[Readingsandsaints] Readings and Saints

[Daily Orthodox Readings and Saints]

Scripture Readings and Saints for Fri May 9 2008

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Acts 5:1-11  (Epistle)
1 But a certain man named Ananias, with Sapphira his wife, sold a
possession.
2 And he kept back part of the proceeds, his wife also being aware of
it, and brought a certain part and laid it at the apostles' feet.
3 But Peter said, "Ananias, why has Satan filled your heart to lie to
the Holy Spirit and keep back part of the price of the land for
yourself?
4 While it remained, was it not your own? And after it was sold, was
it not in your own control? Why have you conceived this thing in your
heart? You have not lied to men but to God.
5 Then Ananias, hearing these words, fell down and breathed his last.
So great fear came upon all those who heard these things.
6 And the young men arose and wrapped him up, carried him out, and
buried him.
7 Now it was about three hours later when his wife came in, not
knowing what had happened.
8 And Peter answered her, "Tell me whether you sold the land for so
much?" She said, "Yes, for so much."
9 Then Peter said to her, "How is it that you have agreed together to
test the Spirit of the Lord? Look, the feet of those who have buried
your husband are at the door, and they will carry you out."
10 Then immediately she fell down at his feet and breathed her last.
And the young men came in and found her dead, and carrying her out,
buried her by her husband.
11 So great fear came upon all the church and upon all who heard these
things.
Scripture Reading 1 of 4


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Acts 5:21-33  (Epistle, Saturday)
21 And when they heard that, they entered the temple early in the
morning and taught. But the high priest and those with him came and
called the council together, with all the elders of the children of
Israel, and sent to the prison to have them brought.
22 But when the officers came and did not find them in the prison,
they returned and reported,
23 saying, "Indeed we found the prison shut securely, and the guards
standing outside before the doors; but when we opened them, we found
no one inside!"
24 Now when the high priest, the captain of the temple, and the chief
priests heard these things, they wondered what the outcome would be.
25 So one came and told them, saying, "Look, the men whom you put in
prison are standing in the temple and teaching the people!"
26 Then the captain went with the officers and brought them without
violence, for they feared the people, lest they should be stoned.
27 And when they had brought them, they set them before the council.
And the high priest asked them,
28 saying, "Did we not strictly command you not to teach in this name?
And look, you have filled Jerusalem with your doctrine, and intend to
bring this Man's blood on us!"
29 But Peter and the other apostles answered and said: "We ought to
obey God rather than men.
30 The God of our fathers raised up Jesus whom you murdered by hanging
on a tree.
31 Him God has exalted to His right hand to be Prince and Savior, to
give repentance to Israel and forgiveness of sins.
32 And we are His witnesses to these things, and so also is the Holy
Spirit whom God has given to those who obey Him.
33 When they heard this, they were furious and plotted to kill them.
Scripture Reading 2 of 4


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John 5:30-6:2  (Gospel)
30 I can of Myself do nothing. As I hear, I judge; and My judgment is
righteous, because I do not seek My own will but the will of the
Father who sent Me.
31 If I bear witness of Myself, My witness is not true.
32 There is another who bears witness of Me, and I know that the
witness which He witnesses of Me is true.
33 You have sent to John, and he has borne witness to the truth.
34 Yet I do not receive testimony from man, but I say these things
that you may be saved.
35 He was the burning and shining lamp, and you were willing for a
time to rejoice in his light.
36 But I have a greater witness than John's; for the works which the
Father has given Me to finish-the very works that I do-bear witness of
Me, that the Father has sent Me.
37 And the Father Himself, who sent Me, has testified of Me. You have
neither heard His voice at any time, nor seen His form.
38 But you do not have His word abiding in you, because whom He sent,
Him you do not believe.
39 You search the Scriptures, for in them you think you have eternal
life; and these are they which testify of Me.
40 But you are not willing to come to Me that you may have life.
41 I do not receive honor from men.
42 But I know you, that you do not have the love of God in you.
43 I have come in My Father's name, and you do not receive Me; if
another comes in his own name, him you will receive.
44 How can you believe, who receive honor from one another, and do not
seek the honor that comes from the only God?
45 Do not think that I shall accuse you to the Father; there is one
who accuses you-Moses, in whom you trust.
46 For if you believed Moses, you would believe Me; for he wrote about
Me.
47 But if you do not believe his writings, how will you believe My
words?
1 After these things Jesus went over the Sea of Galilee, which is the
Sea of Tiberias.
2 Then a great multitude followed Him, because they saw His signs
which He performed on those who were diseased.
Scripture Reading 3 of 4


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John 6:14-27  (Gospel, Saturday)
14 Then those men, when they had seen the sign that Jesus did, said,
"This is truly the Prophet who is to come into the world."
15 Therefore when Jesus perceived that they were about to come and
take Him by force to make Him king, He departed again to the mountain
by Himself alone.
16 Now when evening came, His disciples went down to the sea,
17 got into the boat, and went over the sea toward Capernaum. And it
was already dark, and Jesus had not come to them.
18 Then the sea arose because a great wind was blowing.
19 So when they had rowed about three or four miles, they saw Jesus
walking on the sea and drawing near the boat; and they were afraid.
20 But He said to them, "It is I; do not be afraid."
21 Then they willingly received Him into the boat, and immediately the
boat was at the land where they were going.
22 On the following day, when the people who were standing on the
other side of the sea saw that there was no other boat there, except
that one which His disciples had entered, and that Jesus had not
entered the boat with His disciples, but His disciples had gone away
alone.
