[Readingsandsaints] Readings and Saints

[Daily Orthodox Readings and Saints]

Scripture Readings and Saints for Fri Aug 31 2007

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------ READINGS FOR TODAY ----------------------------
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Galatians 2:6-10
6 But from those who seemed to be something-whatever they were, it
makes no difference to me; God shows personal favoritism to no man-for
those who seemed to be something added nothing to me.
7 But on the contrary, when they saw that the gospel for the
uncircumcised had been committed to me, as the gospel for the
circumcised was to Peter
8 (for He who worked effectively in Peter for the apostleship to the
circumcised also worked effectively in me toward the Gentiles),
9 and when James, Cephas, and John, who seemed to be pillars,
perceived the grace that had been given to me, they gave me and
Barnabas the right hand of fellowship, that we should go to the
Gentiles and they to the circumcised.
10 They desired only that we should remember the poor, the very thing
which I also was eager to do.
Scripture Reading 1 of 4


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1 Corinthians 4:1-5  (Saturday)
1 Let a man so consider us, as servants of Christ and stewards of the
mysteries of God.
2 Moreover it is required in stewards that one be found faithful.
3 But with me it is a very small thing that I should be judged by you
or by a human court. In fact, I do not even judge myself.
4 For I know of nothing against myself, yet I am not justified by
this; but He who judges me is the Lord.
5 Therefore judge nothing before the time, until the Lord comes, who
will both bring to light the hidden things of darkness and reveal the
counsels of the hearts. Then each one's praise will come from God.
Scripture Reading 2 of 4


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Mark 5:22-24, 35-6:1
22 And behold, one of the rulers of the synagogue came, Jairus by
name. And when he saw Him, he fell at His feet
23 and begged Him earnestly, saying, "My little daughter lies at the
point of death. Come and lay Your hands on her, that she may be
healed, and she will live."
24 So Jesus went with him, and a great multitude followed Him and
thronged Him.
35 While He was still speaking, some came from the ruler of the
synagogue's house who said, "Your daughter is dead. Why trouble the
Teacher any further?"
36 As soon as Jesus heard the word that was spoken, He said to the
ruler of the synagogue, "Do not be afraid; only believe."
37 And He permitted no one to follow Him except Peter, James, and John
the brother of James.
38 Then He came to the house of the ruler of the synagogue, and saw a
tumult and those who wept and wailed loudly.
39 When He came in, He said to them, "Why make this commotion and
weep? The child is not dead, but sleeping."
40 And they ridiculed Him. But when He had put them all outside, He
took the father and the mother of the child, and those who were with
Him, and entered where the child was lying.
41 Then He took the child by the hand, and said to her, "Talitha,
cumi," which is translated, "Little girl, I say to you, arise."
42 Immediately the girl arose and walked, for she was twelve years of
age. And they were overcome with great amazement.
43 But He commanded them strictly that no one should know it, and said
that something should be given her to eat.
1 Then He went out from there and came to His own country, and His
disciples followed Him.
Scripture Reading 3 of 4


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Matthew 23:1-12  (Saturday)
1 Then Jesus spoke to the multitudes and to His disciples,
2 saying: "The scribes and the Pharisees sit in Moses' seat.
3 Therefore whatever they tell you to observe, that observe and do,
but do not do according to their works; for they say, and do not do.
4 For they bind heavy burdens, hard to bear, and lay them on men's
shoulders; but they themselves will not move them with one of their
fingers.
5 But all their works they do to be seen by men. They make their
phylacteries broad and enlarge the borders of their garments.
6 They love the best places at feasts, the best seats in the
synagogues,
7 greetings in the marketplaces, and to be called by men, 'Rabbi,
Rabbi.'
8 But you, do not be called 'Rabbi'; for One is your Teacher, the
Christ, and you are all brethren.
9 Do not call anyone on earth your father; for One is your Father, He
who is in heaven.
