Saints and Prophets

[Νίκος]

Saint John the Merciful, Patriarch of Alexandria (November 12)



Saint John was born in 555 on the island of Cyprus in the city of Amathus; his father, Epiphanius, was a ruler of Cyprus. The Saint was consecrated Archbishop of Alexandria in 608. A man of exemplary uprightness, in his zeal for Orthodoxy he strove mightily to fight the many heresies among the Christians in Egypt; but above all, he was famous for his singular generosity, humility, and sympathy towards all, especially the poor. His mercy was so great that the report of it reached the Persian invaders of Jerusalem, who desired to see him because of it. Saint John reposed in 619, at the age of sixty-four.

Apolytikion in the Plagal of the Fourth Tone

In patiently enduring, you obtained your reward, O venerable father. You persevered in your prayers without ceasing; and you loved the impoverished and you satisfied them. We entreat you, intercede with Christ God, O blessed John the Merciful, for the salvation of our souls.

Kontakion in the Second Tone

Thy riches and wealth didst thou disperse unto the poor; thou now hast received the Heavens' riches in return. For this cause, O all-wise John, we all honour thee with our songs of praise as we keep thy memorial, O namesake of almsgiving and of mercy.

Source: "Greek Orthodox Archdiocese of America"

[ORTHODOXIA]

Saint Gregory Palamas, Archbishop of Thessaloniki (1296-14.11.1356)
by Metropolitan Hierotheos of Nafpaktos



Preface to the English edition

I consider it a great blessing that my work "St. Gregory Palamas as a Hagiorite" is published in English, for many reasons, but mainly because a significant turn can be observed nowdays in the West. It is a turn towards orthodox life in its authentic expression, just as the holy Fathers lived it and formulated it, and particularly St. Gregory Palamas, who is the summation of all patristic teaching and orthodox life.

The reader will see in the pages to follow the importance of the subject and the reason why I have dealt with it, a serious subject for our days as it is and why I tried to see St. Gregory Palamas within the perspective of the Holy Mountain.

What should be pointed out here is that many people today are studying the orthodox life and teaching, and enter the Orthodox Church. There is indeed a great zeal for inner neptic and hesychastic life. I believe that this book will answer to this search and will be a help. The life, the conduct and the teaching of this great hagiorite Father will guide all those who come to Orthodoxy in the right and orthodox way. They will be taught authentically and genuinely the mysteries of the spirit.

Apart from this I believe that the life and the teaching of St. Gregory Palamas, Archbishop of Thessaloniki, will set out the limits and the great difference which exists between the abstract and impersonal life of Eastern religions and the Orthodox Tradition as well as between Barlaam's scholasticism - moralism and Orthodox spiritual life. And this is important precisely because tendancies which we have already referred to prevail in the West today, such as the impersonal way of life and scholasticism together with moralism, a fact that creates a deep despair and speculation. Moreover the reading of this book will show the particular features of Byzantium, which used to be called Romania (Roman Empire) as it is preserved and kept even in our days on the Holy Mountain. Nowdays many people admire the art which developed in the Byzantium (Roman Empire) but in the final analysis this art was the outcome of a holy life, it was the fruit of a way of life, as we can see in the life and the teaching of St. Gregory Palamas.

I glorify God for this new gift that He granted me. I also owe a great gratitude to Mrs. Esther Williams, who undertook this translation with zeal and love and with Rosslyn's moral support. I remember that when she saw this book in its Greek edition, she took it in her hands, kissed the icon of St. Gregory on the cover -the same one with that of the English edition- held the book and said: "I love St. Gregory Palamas very much". And this book is the fruit of this love of hers.

I also thank a lot Effie Mavromichali who went through the English text in combination with the Greek one, because she is an expert in the orthodox neptic and hesychastic terminology and edited this publication. Thanks are due to the Holy Monastery of the Birth of the Theotokos of the Thebes and Levadia Diocese, which undertook the publication. It would be an omission if I did not thank Fr. Nicholas Palis, priest in the Holy Church of Dormition, Aliquippa Pennsylvania for the love he has for orthodox neptic books and for his zeal in distributing this book also.

I pray that St. Gregory Palamas, this great hesychast Father, who in his amazing strength and wisdom expanded on the orthodox theological frameworks of hesychasm, may become the guide of all Christians, who living in the West, they turn to the East, they seek Orthodoxy and who most of all are led towards the "East of the East", which is Christ, as he is experienced and interpreted authentically in the Orthodox Church.

Written in the bishopric, in Nafpaktos,
on June 22nd 1997,
Sunday of All Saints

Introduction

Many discerning fathers have discovered that the teaching of St. Gregory Palamas is quite contemporary. Contemporary man, characterised by anthropocentrism and conjecture, should study and listen to the teaching of St. Gregory, defender of the theologians and herald of divine Grace, a man who saw God.

St. Gregory is the theologian of the uncreated Light. His teaching is quite timely now, because Barlaamism is alive in many aspects of our life. Hesychasm, or the hesychastic life, which is entirely traditional and forms the backbone of Orthodox life, is being undervalued, not to say opposed. It is true that at many points we are seeing an improvement over former times, but there is still the underlying problem of anti-hesychasm. One hears a great amount of conjecture and human dialectics.

Yet I have observed that, amid so many analyses of the saint's teachings, one important aspect has not received attention: that St. Gregory was a Hagiorite and that in his teaching he expressed the life which he met on the Holy Mountain. I do not believe that the Holy Mountain is something different from the Church, and I am firmly convinced that on the Holy Mountain, as well as in every Monastery living in the Orthodox Tradition, the Church's traditional therapeutic way of life is still going on. On the Holy Mountain we see how the early Christians lived and how the apostolic Churches were organised.

St. Gregory was already living the life of the Holy Mountain from his childhood, being brought up by his holy parents and in close contact with the teachers and spiritual fathers who came from the Holy Mountain. Afterwards he lived on the Holy Mountain for many years and rose to great spiritual stature. As a Hagiorite he confronted the heresy of Barlaam and Akindynos. He guided the flock in Thessaloniki as a true monk of the Holy Mountain. And his death was glorious. Like many Hagiorite fathers, he had foreknowledge of the time of his soul's departure from his body. But the signs that he was recognised by God are those which we also find in many Hagorite fathers. Therefore I believe that the subject "St. Gregory Palamas as a Hagiorite" deserves special attention. And we should notice particularly the way of life that is being preserved and cherished on the Holy Mountain. This way is the deepest essence of our tradition.

