childlikeness was interwoven with holiness. He was a discerner of souls, a teacher and a guide to many, who, greatly moved, will tell of their meetings with him. Elder Paisios was also an experienced, patient and persistent physician of souls and a guide to a host of people with great needs. His joyful discourse, his example, his counsels reached people, and infected them with his peace, the joy of blessing, the refreshment of the spirit. Amongst the men of letters of our time whom the Holy Mountain has produced are the priest-monk THEODORITOS of the Lavra, GERASIMOS of Esphigmenou (Smyrnakis), famed for his fine book on the Holy Mountain, the deacon-monk COSMAS of Agiou Pavlou (Vlachos), similarly, the priest-monk CHRISTOPHOROS of Docheiariou (Ktenas), the author of a host of works on the Holy Mountain, the Lavra Elders PANTELEIMON, CHRYSOSTOMOS, ALEXANDROS (Evmorphopoulos), SPYRIDON (Kambanaos) a doctor, PAVLOS (Pavlidis) also a doctor, ALEXANDROS (Lazaridis), EVLOGIOS (Kourilas), subsequently Metropolitan of Korytsa, IOAKEIM of Iveron, THEOPHILOS, NIKANDROS, IAKOVOS and ARKADIOS of Vatopaidi, and the Xeropotamou Elders PAVLOS, CHRYSANTHOS and EVDOKIMOS, ATHANASIOS of Pantocrator, ZOSIMAS of Esphigmenou, NEILOS (Mitropoulos) of Simonopetra, SAVVAS of Philotheou, VARLAAM of Gregoriou, THEODOSIOS of Agiou Pavlou, and IOAKEIM (Spetsieris) of New Skete.
The work of the saints, the abbots, the spiritual fathers, and the scholars of the Holy Mountain, of yesterday and today, radiates outwards and has a beneficial effect upon the world - because Athos, over and above its priceless material treasures, is the guardian of treasures of living virtue, which is of greater importance; it can provide a way of life to cope with the harshness of everyday life, its monotony and loneliness. Thus the Holy Mountain has been justly called by Prof. A. Stavropoulos "a school of spiritual fatherhood and counselling", through offering hospitality to many and through those monks who are able to go out into the world for confessions, conversation, and mission. The audience for their advice includes bishops, priests, monks, nuns, university and school teachers, and 'the least of the brethren'. As has been rightly said by J. Lacarriere "in the person of these few men who remain isolated in their kalyva or cave one can see the guardians, the trustees, the 'athletes' of a wisdom and a science of man which we hasten to admire when it comes from India or Tibet, but which we ignore when it is practised next door to us".
Contemporary American Orthodoxy is the result of the Russian missionaries to Alaska, but also of the migration of peoples from Central and Eastern Europe and the Middle East. As a result, it often presents an "ethnic" face to American society. Building on an earlier pioneering historical work, Orthodox America (compiled for the 1976 American Bicentennial), the present work seeks to provide the reader, both Orthodox and non-Orthodox alike, with a popular narrative account of two hundred years of Orthodox Christianity on this continent. From its humble beginnings in 1794, when a small group of missionaries landed on Kodiak Island, Alaska, Orthodoxy in America has expanded to comprise a church of over two million faithful. Yet numerous Americans from all cultural and religious backgrounds have, particularly in recent decades, joined Orthodoxy as well. Orthodoxy does have something to say to American society. In the 18th Century, the great Orthodox Christian missionary work which began with Pentecost in Jerusalem, so many centuries before, finally crossed from the continent of Euro-Asia into North America.The first missionaries traveled with the explorers Vitus Bering and Alexei Chirikov, who formally claimed Alaska and the Aleutian Islands in 1741. For the next fifty years, together with the exploration and economic development of this new outpost of the Russian Empire, the first attempts were made to bring the Orthodox Faith to the natives of that region (the Aleuts, the Athabascan Indians, the Tlingits, and the Eskimos).The first formal Orthodox Christian Mission to America arrived on September 24, 1794, in Kodiak. This Mission consisted of eight Monks and two Novices, together with ten Alaskan natives who had been taken to Russia by GREGORY SHELIKOV in 1786. This Mission discovered on Kodiak Island hundreds of natives who had been taught the rudiments of the Orthodox Faith, and had been baptized by laymen. Gregory Shelikov, one of the founders of what was to become later the Russian-American Company, had himself baptized about two hundred Aleuts on Kodiak Island. The American Mission, headed by Archimandrite Joasaph, immediately began the work of establishing the Church in Kodiak and the Islands and later on the mainland of Alaska. Despite great difficulties, this Mission was very successful, for virtually all the remaining natives of Kodiak Island were baptized in just three years. During this period, one of the missionaries, Hieromonk Juvenaly, was martyred at Lake Iliamna by natives.
• BRENDAN the Navigator, leader of short-lived 6th c. Irish monastic community in Canada
• HERMAN of Alaska, first missionary to Alaska Wonderworker of All America
• TIKHON Patriarch of Moscow and Apostle to America
• INNOCENT of Alaska, missionary bishop to Alaska Enlightener of the Aleuts and Apostle to America
• RAPHAEL Hawaweeny, vicar bishop of Brooklyn under Moscow Patriarchate
• ALEXIS Toth of Wilkes-Barre, leader of ex-Uniates into Orthodoxy. Confessor and Defender of Orthodoxy
• JACOB Netsvetov Enlightener of the Native People of Alaska
• JOHN Kochurov Missionary to America
• ALEXANDER Hotovitsky Missionary of America
• JUVENALY Hieromartyr of Iliamna
• PETER the Aleut, protomartyr of America Holy Martyr of San Francisco
• BASIL Martysz, hieromartyr in Poland
• BOGOLYUB Gakovich of Chisholm, missionary to America, and hieromartyr under the Nazis
• MATEJ Stiyachic of Chisholm, missionary to America, and hieromartyr under the Nazis
• JOHN Kochurov, Missionary to America and First Hieromartyr under the Bolshevik Yoke
• JOHN Maximovitch of San Francisco and Shanghai
• NICHOLAS Velimirović, bishop of Ochrid & Žiča, rector of St. Tikhon's Seminary St Nicholas of South Canaan
• SERAPHIM Samoylovich of Uglich, missionary in Alaska and hieromartyr under the Soviets
• TEOFAN Beatovich of Chisholm, missionary in Minnesota, hieromonk and martyr under the Communists
• BARNABAS Nastić, the New Confessor, born in Gary, Indiana
• ANATOLE Kamensky of Irkutsk, New Hieromartyr and Archbishop of Irkutsk
• Archimandrite SEBASTIAN Dabovich, Serbian Apostle to America, first orthodox priest who born in USA
• MARDARIJE Uskokovic, serbian Bishop of America and Canada
• Met PHILARET Voznesensky of New York
• Abp ARSENY Chagovtsov of Winnipeg
• Bp GERASIMOS Papadopoulos of Abydos
• Br JOSÉ Muñoz-Cortes
• Hieromonk SERAPHIM Rose of Platina
• Matushka OLGA Michael of Alaska
• IVAN Smirennikov the Aleut elder
• Abp JOASAPH Skorodumoff, Enlightener of Canada
• Schemamonk SERGIUS Yanovsky, disciple of St Herman of Alaska
• Bp IOASAPH Bolotov, Enlightener of Alaska
• CONSTANTINE Essensky of Richmond
• Met LEONTIUS Turkevich
• Archbishop DMITRI Royster of Dallas
• Fr JACOB Korchinsky, Missionary and Martyr
• Father NICOLA Yanney, missionary under St Raphael
• Fr JOHN Karastamatis of Santa Cruz
On the 2nd Sunday after Pentecost, each local Orthodox Church commemorates all the saints, known and unknown, who have shone forth in its territory. Accordingly, the Orthodox Church in Scotland remembers the saints of Scotland on this day. Christ is shown at the top center of the icon titled "Synaxis of All Saints Who Shone Forth in Scotland" stretching forth His arms with a blessing.