10 And do not be called teachers; for One is your Teacher, the Christ.
11 But he who is greatest among you shall be your servant.
12 And whoever exalts himself will be humbled, and he who humbles
himself will be exalted.
Scripture Reading 4 of 4



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------ SAINTS/FEASTS FOR TODAY ----------------------------
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The Placing of the Cincture (Sash) of the Most Holy Mother of
God
The Placing of the Venerable Belt of the Most Holy Theotokos in a
church of Constantinople's Chalcoprateia district took place during
the reign of the emperor Theodosius the Younger. Before this the holy
relic, entrusted to the Apostle Thomas by the Mother of God Herself,
was kept by pious Christians at Jerusalem after Her Dormition. During
the reign of Emperor Leo the Wise (886-911), his wife Zoe was
afllicted with an unclean spirit, and he prayed that God would heal
her.
The empress had a vision that she would be healed of her infirmity if
the Belt of the Mother of God were placed upon her. The emperor then
asked the Patriarch to open the coffer. The Patriarch removed the seal
and opened the coffer in which the relic was kept, and the Belt of the
Mother of God appeared completely whole and undamaged by time. The
Patriarch placed the Belt on the sick empress, and immediately she was
freed from her infirmity. They sang hymns of thanksgiving to the Most
Holy Theotokos, then they placed the venerable Belt back into the
coffer and resealed it.
In commemoration of the miraculous occurrence and the twofold Placing
of the venerable Belt, the Feast of the Placing of the Venerable Belt
of the Most Holy Theotokos was established. Parts of the holy Belt are
in the Vatopedi monastery on Mt. Athos, in Trier monastery, and in
Georgia.
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Hieromartyr Cyprian the Bishop of Carthage
The Hieromartyr Cyprian, Bishop of Carthage, was born in about the
year 200 in the city of Carthage (Northern Africa), where all his life
and work took place. Thascius Cyprianus was the son of a rich pagan
senator, and received a fine secular education becoming a splendid
orator, and a teacher of rhetoric and philosophy in the school of
Carthage. He often appeared in the courts to defend his fellow
citizens.
Cyprian afterwards recalled that for a long time "he remained in a
deep dark mist.., far from the light of Truth." His fortune, received
from his parents and from his work, was spent on sumptuous banquets,
but they were not able to quench in him the thirst for truth. He
became acquainted with the writings of the Apologist Tertullian, and
became convinced of the truth of Christianity. The holy bishop later
wrote that he thought it was impossible for him to attain to the
regeneration promised by the Savior, because of his habits.
He was helped by his friend and guide, the presbyter Cecilius, who
assured him of the power of God's grace. At 46 years of age the
studious pagan was received into the Christian community as a
catechumen. Before accepting Baptism, he distributed his property to
the poor and moved into the house of the presbyter Cecilius.
When St Cyprian was finally baptized, he wrote in the Treatise To
Donatus: "When the water of regeneration cleansed the impurity of my
former life, a light from on high shone into my heart... and the
Spirit transformed me into a new man by a second birth. Then at once,
in a miraculous manner, certainty replaced doubt, mysteries were
revealed, and darkness became light.... Then it was possible to
acknowledge that what was born of the flesh and lived for sin was
earthly, but what the Holy Spirit had vivified began to be of God....
In God and from God is all our strength.... Through Him we, while
living upon the earth, have a hint of future bliss."
Two years after his Baptism, the saint was ordained to the priesthood.
When Bishop Donatus of Carthage died, St Cyprian was unanimously
chosen as bishop. He gave his consent, having complied with his
guide's request, and was consecrated Bishop of Carthage in the year
248.
The saint first of all concerned himself about the welfare of the
Church and the eradication of vices among the clergy and flock. The
saintly life of the archpastor evoked in everyone a desire to imitate
his piety, humility and wisdom. The fruitful activity of St Cyprian
became known beyond the bounds of his diocese. Bishops from other sees
often turned to him for advice on how to deal with various matters.