This book is a fruit of about twenty-five years' study. Ever since my student days I have been reading nearly all the works of St. Gregory Palamas, as well as various books that analyse his life and teaching. I am grateful to Professor Panagiotis Christou at the theological school of the University of Thessaloniki, because it was he who introduced me to the theology of St. Gregory Palamas and guided me in the study of the works of this great Hagiorite hesychast saint. I am grateful to him for having included me in a small group of students who, because we had attended special classes in paleography, were put to work under his personal guidance one summer in the monastery libraries on the Holy Mountain, listing and describing the existing manuscripts. Thus, apart from the fact that this professor is an outstanding patrologist, he is at the same time a great teacher who introduced us to the thought and life of the Fathers.

Indeed we owe grateful thanks to this Professor for making that great personality known, for with his staff of co-workers he has devoted himself to the publication of St. Gregory's unpublished works and thereby made a great contribution to the revival of theological writings and of Orthodox life. When he turned over to me, then a third year student, the work of tracing the passages of St. Gregory the Theologian used by St. Gregory Palamas in his texts, as part of the preparation of the second volume of his collected works, I was impelled at a young age toward the study of these two great Fathers.

I remember with great feeling the trials and dangers of a tempestuous sea one time when in the winter of 1966, with a theologian who is today a university professor, we went to the Holy Mountain to find a manuscript of St. Gregory's. I regard it as a special blessing and an action symbolic for the subsequent pursuit of his life in his texts and works.

I must mention further the importance and value of Professor John Romanides for the orthodox understanding of the teaching of St. Gregory Palamas. In his study published as an introduction to his book "Greeks and Greek Fathers of the Church" * , Vol. I, he analyses in depth the orthodox preconditions for interpreting the works of St. Gregory Palamas, and he also criticises the contemporary interpretations which have been put forward about the dialogue between St. Gregory and Barlaam.

The thirteen chapters deal with many aspects of the life and teaching of St. Gregory Palamas. We can see the saint as a hesychast, as a theologian, as a pastor, as a fighter against the heresies, as a sociologist - a great Hagiorite who is theologising, teaching, guiding his flock, opposing the heresies. Some repetitions in the chapters were unavoidable and necessary because of the connections between topics.

I feel the need to seek St. Gregory Palamas's blessing. I feel him to be my patron saint. I beg him to intercede with God for me and for all my brothers. May God grant, through the entreaties of the saint, that we may acquire this traditional way of life, which is the only path to our cure and deification. God grant that we may follow this path and turn away from the impasse of other roads that are being opened by contemporary 'machines', which in reality are alienating and worrying man, with the direct result that the whole of society is worried.

Written in Athens 29 August 1991 on
the feast of the Beheading of John
the Baptist, Forerunner of the Lord
and of the Monks.
Archim. Hierotheos S. Vlachos

back * Romanides, Fr. John: Romaioi i Romioi Pateres tis Ecclesias. Pournara, Thessaloniki, 1984.

THE IMPORTANCE OF THE TEACHING OF ST. GREGORY PALAMAS

In our days there are many editions of the works of saint Gregory Palamas, as well as many studies relating to his life and teaching. This is God's special blessing to our time. For although St. Gregory lived in the 14th century, he has a great deal to say to our time, because, as we know, the same philosophical, theological and even social currents which prevailed in his epoch also predominate in our own. The 14th century has features in common with the 20th. That is why the discussion which went on between St. Gregory Palamas and the philosophers of that time are of considerable interest now. He has much to teach contemporary man.

We shall be able to establish the great importance of St. Gregory Palamas for Orthodoxy, that is for the triumph of the true faith, in monasticism and on the Holy Mountain.

1. For Orthodoxy

We can see quite clearly the great significance of his teaching for Orthodoxy on the important question of epistemology. When we say epistemology we mean the knowledge of God and, to be precise, we mean the way which we pursue in order to attain knowledge of God. The situation in St. Gregory's time was that Orthodoxy was being debased; it was becoming worldly and being changed into either pantheism or agnosticism. Pantheism believed and taught that God in his essence was to be found in all nature, and so when we look at nature we can acquire knowledge of God. Agnosticism believed and taught that it was utterly impossible for us to know God, just because He is God and man is limited, and therefore man was completely incapable of attaining a real knowledge of God.

In the face of this great danger St. Gregory Palamas developed the fundamental teaching of the Church concerning the great mystery of the indivisible distinction between the essence and energy of God. We must underline that this is not the teaching of St. Gregory Palamas alone, but of the Orthodox Church, and therefore this theology cannot be called Palamism. Many fathers have referred to the distinction between essence and energy. We find it in the Bible, in the first Apostolic Fathers, in the Cappadocian Fathers, and especially in Basil the Great and that great dogmatic theologian of the Church, St. John of Damascus. St. Gregory Palamas, with his outstanding theological ability, developed further this already existing teaching and put forward its practical consequences and dimensions.

It is very characteristic that this distinction began to be noted in discussions about the Holy Spirit. The Calabrian philosopher Barlaam maintained that we could not know just what the Holy Spirit is, especially His procession and His being sent by the Son. In the face of the danger of agnosticism St. Gregory Palamas taught that the actual procession of the Holy Spirit from the Father is a different thing from His being sent by the Son. Thus while we do not know the essence of the Holy Spirit, we do know His energy.

All spiritual life is a result and fruit of the energy of the Holy Spirit. Therefore, the saint taught, we cannot participate in God's essence, but we can know and participate in His energies. As the great dogmatic theologian St. John of Damascus teaches, we can see His three unions: union in essence, of the Persons of the Holy Trinity; union in substance, in the Person of Christ between the divine and human natures; and union in energy, between God and man.

In this way St. Gregory preserves the true teaching of the Church. If in the time of Athanasios the Great, men doubted the divinity of Christ, in St. Gregory's time they had doubts about God's energies. They said that His energies are created. Therefore in the dismissal hymn of the saint we sing: "Illuminator of Orthodoxy, supporter and teacher of the Church, spiritual beauty of the monastics, irrefutable champion of the theologians...".

