20 marzo feste santi e memorie

Saintes ALEXANDRA, CLAUDIA, EUPHRASIE, MATRONE, JULIENNE, EUPHEMIE et THEODOSIE, martyres à Alexandrie sous Dioclétien et Maximien (entre 303 et 305). The Holy Virgin Martyrs Claudia, Alexandra, Euphrasia, Matrona, Juliania, Euphemia and Theodosia were arrested in the city of Amisa (on the coastal region of the Black Sea) during the persecution against Christians under the emperor Maximian Galerius (305-311). Under interrogation they confessed their faith and were subjected to cruel tortures for this. The malefactors scourged and beat them with rods, and cut off their breasts. After this, they were suspended and torn with sharp hooks. Finally, the holy virgins were burned alive in a red-hot oven (+ 310).al tempo di Massimiano sette donne e cioè Alessandra, Claudia, Eufrasia, Matrona, Giuliana, Eufemia e Teodosia si presentarono al preside di Amiso, professandosi cristiane e rimproverandolo per la sua crudeltà e la sua ingiustizia nel condannare i cristiani. Subito arrestate, furono flagellate, scarnificate e, infine, gettate in una fornace ardente.

 

http://www.santiebeati.it/dettaglio/46100

 

http://www.santiebeati.it/dettaglio/46050

 

 

Saint martyr RODIEN, mort par le glaive.

Saint martyr AKYLAS le préfet, mort par le glaive.

Saint LOLLION, qui accomplit son martyre en étant frappé à coups de poing.

Saint martyr EMMANUEL, mort par le glaive.

Saint SEÏMVLAS.

Synaxe des saints évêques de l'ancien siège de Die dans l'actuel département de la Drôme: saints MARS, HIGER, NICAISE, MAXIME, EXUPERE, SATURNIN et WILPHIN (IIIème-IXème siècles).

Saints GRAT, diacre, et MARCEL, sous-diacre (Forli, Italie, vers 400).

Saint URBICE, évêque de Metz en Lorraine (420).

Saint LOARNE, disicple de saint Patrick, missionnaire en Bretagne (Vème siècle).

Saint MARTIN , abbé de Dume, puis évêque de Braga au Portugal, illuminateur des Suèves (580). Si istruì a tal punto nelle lettere, che veniva considerato secondo a nessuno nel proprio tempo". Così parla di Martino il suo contemporaneo Gregorio di Tours, nella Storia dei Franchi. Il luogo dei suoi studi è la Palestina, dove giunge pellegrino dall attuale Ungheria; ma quello che doveva essere un pellegrinaggio finisce per trasformarsi in un soggiorno di anni, durante i quali Martino acquista una profonda conoscenza dei filosofi greci e romani, che egli studia direttamente nelle loro lingue.
Nello stesso tempo, Martino si accosta ai Padri del deserto: la loro spiritualità influenza moltissimo questo studioso, al punto da farne anche un asceta e poi un apostolo, un evangelizzatore appassionato. Studiare, per Martino, significa vivere direttamente, fisicamente, i giorni, gli usi, i sentimenti di chi lo circonda.
Lasciato l Oriente, eccolo verso l anno 550 da tutta altra parte del mondo allora conosciuto: in Galizia, nel nord-est della Penisola iberica, dove si è insediata da circa un secolo la popolazione germanica degli Svevi, i quali hanno creato un proprio regno. Gli Svevi sono stati avviati al cristianesimo da predicatori ariani. E Martino diviene con il tempo l eminente protagonista del loro passaggio al cattolicesimo. Per lui questa diventa la missione di tutta la vita. La sua rampa di lancio  per la rievangelizzazione degli Svevi è il monastero che ha fondato a Dumio. Di qui, infatti, partono con lui gli evangelizzatori che ha istruito e formato personalmente, e che ora lavorano sul suo esempio.
Questo pannonio (ungherese), passato attraverso la cultura greco-latina e il monachesimo d Oriente, riesce nell impresa di farsi svevo con gli svevi, facendo accogliere la dottrina della chiesa una ed indivisa  nella sua integrità e autenticità, conciliandola sapientemente con il carattere e con la sensibilità di questo popolo. Martino si fa accettare e ascoltare come uno di loro: addirittura diventa uno dei personaggi più eminenti del regno svevo. Consacrato vescovo di Dumio e poi arcivescovo di Braga, è anche il grande organizzatore della struttura ecclesiastica nel territorio. Attraverso il concilio locale che egli presiede, con gli scritti e con l insegnamento, migliora la formazione culturale e pastorale del suo clero; e ne regola la disciplina, specialmente con i cosiddetti Capitula Martini, che sono regole da lui formulate avendo come guida la spiritualità orientale, di cui si è personalmente arricchito durante il soggiorno in Terrasanta.
Già in vita gli si attribuiscono miracoli, e dopo la morte nasce spontaneo il culto nei suoi confronti. Le sue spoglie mortali, dopo varie peregrinazioni a causa di guerre e invasioni, si trovano ora nella cattedrale di Braga. 