A persecution by the emperor Decius (249-251), revealed to the saint
in a vision, forced him to go into hiding. His life was necessary to
his flock for the strengthening of faith and courage among the
persecuted. Before his departure from his diocese, the saint
distributed the church funds among all the clergy for the aid of the
needy, and in addition he sent further funds.
He kept in constant touch with the Carthaginian Christians through his
epistles, and he wrote letters to presbyters, confessors and martyrs.
Some Christians, broken by torture, offered sacrifice to the pagan
gods. These lapsed Christians appealed to the confessors, asking to
give them what is called a letter of reconciliation, i.e. an
certificate for accepting them back into the Church. St Cyprian wrote
a general letter to all the Carthaginian Christians, stating that
those who lapsed during a time of persecution might be admitted into
the Church, but this must be preceded by an investigation of the
circumstances under which the falling away came about. It was
necessary to determine the sincerity of contrition of the lapsed. To
admit them was possible only after penance, and with the permission of
the bishop. Some of the lapsed insistently demanded their immediate
re-admittance into the Church and caused unrest in the whole
community. St Cyprian wrote the bishops of other dioceses asking their
opinion, and from all he received full approval of his directives.
During his absence the saint authorized four priests to examine the
lives of persons preparing for ordination to the priesthood and the
deaconate. This met with resistance from the layman Felicissimus and
the presbyter Novatus, roused to indignation against their bishop. St
Cyprian excommunicated Felicissimus and six of his followers. In his
letter to the flock, the saint touchingly admonished all not to
separate themselves from the unity of the Church, to be subject to the
lawful commands of the bishop and to await his return. This letter
kept the majority of Carthaginian Christians faithful to the Church.
In a short while, St Cyprian returned to his flock. The
insubordination of Felicissimus was put to an end at a local Council
in the year 251. This Council decreed that it was possible to receive
the lapsed back into the Church after a penance, and it affirmed the
excommunication of Felicissimus.
During this time there occurred a new schism, led by the Roman
presbyter Novatian, and joined by the Carthaginian presbyter Novatus,
a former adherent of Felicissimus. Novatian asserted that those who
lapsed during a time of persecution could not be readmitted, even if
they repented of their sin. Besides this, Novatian with the help of
Novatus convinced three Italian bishops during the lifetime of the
lawful Roman bishop Celerinus to place another bishop on the Roman
cathedra. Against such iniquity, St Cyprian wrote a series of
encyclicals to the African bishops, and later a whole book, ON THE
UNITY OF THE CHURCH."
When the discord in the Carthage church began to quiet down, a new
calamity began: a pestilential plague flared up. Hundreds of people
fled from the city, leaving the sick without help, and the dead
without burial. St Cyprian, providing an example by his firmness and
his courage, tended the sick and buried the dead himself, not only
Christians but also pagans. The plague was accompanied by drought and
famine. A horde of barbarian Numidians, taking advantage of the
misfortune, fell upon the inhabitants, taking many into captivity. St
Cyprian moved many rich Carthaginians to offer up means for feeding
the starving and ransoming captives.
When a new persecution against Christians spread under the emperor
Valerian (253-259), the Carthaginian proconsul Paternus ordered the
saint to offer sacrifice to idols. He steadfastly refused to do this.
He also refused to give the names and addresses of the presbyters of
the church of Carthage. They sent the saint to the city of Curubis,
and Deacon Pontus voluntarily followed his bishop into exile.
On the day the saint arrived at the place of exile he had a vision,
predicting for him a quick martyr's end. While in exile, St Cyprian
wrote many letters and books. Desiring to suffer at Carthage, he
returned there. Taken before the court, he was set at liberty until
the following year. Nearly all the Christians of Carthage came to take
leave of their bishop and receive his blessing.
At the trial, St Cyprian calmly and firmly refused to offer sacrifice
to idols and was sentenced to beheading with a sword. Hearing the
sentence, St Cyprian said, "Thanks be to God!" All the people cried
out with one voice, "Let us also be beheaded with him!"