23 however, other boats came from Tiberias, near the place where they
ate bread after the Lord had given thanks-
24 when the people therefore saw that Jesus was not there, nor His
disciples, they also got into boats and came to Capernaum, seeking
Jesus.
25 And when they found Him on the other side of the sea, they said to
Him, "Rabbi, when did You come here?"
26 Jesus answered them and said, "Most assuredly, I say to you, you
seek Me, not because you saw the signs, but because you ate of the
loaves and were filled.
27 Do not labor for the food which perishes, but for the food which
endures to everlasting life, which the Son of Man will give you,
because God the Father has set His seal on Him.
Scripture Reading 4 of 4



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Prophet Isaiah
The Holy Prophet Isaiah lived 700 years before the birth of Christ,
and was of royal lineage. Isaiah's father Amos raised his son in the
fear of God and in the law of the Lord. Having attained the age of
maturity, the Prophet Isaiah entered into marriage with a pious
prophetess (Is 8:3) and had a son Jashub (Is 8:18).
St Isaiah was called to prophetic service during the reign of Oziah
[Uzziah], king of Judea, and he prophesied for 60 years during the
reign of kings Joatham, Achaz [Ahaz], Hezekiah and Manasseh. The start
of his service was marked by the following vision: he beheld the Lord
God, sitting in a majestic heavenly temple upon a high throne.
Six-winged Seraphim encircled Him. With two wings they covered their
faces, and with two wings they covered their feet, and with two wings
they flew about crying out one to another, "Holy, Holy, Holy Lord
Sabaoth, heaven and earth are filled with His glory!" The pillars of
the heavenly temple shook from their shouts, and in the temple arose
the smoke of incense.
The prophet cried out in terror, "Oh, an accursed man am I, granted to
behold the Lord Sabaoth, and having impure lips and living amidst an
impure people!" Then was sent him one of the Seraphim, having in hand
a red-hot coal, which he took with tongs from the altar of the Lord.
He touched it to the mouth of the Prophet Isaiah and said, "Lo, this
has touched thy lips, and will take away with thine iniquities, and
will cleanse thy sins." After this Isaiah heard the voice of the Lord,
directed towards him, "Whom shall I send, and who will go to this
people?" Isaiah answered, "Here am I, send me" (Is 6:1 ff). And the
Lord sent him to the Jews to exhort them to turn from the ways of
impiety and idol worship, and to offer repentance.
To those that repent and turn to the true God, the Lord promised mercy
and forgiveness, but punishment and the judgment of God are appointed
for the unrepentant. Then Isaiah asked the Lord, how long would the
falling away of the Jewish nation from God continue. The Lord
answered, "Until the cities be deserted, by reason of there being no
people, and the land shall be made desolate. Just as when a tree be
felled and from the stump come forth new shoots, so also from the
destruction of the nation a holy remnant will remain, from which will
emerge a new tribe."
Isaiah left behind him a book of prophecy in which he denounces the
Jews for their unfaithfulness to the God of their Fathers. He
predicted the captivity of the Jews and their return from captivity
during the time of the emperor Cyrus, the destruction and renewal of
Jerusalem and of the Temple. Together with this he predicts the
historical fate also of the other nations bordering the Jews. But what
is most important of all for us, the Prophet Isaiah with particular
clarity and detail prophesies about the coming of the Messiah, Christ
the Savior. The prophet names the Messiah as God and Man, teacher of
all the nations, founder of the Kingdom of peace and love.
The prophet foretells the birth of the Messiah from a Virgin, and with
particular clarity he describes the Suffering of the Messiah for the
sins of the world. He foresees His Resurrection and the universal
spreading of His Church. By his clear foretelling of Christ the
Savior, the Prophet Isaiah deserves to be called an Old Testament
Evangelist. To him belong the words, "He beareth our sins and is
smitten for us.... He was wounded for our sins and tortured for our
transgressions. The chastisement of our world was upon Him, and by His
wounds we were healed...." (Is 53:4-5. Vide Isaiah: 7:14, 11:1, 9:6,
53:4, 60:13, etc.).
The holy Prophet Isaiah had also a gift of wonderworking. And so, when
during the time of a siege of Jerusalem by enemies the besieged had
become exhausted with thirst, he by his prayer drew out from beneath
Mount Sion a spring of water, which was called Siloam, i.e. "sent from
God." It was to this spring afterwards that the Savior sent the man
blind from birth to wash, and He restored his sight. By the prayer of
the Prophet Isaiah, the Lord prolonged the life of Hezekiah for 15
years.
The Prophet Isaiah died a martyr's death. By order of the Jewish king
Manasseh he was sawn through by a wood-saw. The prophet was buried not
far from the Pool of Siloam. The relics of the holy Prophet Isaiah
were afterwards transferred by the emperor Theodosius the Younger to
Constantinople and installed in the church of St Laurence at
Blachernae. At the present time part of the head of the Prophet Isaiah
is preserved at Athos in the Hilandar monastery.
For the times and the events which occurred during the life of the
Prophet Isaiah, see the 4th Book of Kings [alt. 2 Kings] (Ch 16, 17,
19, 20, 23, etc.), and likewise 2 Chr:26-32).
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Repose of the Venerable Shio the Anchorite of Georgia
An Antiochian by birth, St. Shio of Mgvime was among the Thirteen
Syrian Fathers who preached the Christian Faith in Georgia. His
parents were pious nobles who provided their son with a sound
education.
When the twenty-year-old Shio heard about the great ascetic labors of
St. John of Zedazeni and his disciples who labored in the wilderness,
he went in secret to visit them. St. John promised to receive Shio as
a disciple, provided his parents agreed to his decision.