2. For Monasticism

The teaching of St. Gregory Palamas, Archbishop of Thessaloniki, has great significance for monasticism as well. In the dismissal hymn referred to above, we sing: "spiritual beauty of the monastics". In his time the philosophers, led by Barlaam, doubted the value of traditional monasticism and the monks' way of life, especially that of the so-called hesychasts*. This was due to a difference of theological assumptions. Barlaam maintained that the noblest part of man, through the help of which he can acquire knowledge of God, is reason, and that reason is the only instrument by which one can attain knowledge of God. So he came to the conclusion that the ancient Greek philosophers, who used a great deal of reasoning, attained a greater knowledge of God than the Prophets, who were looking at external things, revelations and visions. He laid great stress on the value of the philosophers as against the Prophets, the value of human thought as against the vision of the uncreated Light which the three Apostles had on Mt. Tabor. This naturally had implications for orthodox and traditional monasticism. If Barlaam's teaching was right and succeeded in prevailing in the Church, priority would be given to reason and philosophy, traditional monasticism would be disregarded and we would arrive at agnosticism.

But St. Gregory showed in his teaching that the Prophets and Apostles were higher than the philosophers, that the instrument for acquiring knowledge of God is not reason, but the heart in its full biblical meaning: that God is not discovered through human reasoning, but reveals Himself in a man's heart and that the real way of knowing God is the hesychastic way, which is described in the Holy Scripture and experienced by all the saints. So he made it very clear that the monks' way of life, that is to say, the method of prayer which they were following, leads to true knowledge of God.

It is characteristic that one of St. Gregory's first writings, which is also his main work and bears the title "On the holy hesychasts" - refers to the three basic topics which were being pondered at that time. One is the great subject of education, which confronts the question of whether the philosophers are higher than the Prophets and whether philosophy is the real road to the knowledge of God. The second is the theme of noetic prayer and deals with everything connected with that, while the third is the subject of the uncreated Light. The crucial theological view is expounded that the Light which the saints see is uncreated. That is to say, it is not a matter of creation, but of the uncreated energy of God. The basis of this writing is traditional orthodox monasticism, and so it is entitled "On the holy hesychasts". Thus we see the great importance of St. Gregory's teaching for Orthodox Monasticism.

3. For the Holy Mountain

At the same time St. Gregory's teaching has great importance for the Holy Mountain. For he himself was a Hagiorite. He lived on the Holy Mountain, experienced its life and then expressed it. Through his writings he showed that the Holy Mountain is a place of life and, above all, a way of life. The Holy Mountain expresses the Orthodox Tradition, it is an expression of the life which exists in the Orthodox Church. As we shall see in what follows, St. Gregory went to the Holy Mountain as a student and lay brother, not as a teacher. He went in order to study his Orthodox tradition. Day and night he prayed to God, crying "lighten my darkness". He put himself under obedience to confessors and deified monks. He gained many experiences of the spiritual life. He attained a high degree of holiness. He kept silence for many years. And when he was required to speak, he spoke and expressed his experience. Therefore his teaching is an expression of the life of the Holy Mountain, but in a wider sense it is an expression of the life of the Church, because the Holy Mountain is not absolute or autonomous. The Holy Mountain expresses the life of the Orthodox Church. Thus we can see its great importance.

We said at the beginning that the time of St. Gregory Palamas is parallel to our own time. This is very important and we want to emphasise it particularly.

In the first place we see that men's search for God is increasing day by day. Many people are seeking to find and possess real knowledge of God. Some, since they are not following the true way to knowing God, become discouraged and come to deny God. Others, instead of finding the true God, find various idols of God, which they worship. Consequently idolatry is prevalent even in our time.

Then we notice that even among Orthodox Christians there are two great trends. People are divided into two large categories.

The first category includes those who can rightly be called followers of Barlaam, who give priority to reason and depend mainly on man. They believe that in this way they will solve many problems, including of course the first and principal one, which is the knowledge of God.

The second category includes those who, like St. Gregory Palamas, have their heart at the centre of their spiritual life -the heart in the full sense given to the word by the Biblico-patristic Tradition. They follow the method which has been followed by all the saints of our Church. They have been counted worthy of attaining a true knowledge of God and, of course, true communion with God.

Thus today there are two large streams, two ways of life. And since the Church recognises St. Gregory Palamas as a great theologian, and his teaching is the teaching of the Church, we are called to walk this path.

All that follows will present the life and teaching of the saint, the true way of life and St. Gregory's theology, which in reality is the Church's theology. When we follow the teaching of St. Gregory we shall solve many existential problems which are troubling us.

In place of an epilogue

Stichera* in honour of St. Gregory Palamas

What hymns of praise shall we sing in honour of the holy bishop? He is the trumpet of theology, the herald of the fire of grace, the honoured vessel of the Spirit, the unshaken pillar of the Church, the great joy of the inhabited earth, the river of wisdom, the candlestick of the light, the shining star that makes glorious the whole creation.

What words of song shall we weave as a garland, to crown the holy bishop? He is the champion of true devotion and the adversary of ungodliness, the fervent protector of the Faith, the great guide and teacher, the well-tuned harp of the Spirit, the golden tongue, the fountain that flows with waters of healing for the faithful, Gregory the great and marvellous.

With what words shall we who dwell on earth praise the holy bishop? He is the teacher of the Church, the herald of the light of God, the initiate of the heavenly mysteries of the Trinity, the chief adornment of the monastic life, renowned alike in action and in contemplation, the glory of Thessaloniki, and now he dwells in heaven with the great and glorious martyr Demetrios, whose relics flow with holy oil.

Kontakion*

Holy and divine instrument of wisdom, joyful trumpet of theology, with one accord we sing thy praises, O Gregory inspired by God. But since thou standest now in mind and spirit before the Original Mind, guide our minds to Him, O father, that we may cry to thee: Hail, preacher of grace.

Exapostilarion* of St. Gregory

Hail, glory of the fathers, voice of the theologians, tabernacle of inward stillness, dwelling-place of wisdom, greatest of teachers, deep ocean of the word. Hail, thou who hast practised the virtues of the active life and ascended to the height of contemplation; hail, healer of man's sickness. Hail, shrine of the Spirit; hail, father who though dead art still alive.

Source: www.pelagia.org

[ORTHODOXIA]

Saint Philip the Apostle (November 14)



The Holy and All-praised Apostle Philip, was a native of the city of Bethsaida in Galilee. He had a profound depth of knowledge of the Holy Scripture, and rightly discerning the meaning of the Old Testament prophecies, he awaited the coming of the Messiah. Through the call of the Savior (Jn. 1:43), Philip followed Him. The Apostle Philip is spoken about several times in the Holy Gospel: he brought to Christ the Apostle Nathaniel (i.e. Bartholomew, April 22, June 30, and August 25. See Jn. 1:46). The Lord asks him where to buy bread for five thousand men (Jn. 6: 5-7). He brought certain of the Hellenized Jews wanting to see Jesus (Jn. 12:21-22); and finally, at the Last Supper he asked Christ to show them the Father (Jn. 14:8 ).