Coming to the place of execution, the saint again gave his blessing to
all and arranged to give twenty-five gold coins to the executioner. He
then tied a handkerchief over his eyes, and gave his hands to be bound
to the presbyter and archdeacon standing near him and lowered his
head. Christians put their cloths and napkins in front of him so as to
collect the martyr's blood. St Cyprian was executed in the year 258.
The body of the saint was taken by night and given burial in a private
crypt of the procurator Macrobius Candidianus.
Some say that his holy relics were transferred to France in the time
of King Charles the Great (i.e. Charlemagne, 771-814).
St Cyprian of Carthage left the Church a precious legacy: his writings
and 80 letters. The works of St Cyprian were accepted by the Church as
a model of Orthodox confession and read at two Ecumenical Councils
(Ephesus and Chalcedon).
In the writings of St Cyprian the Orthodox teaching about the Church
is stated: It has its foundation upon the Lord Jesus Christ, and was
proclaimed and built up by the Apostles. The inner unity is expressed
in an unity of faith and love, and the outer unity is actualized by
the hierarchy and sacraments of the Church.
In the Church Christ comprises all the fulness of life and salvation.
Those having separated themselves from the unity of the Church do not
have true life in themselves. Christian love is shown as the bond that
holds the Church together. "Love is the foundation of all the virtues,
and it continues with us eternally in the Heavenly Kingdom."
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St Gennadius the Patriarch of Constantinople
Saint Gennadius, Patriarch of Constantinople, ascended the throne of
the Church of Constantinople in the year 458, during the reign of the
holy emperor Leo the Great (457-474). His life is known from the book
THE SPIRITUAL MEADOW in which tales of Sts Sophronius and John, monks
of Salamis monastery near Alexandria, were recorded. These monks were
clergy of the Church of Constantinople under Patriarch Gennadius.
St Gennadius was distinguished for his mildness, tolerance, purity and
abstinence. One may get some idea of the power of his prayer from the
following instance: in the church of the holy Martyr Eleutherius at
Constantinople was a disreputable reader Charisius, spending his life
in idleness, impurity and even occupying himself with murder and
sorcery. For a long time, St Gennadius admonished him with gentleness
and patience, but Charisius did not change his conduct. The Patriarch
resorted to strictness and gave orders to chastize and discipline the
disreputable cleric. But even after the punishment, he did not correct
himself.
Patriarch Gennadius then sent his emissary in his name to the holy
Martyr Eleutherius (August 4) in whose church Charisius served as a
reader. Entering the temple, the emissary of the Patriarch came before
the altar, stretched out his hand to the grave of the martyr and said:
"Holy Martyr Eleutherius! Patriarch Gennadius declares to you, through
me a sinner, that the cleric Charisius, serving in your temple, does
much iniquity and creates great scandal; therefore, either improve him
or cut him off from the Church."
On the following morning, Charisius was found dead.
Another instance, displaying the great strength of prayer of St
Gennadius, occurred with one of the portrait painters who dared to
paint an image of Christ, giving the Savior the features of the pagan
god Zeus. The hand of the painter, having done such blasphemy,
immediately withered. The repentant painter was brought in the church
and confessed all his sins to the Patriarch. St Gennadius prayed over
the sinner, and the hand of the painter was healed.
To settle iniquitous actions and false teachings arising in the
Church, St Gennadius summoned a local Council which condemned the
Eutychian heresy and prohibited simony (ordination for a payment of
money). The saint would not ordain a man to the priesthood unless he
was quite knowledgeable in Holy Scripture, and knew the Psalter by
heart.
During the patriarchate of St Gennadius, a temple was built in honor
of St John the Forerunner. Then a certain senator Studius of Rome
founded a monastery which later became known as the Studion. The
church steward under the holy Patriarch Gennadius was St Marcian
(January 10). The Patriarch also ordained St Daniel the Stylite
(December 11) to the priesthood.