But when Shio returned home he said nothing to his parents about what
had transpired.
Time passed and Shios parents both entered the monastic life.
Then Shio sold all his possessions, distributed the profits to the
poor, widows, orphans, and hermits, freed all his familys slaves, and
returned to Fr. John.
St. John received Shio joyfully, tonsured him a monk, and blessed him
to remain in the wilderness. He labored there with St. John for twenty
years. Then John was told in a divine revelation to choose twelve
disciples and travel to Georgia to increase the faith of its people.
Shio was one of the disciples chosen to follow him on this holy
mission.
The holy fathers arrived in Georgia and settled on Zedazeni Mountain.
Then, with the blessings of Catholicos Evlavios and Fr. John, they
dispersed throughout the country to preach the Word of God.
At his instructors command, St. Shio settled in the Sarkineti caves
near Mtskheta and began to lead a strict ascetic life. There was no
water there and many wild animals made their home in the caves, but
the privations and tribulations he encountered did not shake St. Shios
great faith. Like the Prophet Elijah, Shio received his food from the
mouths of birds that carried it to him.
Once, after St. Shio had prayed at length, a radiant light appeared
suddenly in the place where he was, and theMost Holy Theotokos and St.
John the Baptist stood before him. After this miraculous visitation
St. Shio began to pray with even greater zeal, and he would spend
hours alone in the wilderness.
Another time, St. Evagre (at that time ruler of Tsikhedidi and
military adviser to King Parsman) went hunting in the Sarkineti
Mountains. There he encountered St. Shio and, astonished by his piety,
resolved to remain there with him. The news of the rulers conversion
soon spread through all of Georgia, and many people flocked to witness
the venerable fathers miraculous deeds. Many remained there with them,
following St. Evagres example.
Once St. Shio prayed to God to reveal to him the place where He
desired a church to be built. He placed a lump of hot coal in his hand
and sprinkled incense on it, as though his hand were a censer. Then he
followed the smoke as it swirled up from the hot coal. In the place
where it rose straight up like a pillar, he took his staff and marked
the ground where the church would be built.
When King Parsman heard about his military advisers radical change of
life, he was deeply disturbed and wandered into the wilderness to find
him. But when he witnessed the divine grace shining on St. Shios face,
he took off his crown and knelt humbly before him. Fr. Shio reverently
blessed the king, helped him to stand up, and replaced the crown on
his head. Following the kings example, all the royal court came to
receive Shios blessing. A certain nobleman with an injured eye knelt
before St. Shio, touched his eye to the holy fathers foot, and
received healing at once.
At another time King Parsman asked St. Shio if there was anything he
needed, and he answered, O Sovereign King, God enlightens the hearts
of kings. Do that which your heart tells you! In response, the king
donated much wealth for the construction of a church in the
wilderness: the lands of four villages, a holy chalice and diskos, a
gold cross, and an ornately decorated Gospel that had belonged to the
holy king Vakhtang Gorgasali (502).
When construction of the church was complete, the king traveled there
in the company of the catholicos, several bishops and St. John of
Zedazeni. The hierarchs consecrated the newly built church, and a
monastic community soon grew up on its grounds. Eventually, the number
of monks laboring at King Parsmans monastery grew to nearly two
thousand. Many people visited this place to receive St. Shios
wonder-working blessings, and they were healed from many diseases.
St. Shio performed many miracles: Once a wolf that had been prowling
the monastery grounds ravaged a herd of donkeys. When St. Shio heard
this, he prayed to God to transform the wolf into the protector of the
herd. From that time on the wolf grazed peacefully among the other
animals.
With the blessings of both his teacher, John of Zedazeni, and the
catholicos of Georgia, St. Shio gathered his disciples, advised them
on the path they should follow, appointed Evagre his successor as
abbot, and went into reclusion in a well that he had dug for himself.
There St. Shio spent fifteen years in prayer and fasting. Finally,
when God revealed to him that his death was approaching, St. Shio
partook of the Holy Gifts and lifted up his hands, saying, O Lord,
receive the soul of Thy servant!
Later, during one of the Persian invasions, the soldiers of Shah Abbas
uncovered the holy fathers relics and carried them back to Persia. In
the same year Persia was ravaged by a terrible plague, and the
frightened invaders returned the holy relics to the Shio-Mgvime
Monastery.
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Martyr Christopher of Lycia
The Holy Martyr Christopher lived during the third century and
suffered about the year 250, during the reign of the emperor Decius
(249-251). There are various accounts of his life and miracles, and he
is widely venerated throughout the world. St Christopher is especially
venerated in Italy, where people pray to him in times of contagious
diseases.
There are various suggestions about his descent. Some historians
believe that he was descended from the Canaanites, while others say
from the "Cynoscephalai" [literally "dog-heads"] of Thessaly. Perhaps
this is why certain unlearned painters foolishly portray St
Christopher with a dog's head.
St Christopher was a man of great stature and unusual strength.
According to tradition, St Christopher was very handsome, but wishing
to avoid temptation for himself and others, he asked the Lord to give
him an unattractive face, which was done. Before Baptism he was named
Reprebus [Reprobate] because his disfigured appearance. Even before
Baptism, Reprebus confessed his faith in Christ and denounced those
who persecuted Christians. Consequently, a certain Bacchus gave him a
beating, which he endured with humility.
Because of his renowned strength, 200 soldiers were assigned to bring
him before the emperor Decius. Reprebus submitted without resistance.