• JOSEPH of Arimathea // JULY 31 //
• ANDREW the Apostle // NOV 30 //
• AIDAN of Lindesfarne // AUG 31 //
• ADAMNAN // SEP 23 //
• BAGA of Bee
• BAITHENE
• BEDE of Jarrow // MAY 27 //
• BRESCAL
• CEDD // JAN 7 //
• CEOLWULF
• CHAD // MAR 2 //
• COLM
• COLMAN
• COLUMBA // JUN 9 //
• CORMAC
• CUMMENEA Ilbe
• CUTHBERT // MAR 20 //
• DAGANUS (609) Bishop honoured in Galloway, Scotland, who was known for his personal piety. Involved in the dispute over using the Roman or Celtic computation for Easter. Saint Bede the Venerable wrote about him, and his name is part of the Dunkeld Litany // MAY 29 //
• DROSTAN
• EADBERHT // MAY 6 //
• EADFRITH
• EATA // OCT 26 //
• EBBA // AUG 25 //
• EITHNE
• ERNAN
• ETHELREDA // JUN 23 //
• ETHILWALD // AUG 1 //
• FELGILA
• FERGUS
• FINDLUGAN
• FINTAN
• HEIU
• HILDA of Whitby // NOV 17 //
• KENNETH // OCT 11 //
• KENTIGERN Mungo // JAN 13 //
• MAELRUBA
• MACHAR
• MEDAN
• MOLUAC
• NINIAN // SEP 16 //
• ODRAN
• ODUVALD a noble who became a monk and later Abbot and Confessor of Melrose Abbey in Scotland (698) // MAY 27 //
• PAULINUS // OCT 10 //
• PALLADIUS // JUL 6 //
• PATRICK // MAR 17 //
• SAGINE
• TERNAN
• WILFRID // OCT 12 //
• FINTANA and OTHA of Scotland (6th c.) // MAY 27 //
• 52 Hosismartyrs of Eloc with St Donnan // APR 17 //
• Saints of Lindesfarne Monastery
• Kings and Passionbearers of Deira: Ss EDWIN // OCT 4 // OSWIN // AUG 20 // and OSWALD // AUG 5 //
• DONALD with his 9 daughters // JUL 15 //
The second Sunday after Pentecost is dedicated by the Bulgarian Church of All Saints. Today is the day of all Bulgarian saints - the newest, mobile holiday in the Bulgarian church calendar. On this day, the Bulgarian people pay tribute to all the historical figures living on our lands, who are canonized for saints. They were distinguished by godly life, professed Christianity, and were devoted to the Holy Orthodoxy. They were people of faith and spirit, and each with his deeds strengthened the bond between church, nation, and state. The Bulgarian saints represent our national destiny because every period of our free-coming history has its martyrs. The Day of All Bulgarian Saints is a unique holiday. The first liturgy for the feast was celebrated by Patriarch Kirill in the Church of the Holy See in 1954. This is one of the first major initiatives of the Bulgarian Patriarchate, which restored its patriarchal dignity only one year earlier - on May 10, 1953. The canonized Saints Bulgarians are 104. Among them there are 12 Bulgarian Patriarchs, three wars, eighty-seven canonized martyrs. The first martyr of the Bulgarian Church of Bulgarian origin is the son of Khan Omurtag - Boyan Evanovata. He was killed by order of his brother Khan Malamir in the 1930s because he refused to deny Christianity. Prior to the execution of St Enevotha, Boyan said the words, "The faith I now die for will spread throughout the land of Bulgaria ...". Among the saints we honor today are St Cyril and Methodius. Canonized for saints are also their disciples who spread Christ's word and Orthodox culture among our people. In the Gallery of Bulgarian Holiness there is no lack of the images of bishops such as St Kliment Ohridski, Ilarion Maglenski, Patriarch Evtimii who heroically defends Tarnovgrad from the Asian hordes, Sofronius Vrachanski, who enlightens Bulgarians in times of chaos and error. Many saints-monks are also included. Their lineage is governed by the all-Bulgarian protector St Ivan Rilski miracle worker who founded the largest and most beautiful monastery in the Balkans. His spiritual followers are the three hermits in the Macedonian lands, Gabriel Lesnovski, Prochor Pshinski, Joakim Osogovski, also St Petka Tarnovska, the Hesychasts Theodosius of Tarnovski, Romulus Vidinski. A colorful saint is St Dimitar from the village of Basarbovo, who lived in the 17th century. In 2017 in the Cathedral St Alexander Nevski Cathedral by Patriarch Maxim were canonized for the saints Bulgarians killed in 1876 at the temple in Batak and in the Novoselski Trinity Monastery in Apriltsi. They will, however, be worshiped as the Council of the Battle Martyrs - on May 17, and the Council of New Martyrs from Novo Selo - on 9 May.