After the Ascension of the Lord, the Apostle Philip preached the Word of God in Galilee, accompanying his preaching with miracles. Thus, he restored to life a dead infant in the arms of its mother. From Galilee he went to Greece, and preached among the Jews that had settled there. Some of them reported the preaching of the Apostle to Jerusalem. In response, some scribes arrived in Greece from Jerusalem, with one of the Jewish chief priests at their head, to interrogate the Apostle Philip.

The Apostle Philip exposed the lie of the chief priest, who said that the disciples of Christ had stolen away and hidden the body of Christ. Philip told instead how the Pharisees had bribed the soldiers on watch, to deliberately spread this rumor. When the Jewish chief priest and his companions began to insult the Lord and lunged at the Apostle Philip, they suddenly were struck blind. By his prayer the Apostle restored everyone's sight. Seeing this miracle, many believed in Christ. The Apostle Philip provided a bishop for them, by the name of Narcissus (one of the Seventy Apostles, January 4).

From Greece the Apostle Philip went to Parthia, and then to the city of Azotus, where he healed an eye affliction of the daughter of a local resident named Nikoklides, who had received him into his home, and then baptized his whole family.

From Azotus the Apostle Philip set out to Syrian Hieropolis (there were several cities of this name) where, stirred up by the Pharisees, the Jews burned the house of Heros, who had taken in the Apostle Philip, and they wanted to kill the apostle. The apostle performed several miracles: the healing of the hand of the city official Aristarchus, withered when he attempted to strike the apostle; and restoring a dead child to life. When they saw these marvels, they repented and many accepted holy Baptism. After making Heros the bishop at Hieropolis, the Apostle Philip went on to Syria, Asia Minor, Lydia, Emessa, and everywhere preaching the Gospel and undergoing sufferings. Both he and his sister Mariamne (February 17) were pelted with stones, locked up in prison, and thrown out of villages.

Then the Apostle Philip arrived in the city of Phrygian Hieropolis, where there were many pagan temples. There was also a pagan temple where people worshiped an enormous serpent as a god. The Apostle Philip by the power of prayer killed the serpent and healed many bitten by snakes.

Among those healed was the wife of the city governor, Amphipatos. Having learned that his wife had accepted Christianity, the governor Amphipatos gave orders to arrest St. Philip, his sister, and the Apostle Bartholomew travelling with them. At the urging of the pagan priests of the temple of the serpent, Amphipatos ordered the holy Apostles Philip and Bartholomew to be crucified.

Suddenly, an earthquake struck, and it knocked down all those present at the place of judgement. Hanging upon the cross by the pagan temple of the serpent, the Apostle Philip prayed for those who had crucified him, asking God to save them from the ravages of the earthquake. Seeing this happen, the people believed in Christ and began to demand that the apostles be taken down from the crosses. The Apostle Bartholomew was still alive when he was taken down, and he baptized all those believing and established a bishop for them.

But the Apostle Philip, through whose prayers everyone remained alive, except for Amphipatos and the pagan priests, died on the cross.

Mariamne his sister buried his body, and went with the Apostle Bartholomew to preach in Armenia, where the Apostle Bartholomew was crucified (June 11); Mariamne herself then preached until her own death at Lykaonia.

The holy Apostle Philip is not to be confused with St. Philip the Deacon (October 11), one of the Seventy.

[ORTHODOXIA]

The Holy Martyrs and Confessors Samonas, Gurias, and Habibus (November 15)
15 Νοεμβρίου, 2010 — VatopaidiFriend



The Holy Martyrs and Confessors Samonas, Gurias, and Habibus suffered during the persecution against Christians under the emperors Diocletian (284-305) and Maximian (305-311). The two friends Gurias and Samonas, preachers of the Word of God, were arrested in the city of Edessa.

The saints refused to offer sacrifice to the gods, and boldly confessed their faith in Christ. For this they were subjected to cruel tortures: they were beaten, hung up by their hands, heavy weights were tied to their feet, and they were cast into a stifling prison.

The martyrs endured everything with firmness and Samonas uttered a prayer to the Lord, which one of the witnesses to their death wrote down: “O Lord my God, against Whose will not a single sparrow falls into the snare. It was You Who made room for David in his sorrow (Ps. 4:1), Who proved the Prophet David stronger than lions (Dan. ch. 6), and granted a child of Abraham to be victor over torture and flames (Dan. ch. 3, ch. 14). You know also, Lord, the infirmity of our nature, You see the struggle set before us. Our foe strives to snatch us, the work of Your right hand, away from You and to deprive us of the glory which is in You. With Your compassionate eye watching over us, preserve in us the inextinguishable light of Your Commandments. Guide our steps by Your light, and make us worthy of Your Kingdom, for You are blessed unto ages of ages.”

The martyrs were taken by night and led outside the city, where they were beheaded (+ 299-306). Christians buried their holy bodies with reverence.

After the death of the saints, numerous miracles were wrought by them for those who entreated their help with faith and love. Once, a certain Gothic soldier, sent to serve at Edessa, took the pious virgin Euphemia as his wife. Before this the barbarian vowed to her mother Sophia at the graves of the Martyrs Gurias, Samonas and Habibus that he would do his spouse no harm, and would never insult her, but would always love and cherish her.

At the completion of his service in Edessa, he took Euphemia with him back to his native land. It turned out that he had deceived her, for he already had a wife at home, and Euphemia became her slave. Her evil husband threatened to kill her if she revealed to anyone that they were married. Euphemia suffered much abuse and humiliation. When she gave birth to a son, the jealous Gothic woman poisoned him. Euphemia turned with prayer to the holy Martyrs Gurias, Samonas and Habibus, the witnesses to the perjurer’s oath, and the Lord delivered Euphemia from her suffering and miraculously returned her to Edessa, where she was welcomed by her mother.

After a certain while the Goth was again sent to serve in Edessa. The whole city learned of his misdeeds after he was denounced by Sophia. The Goth was executed by order of the prefect of the city.

In an Akathist, the Holy Church addresses the martyrs: “Rejoice, Gurias, Samonas and Habibus, Heavenly Patrons of honorable marriage.” We pray to them for deliverance from family turmoil, and from marital difficulties, especially where one spouse hates the other without cause.