Several miracles occurred along the way; a dry stick blossomed in the
saint's hand, loaves of bread were multiplied through his prayers, and
the travellers had no lack thereof. This is similar to the
multiplication of loaves in the wilderness by the Savior. The soldiers
surrounding Reprebus were astonished at these miracles. They came to
believe in Christ and they were baptized along with Reprebus by St
Babylus of Antioch (September 4).
Christopher once made a vow to serve the greatest king in the world,
so he first offered to serve the local king. Seeing that the king
feared the devil, Christopher thought he would leave the king to serve
Satan. Learning that the devil feared Christ, Christopher went in
search of Him. St Babylas of Antioch told him that he could best serve
Christ by doing well the task for which he was best suited. Therefore,
he became a ferryman, carrying people across a river on his shoulders.
One stormy night, Christopher carried a Child Who insisted on being
taken across at that very moment. With every step Christopher took,
the Child seemed to become heavier. Halfway across the stream,
Christopher felt that his strength would give out, and that he and the
Child would be drowned in the river. As they reached the other side,
the Child told him that he had just carried all the sins of the world
on his shoulders. Then He ordered Christopher to plant his walking
stick in the ground. As he did so, the stick grew into a giant tree.
Then he recognized Christ, the King Whom he had vowed to serve.
St Christopher was brought before the emperor, who tried to make him
renounce Christ, not by force but by cunning. He summoned two
profligate women, Callinike and Aquilina, and commanded them to
persuade Christopher to deny Christ, and to offer sacrifice to idols.
Instead, the women were converted to Christ by St Christopher. When
they returned to the emperor, they declared themselves to be
Christians.Therefore, they were subjected to fierce beatings, and so
they received the crown of martyrdom.
Decius also sentenced to execution the soldiers who had been sent
after St Christopher, but who now believed in Christ. The emperor
ordered that the martyr be thrown into a red-hot metal box. St
Christopher, however, did not experience any suffering and he remained
unharmed. After many fierce torments they finally beheaded the martyr
with a sword. This occurred in the year 250 in Lycia. By his miracles
the holy Martyr Christopher converted as many as 50 thousand pagans to
Christ, as St Ambrose of Milan testifies. The relics of St Christopher
were later transferred to Toledo (Spain), and still later to the abbey
of St Denis in France.
In Greece, many churches place the icon of St Christopher at the
entrance so that people can see it as they enter and leave the
building. There is a rhyming couplet in Greek which says, "When you
see Christopher, you can walk in safety." This reflects the belief
that whoever gazes upon the icon of St Christopher will not meet with
sudden or accidental death that day.
The name Christopher means "Christ-bearer." This can refer to the
saint carrying the Savior across the river, and it may also refer to
St Christopher bearing Christ within himself (Galatians 2:20).
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Martyr Callinike of Lycia
St Callinike was converted by St Christopher, and suffered for Christ
with St Aquilina.
St Christopher was brought before the emperor, who tried to make him
renounce Christ, not by force but by cunning. He summoned two
profligate women, Callinike and Aquilina, and commanded them to
persuade Christopher to deny Christ, and to offer sacrifice to idols.
Instead, the women were converted to Christ by St Christopher. When
they returned to the emperor, they declared themselves to be
Christians.Therefore, they were subjected to fierce beatings, and so
they received the crown of martyrdom.
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Translation of the relics of St Nicholas the Wonderworker
from Myra to Bari
St Nicholas the Wonderworker, Archbishop of Myra in Lycia. The
Transfer of the Relics from Myra of Lycia to Bari in Italy His Life is
found under December 6.
In the eleventh century the Byzantine Empire was going through some
terrible times. The Turks put an end to its influence in Asia Minor,
they destroyed cities and villages, they murdered the inhabitants, and
they accompanied their cruel outrage with the desecration of churches,
holy relics, icons and books. The Mussulmen also attempted to destroy
the relics of St Nicholas, deeply venerated by the whole Christian
world.
In the year 792 the caliph Aaron Al'-Rashid sent Khumeid at the head
of a fleet to pillage the island of Rhodes. Having lain waste this
island, Khumeid set off to Myra in Lycia with the intent to rob the
tomb of St Nicholas. But instead he robbed another tomb standing
alongside the crypt of the saint. Just as they succeeded in committing
this sacrilege, a terrible storm lifted upon the sea and almost all
the ships were shattered into pieces.
The desecration of holy things shocked not only Eastern, but also
Western Christians. Christians in Italy were particularly apprehensive
for the relics of St Nicholas, and among them were many Greeks. The
inhabitants of the city of Bari, located on the shores of the Adriatic
Sea, decided to save the relics of St Nicholas.
In the year 1087 merchants from Bari and Venice went to Antioch to
trade. Both these and others also proposed to take up the relics of St
Nicholas and transport them to Italy on the return trip. In this plan
the men of Bari commissioned the Venetians to land them at Myra. At
first two men were sent in, who in returning reported that in the city
all was quiet. In the church where the glorified relics rested, they
encountered only four monks. Immediately forty-seven men, having armed
themselves, set out for the church of St Nicholas. The guards,
suspecting nothing, showed them the raised platform, beneath which the
tomb of the saint was concealed, and where they anointed foreigners
with myrrh from the relics of the saint.
At this time the monks told them about an appearance of St Nicholas
that evening to a certain Elder. In this vision St Nicholas ordered
the careful preservation of his relics. This account encouraged the
barons, they saw an avowal for them in this vision and, as it were, a
decree from the saint. In order to facilitate their activity, they
revealed their intent to the monks and offered them money, 300 gold
coins. The guards refused the money and wanted to warn the inhabitants
about the misfortune threatening them. But the newcomers bound them
and put their own guards at the doorway.