 

http://www.santiebeati.it/dettaglio/91426

Saint HERBERT ou HEREBERT, prêtre et ermite en Angleterrre (687).

 

Saint CUTHBERT, évêque de Lindisfarne en Northumbrie (687). Saint Cuthbert, the wonderworker of Britain, was born in Northumbria around 634. Very little information has come down to us about Cuthbert's early life, but there is a remarkable story of him when he was eight.

As a child, Cuthbert enjoyed games and playing with other children. He could beat anyone his own age, and even some who were older, at running, jumping, wrestling, and other exercises. One day he and some other boys were amusing themselves by standing on their heads with their feet up in the air. A little boy who was about three years old chided Cuthbert for his inappropriate behavior. "Be sensible," he said, "and give up these foolish pranks."
Cuthbert and the others ignored him, but the boy began to weep so piteously that it was impossible to quiet him. When they asked him what the matter was, he shouted, "O holy bishop and priest Cuthbert, these unseemly stunts in order to show off your athletic ability do not become you or the dignity of your office." Cuthbert immediately stopped what he was doing and attempted to comfort the boy. 
 

On the way home, he pondered the meaning of those strange words. From that time forward, Cuthbert became more thoughtful and serious.This incident reveals St Cuthbert as God's chosen vessel (2 Tim. 2:20-21), just like Samuel, David, Jeremiah, John the Baptist, and others who, from an early age, were destined to serve the Lord. 
On another occasion, he was suffering from an injured knee. It was quite swollen and the muscles were so contracted that he limped and could scarcely place his foot on the ground. One day a handsome stranger of noble bearing, dressed in white, rode up on horseback to the place where Cuthbert was sitting in the sun beside the house. The stranger asked courteously if the boy would receive him as a guest. Cuthbert said that if only he were not hampered by his injuries, he would not be slow to offer hospitality to his guest.

The man got down from his horse and examined Cuthbert's knee, advising him to cook up some wheat flour with milk, and to spread the warm paste on his sore knee. After the stranger had gone, it occurred to him that the man was really an angel who had been sent by God. A few days later, he was completely well. From that time forward, as St Cuthbert revealed in later years to a few trusted friends, he always received help from angels whenever he prayed to God in desperate situations.

In his prose Life of St Cuthbert, St Bede of Jarrow (May 27) reminds skeptics that it is not unknown for an angel to appear on horseback, citing 2 Maccabees 11:6-10 and 4 Maccabees 4:10. 
While the saint was still young, he would tend his master's sheep in the Lammermuir hills south of Edinburgh near the River Leader. One night while he was praying, he had a vision of angels taking the soul of St Aidan (August 31) to heaven in a fiery sphere. Cuthbert awakened the other shepherds and told them what he had seen. He said that this must have been the soul of a holy bishop or some other great person. A few days later they learned that Bishop Aidan of Lindisfarne had reposed at the very hour that Cuthbert had seen his vision. 