Source: vatopaidi.wordpress.com

[ORTHODOXIA]

Saint Gregory of Neocaesarea the Wonderworker (November 17)
THE VENERABLE FATHER GREGORY THE WONDERWORKER, BISHOP OF NEOCAESAREA

BY KON BOUZIKOS



Saint Gregory of Neocaesarea, also known as Gregory Thaumaturgus, Gregory the Wonderworker or Father Gregory, was born at Neocaesarea in Pontus about the year 214. His parents were pagan. His mother who was a widow made sure that her three children received the best possible education. Gregory, who was then called Theodore was very studious especially in rhetoric and also very meek. At that time, Neocaesarea only had 17 Christian inhabitants. The rest were pagans. When he was fourteen, Gregory preferred not to associate himself with the noisy games of his friends.

He preferred the chaste and contemplative way of life. His friends out of jealousy, paid a prostitute to spread the news that Gregory had contact with her. When Gregory heard what the prostitute was saying, he did not protest his innocence nor become angry with his friends. He decided to give the woman the same amount of money to leave him in peace as she had already received for telling lies about him, and sent her away.

Theodore's mother decided to send him and his brother to study at the famous law school of Berytus, but first they had to take their sister to Caesarea in Palestine. At Caesarea they met Origen of Alexandria (famous theologian ).They became his students and were baptized. They avoided some of the errors of Origen's teachings concerning the mysteries of God.

When he returned to Pontus, many families approached him and asked him to be a tutor for their children. Gregory wishing to avoid worldly attractions, fled into the wilderness to live alone before God in ascesis and prayer. Faidimus, who was Archbishop of Amaseia wanted to make Gregory Bishop of Neocaesarea. He was well aware of Gregory's virtues. Gregory refused to leave his retreat and return to the world. Faidimus, then took the unusual step of ordaining him in absentia (without the laying on of hands) and informed Gregory in letter that like it or not, he was now Bishop of Neocaesarea. Gregory, who was now thirty years of age had to obey the will of God. He spent many days and nights in prayer to gain the necessary strength for his new role as Bishop.

One night, the Holy Theotokos and Saint John the Theologian appeared before him and revealed to him the mystery of the unity of the divine Nature and of the distinction of the three persons of the Holy Trinity.

During his pastoral ministry, Gregory was a tireless apostle of the true Faith in all the region of Neocaesarea. Many people were converted by his words and by his miracles which showed that the power of God was with him, and he soon became known as the "Wonderworker".

In 250, during the violent persecutions of Decius, Gregory and many faithful decided to flee to the mountains near Neocaesarea to risk unnecessary death. From his mountain refuge he prayed for the Martyrs. At the end of the persecution, he had the relics of the Martyrs collected, and instituted solemn feasts in their honour on the same day that pagans were involved in revelry. Thus the whole region became Christian and the pagan customs of the people were transformed into spiritual rejoicing.
St. Gregory remained a burning and shining light in Neocaesarea through his miracles and preaching of the Orthodox Faith. In the year 275, he asked his relatives how many pagans remained in his diocese. They told him there were no more than seventeen, exactly the same number as there had been Christians in his youth. Soon he fell asleep in the Lord. May God give rest to his soul. His feast day is commemorated on November 17.

Reference
The Synaxarion. The Lives of the Saints of the Orthodox Church , Volume 2,
Holy Convent of the Annunciation of Our Lady Ormylia (Chalkidike) 1999.

Source: pontosworld.com

[ORTHODOXIA]

Martyr Platon of Ancyra (November 18 )



The Holy Martyr Platon, brother of the holy Martyr Antiochus the Physician (July 16), was born at the city of Ancyra in Galatia. While still a youth he left home and went through the cities, preaching the Word of God to pagans, amazing his audience with the persuasiveness and beauty of his speech, and his profound knowledge of Greek learning.

Because of his preaching he was arrested and brought for trial to the temple of Zeus before the governor Agrippinus. At first, the judge attempted to persuade the saint to turn away from Christ by flattery. He assured the youth that he might be on a par of intellect with the greatest of the philosophers Plato, if only he worshipped also the pagan gods. To this St Platon answered, that the wisdom of the philosopher, although great, was but ephemeral and limited, whereas the true, eternal and unbounded wisdom comprised the Gospel teachings. Then the judge promised to give him his beautiful niece for his wife if he would deny Christ. He also threatened him with torture and death if he refused. St Platon replied that he chose a temporal death for the sake of eternal life. The patience of the governor was exhausted, and he gave orders to mercilessly beat the martyr, and then send him off to prison.

When they led St Platon off to prison, he turned to the people gathered about the temple, and he called on them not to forsake the Christian Faith. Seven days later they again led the Martyr Platon for trial before Agrippinus in the temple of Zeus, where they had the implements of torture already prepared: boiling cauldrons, red-hot iron and sharp hooks. The judge offered the martyr a choice: either to offer sacrifice to the pagan gods, or to feel the effects of these implements of torture on his body. Again the saint steadfastly refused to worship idols, and after his tortures they threw him in prison for eighteen more days without bread or water. But seeing that this did not shake the martyr, they offered him his life and freedom if he would only say, "Great is the god Apollo." The martyr refused to deny Chirst or to sacrifice to the idols. Therefore, Agrippinus ordered the holy Martyr Platon to be beheaded.

Martyr Romanos the Deacon of Caesarea (November 18 )

The Holy Martyr Romanos was deacon at a church in Palestinian Caesarea. During one of the persecutions against Christians he moved to Antioch, where he encouraged Christians in the faith by his example and fervent preaching.

When the Antiochian governor Asklepiades was considering the destruction of the Christian temple, St Roman called on the believers to stand up for their sanctuary. He persuaded them that if they managed to protect the church, then there would be rejoicing on earth in the Church Militant, and if they should perish in defense of the church, there would still be rejoicing in the heavenly Church Triumphant. Seeing such a firm resolve among the people, the governor did not dare to carry out his plans.

Some time afterwards, there was a pagan celebration in the city and many people came to Antioch from the surrounding area. St Roman began denouncing the idol-worship and called on all to follow Christ. They arrested him and subjected him to torture. During his torments the martyr saw a boy, a Christian named Barulas in the crowd. He directed the governor's attention to him saying, "This young man is wiser than you, though you are older than he, because he knows the True God. You, however, worship lifeless idols."

The governor Asklepiades gave orders to bring the boy to him. To all the questions of the governor, Barulas firmly and without fear confessed his faith in Christ, the True God. Asklepiades in a rage gave orders to whip Barulas, and then behead him. Before his death the holy child asked his mother, who was present at the execution, to give him something to drink. The mother called out to him to endure bravely to the end. She herself carried her son to the place of execution, and later buried him.