They took apart the church platform above the tomb with the relics. In
this effort the youth Matthew was excessive in his zeal, wanting to
find the relics of St Nicholas as quickly as possible. In his
impatience he broke the cover and the barons saw that the sarcophagus
was filled with fragrant holy myrrh. The compatriots of the barons,
the priests Luppus and Drogus, offered a litany, after which the break
made by Matthew began to flow with myrrh from the saint's sarcophagus.
This occurred on April 20, 1087.
Seeing the absence of a container chest, the priest Drogus wrapped the
relics in the cloth, and in the company of the barons he carried them
to the ship. The monks, having been set free, alerted the city with
the sad news about the abduction of the relics of the Wonderworker
Nicholas by foreigners. A crowd of people gathered at the shore, but
it was too late.
On May 8 the ships arrived in Bari, and soon the joyous news made the
rounds of all the city. On the following day, May 9, 1087, they
solemnly transported the relics of St Nicholas into the church of St
Stephen, not far from the sea. The solemn bearing of the relics was
accompanied by numerous healings of the sick, which inspired still
greater reverence for God's saint. A year afterwards, a church was
built in the name of St Nicholas and consecrated by Pope Urban II.
This event, connected with the transfer of the relics of St Nicholas,
evoked a particular veneration for the Wonderworker Nicholas and was
marked by the establishment of a special Feast day on May 9. At first
the Feast day of the Transfer of the Relics of St Nicholas was
observed only by the people of the city of Bari. It was not adopted in
the other lands of the Christian East and West, despite the fact that
the transfer of the relics was widely known. This circumstance is
explained by the custom in the Middle Ages of venerating primarily the
relics of local saints. Moreover, the Greek Church did not establish
the celebration of this remembrance, since they regarded the loss of
the relics of St Nicholas was a sad event.
The Russian Orthodox Church celebration of the memory of the Transfer
of the Relics of St Nicholas from Myra in Lycia to Bari in Italy on
May 9 was established soon after the year 1087, on the basis of an
already established veneration by the Russian people of the great
saint of God, brought from Greece simultaneously with the acceptance
of Christianity. The glorious accounts ot the miracles performed by
the saint on both land and sea, were widely known to the Russian
people. Their inexhaustible strength and abundance testify to the help
of the great saint of God for suffering mankind. The image of St
Nicholas, a mighty wonderworker and benefactor, became especially dear
to the heart of the Russian people, since it inspired deep faith and
hope for his intercession. The faith of the Russian people in the
abundant aid of God's saint was marked by numerous miracles.
A significant body of literature was compiled about him very early in
Russian writings. Accounts of the miracles of St Nicholas done in the
Russian land were recorded at an early date. Soon after the Transfer
of the Relics of St Nicholas from Myra to Bari, a Russian version of
his Life and an account of the Transfer of his holy relics were
written by a contemporary to this event. Earlier still, an encomium to
the Wonderworker was written. Each week on Thursday, the Russian
Orthodox Church honors his memory in particular.
Numerous churches and monasteries were built in honor of St Nicholas,
and Russian people are wont to name their children after him at
Baptism. In Russia are preserved numerous wonderworking icons of the
saint. Most renowned among them are the icons of Mozhaisk, Zaraisk,
Volokolamsk, Ugreshsk and Ratny. There was no house or temple in the
Russian land in which there was not an icon of St Nicholas the
Wonderworker.
The significance of the intercession of the great saint of God is
expressed by the ancient compiler of the Life, in the words of whom St
Nicholas "did work many glorious miracles both on land and on sea,
aiding those downtrodden in misfortune and rescuing the drowning,
carried to dry land from the depths of the sea, raising up others from
corruption and bringing them home, liberating from chains and
imprisonment, averting felling by the sword and freeing from death,
and granting healing to many; sight to the blind, walking to the lame,
hearing to the deaf, and speech to the mute. He brought riches to many
suffering in abject poverty and want, he provided the hungry food, and
for each in their need he appeared a ready helper, an avid defender
and speedy intercessor and protector, and such as appeal to him he
doth help and deliver from adversity. Both the East and the West know
of this great Wonderworker, and all the ends of the earth know his
miracle-working."
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Martyr Aquilina of Lycia
St Aquilina was converted by St Christopher, and suffered for Christ
with St Callinike.
When St Christopher was brought before the emperor, the emperor tried
to make him renounce Christ, not by force but by cunning. He summoned
two profligate women, Callinike and Aquilina, and commanded them to
persuade Christopher to deny Christ, and to offer sacrifice to idols.
Instead, the women were converted to Christ by St Christopher. When
they returned to the emperor, they declared themselves to be
Christians.Therefore, they were subjected to fierce beatings, and so
they received the crown of martyrdom.
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Venerable Joseph of Optina
Saint Joseph of Optina was born on November 2, 1837 in the village of
Gorodishcha in the province of Kharkov. His name in the world was John
Litovkin, and his parents Euthymius and Maria were simple but pious
people. They were generous to the poor, and often lent money to those
in need even when there seemed little chance that it would be repaid.
Euthymius also loved to receive monks who came to his door collecting
alms for their monasteries. Invariably, he would give each one five
rubles for the needs of the monastery.
The Litovkins had six children, and they often read to them from
spiritual books, especially from the Lives of the Saints. The second
of their three sons (the future St Joseph) was baptized with the name
John in honor of St John the Merciful (November 12). Instead of
providing them with earthly wealth, the couple endowed their children
with heavenly treasures, raising them in piety, obedience, and in the
fear of God.