Troparion — Tone 3

While still in your youth, you laid aside all worldly cares, / and took up the sweet yoke of Christ, / and you were shown forth in truth to be nobly radiant in the grace of the Holy Spirit. / Therefore, God established you as a rule of faith and shepherd of His radiant flock, / Godly-minded Cuthbert, converser with angels and intercessor for men.

Kontakion — Tone 1

Having surpassed your brethren in prayers, fasting and vigils, / you were found worthy to entertain an angel in the form of a pilgrim; / and having shown forth with humility as a bright lamp set on high, / you received the gift of working wonders. / And now as you dwell in the Heavenly Kingdom, our righteous Father Cuthbert, / intercede with Christ our God that our souls may be saved.

As an adult, St Cuthbert decided to give up his life in the world and advanced to better things. He entered the monastery at Melrose in the valley of the Tweed, where he was received by the abbot St Boisil (February 23). St Cuthbert was accepted into the community and devoted himself to serving God. His fasting and vigils were so extraordinary that the other monks marveled at him. He often spent entire nights in prayer, and would not eat anything for days at a time.

Who can describe his angelic life, his purity or his virtue? Much of this is known only to God, for St Cuthbert labored in secret in order to avoid the praise of men. 
A few years later, St Eata (October 26) chose some monks of Melrose to live at the new monastery at Ripon. Among them was St Cuthbert. Both Eata and Cuthbert were expelled from Ripon and sent back to Melrose in 661 because they (and some other monks) refused to follow the Roman calculation for the date of Pascha. The Celtic Church, which followed a different, older reckoning, resisted Roman practices for a long time. However, in 664 the Synod of Whitby determined that the Roman customs were superior to those of the Celtic Church, and should be adopted by all. St Bede discusses this question in his HISTORY OF THE ENGLISH CHURCH AND PEOPLE (Book III, 25). 
St Cuthbert was chosen to be abbot of Melrose after the death of St Boisil, guiding the brethren by his words and by his example. He made journeys throughout the surrounding area to encourage Christians and to preach the Gospel to those who had never heard it. Sometimes he would be away from the monastery for a month at a time, teaching and preaching. He also worked many miracles, healing the sick and freeing those who were possessed by demons.

In 664, Cuthbert went with St Eata to Lindisfarne, and extended his territory to include the inhabitants of Northumberland and Durham. Soon St Eata appointed Cuthbert as prior of Lindisfarne (Holy Island). At that time both monasteries were under the jurisdiction of St Eata. While at Lindisfarne, St Cuthbert continued his habit of visiting the common people in order to inspire them to seek the Kingdom of Heaven.

Though some of the monks prefered their negligent way of life to the monastic rule, St Cuthbert gradually brought them around to a better state of mind. At first he had to endure many arguments and insults, but eventually he brought them to obedience through his patience and gentle admonition. He had a great thirst for righteousness, and so he did not hesitate to correct those who did wrong. However, his gentleness made him quick to forgive those who repented. When people confessed to him, he often wept in sympathy with their weakness. He also showed them how to make up for their sins by doing their penances himself. 
St Cuthbert was a true father to his monks, but his soul longed for complete solitude, so he went to live on a small island (St Cuthbert's Isle), a short distance from Lindisfarne. After gaining victory over the demons through prayer and fasting, the saint decided to move even farther away from his fellow men. In 676, he retired to Inner Farne, an even more remote location. St Cuthbert built a small cell which could not be seen from the mainland. A few yards away, he built a guest house for visitors from Lindisfarne. Here he remained for nearly nine years.

A synod at Twyford, with the holy Archbishop Theodore (September 19) presiding, elected Cuthbert Bishop of Hexham in 684. Letters and messengers were sent to inform him of the synod's decision, but he refused to leave his solitude. King Ecgfrith and Bishop Trumwine (February 10) went to him in person, entreating him in Christ's name to accept. At last, St Cuthbert came forth and went with them to the synod. With great reluctance, he submitted to the will of the synod and accepted the office of bishop. Almost immediately, he exchanged Sees with St Eata, and became Bishop of Lindisfarne while St Eata went to Hexham. 
Bishop Cuthbert remained as humble as he had been before his consecration, avoiding finery and dressing in simple clothing. He fulfilled his office with dignity and graciousness, while continuing to live as a monk. His virtue and holiness of life only served to enhance the authority of his position.