St Roman was sentenced to burned alive, but a heavy rain extinguished the fire. The saint began glorifying Christ and insulting the pagan gods. The governor commanded that his tongue be cut out, but even deprived of his tongue, St Roman loudly continued to glorify the Lord. Then the torturers placed a noose around his neck and choked him to death.

Source: www.oca.org

[ORTHODOXIA]

Holy Martyr Varlaam (November 19)



The Holy Martyr Varlaam lived in Syrian Antioch. During the time of the persecution against Christians under the emperor Diocletian (284-305), Saint Varlaam at an advanced age was arrested and brought to trial, where he confessed himself a Christian. The judge, wanting to compel the saint to renounce Christ, gave orders to conduct Saint Varlaam to the pagan altar, pull his right hand over it, and put into the palm of his hand a red-hot censor burning with incense. The torturer reckoned, that a physically weak old man could not hold out and would drop it on the altar, and in such manner would be offering sacrifice to the idol. But the saint held on to the censor, until his fingers were burnt. After this the holy Martyr Varlaam offered up his soul to the Lord (+304).

[ORTHODOXIA]

Saint Amphilochius, Bishop of Iconium (November 23)



THIS saint was a learned and eminent father of the fourth age, an intimate friend of St. Basil and St. Gregory Nazianzen, though much younger than they were. He was a native of Cappadocia, and of a noble family: in his youth he studied oratory and the law, afterwards pleaded at the bar, acquired a great reputation for his probity, and discharged the office of judge, when St. Gregory Nazianzen recommended to him the affairs of his friends. 1 Amphilochius was yet young, when, by the advice of his friend St. Gregory, he bid adieu to the world and its honours, in order to serve God in retirement, before the year 373, as appears from St. Bazil. 2 The place of his retreat was a solitary part of Cappadocia, called Ozizala, so barren that no corn grew in all that country. St. Gregory Nazianzen supplied his friend with that commodity, who in return requited him with presents of fruits and legumes, the produce of a garden which he cultivated. Amphilochius’s aged and infirm father followed him into his retreat, and the saint acquitted himself of the obligations of a most dutiful son, by the tender care he took of him. An acquaintance which he had contracted with St. Basil, had been improved into a strict league of friendship, and when that holy doctor was made archbishop of Cæsarea, our saint would have followed him thither, if he had not been prevented by two obstacles. The first was, the necessity of attending his father, and affording him the comfort of his presence. The second was a fear lest his friend should engage him in the ecclesiastical ministry; which apprehension made him on all occasions shun St. Basil, from the time he was raised to the dignity of metropolitan, as that saint testifies. 3 But God, who called him to that charge which he dreaded, conducted him to it by means against which he never thought of taking any precautions. Divine Providence led him to Iconium, at a time when that Church was destitute of a pastor. This city was capital of the second Pisidia, otherwise called Lycaonia. Upon information that he was passing through the country, the clergy and people with one voice elected him bishop. Amphilochius, astonished at this accident, thought of nothing but betaking himself to flight; but God deprived him of the means of executing such a design. St. Basil, who looked upon his ordination as something miraculous, wrote to compliment him upon it, and exhorted him strenuously to oppose vice and heresies, 4 and correct ill customs, never suffering himself to be drawn into a connivance at what is evil, because it is become fashionable, or authorised by example; for he was not to be led, but to guide others. It was some time before our saint could be comforted. His father also was extremely grieved at his promotion, which deprived him of the support of his old age; and he laid the blame on St. Gregory Nazianzen, as if he had by some contrivance concurred to it. St. Amphilochius, immediately after his ordination, which was in 374, paid a visit to St. Basil at Cæsarea, and preached, as was usual for bishops who were strangers, before the people, who relished his sermons above those of any stranger they had heard. St. Amphilochius often consulted St. Basil upon difficult points of doctrine and discipline, which the other answered with extraordinary modesty, showing that he rather sought an opportunity of receiving instructions himself. He invited St. Amphilochius to come again to Cæsarea, for the festival of St. Eupsychius, and our saint seems to have complied with his request: but was not able to do it again in 375, on account of sickness. Soon after this, St. Basil, in a dangerous fit of illness, recommended to him the care of his own church of Cæsarea, in case of death. 1

In 376, St. Amphilochius held a council at Iconium against the Macedonian heretics, who denied the divinity of the Holy Ghost. He assisted at the general council of Constantinople against the same heretics in 381, and at another council in the same city in 383. In a law enacted by Theodosius in 381, he is regarded as one of the centres of the Catholic communion in the East. Theodoret relates, 5 that St. Amphilochius, when he was at Constantinople, petitioned the emperor Theodosius that by a law he would forbid the Arians to hold their assemblies, or to blaspheme the Son of God, which the emperor judged too rigorous and refused to do. Amphilochius returning some time after to the palace, and seeing Arcadius the emperor’s son, who had been already proclaimed emperor, close by his father, saluted the father but took no notice of the son: and when Theodosius put him in mind to do it refused to comply. Whereupon Theodosius fell into a passion. Then the bishop said to him: “You cannot bear an injury done to the emperor your son; and how can you suffer those who dishonour the Son of God.” The emperor, surprised at his reply, immediately made a law extant in the Code, whereby he forbade the Arians, Eunomians, Macedonians, and Manichees to hold their meetings: to these heretics he afterwards added the Apollinarists. Theodoret informs us, that St. Amphilochius zealously opposed the rising heresy of the Messalians or Euchites, that is, the Prayers; for the word Messal in Syriac, and Euchites in Greek have the same signification. These were a set of fanatics, who sprung up in Mesopotamia, and gave much disturbance to the Church; pretending to an extraordinary perfection, they placed the whole essence of religion in prayer alone, rejected the use of the sacraments, and all other practices of religion, even fasting, lived in the fields with their wives and children, leading idle, vagabond lives, meeting every night and morning in their oratories, (which were buildings open at the top,) by the light of lamps, to sing spiritual songs, and applying themselves to prayer without interruption, especially reciting often the Lord’s prayer. 6 St. Epiphanius tells us, they explained the texts of scripture concerning selling all their goods, and of praying without intermission, according to the rigour of the letter. They pretended to visions and wonderful illuminations, in which much is to be ascribed to a heated imagination, though it seems not to be doubted but, by the divine permission, they sometimes suffered extraordinary impulses and illusions from the devil; in which it is easy to discover in the imperfect relations which we have of them, an affinity with the modern fanatics of several sects, as those of the Cevennes amongst the Huguenots, 7 the Convulsionarists among the Jansenists at Paris, 8 and several English sects. 2