John learned to read even before he started school, taught by his
older sister Alexandra at home. He was a sickly child, nearsighted and
hard of hearing in one ear. He also met with various accidents. Once
he was knocked down by another child and bit off the tip of his own
tongue. Another time he was scalded with boiling water. In spite of
all this, he was a happy and affectionate child. His father knew there
was something special about John, and others also believed that God's
special favor was upon the boy.
When he was only four, John's beloved father died, and his mother had
to raise the children herself. When he was eight, John was playing
with some friends, and suddenly froze on the spot. He raised his arms
and his head toward the sky, then fell down unconscious. They carried
him home and put him to bed. When he awoke, they asked him what had
happened. He told them that he had seen the Queen of Heaven in the
air.
"What makes you think you saw the Queen?" they asked.
"Because she had a crown with a cross," he replied.
>From that time on, the boy became more quiet and thoughtful, and
started to avoid children's games. Soon after this, the family moved
into a new home. There was a great fire in the village, and John
prayed that the Mother of God would protect their house from the
flames. The Livotkin home was spared, even though everything around it
was burned.
In 1848, their mother died during an outbreak of cholera. John was
only eleven at the time. His older brother Simeon and his sister Anna
were both married before their mother passed away, and his sister
Alexandra had gone to the Borisovsk monastery in Kursk Province to
become a nun. Simeon became the head of the family, although his
drinking problem made him rather unreliable. Simeon took care of John
for a while, and their younger brother Peter went to live with Anna.
Simeon decided to leave home, and so John was placed in the care of
various people, including a tavern keeper and a grocer.
Unable to endure conditions in the homes of such people, John went to
live with a cousin who was a deacon in Novocherkassk. He ate nothing
on his journey, for he was ashamed to beg, and people did not offer
him any food on their own. When he arrived at the church where his
cousin served, John sat down outside and waited for the Liturgy to
end. Two women with rolls passed by and took pity upon him. One of
them gave him a warm roll, which the boy regarded as manna from
heaven.
John stayed with his cousin for a brief time, then moved on to other
places, taking various jobs to support himself. Later in life he was
asked whether he had ever had a girlfriend when he was living in the
world. He shook his head and said, "Since I was nearsighted, I
couldn't really see anyone at a distance, and I was too shy to
approach anyone up close."
While living in the world John was often unhappy, and he found
consolation in prayer and in church services. One day he received a
letter from his sister, Mother Leonida, suggesting that he enter the
skete at Optina, which was blessed with experienced Elders. Then the
desire to leave the world and embrace the monastic life began to grow
within him.
Learning that John was planning to make a pilgrimage to the Kiev
Caves, the man for whom he was working offered him his daughter in
marriage. Years later Fr Joseph would say, "It's always that way. As
soon as one begins to think of following the path to salvation,
obstacles and tempataions begin to appear."
With his employer's permission, John started out for Kiev. On the way,
he stopped to visit his parents' graves and the place where he had
spent a happy childhood. He stayed briefly at the Dormition Monastery
in Kharkov's Holy Mountains, but he did not wish to remain there.
Finally he went to the Borisovsk Women's Hermitage to visit his
sister, Mother Leonida. She had spoken to St Macarius of Optina
(September 7) of her concern for John. He told her not to worry,
because John would become a monk.
Mother Leonida's Eldress, Schemanun Alypia, overheard some of their
conversation and said to John, "Forget about Kiev. Go to the Elders at
Optina." Mother Leonida gave him a look indicating that John should
obey.
He traveled to Optina with some nuns of the women's monastery at
Belev, driving the cart for them. St Macarius had already departed to
the Lord in 1860, and was succeeded as Elder by his disciple, St
Ambrose (October 10). Knowing of John's monastic inclinations, the
nuns jokingly introduced him as "Brother John." St Ambrose replied
solemnly, "This Brother John will prove useful to us, and to you."
On March 1, 1861 John found himself standing before the Elder Ambrose,
telling him of his life, and asking for a blessing to go to Kiev. Fr
Ambrose told him to remain at Optina, forseeing the blessings he would
bring to Optina, and to the women's monasteries which were under the
guidance of the Optina Elders. Taking St Ambrose's words as an
indication of God's will, John murmured, "May it be blessed."
John, like all new novices, was given an obedience in the kitchen. He
was assigned to help the cook in the skete. From the very start, John
demonstrated perfect obedience and humility. Life in the monastery was
everything he had hoped it would be, and he was glad to leave the
tumult of the world behind.
In June the Superior of the Skete, Fr Paphnutius, asked John if he
would like to move in with the Elder Ambrose as his cell-attendant.
The next day he moved to the Elder's quarters, where he remained for
the next fifty years. As happy as he was to be near the Elder, he was
disturbed by the constant flow of visitors. He felt that there was no
time to pray or go to church, and began to have misgivings. He was
tempted by the thought that perhaps he would be better off in Kiev or
on Mount Athos, and did not notice that Fr Ambrose had entered the
cell. Suddenly he felt a hand on his shoulder and heard the Elder say,
"Brother John, it's better here than it is on Athos. Stay with us."
John realized that his thoughts had been sent by the Enemy of our
salvation, and he fell down at Fr Ambrose's feet in repentance.
On April 15, 1872 he was tonsured as a rassophore (wearer of the
rassa), then on June 16, 1872 he was tonsured as a monk, receiving the
name Joseph in honor of St Joseph the Hymnographer (April 4). He was
unexpectedly ordained as a deacon in 1877 in a way which demonstrated
that God was directing the course of his life.