• Equal to Apostles CYRIL (826–869) and METHODIUS (815–885) brothers who were Byzantine Christian theologians and Christian missionaries
Κύριλλος καὶ Μεθόδιος
• BORIS I also known as Boris-Mikhail (Michael) and Bogoris, was the ruler of the First Bulgarian Empire in 852–889. At the time of his baptism in 864, Boris was named Michael after his godfather, Emperor Michael III
• CLEMENT of Ohrid (840-916) a medieval Bulgarian saint, scholar, writer and enlightener of the Slavs. He was one of the most prominent disciples of Saints Cyril and Methodius and is often associated with the creation of the Glagolitic and Cyrillic scripts, especially their popularisation among Christianised Slavs. He was the founder of the Ohrid Literary School and is regarded as a patron of education and language by some Slavic people. He is considered to be the first bishop of the Bulgarian Orthodox Church, one of the seven Apostles of the Bulgarian Empire and one of the premier saints of modern Bulgaria
Άγιος Κλήμης της Αχρίδας
• BOYAN Enravota ("warrior") the eldest son of Omurtag of Bulgaria and the first Bulgarian Christian martyr (833)
• DASIUS of Durostorum a Christian martyr of the early 4th century AD. He was a Roman soldier of Legio XI Claudiana at Durostorum (modern Silistra), Moesia Inferior who was beheaded in the early 4th century after his refusal to take the part of "king" in the local Saturnalia celebrations
Δάσιος ο μάρτυρας
• EUTHYMIUS of Tarnovo, Patriarch of Bulgaria between 1375 and 1393
• New Martyr GEORGE of Kratovo (Georgi Sofiyski Novi) a young silversmith from Kratovo, whom Peja an Eastern Orthodox priest active in the Sanjak of Sofia (in the Ottoman Empire, now Bulgaria), was the spiritual guide and host and bible teacher. George was burnt alive on a pyre on 11 February 1515 in Sofia, after he refused to convert to Islam
• JOACHIM I the Patriarch of the Bulgarian Orthodox Church between 1235 and 1246. He was the first head of the restored Bulgarian Patriarchate with seat in Tarnovo, the capital of the Second Bulgarian Empire
• JOHN Koukouzelis (1280-1360) an Albanian-Bulgarian medieval Orthodox Christian composer, singer and reformer of Orthodox Church music
Ιωάννης Κουκουζέλης
• JOHN of Rila (876-946) the first Bulgarian hermit
• KOZMA Zografski (1323) a monk of the Bulgarian Zograf Monastery on Mount Athos
• MACARIUS Patriarch of the Bulgarian Orthodox Church in the 13th century. His name is known only from the medieval Book of Boril where he is listed as the 5th Patriarch presiding over the Bulgarian Church from Tarnovo. He is the only Patriarch mentioned as a "thrice beatified and saintly martyr" which signifies that he met a martyr's death
• NAUM of Ohrid and Preslav (830-910) a medieval Bulgarian writer, enlightener, one of the seven Apostles of the First Bulgarian Empire and missionary among the Slavs. He was among the disciples of Saints Cyril and Methodius and is associated with the creation of the Glagolitic and Cyrillic scripts
• Martyr NICHOLAS of Sofia the New a Christian saint who lived in the 16th century in Sofia, Bulgaria and is considered a martyr in the Bulgarian Orthodox Church. He is referred to as a New Martyr to signify that he died for his faith in the post-medieval period as opposed to the early martyrs who died primarily under the Romans. At the time of Nicholas' death, Bulgaria was under the rule of the Ottoman Empire, which compelled some locals to convert to Islam. On May 17, 1555, some local authorities brought Nicholas before a judge or qadi (Turkish kadı). Although he was freed by the qadi, Nicholas was attacked by a mob of townspeople and killed
• PAISIUS of Hilendar (1722–1773) a Bulgarian clergyman and a key Bulgarian National Revival figure. He is most famous for being the author of Istoriya Slavyanobolgarskaya, the second modern Bulgarian history after the work of Petar Bogdan Bakshev from 1667, "History of Bulgaria". Most Bulgarians are taught that he was the forefather of the Bulgarian National Revival
• PETER I (970) Emperor (Tsar) of Bulgaria from 27 May 927 to 969
• ROMYLOS of Vidin and Ravanica (1330-1385) a Bulgarian cleric, a disciple of Gregory of Sinai
• SOPHRONIUS (born Stoyko Vladislavov) of Vratsa (1739–1813) a Bulgarian cleric and one of the leading figures of the early Bulgarian National Revival
• Venerable THEODOSIUS of Tarnovo (1363) a high-ranking 14th-century Bulgarian cleric and hermit and the person credited with establishing hesychasm in the Second Bulgarian Empire. A disciple of Gregory of Sinai, Theodosius founded the Kilifarevo monastery and school near the then-Bulgarian capital Tarnovo and took an important part in the condemning of various heresies during the reign of Tsar Ivan Alexander of Bulgaria
• Martyress ZLATA of Maglen (1795)
Αγία Χρυσή
On the second Sunday after Pentecost, each local Orthodox Church commemorates all the saints, known and unknown, who have shone forth in its territory. Accordingly, the Orthodox Church in Romania remembers the saints of Romania on this day. “All Saints Sunday is a sanctioned historical presence, namely it got into the conscience of the Church as far back as the 4th century, first in the Eastern Church and then took over in the West too. Saint Basil the Great confesses in one of the prayers of his Liturgy that God wonderfully works through the saints that pleased him of any nation, showing that they represent every national Church and people. So, it was necessary that this feast should be established due to the presence and acknowledgement of the holiness of all categories, either confessors or pious saints of our nation”, says Rev. Prof. Sorin Cojocaru from the Orthodox Theological Seminary of Saint Andrew the Apostle of Galati city. The Romanian saints are the most precious fruit of the work of the Holy Spirit in Romania. On Romanian Saints Sunday the Romanian Church remembers the martyrs, confessors, hierarchs and pious, theologians and hermits, known and unknown, canonised or not, that the territory of Romania created.