His life as Bishop of Lindisfarne was quite similar to what it had been when he was prior of that monastery. He devoted himself to his flock, preaching and visiting people throughout his diocese, casting out demons, and healing all manner of diseases. He served as a bishop for only two years, however.

Once, St Cuthbert was invited to Carlisle to ordain seven deacons to the holy priesthood. The holy priest Hereberht was living in solitude on an island in that vicinity. Hearing that his spiritual friend Cuthbert was staying at Carlisle, he went to see him in order to discuss spiritual matters with him. St Cuthbert told him that he should ask him whatever he needed to ask, for they would not see one another in this life again. When he heard that St Cuthbert would die soon, Hereberht fell at his feet and wept. By God's dispensation, the two men would die on the very same day.

Though he was only in his early fifties, St Cuthbert felt the time of his death was approaching. He laid aside his archpastoral duties, retiring to the solitude of Inner Farne shortly after the Feast of the Lord's Nativity in 686 to prepare himself. He was able to receive visitors from Lindisfarne at first, but gradually he weakened and was unable to walk down to the landing stage to greet them.

His last illness came upon him on February 27, 687. The pious priest Herefrith (later the abbot of Lindisfarne) came to visit him that morning. When he was ready to go back, he asked St Cuthbert for his blessing to return. The saint replied, "Do as you intend. Get into your boat and return safely home."

St Cuthbert also gave Father Herefrith instructions for his burial. He asked to be laid to rest east of the cross that he himself had set up. He told him where to find a stone coffin hidden under the turf. "Put my body in it," he said, "and wrap it in the cloth you will find there." The cloth was a gift from Abbess Verca, but St Cuthbert thought it was too fine for him to wear. Out of affection for her, he kept it to be used as his winding sheet.

Father Herefrith wanted to send some of the brethren to look after the dying bishop, but St Cuthbert would not permit this. "Go now, and come back at the proper time."

When Herefrith asked when that time might be, St Cuthbert replied, "When God wishes. He will show you."

Herefrith returned to Lindisfarne and told the brethren to pray for the ailing Cuthbert. Storms prevented the brethren from returning to Inner Farne for five days. When they did land there, they found the saint sitting on the beach by the guest house. He told them he had come out so that when they arrived to take care of him they would not have to go to his cell to find him. He had been sitting there for five days and nights, eating nothing but onions. He also revealed that during those five days he had been more severely assailed by demons than ever before.

This time, St Cuthbert consented to have some of the brethren attend him. One of these was his personal servant, the priest Bede. He asked particularly for the monk Walhstod to remain with him to help Bede take care of him. Father Herefrith returned to Lindisfarne and informed the brethren of Cuthbert's wish to be buried on his island. 
Herefrith and the others, however, wanted to bury him in their church with proper honor. Therefore, Herefrith went back to Cuthbert and asked for permission to do this. St Cuthbert said that he wanted to be buried there at the site of his spiritual struggles, and he pointed out that the peace of the brethren would be disturbed by the number of pilgrims who would come to Lindisfarne to venerate his tomb.