On December 7 (Fr Ambrose's nameday), Igumen Isaac served Liturgy in
the skete church. Later, he visited Fr Ambrose to offer his
congratulations, and the cell-attendants Fr Joseph and Fr Michael
served them tea. The Superior asked Fr Ambrose about a monk whom he
proposed to recommend for ordination to the diaconate. The Elder said
that the time was not right for that particular monk, recommending
someone else instead. Noticing Fr Joseph standing nearby with a tray,
Fr Isaac smiled and said, "Well Father, you don't want my candidate,
and I don't want yours. Let's ordain Fr Joseph."
So it was that Fr Joseph was sent to Kaluga, where he was ordained by
Bishop Gregory on December 9. It was customary at Optina that a
newly-ordained deacon or priest would serve every day for forty days.
Fr Joseph's health did not permit him to fulfill the forty days,
however. He developed an inflammation on his right side, and he nearly
died.
Fr Joseph's life continued as it had before, but with more
responsibilities. He had no cell of his own, but continued to sleep in
the reception room, which the Elder used each day until almost 11 P.M.
Fr Ambrose frequently tested his cell-attendant in order to give him
the opportunity to acquire patience and humility, following the
instructions of St John of the Ladder (Book 4, paragraphs 27 and 28).
Fr Ambrose built the Shamordino Convent about eight miles from Optina,
and on October 1, 1884 Bishop Vladimir of Kaluga came for its opening.
At the Liturgy that day, Fr Joseph was ordained as a prieSt From that
day forward the nuns regarded him as their priest, and he became the
spiritual director of the convent after the repose of Fr Ambrose.
Fr Joseph now became the Elder's senior cell-attendant, and tried to
protect him and also to placate the visitors who grumbled about having
to wait for so long to see Fr Ambrose. In spite of his duties, Fr
Joseph found time to read spiritual books. He particularly loved the
PHILOKALIA and the writings of the Fathers. In these books he found
spiritual wisdom, which he shared with those who came to him for
advice.
St Joseph's inner life was known only to God, but his advice to others
indicates that he practiced unceasing prayer of the heart. Forseeing
that Fr Joseph would serve as Elder after him, Fr Ambrose blessed some
people to start going to Fr Joseph for their spiritual needs.
Fr Joseph attended St Ambrose for thirty years, until the Elder's
death on October 10, 1891. Fr Ambrose prepared Fr Joseph for
eldership, teaching him by word and by example. He would also refer
some visitors to Fr Joseph for advice. There was such oneness of mind
between them that when people would ask Fr Joseph about something and
then ask Fr Ambrose about the same thing, they would receive the very
same answer.
Fr Joseph's health was not good, and he was susceptible to colds in
winter. In February 1888 he became very ill and took to his bed, and
he received the Mystey of Holy Unction. The doctor recommended that he
be moved to the infirmary for treatment, but Fr Joseph did not wish to
leave Fr Ambrose. The Superior of the skete insisted on the transfer,
however. The ride to the monastery in a sleigh during cold weather
only made his illness worse.
Fr Joseph was tonsured into the schema (the highest level of
monasticism) during the Liturgy on February 14. The next day, prayers
for the Departure of the Soul were read for him, and people came to
bid him farewell. A novice, sitting behind a screen, heard Fr Joseph
praying aloud. Peering through a slit in the screen, he saw Fr Joseph
gazing at an icon of Christ and lifting up his hands. This novice went
to the infirmary later and heard someone behind the screen say, "Be
patient, my dear one, only a little remains." He looked behind the
screen, but saw no one there except Fr Joseph. Later, Fr Ambrose told
people that Fr Joseph had seen the Mother of God during his illness.
Though he had been quite near death, he got well.
After his recovery, Fr Joseph began to hear confessions on a regular
basis, since this was becoming too difficult for Fr Ambrose. He
blessed people to go to Fr Joseph "not just once, but always."
In the summer of 1888, Fr Ambrose blessed Fr Joseph to go on a
pilgrimage to Kiev. After nearly thirty years, he was able to fulfill
his desire to visit the holy places of Kiev. On his way back to
Optina, he stopped to visit his sister Mother Leonida at Borisovsk.
Fr Ambrose usually spent three weeks during the summer at the
Shamordino Convent, accompanied by Fr Joseph. In June of 1890 Fr
Joseph began to prepare for the journey, but Fr Ambrose said, "I'm not
taking you this time, you're needed here." He ordered Fr Joseph to
move into his cell and to transfer a large "Surety of Sinners" Icon
(March 7 and May 29) into the reception room. Fr Joseph had a
premonition that Fr Ambrose would never return.
Although he missed the Elder, Fr Joseph resigned himself to the
situation. He did go to Shamordino once a month to visit Fr Ambrose,
however. In the absence of Fr Ambrose, many monks who confessed to him
began to go to Fr Joseph. During the Nativity Fast Fr Ambrose started
sending his spiritual children at Shamordino to confess to Fr Joseph
as well. This was difficult for the nuns, who were used to Fr Ambrose.
Even when he heard a nun's confession himself, Fr Ambrose would send
her to Fr Joseph for the prayers of absolution. In this manner, he
indicated that he was entrusting his spiritual children to no one but
Fr Joseph.
In September 1891 Fr Ambrose became ill, but no one thought it was
serious. On October 8, he was so critical that they sent for Fr
Joseph. That evening the service of Holy Unction was performed, and
the next morning Fr Joseph gave Fr Ambrose Communion for the last
time. St Ambrose reposed on the morning of October 10, and no one
grieved more than Fr Joseph. Even in his sorrow, however, he comforted
and consoled others.