St Gennadius was the author of dialogues and commentaries on the
Prophet Daniel (the works have not survived). There is also his
Encyclical Against Simony, affirmed by a Council of the year 459. St
Gennadius governed the Church of Constantinople for thirteen years. He
died peacefully in the year 471.
One night while he was praying, it was revealed to the saint that a
powerful enemy would fall upon his flock. He incessantly offered up
prayer for the peace of the Church, that the Lord would preserve it
invincible against the gates of Hades.
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St Aidan the Bishop of Lindesfarne
Saint Aidan, a steadfast defender of Celtic practices against the
imposition of Roman usage, was born in Ireland (then called Scotland)
in the seventh century. As a monk of the monastery founded by St
Columba (June 9) on the island of Iona, he was known for his strict
asceticism.
When the holy King Oswald of Northumbria (August 5) wanted to convert
his people to Christianity, he turned to the Celtic monks of Iona,
rather than the Roman clergy at Canterbury. The first bishop sent to
lead the mission proved unsuitable, for he alienated many people by
his harshness, and he blamed the hostile disposition of the English
for his failure. St Aidan said that the bishop was to blame, and not
the English. Instead of being too severe with an ignorant people, he
should have fed them with milk rather than solid food (I Cor. 3:2).
The bishop was recalled, and an ideal candidate was found to replace
him.
St Aidan was consecrated bishop and sent to Northumbria to take charge
of the mission. King Oswald gave him the island of Lindisfarne near
the royal residence of Bamburg for his episcopal See. St Aidan also
founded the famous monastery on Lindisfarne in 635.
St Bede (May 27), in his ECCLESIASTICAL HISTORY OF THE ENGLISH PEOPLE
praises Aidan for his humility and piety, recommending him as a model
for other bishops and priests to follow. He was not attached to the
things of this world, nor did he seek earthly treasures. Whenever he
received gifts from the king or from rich men, he distributed them to
the poor. On Wednesdays and Fridays he would fast from all food until
the Ninth Hour (about 3 P.M.), except during the paschal season.
>From Lindisfarne, St Aidan traveled all over Northumbria, visiting his
flock and establishing missions. St Oswald, who knew Gaelic from the
time he and his family were exiled to Iona, acted as an interpreter
for Bishop Aidan, who did not speak English. Thus, the king played an
active role in the conversion of his people.
One year, after attending the services of Pascha, King Oswald sat down
to a meal with Bishop Aidan. Just as the bishop was about to bless the
food, a servant came in and informed the king that a great number of
needy folk were outside begging for alms. The king ordered that his
own food be served to the poor on silver platters, and that the silver
serving dishes be broken up and distributed to them.There is a
charming illustration of this incident in the thirteenth century
Berthold Missal in New York's Pierpont Morgan Library (Morgan MS 710,
fol. 101v). Aidan, deeply moved by St Oswald's charity, took him by
the right hand and said, "May this hand never perish." According to
Tradition, St Oswald's hand remained incorrupt for centuries after his
death. St Bede says that the hand was kept in the church of St Peter
at Bamburgh, where it was venerated by all. The present location of
the hand, if it still survives, is not known.
St Oswald was killed in battle against the superior forces of King
Penda on August 5, 642 at a place called Maserfield. He was only
thirty-eight years old. St Aidan was deeply grieved by the king's
death, but his successor St Oswin (August 20) was also very dear to
him.
King Oswin once gave St Aidan a horse and a cart for his journeys (the
bishop usually traveled on foot). Soon after this, Bishop Aidan met a
beggar and gave him the horse and cart. The king heard of this and was
disturbed by it. He asked St Aidan why he had given the royal gift
away when there were ordinary horses in the stables which were more
suitable for a beggar. Aidan rebuked him, asking if the king regarded
the foal of a mare more highly than the Son of God. At first, he did
not understand. Then he fell at the bishop's feet, weeping tears of
repentance. Asking for forgiveness, Oswin promised never again to
judge St Aidan's charitable deeds.