Herefrith insisted that they would gladly endure the inconvenience out of love for Cuthbert. Finally, the bishop agreed to be buried in the church on Lindisfarne so the monks would always have him with them, and they would also be able to decide which outsiders would be allowed to visit his tomb. 
St Cuthbert grew weaker and weaker, so the monks carried him back into his cell. No one had ever been inside, so they paused at the door and asked that at least one of them be permitted to see to his needs. Cuthbert asked for Wahlstod to come in with him. Now Wahlstod had suffered from dysentery for a long time. Even though he was sick, he agreed to care for Cuthbert. As soon as he touched the holy bishop, his illness left him. Although he was sick and dying, St Cuthbert healed his servant Wahlstod. Remarkably, the holy man's spiritual power was not impaired by his bodily weakness. About three o'clock in the afternoon Wahlstod came out and announced that the bishop wanted them to come inside. 
Father Herefrith asked Cuthbert if he had any final instructions for the monks. He spoke of peace and harmony, warning them to be on guard against those who fostered pride and discord. Although he encouraged them to welcome visitors and offer them hospitality, he also admonished them to have no dealings with heretics or with those who lived evil lives. He told them to learn the teachings of the Fathers and put them into practice, and to adhere to the monastic rule which he had taught them.

After passing the evening in prayer, St Cuthbert sat up and received Holy Communion from Father Herefrith. He surrendered his holy soul to God on March 20, 687at the time appointed for the night office

Eleven years later, St Cuthbert's tomb was opened and his relics were found to be incorrupt. In the ninth century, the relics were moved to Norham, then back to Lindisfarne. Because of the threat of Viking raids, St Cuthbert's body was moved from place to place for seven years so that it would not be destroyed by the invaders. 
St Cuthbert's relics were moved to Chester-le-Street in 995. They were moved again because of another Viking invasion, and then brought to Durham for safekeeping. Around 1020 the relics of Sts Bede (May 27), Aidan (August 31), Boisil (February 23), Aebbe (August 25), Eadberht (May 6), Aethilwald (February 12), and other saints associated with St Cuthbert were also brought to Durham.

The tomb was opened again on August 24, 1104, and the incorrupt and fragrant relics were placed in the newly-completed cathedral. Relics of the other saints mentioned above were placed in various places around the church. The head of St Oswald of Northumbria (August 5), however, was left in St Cuthbert's coffin.

In 1537 three commissioners of King Henry VIII came to plunder the tomb and desecrate the relics. St Cuthbert's body was still incorrupt, and was later reburied. The tomb was opened again in 1827. A pile of bones was found in the outer casket, probably the relics of the various saints which had been collected seven centuries before, then replaced after the Protestant commissioners had completed their work.

In the inner casket was a skeleton wrapped in a linen shroud and five robes. In the vestments a gold and garnet cross was found, probably St Cuthbert's pectoral cross. Also found were an ivory comb, a portable wood and silver altar, a stole (epitrachilion), pieces of a carved wooden coffin, and other items. These may be seen today in the Dean and Chapter library of Durham Cathedral. The tomb was opened again in 1899, and a scientific examination determined that the bones were those of a man in his fifties, Cuthbert's age when he died.

Today St Cuthbert's relics (and the head of St Oswald) lie beneath a simple stone slab on the site of the original medieval shrine in the Chapel of the Nine Altars, and St Bede's relics rest at the other end of the cathedral. The relics and the treasures in the Library make Durham an appropriate place for pilgrims to visit.

Nato da famiglia contadina nella Northumbria circa il 634, dopo aver militato sotto il re Oswin, nel 651 entrò nel monastero di Melrose e nel 661 fece parte di un gruppo di monaci inviato a Ripon per fondarvi un monastero. Nel 664, divenuto priore di Lindisfarne, attuò le decisioni del concilio di Whitby che, per realizzare l'unità delle osservanze nella Chiesa anglosassone, si era pronunciato in favore degli usi romani contro quelli celtici; inoltre, diede ai suoi monaci, parallelamente alla regola di s. Benedetto, un'altra regola di cui mancano tracce. Nel 675 si ritirò a vita eremitica in una celletta nell'isola di Farne, ad alcuni chilometri dalla costa in cui si trovava il monastero. Ma nel 684 il concilio di Twyford lo elesse vescovo di Lindisfarne, su proposta dell'arcivescovo di Canterbury, Teodoro, che lo consacrò il giorno di Pasqua del 685, dopo aver vinto le sue tenaci resistenze. Zelante evangelizzatore, Cutberto percorse le campagne predicando e convertendo. Poco dopo il Natale del 686, sentendo imminente la fine, si ritirò nel suo antico eremitaggio di Farne, dove morì il 20 marzo 687. Il suo corpo fu sepolto presso l'altare del monastero di Lindisfarne.
In seguito a numerosi miracoli attribuiti alla sua intercessione, il 20 marzo 698 i monaci di Lindisfarne, col consenso del vescovo locale, Eadbert, lo canonizzarono mediante la forma, allora vigente, dell'elevazione delle reliquie. Queste furono successivamente traslate a Norham e Durham,