Without any outside influence or pressure, the monks of Optina began
coming to Fr Joseph just as they had come to Fr Ambrose. When the nuns
of Shamordino asked to whom they should go for spiritual direction, Fr
Isaac told them, "At Optina all we have Fr Joseph as our common Elder,
and he must be yours as well."
For the next twenty years, St Joseph received visitors, gave spiritual
counsel to those who asked for his advice, and even performed miracles
of healing for the afflicted. Out of humility, Fr Joseph never said
anything on his own authority, but quoted the words of Fr Ambrose, or
gave examples from his life. He spoke very little, and then only to
answer a question which had been put to him. Some laymen, and even
some of the monks, were annoyed with him because he did not say more.
One monk had the thought that since Fr Joseph was filled with
spiritual wisdom and was so familiar with the writings of the Fathers,
he could have said many beneficial things to people. The Elder
explained this to him, quoting St Peter of Damascus, who said that one
should not say anything helpful unless asked by the brethren, because
then the resulting benefit would come from their free choice. Even
concerning something which might be useful for salvation, the ancient
Fathers would not speak without being asked, considering unsolicited
advice as idle talk (Vol. 3 of the English PHILOKALIA, p. 186).
His greatest care was for the Shamordino Convent, which remained
unfinished, and for the spiritual welfare of its nuns. The Superior of
the convent now turned to Fr Joseph to consult him about everything
related to the life of the convent, and would do nothing without his
blessing. He went there twice a year, during the Apostles' Fast, and
during the Dormition Fast, to hear the confessions of the sisters. In
the winter, they would visit him at Optina for Confession. Soon he was
obliged to give up traveling to Shamordino because of his health.
Fr Joseph was officially appointed as confessor for the Optina
brotherhood near the end of 1893 when Fr Anatole became ill and could
not fulfill this duty. Many of the monks had already been confessing
to Fr Joseph, but now they all came to him.
On January 25, 1894 St Anatole, the head of the skete, fell asleep in
the Lord. Archimandrite Isaac and the bretheren unanimously chose Fr
Joseph to succeed Fr Anatole as Superior of the skete. Although he
never sought this honor, Fr Joseph accepted his election with all
humility. He discharged his duties, not by issuing orders, but with
paternal love and humility.
As Superior, he could have chosen to serve only on major Feast Days
when the priests concelebrated, and designated one of the priests of
the skete to serve on other days. He often served as a simple monk,
however, with only one deacon to assist him.
During the last years of his life, Fr Joseph grew weaker and was often
ill. In May of 1905 he felt that he lacked the strength to carry out
his duties, and he asked to retire as Superior of the skete. He also
had to give up hearing the confessions of visitors, since this
exhausted him. His spiritual children were saddened by his decision,
but the monks and nuns continued to come to him with their spiritual
wounds and afflictions.
In 1911 Fr Joseph was weak and ill, but began to feel somewhat better
during Great Lent. He was unusually joyful during Holy Week, which led
some to believe that he had had some sort of vision. On April 11, the
third day of Pascha, Fr Joseph developed a fever and stopped seeing
visitors. The following week, a doctor diagnosed him with maleria,
declaring that there was no hope for recovery.
On April 20 the wonderworking Icon "of the Sign" was brought to his
cell and a molieben was served. In the afternoon, the Kazan Icon and
the rassa of St Seraphim were brought to him. Two days later, he
requested that the skete brotherhood be permitted to come to him so
that he could bid them farewell and ask their forgiveness. Then he
asked that the Shamordino nuns also be allowed to come.
Fr Joseph stopped taking food from April 28 on, nourishing himself
only with the Holy Mysteries of Christ. Up until the time of his
death, he was conscious and lucid, answering questions and dictating
replies to letters. On May 8 he felt a little better, then became weak
again. On the morning of May 9 he received Holy Communion, then at
four in the afternoon he received some people for a final blessing.
That evening the Elder lay resting on his bed with his eyes closed,
and his face shone with an unearthly radiance. At 10:45 he drew his
last breath and departed to the Lord with a smile on his face.
After the body was prepared for burial, panikhidas were served one
after another for the departed Elder. The saint appeared to some of
the brethren in dreams both that night and on subsequent days.
The body was placed in a coffin at six o'clock the next morning and
was carried to the skete church. Following the Liturgy, a panikhida
was served, then the casket was brought to the monastery church of St
Mary of Egypt. The monks began taking turns serving panikhidas for Fr
Joseph until his burial.
Several miracles took place on the day St Joseph was laid to rest at
the feet of Fr Ambrose. Even today, he continues to intercede with God
and to work miracles for those who entreat him with faith.
St Joseph became a great Elder because first he had been a great
disciple. He was obedient to his Elder Fr Ambrose in all things, and
never contradicted him. Because he renounced his own will, refrained
from judging others, and reproached himself for his own sins, Fr
Joseph acquired humility and the grace of God. He also obtained from
the Lord the discernment to recognize every sort of spiritual illness,
and how to treat it.
The Moscow Patriarchate authorized local veneration of the Optina
Elders on June 13,1996. The work of uncovering the relics of Sts
Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and
Anatole II began on June 24/July 7, 1998 and was concluded the next
day. However, because of the church Feasts (Nativity of St John the
Baptist, etc.) associated with the actual dates of the uncovering of
the relics, Patriarch Alexey II designated June 27/July 10 as the date
for commemorating this event. The relics of the holy Elders now rest
in the new church of the Vladimir Icon of the Mother of God.
The Optina Elders were glorified by the Moscow Patriarchate for
universal veneration on August 7, 2000.
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