• Apostle ANDREW the First-Called (Sfântul Apostol Andrei, Cel- Intâi chemat) // NOV 30 //
• Hieromartyr ANTIM the Ivirian (Sfântul Ierarh Martir Antim Ivireanul) (1650-1716) // SEP 27 //
• BRETRANION Bishop of Tomis (Sfântul Bretranion, Episcopul Tomisului) (381) // JAN 25 //
• CALINIC of Cernica, Bishop of Râmnic (Sfântul Ierarh Calinic de la Cernica, Episcopul Râmnicului) (1787-1868) // APR 11 //
• Hieromartyr EVANGELICUS of Tomis // JUL 7 //
• GHELASIE of Râmeţ Monastery, Archbishop of Transylvania (Sfântul Ierarh Ghelasie de la Mânăstirea Râmeţ, Arhiepiscopul Transilvaniei) (14th c.) // JUN 30 //
• Hieromartyr IRINEU Bishop of Sirmium (Sfântul Ierarh Martyr Irineu, Episcopul Sirmiumului) (304) // APR 6 //
• PAHOMIE of Gledin, Bishop of Rome (Sfântul Ierarh Pahomie, Episcopul Romanului) (1671-1724) // APR 14 //
• Confessor ELIJAH Iorest, Metropolitan of Ardeal (Sfântul Ierarh Mărturisitor Ilie Iorest, Mitropolitul Transilvaniei (Ardeal)) (1678) // APR 24 //
• JOSEPH the Confessor, Bishop of Maramureş (Sfântul Iosif Mărturisitorul, Episcopul Maramureşului) (1690-1711) // APR 24 //
• JOSEPH the New of Partoş Monastery, Metropolitan of Timişoara (Sfântul Ierarh Iosif cel Nou de la Mânăstirea Partoş, Mitropolit al Timişoarei) (1568-1656) // SEP 15 //
• THEOTIM Bishop of Tomis (Sfântul Ierarh Teotim, Episcopul Tomisului) (4th c.) // APR 20 //
• Confessor SAVA Brancovici, Metropolitan of Ardeal (Transylvania) (Sfântul Ierarh Mărturisitor Sava Brancivici, Mitropolitul Ardealului) (1683) // APR 24 //
• Priest-Confessor JOHN of Galeş (Preotul Mârturisitor Ioan din Galeş) (18th c.) // OCT 21 //
• GREGORY IV the Teacher, Metropolitan of Ţara Românească, (Sfântul Ierarh Grigorie IV Dacălul, Mitropolitul Tării Românesti) (1765-1834) // JUN 22 //
• NICETA Bishop of Remesiana (Sfântul Ierarh Niceta, Episcopul de Remesiana) (5th c.) // JUN 24 //
• LEONTIE Bishop of Rădăuţi (Sfântul Ierarh Leontie, Episcop de Rădăuţi) (14th c.) // JUL 1 //
• Priest-Confessor MOSES Măcinic of Sibiel (Preotul Mărturisitor Moise Măcinic, din Sibiel) (18th c.) // OCT 21 //
• NIPHON Patriarch of Constantinople and Metropolitan of Ţara Românească (Sfântul Ierarh Nifon, Patriarhul Constantinopolului şi Mitropolit al Tări Româneşti) (1437-1508) // AUG 11 //
• PETER Mogila, Metropolitan of Kiev and all Rus (Sfântul Ierarh Petru Movilă, Mitropolit de Kiev si a Toată Rusia) (1596-1647) // DEC 22 //
• Venerable ANTIPA of Calapodeşti, Mount Athos and Valaam Monastery (Sfântul Antipa de la Calapodeşti, Muntele Athos şi Mânăstirea Valaam) (1816-1882) // JAN 10 //
• Venerable ANTHONY of Iezeru Monastery, Vâlcea country (Sfântul Cuvios Antonie de la Iezeru Vâlcea) (1714) // NOV 23 //
• Venerable GEORGE of Cernica Monastery (Sfântul Cuvios Gheorghe de la Mânăstirea Cernica) (1730–1806) // DEC 3 //
• Venerable DANIEL the Hermit (Sfântul Cuvios Daniil (Daniel) Sihastrul). (15th c.) // DEC 18 //
• Venerable DIMITRIE the New of Basarabi (Sfântul Cuvios Dimitrie cel Nou, Basarabov) (13th c.) // SEP 27 //
• DOSOFTEI Metropolitan of Moldavia (Sfântul Ierarh Dosoftei, Mitropolitul Moldovei) (1624-1693) // DEC 13 //
• Venerable GREGORY the Decapolit (Sfântul Cuvios Grigorie Decapolitul) (785-842) // NOV 20 //
• Venerable GERMANUS of Dobrogea (Sfântul Gherman din Dobrogea) (368-415) // FEB 29 //
• Venerable JOHN IACOB the Romanian (the Hozevite) (Sfântul Cuvios Ioan Iacob Românul (Hozevitul)) (1913-1960) // AUG 5 //
• Venerable JOHN Cassian the Romanian (Sfântul Cuvios Ioan Casian Românul) (360-435) // FEB 29 //
• Venerable JOHN the New of Prislop Monastery (Sfântul Cuvios Ioan cel Nou de la Mânăstirea Prislop) // SEP 13 //
• Venerable NICODIM of Tismana (Sfântul Nicodim cel Sfinţit de la Tismana) (1320-1406) // DEC 26 //
• Venerable ONUFRIE of Vorona (Sfântul Onufrie de la Vorona) (18th c.) // Sept 9 //
• Venerabless PARASCHIVA of Iaşi (Sfânta Cuvioasă Paraschiva de la Iaşi) (1025-1050) // OCT 14 //
• Venerable PAISIOS Velicikovski of Neamţ (Sfântul Paisie Velicikovski de la Neamţ) (1722-1794) // NOV 15 //
• Venerable Confessor SOFRONIE of Cioara (Sfântul Mărturisitor Sofronie de la Cioara) (18th c.) // OCT 21 //
• STEPHEN the Great ( Ştefan cel Mare şi Sfânt ) (1433-1504) // JUL 2 //
• Venerable THEODORA from Carpathia, of Sihla (Sfânta Teodora din Carpaţi, Sihla) (17th c.) // AUG 7 //
• Venerable BASIL of Poiana Mărului (Sfântul Cuvios Vasile de la Poiana Mărului) (1692-1767) // APR15 //
• Venerable VISARION the Confessor (Cuviosul Mărturisitor Visarion Sarai Ieromonahul). (18th c.) // OCT 21 //
• Martyrs CLAUDIU, CASTOR, SEMPRONIAN and NICOSTRAT // Nov 9 //
• Martyr DASSIE // NOV 20 //
• Martyrs DONAT and VENUST // AUG 21 //
• Martyrs ERMIL and STRATONIC // JAN 13 //
• Martyrs EPICTET and ASTION // JUL 8 //
• Martyr EMILIAN of Durostor // JUL 18 //
• Martyr HERMES // DEC 31 //
• Martyr JOHN the Valah // MAY 12 //
• Martyr JOHN the New of Suceava // JUN 2 //
• Martyr IULIU Veteranul // MAY 27 //
• Martyr ISIHIE // JUN 15 //
• Martyr LUP // AUG 23 //
• Martyrs MONTANUS and MAXIMA // MAR 26 //
• Martyr NICANDRU and MARCIAN // JUN 8 //
• Martyr OPREA of Săliştea // OCT 21 //
• Martyrs PASICRAT and VALENTIN // APR 24 //
• PHILOFTHEIA (Philothea) of Curtea de Argeş // DEC 7 //
• Martyrs ROMUL and SILVAN // AUG 21 //