St Aidan raised the king to his feet, declaring that he had never seen
a king who was so humble. He prophesied that Oswin would soon depart
from this life, since the people did not deserve such a ruler. His
prophecy was soon fulfilled, for St Oswin was murdered at Gilling on
August 20, 651. St Aidan departed to the Lord on August 31, less than
two weeks later. He died at Bamburgh, by the west wall of the church.
The beam on which he was leaning to support himself still survives,
even though the church was twice destroyed by fire. The beam may still
be seen in the ceiling of the present church, above the baptismal
font.
On the day St Aidan died, St Cuthbert (March 20) was a young man
tending his master's sheep. Looking up, Cuthbert saw a vision of
angels bearing someone's soul to heaven in a sphere of fire. Later, he
learned that Bishop Aidan had died at the very hour that he had seen
the vision.
At first, the holy bishop Aidan was buried at Lindisfarne on the right
side of the altar in the church of St Peter. In 664 the Synod of
Whitby declared that all the churches of Britain must follow Roman
practices, and that Celtic customs were to be suppressed. St Colman
(February 18), the third Bishop of Lindisfarne, was unable to accept
this decision. Therefore, he decided to retire to Iona, taking the
bones of St Aidan with him. Celtic customs survived on Iona until the
eighth century.
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St Eanswythe the Abbess of Folkestone
Saint Eanswythe was born around 614, the only daughter of King Eadbald
of Kent and his wife Emma, who was a Frankish princess. At the time of
Eanswythe's birth, her father was probably a pagan, while her mother
was almost certainly a Christian. Therefore, it is highly likely that
Eanswythe was baptized and raised as a Christian.
When she was two years old, her paternal grandfather King Ethelbert of
Kent (February 25) died. St Ethelbert had been baptized at St Martin's
church in Canterbury by St Augustine of Canterbury (May 28). It was St
Augustine who came to England in 597 with several monks in order to
re-establish Christianity, which had almost been wiped out by the
pagan Anglo-Saxons. These monks carried out their missionary work
under the protection of King Ethelbert.
Eanswythe's father King Eadbald offered no opposition to Christianity
while his father was alive. When St Ethelbert died, however, Eadbald's
attitude changed. Not only did he embrace idolatry, he also married
his father's second wife (Bede, ECCLESIASTICAL HISTORY OF THE ENGLISH
PEOPLE Book 2, ch. 1). While this practice was prohibited by Church
law, it was quite common among the pagan royalty.
About this time, King Sabert of the East Saxons (and a convert to
Christianity) passed away. His three sons were pagans, and so idolatry
returned to that territory as well.
St Laurence of Canterbury (February 3), St Mellitus of London (April
24), and St Justus of Rochester (November 10) held a council to
determine what they should do. They decided that they should not waste
their time among the pagans, and to go where people would be more
receptive to their preaching. Appalled by the King's behavior and by
the rise of paganism, Sts Mellitus and Justus went to Gaul.
The night before he was to leave Canterbury, St Laurence decided to
sleep in the church of Sts Peter and Paul. St Peter appeared to him
and rebuked him for even thinking of leaving his flock. He also beat
St Laurence, who remained with his flock and even converted King
Eadbald.
The king ended his unlawful marriage and was baptized. Within a year,
St Justus returned to Rochester. The people of London, who lived in
the realm of the East Saxons, refused to accept St Mellitus back to
his See. Following the death of St Laurence in 619, St Mellitus
succeeded him as Archbishop of Canterbury.