 

http://www.santiebeati.it/dettaglio/46150

Saint JUSTOK, évêque de Vannes en Bretagne (VIIIème siècle).

Saint GOËRIC, GERIC ou GERY, archevêque de Sens en Bourgogne, successeur de saint Wulfran (711).

Saint WULFRAN, archevêque de Sens en Bourgogne, puis ermite à Fontenelle en Normandie, apôtre des Frisons (720).

Nel monastero di Fontenelle nella Neustria, in Francia, deposizione di san Vulframno, che, prima monaco e poi vescovo di Sens, si dedicò a donare al popolo frisio lo annuncio del Vangelo; tornato infine nel monastero di Fontenelle, vi riposò in pace.

Saint BENIGNE, hiérodiacre, simultanénement higoumène des monastères de Fontenelle en Normandie et de Flay en Picardie (vers 726).

Saint NICETAS, évêque d'Apollonias en Bithynie, qui confessa la foi orthodoxe sous l'empereur iconcolaste Léon III l'Isaurien (après 726).

vescovo di Pojani in Macedonia, che fu mandato in esilio dallo imperatore Leone l Armeno a motivo del culto delle sacre immagini.

Saint REMI, évêque de Strasbourg en Alsace (783).

 

Saints JEAN, SERGE, PATRICK et DIX-SEPT autres vénérables Pères massacrés par les Musulmans au monastère de Saint-Sabbas (Palestine 796). (Office traduit en français par le père Denis Guillaume au tome III des Ménées.) Saints John, Sergius, Patrick and others were slain in the Monastery of Saint Sava. During the eighth century the area around Jerusalem was subjected to frequent incursions of the Saracens. The monastery of St Chariton was devastated and fell into ruin. Twice the Saracens tried to plunder the Lavra of St Sava the Sanctified, but God's Providence protected the monastery. The monks would have been able to escape the barbarians by going to Jerusalem, but they decided not to forsake the place where they had sought salvation for so many years. 
On March 13, the Saracens broke into the monastery and demanded all the valuables. The monks told them that there was nothing in the monastery but a meager supply of food and old clothing. Then the Saracens began to shoot arrows at the monks.

Thirteen men were killed and many wounded, and monastery cells were set afire. The Saracens intended also to torch the monastery church, but seeing a throng of people in the distance, they mistook this for an army sent from Jerusalem. The Saracens managed to get away, carrying off the little they were able to plunder. After the enemy fled, Father Thomas, an experienced physician, began to help those who remained alive. 
On Great Thursday, March 20, the Saracens again descended upon the Lavra with a larger force and began to beat up the monks. The survivors were driven into the church, where they were tortured in order to force them to reveal where any treasure might be hidden. The monastery was surrounded, so no one could save himself by fleeing. The barbarians seized St John, a young monk, who had cared for vagrants. They beat him fiercely, then they cut the sinews of his hands and feet and dragged him over stones by his feet, which tore the skin from the martyr's back. 
The keeper of the church vessels, St Sergius, hid the church vessels and attempted to flee, but he was captured and beheaded. Several of the monks nevertheless managed to hide themselves outside the monastery in a cave, but they were spotted by a sentry on a hill, and they ordered everyone to come out. Inside the cave St Patrick whispered to the brethren huddled with him, "Fear not, I will go alone and meet my death. Meanwhile, sit and pray."