• Martyr SAVA of Buzău (the Goth) // APR 12 //
• Martyr THEODOSIE of Brazi // SEP 23 //
• Martyrs ZOTIC, ATAL, CAMASIS and FILIP of Niculiţel // JUN 4 //
• Martyrs Brâncoveni: CONSTANTIN, STEPHEN, RADU and MATHEW // AUG 16 //
• PAPHNUTIUS the Iconographer a famous iconographer known by the name of Pârvu Mutul (the Mute) // AUG 7 //
• JOSEPH the Merciful, Metropolitan of Moldova
• GEORGE the Pilgrim (Gheorghe Lazar the Ascetic)
• NEOPHYTOS the Recluse of Cyprus
• Metropolitan JACOB Putneanul of Moldova
• Venerable Fathers SILAS, NATHAN and PAISIOS of Sihăstria Putnei Monastery
All saints‚ with the exception of the apostles and missionaries‚ have gained this quality by working for the faithful or becoming remarkable through their pure and sacrificial lives among the faithful of a special place or country. Their veneration started even during their lives‚ or after their death‚ among the faithful of that place‚ has extended step by step beyond those borders. The local saints became in this way universal saints. But they reached this veneration for their purity attained in a certain place‚ or for their martyrdom‚ or for their deeds towards the true faith confessed everywhere‚ so now they can be imitated by the faithful of any place. They have applied the teachings of the true universal faith in a certain place or country. They have served and demonstrated the universal faith in the place they have lived in. In this way‚ all saints are local saints because they contend in a certain place‚ but they are universal for the universal faith they serve in that specific place. From this point of view there are no local or universal saints. All are local for the people from a certain place‚ which they serve during their lives‚ through their deeds and example‚ but all are universal because this example is available for the faithful everywhere and contributes to the unity of all that want to know them. All are filled by the same Christ that shines through their beings and all are the bearers of the same Holy Spirit‚ even though the Holy Spirit That communicated to them was shared to others in a different language. They all belong‚ through the Same Spirit‚ to the Universal Church‚ started at Pentecost and continued through the centuries‚ involving different nations (Acts 2:3). Their languages May be different‚ but their souls are filled by the Same Spirit and they feel the Same Christ. So the Romanian Saints‚ be they martyrs of the faith in the fourth century‚ or in the eighteenth century‚ be they hierarchs that illumined the people with their word or helped them with their deeds‚ be they ascetics that reached the highest spiritual stage in God‚ through prayer for themselves and for the people‚ they have all elevated the character of the true faith and the image of man that lives the faith seriously to a step that urges the faithful everywhere‚ when they get to know them‚ to live their faith with more conviction and follow their example. The more the saints make themselves known through their exceptional lives in the place they live in‚ the more their faces radiate with even more power in the Universal Church. But the unity between their local and universal service can also be made known in a different way. A saint‚ even though he elevates at the highest level the characteristics of a certain nation‚ the height that he attains makes him embrace with an all-encompassing love all the people. There is no individual selfishness or national exclusivism in the saints. That’s why they are true bridges of brotherhood among people and nations. Through the saints‚ more that through all the faithful‚ the catholicity of the Church is deepened‚ even though this does not imply the erasing of the differences among the nations they belong to her. Through them the catholicity of the Church is deepened‚ as the faithful from different nations get to know them. This is because these faithful are asking for their intercessions with conviction and these saints truly intercede for them. This is why it would be good if the various Orthodox Churches would recognize‚ through official documents‚ known to their respective people‚ the canonizations made by each sister Church‚ to contribute even more to the unity of their people in their piety dedicated‚ in reciprocity‚ to their saints.
On this day, second Sunday after Pentecost, we celebrate the Synaxis (gathering) of the Chinese Orthodox Christians who were martyred in Peking during the Boxer Rebellion in the year 1900. In the year of our Lord 1900, when the Empress Dowager reigned over the vast country of China and supported the Boxer Rebellion against all foreigners, two-hundred twenty Orthodox Christians in Peking died as martyrs, although a few others lost courage and renounced the truth of the Gospel. Leader of the martyrs was the Priest METROPHANES Tsi-Chung. Many others followed his example and became martyrs with him, by various means, among whom were his wife TATIANA and sons ISAIAH and JOHN, Isaiah’s fiancée MARIA, also PAUL Wang, the teacher Ia Wang, the eight year old boy JOHN, CLEMENT Kui Lin, MATTHEW Chai Tsuang, his brother WITT, ANNA Chui, and many others, whose names are known by the Lord of life who awards the crowns.