St. Amphilochius procured the condemnation of the Messalians in the council of Sida in Pamphilia, wherein he presided, and he confuted them by several works. Of these and his other writings we have nothing extant except large fragments quoted by the councils of Ephesus and Chalcedon, by Theodoret, Facundus, St. John Damascen, Photius, &c.; for the eight sermons ascribed to him by Combefis, are unworthy his pen, and evidently of a later date, perhaps the works of Amphilochius of Cyzicus, the friend of Photius in 860. The life of St. Basil attributed to our saint is a fabulous piece, and appears plainly the work of a modern Greek: and the poem to Seleucus, containing an enumeration of the canonical books, has the style of St. Gregory Nazianzen, who perhaps wrote it for St. Amphilochius, though he has given also a catalogue of the sacred books in his three hundred and thirty-eighth poem. St. Gregory Nazianzen, calls St. Amphilochius a pontiff without reproach, an angel, and a herald of the truth. By the testimony of this father we are assured that our saint cured the sick by his prayers, the invocation of the Holy Trinity, and the oblation of the sacrifice. We find no mention made of St. Amphilochius beyond the year 394, about which time he seems to have died in a good old age. He is honoured in the Roman Martyrology, and by the Greeks on the 23d of November. See Ceillier, t. 7. p. 307. And on his three Greek lives, Combefis in S. Amphilochio, p. 228. et Fabricius Bibl. Gr. t. 9. p. 52. 3

Note 1. Naz. ep. 19, 106, 160.
Note 2. S. Bas. ep. 150.
Note 3. S. Bas. ep. 160.
Note 4. S. Bas. ep. 161.
Note 5. Hist. l. 5, c. 16.
Note 6. On the Messalians or Massalians, see St. Epiph. (hær. 80,) S. Jerom. Prolem. in dial. adv. Pelag. &c.; also Jos. Assemani Bibl. Orient. vol. 1, p. 128; vol. 4, p. 171, and Euthymij Zigabeni Panoplia, tit. 26, and his Victoria et Triumphus de sectâ Messalianorum, published in Tollius’s Insignia Itinerarij Italici, p. 106, and Hermenopilus de sectis, p. 570.
Note 7. See their history published by the famous Flechier, bishop of Nismes.
Note 8. See on the Convulsionarists, Jos. Languet, bishop of Soissons, afterwards archbishop of Sens, in his relation of them taken from their own writers, &c.

Source: www.bartleby.com

[Νίκος]

Saint Catherine of Alexandria (November 25)



The great martyr of Christ, St. Catherine, lived in the metropolis of Alexandria during the time of the pagan Emperors Maximian, Maxentius and Maximinus (305-313 AD). She was the daughter of the ruler of Alexandria, Konstas (Kestou) and her tall stature, incomparable beauty and kindness warranted the high respect she received from others. Above all, St. Catherine was a very clever and intelligent person and very knowledgeable in the areas of poetry, philosophy and medicine.

Catherine had mastered many languages and easily surpassed all others in the art of using words impressively, especially in public speaking. On numerous occasions, many of the wealthy and leading men of the Senate approached Catherine’s mother and earnestly requested her daughter’s hand in marriage. However, Catherine cherished her virginity and protested, for she had no desire to wed. Her mother, a Christian in secret, constantly counseled her to marry so her father’s estate would not fall to unwanted hands. After many persistent requests, Catherine conditionally agreed to such a proposal.

The beautiful Catherine made it quite clear that she would only take a young man as her husband if he was like her in virtue, that is, having the characteristics which made her distinctive amongst other women. She refused to consider any man who was unworthy or inferior, for he would be deemed unsuitable.

The young maiden’s mother and relatives soon realised the impossibility of finding such worthy husband. After many unsuccessful attempts, Catherine’s mother decided to seek the help of her spiritual confessor who lived in hiding outside the city. She took her daughter to visit the elder. The ascetic, noticing this young girl's modesty, firmly decided to convey to her his knowledge of Christ, the heavenly King.

Catherine was soon overwhelmed by the attributes of this potential groom and assumed that the elder was referring to an earthly prince. She questioned the elder and asked to see the Youth. The old man gave her an icon of the most holy Theotokos holding the divine Child. He then instructed her to close herself in her bedchamber and pray all night with reverence to Mary, so that she might reveal her Son. Catherine did as the elder directed and exerted herself in prayer and humbleness and as result fell asleep. All of a sudden she had a vision of the Queen of the Angels, as portrayed in the icon, holding the holy Child. His face was turned towards His Mother and so Catherine could only see His back. Three times Catherine attempted to see the face of Christ but He would only turn the other way. The Theotokos begged for her sweet Child to look upon Catherine but eventually Christ advised her to return to the elder, who gave her the icon, and follow his instructions. It was clear that the young bride was not yet worthy to meet her groom.

The next morning, Catherine wasted no time and immediately hurried to the old man’s cell and fell at his feet in tears. She informed him of her vision and begged for more advice. The blessed one thoroughly explained to her the sacraments and mysteries of the true faith (Orthodoxy). Catherine’s intelligence and wisdom allowed her to quickly grasp the fine points of the faith so she believed with all her heart and through holy baptism was accepted into the faith. The elder then instructed the holy maiden to again ask the Most Holy Theotokos to appear once again. After praying with tears and fasting, she was overcome by sleep. The heavenly Queen with her divine Child again appeared to Catherine. This time, the Master Christ was pleased as her ignorance had now turned to enlightenment. She was now possessed with many good blessings and graces and in Christ's eyes she had become noble and eminent. Upon His Mother’s request, the Lord then gave Catherine a beautiful ring as a token of His eternal betrothal to her ad she was now worthy of the Kingdom of Heaven. The following morning the young bride woke to find a ring on her right finger and her heart was now filled with the love of Christ.

Meanwhile, the Emperor Maximinus, who was obsessed with lifeless gods, ordered all the people in the surrounding cities and villages to assemble in the capital to give thanks, and worship his supreme gods. Many animals were sacrificed for burnt offerings and anyone who did not participate was punished. These events greatly distressed Catherine, as she witnessed souls escaping temporal death only to be led to eternal condemnation by forcibly committing acts of Idolatry. As a result, she confronted the emperor and accused him of worshipping such abominations. She confessed to him her love for the true God who is One, Unchangeable, Infinite, and Immortal before all ages. This greatly angered the emperor and furthermore, could not counter such powerful words. Having placed Catherine under heavy guard, he invited many educated and wise people to debate her beliefs with the intention of converting her to idolatry.