>From her childhood, St Eanswythe showed little interest in worldly
pursuits, for she desired to dedicate her virginity to God and to
serve Him as a nun. Her father, on the other hand, wanted her to
marry. St Eanswythe told him that she would not have any earthly
suitor whose love for her might also be mixed with dislike. There was
a high rate of mortality for children in those days, so she knew it
was likely that at least some of hers would also die. All of these
sorrows awaited her if she obeyed her father. The young princess told
her father that she had chosen an immortal Bridegroom Who would give
her unceasing love and joy, and to Whom she had dedicated herself. She
went on to say that she had chosen the good portion (Luke 10:42), and
she asked her father to build her a cell where she might pray.
The king ultimately gave in to his daughter, and built her a monastery
in Folkestone in Kent. While the monastery was under construction, a
pagan prince came to Kent seeking to marry Eanswythe. King Eadbald,
whose sister St Ethelburga (April 5) married the pagan King Edwin
(October 12) two or three years before, recalled that this wedding
resulted in Edwin's conversion. Perhaps he hoped that something
similar would happen if Eanswythe married the Northumbrian prince.
Eanswythe, however, insisted that she would not exchange heavenly
blessings for the things of this world, nor would she accept the
fleeting joys of this life in place of eternal bliss.
Around the year 630, the building of the monastery was completed. This
was the first women's monastery to be founded in England. St Eanswythe
lived there with her companions in the monastic life, and they may
have been guided by some of the Roman monks who had come to England
with St Augustine in 597.
St Eanswythe was not made abbess at this time, for she was only
sixteen years old. We do not know of any other abbess before St
Eanswythe, but a few experienced nuns may have been sent from Europe
to teach the others the monastic way of life. A temporary Superior
could have been appointed until the nuns were able to elect their own
abbess.
There are many stories of St Eanswythe's miracles before and after her
death. Among other things, she gave sight to a blind man, and cast out
a demon from one who had been possessed.
We know few details about the rest of St Eanswythe's life. Following
the monastic Rule, she prayed to God day and night. When she was not
in church, she spent her waking hours reading spiritual books and in
manual labor. This may have consisted of copying and binding
manuscripts. The nuns probably wove cloth for their clothing, and also
for church vestments. They cared for the sick and aged nuns of their
own community, as well as for the poor and infirm from outside. Then
there was the daily routine of cooking and cleaning.
According to Tradition, St Eanswythe fell asleep in the Lord on the
last day of August 640 when she was only in her mid-twenties. Her
father King Eadbald also died in the same year.
The monastery at Folkestone did not last very long after the saint's
death. Some say it was destroyed by the sea, while others say it was
sacked by the Danes in 867. St Eanswythe's holy relics were moved to
the nearby church of Sts Peter and Paul, which was farther away from
the sea. In 927 King Athelstan granted the land where the monastery
had stood to the monks of Christchurch, Canterbury.
As time passed, the sea continued to encroach on the land. In 1138 a
new monastery and church, dedicated to St Mary and St Eanswythe, were
built farther inland. The relics of St Eanswythe were transferred once
again, this time from the church of Sts Peter and Paul to the new
priory church. During the Middle Ages, this second transfer of her
relics was celebrated on September 12, which is the present Feast Day
of the church of St Mary and St Eanswythe.
On November 15, 1535 the priory was seized by the officers of the
King, who plundered the church of its valuables. The shrine of St
Eanswythe was destroyed, but her relics had been hidden to protect
them.
On June 17, 1885 workmen in the church discovered a niche in the walls
which had been plastered up. Removing the plaster, they found a
reliquary made of lead, about fourteen inches long, nine inches wide,
and eight inches high. Judging by the ornamentation on the reliquary,
it dated from the twelfth century. A number of bones were found
inside, which experts said were those of a young woman. Today the
niche is lined with alabaster, and is covered by a brass door and a
grille.
At first, the holy relics were brought out for veneration every year
on the parish Feast Day. This practice ended when several parishioners
accused the Vicar of "worshiping" the relics. Although St Eanswythe's
relics are no longer offered for public veneration, candles and
flowers are sometimes placed before the brass door where they are
immured.
An Orthodox iconographer has presented the parish of St Mary and St
Eanswythe with an icon of the saint.
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