• Hieromartyr MITROPHAN (Metrophanes) 1st Chinese priest, and the Chinese New Martyrs of the Boxer Uprising (1900)
• TATIANA 44 years of age
• ISAIAH served in the artillery for 23 years
• IOANN (John) aged 7 at the time
• MARIA aged 19, bride of Fr Mitrophan's son Isaiah
• PAVEL (Paul) Wang Wenheng, aged 36
• JOACHIM aged 19, nephew of Pavel, was seized by the Boxers on June 4th and killed near the northeast tower of the city wall. He was the first among Orthodox Christians to die as a martyr
• INNOKENTY (Innocent) Fang Zhihai
• Albazinian KLIMENT (Clement) Kui Ling, aged 36 – sacristan. His wife from the Zhun family BARBARA aged 35. Their children: MARIA aged 14; OLGA aged 11, IA aged 9 and IRINA aged 4
• MATFEI (Matthew) Hai Qun, aged 31, assistant to the sacristan, his wife from the Rui family MATRONA aged 32
• VITT Hai aged 29, Matfei's brother, on June 11th was killed in the Cheng'ensi pagan temple during the day and burned
• Albazinian SIMEON Xi Lin'a aged 50; formerly a sacristan and bellringer, had lately been baking prosfora (church bread)
• Albazinian maidens EKATERINA aged 24 and MUZA aged 17 daughters of ALEXANDER Ai died as martyrs in the house of Vitt Hai, which was on a site which now has a women's monastery
• MARINA Xu aged 44; widowed for many years, was a teacher at the Mission's school for females
• Albazinian ANNA Rui aged 57; a widow. Her 2 married daughters are among those who died as martyrs; a third daughter, presently the nun Fiva and son, now the priest Mikhail Min, had been in the hands of the Boxers, but were saved
• PYOTR (Peter) Li Yongan aged 27; chorister conducted meteorological observations
• Albazinian ALEXANDRA Li aged 32; widow, sister of the catechist PAUL; her deceased husband EVMENY brother of Peter Li, had assisted Archimandrite Flavian with translations
• Albazinian ALEXEY Yin, aged 27 - a chorister from early childhood
• AFANASY (Athanasius) Yu aged 21; studied in the Mission school since an early age and was a chorister
• Albazinian AFANASY Ah aged 58-59; crippled
• Albazinian MYRON Rui aged 49. His wife MARIA aged 43. Their children: MARTHA aged 21; ANASTASIA aged 19; EUDOXIA aged 16; INNOKENTY aged 14; SAVVA aged 12; NIL aged 10; Maria aged 7; ELENA aged 4
• LYUBOV Chang aged 22 maiden
• DOROTHEA wife of Tikhon Wu, aged 43, limped
• KAPITON Ying-yuan aged 43, his wife PARASKEVA aged 40
• VICTOR Fu aged 48, baptized as an adult
• PETER Wang aged 51, was a humble man
• PHILLIP Antoniev Li Ruixing aged 45; his aged 37 wife ANNA and aged 7 son THOMAS lived at the Russian embassy, where Phillip was the senior servant
• ALEXEY Hang Wenheng aged 42, his wife THECLA aged 34, their children: THEOKTIST aged 14, ANNA aged 12, IULITA aged 7, SOFONIA aged 5, NICHOLAS aged 1
• THEODORE Yue aged 60, his wife ELIZABETH aged 51
• ELIAS Quan aged 32, his wife ELENA aged 26, and their son JOHN aged 2
• MINODORA Wang aged 59, her son ANDREW aged 35, his wife ANNA aged 29, daughter SOPHIA aged 5; Minodora's second son JOHN aged 33, his wife DARIA aged 22, their son THEODOSIUS aged 5; MARIA aged 23, wife of Minodora's third son DAVID, her son MARK aged 3 - they were all martyred on the evening of June 10 in the Vitta Hai home, where there is now a women's monastery. Maria was pregnant at the time
• SERGIY Filippov Zhang aged 49; widower who studied at the Mission school in early childhood; knew Russian and was a chorister all his life
• Albazinian ALEXANDER Heng Gui the son of Gorodiy, aged 33 merchant
• LEV Hai Ling aged 39; when the Boxer pogroms began, he fled to an unknown location together with his father SAVVA Tsin aged 61 and son JOHN aged 14
• SAMPSON Nikolaev Pan aged 36, his wife ANNA aged 32, their son EVDOKIM aged 7; at first he purchased his life for money, but the Boxers were dissatisfied with the sum he gave
• Albazinian PAUL Sang aged 60, the brother of Monk Papiy
• DANIEL De aged 30
• GEORGE Lian Xi aged 42
• ANNA Lin aged 81; widow, from among the wards of the Mission
• MATRONA Lian aged 46
• EVFIMY Pan aged 42
• AKILINA Shuang aged 25, her widowed mother-in-law ANNA Chang aged 61, her husband PAUL Konstantinov Shuang aged 39, and children: IOANN aged 10, MAKRINA aged 4, IOANN aged 2- hid on Mǎsháo Hútòng Lane
• IRINA Gui Ruishi aged 54
• Albazinian IRINA Fu aged 35, wife of IVAN Fu. Irina's children: ANNA aged 17; ATHANASIA aged 10; EVPRAKSIYA aged 8; PROKHOR aged 6; NATRIA aged 3
• ANNA Bai widow, aged 62
• ZOYA Shuang about aged 45, widow
• Albazinian KAPITOLINA Huai widow, aged 62
• Albazinian AGAFIYA Rui widow, aged 55
• AKILINA Guang widow, aged 47. She lived at the Mission alms house. Her children: EVSTOLIA aged 14, and KIFA aged 11
• EVGENI Vasilevich Ji aged 47, Manchurian soldier, endured martyrdom on June 7th near Dōngzhímén Gate, at a place called Hónglǐng (红领), and there was thrown down a well
• EVFIMIA aged 12, daughter of the Albazinian Paul Yong, endured martyrdom on June 10, in Fr Mitrophan's house
• Albazinian FEODOT Gordiev Rui aged 60, endured martyrdom in his house near the Mission, on June 10th