The Saracens asked whether there was anyone else in the cave, and Patrick said that he was alone. They led him to the Lavra, where the captives awaited their fate. The Saracens demanded of them a ransom of 4,000 gold pieces and the sacred vessels. The monks were not able to give such a ransom. Then they led them into the cave of St Sava inside the monastery walls. They lit a fire on which they piled up dung in front of the entrance to the cave, hoping to suffocate the monks with the poisonous fumes. Eighteen men perished in the cave, among whom were Sts John and Patrick. The Saracens continued to torture those who were still alive, but got nothing out of them. Finally, they left the monastery. 
Later, on the night of Great Friday, the monks hidden in the hills returned to the Lavra, they took up the bodies of the murdered Fathers to the church and buried them there.

The barbarians who plundered the monastery were punished by God. They were stricken with a sudden illness, and they all perished. Their bodies were devoured by wild beasts.

The martyrs of St Sava's Lavra commemorated on May 16 suffered in the seventh century, during the reign of Heraclius (610-641).

Nel monastero di Mar Saba in Palestina, martirio dei santi venti monaci, che durante un incursione dei Saraceni morirono soffocati dal fumo nella chiesa della Madre di Dio.

Troparion — Tone 4

As chosen and holy lambs of the Savior, / you were gathered together in wise Sabbas’ flock from many lands. / You were put to death by the cruelty of the barbarians / and you departed joyfully to the heavenly fold. / As righteous athletes you now pray for our souls.

Kontakion — Tone 4

You openly disdained the pleasure of earthly and corruptible things, / choosing instead a life in the desert. / You despised the beautiful things of this world / together with the food that passes away. / Therefore, all-blessed ones, you were counted worthy of the Kingdom of heaven, / where you rejoice with the choirs of martyrs and ascetics. / As we honor your memory, / we earnestly cry out to you: / deliver us, O Fathers, from tribulations!

Saint EUPHROSYNUS du Lac Bleu, higoumène, martyr par la main des Polonais romano-catholiques et thaumaturge (Russie 1612). (Office traduit en français par le père Denis Guillaume au tome III du Supplément aux Ménées.) Saint Euphrosynus of Blue Jay Lake, in the world Ephraim, was born in Karelia near Lake Ladoga in the second half of the sixteenth century. In his youth he lived near the Valaamo monastery, and later he moved to Novgorod the Great. After he spent some time there, the saint then withdrew to one of the Novgorod outskirts, the Bezhetsk "pentary" [one fifth of the "Pyatiny Novgorodskiya," comprising five outlying districts of Novgorod the Great]. 
He became helper at church services in the village of Doloska, twenty versts from the city of Ustiuzhna of Zhelezopolska. He was tonsured at the Tikhvin Dormition monastery. In 1600 he began his wilderness life in the wild marshlands on the shore of Blue Lake. Here the saint set up a cross and dug a cave. The saint lived here for two years, eating only wild vegetation.

Unexpectedly, people from neighboring villages found him, and they began coming to him for guidance, and several remained to live with him. In 1612, when Polish military detachments were laying waste to Russia, many people were saved by hiding at his wilderness monastery. 
St Euphrosynus predicted that the Poles would come into this wilderness, and he advised everyone to flee. Many did not believe him. "Why then don't you leave this place yourself?" they asked. The Elder replied, "I have come here to die for Christ." Those who obeyed the saint and left the monastery were spared, but all those who stayed died a horrible death.

St Jonah had also been one of the inhabitants of the monastery. Terrified by the prediction of St Euphrosynus, he wanted to flee with the others. But St Euphrosynus held him back, inspiring the monk with zeal for the house of God and a readiness to remain in the monastery until his death.

"Brother Jonah," said St Euphrosynus, "why this cowardly fear in your soul? When the battle begins, then courage must be shown. We vowed to live and die in the wilderness. We must be faithful to our word, given before the Lord. In such a case, death results in peace. It is another matter for the laity. They are not bound by their word, and they must spare themselves for the sake of their children."