The young saint was then brought forward to face the elite and pompous orators who had gathered in the amphitheatre. After much discussion and disputation, Catherine, with Christ in her heart, overwhelmed the congregation and persuaded them to renounce their false gods and follow in the footsteps of the true God, the Origin, Source and Foundation of all good things. The orators fell at the feet of the saint begging for forgiveness for their sins. They desperately sought the mystery of baptism and the grace of the Holy Spirit.

This again enraged the emperor as defeat was staring at his face. The soldiers were ordered to cast these traitors into the fire but their repentance, and Catherine’s action of sealing them individually on the forehead with the sign of the Cross, sent them to their martyrdom full of jubilation and thanksgiving. Their holy remains were gathered later that day by a group of Christians and miraculously they were still intact, not one hair singed by the fire. Maximinus still had the problem of luring Catherine away from her Christian beliefs and exhausted all means to do so. After withstanding the torturous pain, which was inflicted on her virginal body, the young bride was cast into prison so Maximinus could devise another deadly method.

Now Faustina, the emperor’s wife, admired the holy Catherine as she had heard much about her virtue and courage. She recently had a vision of Catherine who was amongst many youths and virgins, arrayed in white garments. Therefore, in order to find rest, Faustina knew she had to meet the young bride. With the help of Porphyrius (the Emperor’s military commander) and two hundred soldiers, she managed to find Catherine in the dungeon whose appearance bloomed with freshness. Faustina openly expressed her love for Christ and after listening to the sweet words of the holy Catherine, Porphyrius and his soldiers wholeheartedly embraced Christianity.

In the meantime, Maximinus had come up with a sadistic way to overpower Catherine. An instrument of torture, made of four wooden wheels from which steel blades and other sharp spikes protruded, was constructed. However, to the bewilderment of the Emperor it proved to be unsuccessful as an angel of God freed Catherine from this dreadful contraption. Those who witnessed this event became Christians. The Emperor was filled with fury but his foolishness was not going to let him stop here.

Maximinus became even more enraged when his wife, Faustina, confessed her love for the Master Christ. Having no pity on his own wife, Maximinus ordered her immediate execution. The Emperor then gave the holy Catherine one last chance to renounce Christ but it was to no avail. After uttering a small prayer to herself, she signalled for the executioner to carry out the sentence of cutting off her precious head. This bride of Christ gave up her life on November 25, around 305 AD. To the amazement of all the bystanders, milk began to flow from her sacred head instead of blood. This is how God so desired to honour his beloved saint and martyr.

It was during that hour, that the precious relics of St. Catherine were taken to a secret place in Mount Sinai by the Holy angels. About three centuries later, according to tradition, monks of the monastery built by Justinian, found her body through the guidance of a dream and placed it in a golden casket in the church belonging to the Monastery of St. Catherine, on Mount Sinai.

Dismissal Hymn
Plagal of the First Tone

Let us sing the praise of the renowned bride of Christ, Catherine, the divine protectress of Sinai, our help and succour; for she hath brilliantly silenced the refinements of the impious by the power of the Spirit, and since she hath been crowned as a witness of the Lord, she craveth for all the Great Mercy.

[Νίκος]

Saint Stylianos of Paflagonia (November 25)



If a man never stands so tall as when he stoops to help a child, then Stylianos the Hermit was a towering figure of Christianity who cannot be dwarfed by any of our spiritual giants. He practiced every day of his lifetime what Jesus preached when He said, “Suffer the little children to come unto Me, and forbid them not; for of such is the kingdom of God” (Luke 10.14). His great concern for children was such that he came to be considered the patron saint of children, but he did not limit his benevolence to children alone, as his life story bears out.

Stylianos was born during the seventh century in Adrianopolis in the province of Paphlagonia into a family which for generations had known nothing but poverty, a circumstance which was accepted without complaint and in which the simple, uncomplicated life afforded them greater time for religious matters. What the family of Stylianos lacked in material things was more than offset by the wealth of a deep faith in Jesus Christ and a cheerful commitment to the Messiah Who never owned anything more than the clothes He wore. Stylianos was early made aware of this affinity with the Lord and by the time he had reached maturity had acquired a profound sense of responsibility to The Saviour.

Determined to serve Jesus Christ to the fullest of his ability, Stylianos joined the hermits of the desert with a view toward cleansing his soul through a period of meditation and prayer, as well as through association with men likewise pledging their lives to Jesus Christ. Unlike most other hermits, however, he did not withdraw from society altogether, preferring to go among the people for whatever good he might do, and then returning to his little cave for rest and prayerful meditation.

One night while he prayed for guidance in helping others, Stylianos felt a divine presence and was consumed by the great glory of the Holy Spirit, emerging from his cave the next day with a spirit of exultation and serenity he had never known before. In his customary rounds, wherein he counselled and comforted, he felt compelled to place his hand on a stricken child, something he had not up to that time dared to do; he felt the power of the Lord being transferred to the ailing youngster through his extended arm. The child immediately recovered, and thenceforth Stylianos was sought after by every suffering soul for miles around, young and old. His cave became a magnet for the sick and suffering, many of whom received complete cures not only through the power in this man but through their own faith as well, without which a sufferer’s case was hopeless.

It was at this time that Stylianos concerned himself primarily with children, not just the physically afflicted but also with those who were in need of spiritual guidance. Families from all walks of life entrusted to Stylianos the enlightenment of their children, and he was forced to seek out larger headquarters and to recruit from the ranks of his hermit friends the assistance needed to tend to so many. His was probably the first day-care centre in the world, where mothers could safely leave their children while tending to other matters of the home.

Stylianos was inadvertently qualified to become the patron saint of children yet to be born, owing to his miraculous intercession for a young woman who helped him with children but could bear none of her own. When the woman conceived, her husband out of sheer joy spread the word of this miracle, and before long many barren women came to the great hermit. Those whose faith in Jesus Christ was genuine became fertile.

The cheerful countenance of Stylianos was his hallmark, because he seemed always to be smiling. Now and then, however, he would be challenged by an outraged discreditor of little faith, and only then would the beaming hermit’s face darken with a scowl. He was also approached by greedy mercenaries with all manner of propositions for commercialising his talents and reaping a tidy fortune, but for these people he always had the same answer: that he had been paid in advance for his services when the serenity of the Holy Spirit came upon him. He would smile as they left. He lived to a ripe old age, and it is said that when he was buried his countenance still beamed with a faint smile from the light of The Lord.

Source: www.saintstylianos.org.au