• The son of Luke Quan MIKHAIL with his wife and 3 children fled to their cemetery, but not finding a haven, went from place to place and were seized
• ELENA Huo widow, aged 73; OLIMPIADA Jin widow, aged 61; Olimpiada's
daughter OLGA aged 19, all endured martyrdom on June 10 near the Mission
• FEVRONIA Fu, aged 72, endured martyrdom June 1, beyond the Āndìngmén Gate
• ANNA Li widow, aged 58
• NIKON Huo aged 23
• ANDREI Zhu Ling aged 54, suffered on June 10 at the Mission site
• PETR Chang aged 57, endured martyrdom on June 11
• IONA adopted son of Alexei Hang Wenheng, aged 19
• DARIA De aged 54, widow mother of Gerasim Fu and Gerasim's daughter Agafia, endured martyrdom on June 11 at Shíchàhǎi (什刹海) beyond the Hòumén Gate (后门)
• Albazinian PAVEL Nikolaevich Dong aged 48; his wife EVGENIA Mihailovna aged 38, and their children: IULIANIA aged 13; LUKIA aged 9; STEFAN aged 7, endured martyrdom on June 20 in Zhuāngqīn Wángfǔ (庄亲王府) in the western city
• DARIA aged 33 sister of Nikolai Ji endured martyrdom on June 23rd beyond the Dōngchímén Gate
• ISAIAH Se aged 62. Manchurian, died June 22nd beyond the Dōngzhímén Gate
• ANNA aged 56; wife of the Albazinian Georgy A, and ANNA Georgy's daughter aged 36, both Albazinians endured martyrdom on Hǎidàimén near Shiyiyuan • Albazinian NIKOLAI aged 22; nephew of Nikon Quan
• Christians slaughtered in the village of Dōngdìngān (东定安): ALEXEI Zhang aged 48; STEFAN Wang Yuguang aged 61; KIR Zhin Fucheng aged 60; • IRINA aged 55, was Paul Zhang Yu's stepmother. When the church was burnt on the 11th of the 6th month, Alexei with all his family went to Beijing. His family consisted of: his wife EVFIMIA aged 44 and his children: EVDOKIA aged 11; NIKITA aged 10, MICHAEL aged 6; MARIA aged 1. Having arrived in Beijing and having seen the ashes of the destroyed Mission, Alexei departed for the northern mountains; but local inhabitants did not accept him, and only one family sheltered his elder daughter as their son's future bride. Alexei and the rest of his family returned to Dōngdìngān, where he was soon seized by the Boxers and together with his two boys was killed at a place called Sānjiǎo Kēng (三角坑, Triangular Pit), near a road to the west of the Mission site. Alexei's wife and younger daughter were martyred in a field on the northern side of the village of Maozhuang
Οἱ Ἅγιοι Κρήσκης, Παῦλος καὶ Διοσκορίδης οἱ Μάρτυρες
• Martyr EUSEBIOTUS by fire; Martyr ALYPIUS by stoning; Martyr PAUL; Martyress JULIANA (270-275)
Ὁ Ἅγιος Εὐσεβιώτης ὁ Μάρτυρας
Ὁ Ἅγιος Ἀλύπιος ὁ Μάρτυρας
Ἡ Ἁγία Ἰουλιανὴ ἡ Μάρτυς
• Martyrs AEMILIUS, FELIX, PRIAMUS and LUCIAN in Sardinia
• Martyresses HELICONIS (Helikonida) 埃利科尼斯 arrested at Corinth, tortured, mutilated and martyred beheaded during the persecution of Decius for refusing to worship idols; and DAPNI 达普尼 of Thessalonica (244)
Ἡ Ἁγία Ἑλικωνίς ἡ Μάρτυς
赫里克尼斯出生于德撒洛尼基，从小就在基督教育的环境下成长。在格迪安和腓力当政期间，赫里克尼斯移居到了科林托，在那里，她公开指责那些向偶像献祭的人。当市长佩里努斯劝说她向偶像艾斯库累普医神献祭时，赫里克尼斯回答说："你听着，我只侍奉基督，我不知道什么艾斯库累普医神。你要杀要打，隋你的便好了。"由此，赫里克尼斯被带到了法官面前受审，遭受了可怕的刑罚。赫里克尼斯被置于大火之中，但是从她身上淌出的血液却将大火熄灭，而她却安然无恙。他们又将赫里克尼斯置于猛狮面前，但是这些狮子却不伤及她，而是象狗一样摇着尾巴围绕在她周围。而后他们允许赫里克尼斯进入庙宇中，因为她声称自己将会向偶像献祭，但是到了庙宇里面，她却捣毁了诸神像，这更激怒了施行者。遍体鳞伤的被投入到监狱中，主带着天使长弥哈伊尔和加百列亲自向她显现，医治她的伤口、安抚她、强壮她。之后，赫里克尼斯遭到了斩首。在斩首之前，赫里克尼斯双手举向天空，祷告上帝能够接收她，使她能够同天国中上帝的羔羊在一起。当赫里克尼斯祷告完毕之后，来自天国的声音说："来吧，女儿，冠冕和宝座已经为你准备好了！"最后，赫里克尼斯被斩首，从上帝那里接到了荣耀的冠冕，为了对上帝的爱，赫里克尼斯如同一只无辜的、纯洁的羔羊牺牲了自己。
• Martyrs CRESCENS 克瑞森, PAUL 保罗 and DIOSCORIDES 迪奥斯科里迪斯 of Rome (326) Roman Christians who were burned to death
• The 7 Bishops of Tigh-na-Comairce
• Hosiosmartyrs of early 5th century monks in Palestine who were martyred by invading Arabs
• Hieromartyr VASILIY Pobedonostcev, Priest (1918)
• Hieromartyr MACARIUS 玛喀里 Morzhov (1872-1931)
• Hieromartyr Deacon NICHOLAS 尼科拉 Aristov (1872-1931)
• Hieromartyr HERACLIUS 伊拉克利 Motyah, Confessor (1936)
• Hieromartyr DIONISIUS 迪奥尼西 Petushkov (1866-1931)
• Martyr IGNATIUS 伊格纳提 Markov (1876-1931)
• Martyr PETER 裴特若 Yudin (1931)
• Hieromartyr BASIL Preobrazhensky, Priest (1940)
• Hosiosmartyress Nun HERMOGENES 埃尔默艮亚 Kadomtseva (1942)
• Blessed DOMNICA Likvinenko, Ascetic of Cherson (1967)
• Martyr ALEXANDER in Korinth
• Sainted ALEXANDER Bishop of Thessalonica (4th c.)
Ὁ Ἅγιος Ἀλέξανδρος Ἀρχιεπίσκοπος Θεσσαλονίκης
• Blessed ANDREW 安德列 of Constantinople, Fool for Christ of Constantinople (911)
Ὁ Ὅσιος Ἀνδρέας ὁ διὰ Χριστὸν Σαλός
• VM ANIA (Anias or Ama) at Rome
• Hieromartyr ARSENIUS Metropolitain of Berröa
• Hieromartyr CARAUNUS the Deacon (96) Convert during the 1st century. Deacon. Martyred in the persecutions of Domitian near Chartres in modern France
• Hieromartyr Deacon CARAUNUS (Ceraunus, Cheron, Caranus, Caro) in French Cheron near Chartres (5th c.)
When his parents died, Caraunus sold all his goods and estate, distributed the money to the poor, and retired from the world to live as a prayerful hermit. His reputation for holiness spread, his local bishop ordained Caraunus as a deacon, and the new deacon gave up the life of a hermit to serve as a missionary to areas of Gaul where the faith had all but disappeared.