After this St Euphrosynus dressed himself in the schema, and spent the whole night in prayer. On the following day, March 20, Polish forces fell upon the monastery. Attired as a schemamonk, the saint emerged from his cell and stood with upraised cross. The enemy said to him, "Old man, give us the monastery's valuables."

"All my possessions, and those of this monastery, are in the church of the All-Pure Mother of God," he replied. He was referring to spiritual treasures which cannot be stolen. Not understanding this, the thugs rushed to the church, and one of them drew a sword and struck St Euphrosynus on the neck. His neck was cut half way through, and the holy Elder fell to the ground dead. When the Poles returned, angered that they had found nothing in the church, one of them struck the saint's head with an axe. St Jonah also perished in the attack.

A certain pious Christian, Ioann Suma, had also stayed at the monastery with the monks. When the Poles burst onto the scene, he was in the saint's cell. Despite the grievous wounds he received from these ruffians, Ioann remained alive, but unconscious. After the departure of the Poles, he regained his senses and told his son Emilian what had transpired.

The nearby inhabitants learned from them about the destruction of the monastery and the martyric death of St Euphrosynus. The saint's body was reverently buried on March 28. On this same day they also buried St Jonah and all the others who had perished under the sword.

Thirty-four years after the death of the saint, a new church was built by a certain Moses, and dedicated to the Most Holy Trinity. With the blessing of Metropolitan Macarius of Novgorod, the incorrupt relics of St Euphrosynus were transferred to a new reliquary beneath the belfry on March 25, 1655.

St Euphrosynus was glorified by the Russian Orthodox Church on June 29, 1912.

Saint MYRON le Crétois, tailleur de profession, martyr par la main des Musulmans (1793).

 

 

Martyr Photina (Svetlana), the Samaritan Woman, and Her Sons

 

Troparion (Tone 3)
Thou wast illumined by the Holy Spirit and refreshed by the streams of Christ the Saviour. Having drunk the Water of Salvation thou didst give copiously to the thirsty. O holy Great Martyr Photini, Equal-to-the Apostles, entreat Christ our God that our souls may be saved.

 

 

New Martyr Myron of Crete

 

 

 

 

 

 

Saint ARCHIL II, roi de Géorgie (744). 

 

http://www.santiebeati.it/dettaglio/46640

 

Martyr Kyriake of Rome

St Kyriake was the sister of the Holy Martyr Photina (Svetlana) the Samaritan Woman, with whom the Savior conversed at Jacob's Well (John. 4:5-42). 

Summoned to appear before Nero, the emperor asked the saints whether they truly believed in Christ. All the confessors refused to renounce the Savior. Then the emperor gave orders to smash the martyrs' finger joints. During the torments, the confessors felt no pain, and their hands remained unharmed. 

St Photina and her five sisters Anatolia, Phota, Photis, Paraskeva and Kyriake were sent to the imperial court under the supervision of Nero's daughter Domnina. St Photina converted both Domnina and all her servants to Christ. She also converted a sorcerer, who had brought her poisoned food to kill her. 

Three years passed, and Nero sent to the prison for one of his servants, who had been locked up. The messengers reported to him that Sts Sebastian, Photinus and Joses, who had been blinded, had completely recovered, and that people were visiting them to hear their preaching, and indeed the whole prison had been transformed into a bright and fragrant place where God was glorified. 

Nero then gave orders to crucify the saints, and to beat their naked bodies with straps. On the fourth day the emperor sent servants to see whether the martyrs were still alive. But, approaching the place of the tortures, the servants fell blind. An angel of the Lord freed the martyrs from their crosses and healed them. The saints took pity on the blinded servants, and restored their sight by their prayers to the Lord. Those who were healed came to believe in Christ and were soon baptized. 

The sisters of St Photina also suffered terrible torments. Nero gave orders to cut off their breasts and then to flay their skin. An expert in cruelty, the emperor readied the fiercest execution for St Photis: they tied her by the feet to the tops of two bent-over trees. When the ropes were cut the trees sprang upright and tore the martyr apart. The emperor ordered the others beheaded, except for St Photina.