• CUMMAIN (Cumania) of Derry
• DAPHNE
• EOGHAN the Sage
• Hieromartyr EUTYCHIUS 艾弗提希 of Melitene, Bishop of Melitene (1st c.) of the Apostles' disciples
Ὁ Ἅγιος Εὐτύχιος ὁ Ἱερομάρτυρας Ἐπίσκοπος Μελιτηνῆς
• Sainted GERMAIN (Germanus) 革尔曼 of Paris, Bishop (496-576) Father of the Poor
Ὁ Ἅγιος Γερμανὸς Ἐπίσκοπος Παρισίων
Priest, ordained by Saint Agrippinus of Autun. Abbot. Bishop of Paris, France in 555. Taught and ordained Saint Bertrand of Le Mans. Spiritual teacher of Saint Droctoveus. Cured King Childebert I from an unnamed illness, and converted him from a misspent life. The king then built him the abbey of Saint Vincent, now known as Saint-Germain-des-Pres.
• Sainted GERONTIUS 革荣提 metropolitan of Moscow (1489)
Ὁ Ἅγιος Γερόντιος τῆς Μόσχας
• Venerabless Nun HELENA 艾莱尼 Manturova of Diveevo (1832) // MAY 28 //
• Martyr HELLADIUS
• Hieromartyr HELLADIUS 埃拉迪 bishop in the East (6-7th c.)
• Hieromartyr HERON (5th c.)
Ὁ Ἅγιος Χέρων ὁ Ἱερομάρτυρας
• Sainted IGNATIUS 伊格纳提 bishop and wonderworker of Rostov (1288)
Ὁ Ἅγιος Ἰγνάτιος Ἐπίσκοπος Ροστώβ
作为高级司教，伊格纳提用爱和同情之心管理上帝的信众长达26年之久。伊格纳提在去世后，尸体被安置在教堂内，敬拜他圣髑的人曾亲眼目睹他的身体从棺柩中升向教堂的上空，从高空之处为人们和城市祝福。之后，他的身体又返回了灵柩。在伊格纳提的圣髑上曾出现过多次奇迹。这位伟大的圣人于公元1288年5月28日魂归天国。
• JUSTUS of Urgell, 1st recorded Bishop of Urgell in Catalonia in Spain (527) Ὁ Ἅγιος Ἰούστος Ἐπίσκοπος Οὐργέλλης
Justus is the first recorded bishop of Urgell in Spanish Catalonia. He is numbered by Saint Isidore among the "illustrious men" of whom he wrote the lives. Saint Justus has left an interesting commentary on the Song of Songs.
• Translation (836) of the relics of Sainted LIBORIUS of Le Mans (348–397)
• Martyr LUCIANO (Feliciano) of Cagliari (69) stabbed with a spear
Convert, baptized by Saint Peter the Apostle. Spiritual student of Saint Paul the Apostle.
• New Martyr MITROS (Demetrius 迪弥特里, Mitra) of Tripolitsa (1794) Bulgary; suffered for Christ under the Turks
• MOEL-Odhran supposed to have been a monk of Iona, Scotland (7th c.)
• Venerable NICETAS 尼基塔 the Confessor, Archbishop of Chalcedon (9th c.)
Ὁ Ἅγιος Νικήτας ὁ Ὁμολογητής Ἀρχιεπίσκοπος Χαλκηδόνας
早在年轻时起，尼基塔就从这个世界隐退，来到了修道院潜心修行。尼基塔的美德如同太阳般闪耀，最后被教会的长老发现，并委任他为卡尔西顿的主教。作为主教，尼基塔对那些贫困的人表现出了特别的怜悯，并非常关注孤儿寡母和穷人。当亚美尼亚人邪恶的莱翁皇帝开始发动反对圣像运动时，尼基塔勇敢地捍卫圣像，指责皇帝，并解释圣像的含义。结果，尼基塔遭受了巨大的凌辱、中伤，并被投入到监狱中。最后，尼基塔遭到了流放，在劳作和苦难之中渡过了他的余生，最后将灵魂交给上帝之手，由此得以接收上帝国度荣耀的冠冕。
• Hosiosmartyress Virgin PHILOTHEA of Pamphylia, Wonderworker
Ἡ Ὁσία Φιλοθέα ἡ Παρθενομάρτυς
• PODIUS Bishop of Florence from 990 and Confessor (1002)
Podius, son of the margrave of Tuscany, Italy, became a canon regular and eventually bishop of Florence from 990 to 1002.
• SENATOR of Pavia (480) bishop of Pavia, Italy
Ὁ Ἅγιος Σενατόρος Ἐπίσκοπος Παβίας
• SENATOR of Milan, Bishop of Milan (480)
Ὁ Ἅγιος Σενατόρος Ἐπίσκοπος Μιλάνου
Senator was a Milanese priest who, as a young man, attended the Council of Chalcedon as a legate of Pope Saint Leo the Great. Afterwards he became archbishop of Milan.
• SOPHRONIUS 索福若尼 monk, of Bulgaria (1510)
Ὁ Ὅσιος Σωφρόνιος ἐκ Βουλγαρίας
The Monk Sophronii (in the world Stefan) was a native of the village of Penkovets in Bulgaria. He accepted monastic tonsure at a monastery near Rus' along the River Danube/Dunaj, where he asceticised in deeds of fasting and prayerful vigilance. In 1510 the monk was murdered by his own servant. His relics were found undecayed after three years, and afterwards the Vita-Life of the saint was compiled.
• WILLIAM 威廉 of Languedoc, of Gellone (755-812) built a monastery at Gellone in France, later named Saint-Guilhem-le-Désert
Born to the nobility, the son of Aldana and Count Thierry of Toulouse. Career soldier. Duke of Aquitaine and a member of Charlemagne's entourage, William manifested the qualities of the ideal Christian knight when campaigning against the Saracens in southern France. In retirement he built a monastery at Gellone, diocese of Lodève, not far from Aniane, which he peopled with monks from the latter abbey. He also joined the community as lay-brother. Later the abbey was renamed after him Saint-Guilhem-du-Desert. His reputation for chivalry, bravery and piety led to medieval romances being written about him including the Chançun de Guillaume (Song of William).
• New Hieromartyr ZACHARIAH 匝哈里亚 of Prusa (1802)
In the Name of the Father, and of the Son, and of the Holy Spirit.
O God, be merciful to me, a sinner.
愿上帝怜恤我罪人
O Lord Jesus Christ, Son of God,
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.
Amen.
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Blessed be God.
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