Saint apôtre ARCHIPPE, fils de saint Philémon et de sainte Apphia, disciple de saint Paul, martyr à Colosses (Ier siècle). (Office traduit en français par le père Denis Guillaume au tome II des Ménées.)
Santo Archippo, compagno e discepolo di San Paolo Apostolo, fu da questi citato nella lettera a Filemone ed in quella ai Colossesi,
Troparion — Tone 3
With your whole heart you followed the way of holiness / and became a companion of the Apostles, O Archippus. / By your word you preached the Faith, / and by your life you uprooted evil. / Having proved steadfast in contest you were granted the crown of righteousness.
Kontakion — Tone 4
The Church has gained you as a great star, O Archippus, / and enlightened by the rays of your wonders it cries out to you: / “Save us, who with faith honor your memory.”
http://oca.org/saints/lives/2014/02/19/100557-martyr-archippus-of-the-seventy-apostles
Saints PUBLIUS, JULIEN, MARCEL, MARUBE, JULIEN, BARACEE, TULLIUS, LAMAPASE, MAÏULE, JULES, PAUL et MAXIMILLE, martyrs en Afrique.
Saint GABIN, prêtre, martyr à Rome sous Dioclétien (vers 296).
Saints MAXIME, THEODOTE, HESYCHIUS et ASCLEPIODOTE, martyrs à Andrinople sous Dioclétien et Maximien.
Saints EUGENE et MACAIRE, confesseurs sous Julien l'Apostat.
Saint SOPHRONE.
Saint MESROP MACHTOTS le Traducteur, hiéromoine, organisateur du monachisme arménien et inventeur de l'alphabet arménien (439).
http://www.santiebeati.it/dettaglio/41370
Saint VALLIER, évêque d'Antibes en Provence (vers 450).
Saint QUODVULTDEUS, évêque de Carthage, exilé en Campanie par les Vandales ariens (vers 450). A Napoli, deposizione di san Quodvultdeus, vescovo di Cartagine, che mandato in esilio insieme al suo clero dal re ariano Genserico e messo su navi in disuso senza vele né remi, contro ogni speranza approdò a Napoli, dove morì confessore della fede.Saint ODRAN, serviteur de saint Patrick et martyr en Irlande (vers 452).
Saint TIERMAEL (TIARMAL), évêque du Léon en Bretagne (VIème siècle).
Saint RABULAS, fondateur de monastères dans les montagnes du Liban et à Constantinople (vers 527).
Saint CONON, abbé au désert de Palestine (vers 555). Visse nel VI sec. nel monastero,di Pentucla,tra Gerico e il Giordano, di cui fu anche abate. Fu lodato soprattutto per la sua castità. Morì verso il 555.
Saint LOUP ou LEU, évêque de Chalon-sur-Saône en Bourgogne (591 ou 601).
Saint DOSITHEE, disciple d'Abba Dorothée au désert de Palestine (VIIème siècle). Forse egiziano, fu monaco in Palestina. Paggio di un alto ufficiale dell'esercito un giorno manifetsò il desiderio di visitare Gerusalemme. Nel Getsemani vide un quadro rappresentante l'inferno, che lo fece seriamente pensare al problema della sua salvezza eterna. Decise di entrare nel monastero fondato e diretto dall'abate Seridos vicino a Gaza. Doroteo a cui Dositeo fu affidato per la formazione lo spinse alla mortificazione interna, all'umiltà, all'obbedienza e al distacco da tutto. Ma il fisico del piccolo monaco non resistette a lungo al severo regime monastico. Si ammalò di tisi sopportata con esemplare pazienza.
Saint INWEN (ENNOGUEN), ermite en Bretagne (VIIème siècle).
Saint BARBAT (BARBATUS, BARBAS), évêque de Bénévent en Italie et thaumaturge, qui convertit à la vraie foi un grand nombre de Lombards (682). Nato a Vandano di Cerreto nei primi anni del VII secolo, Barbato studiò a Benevento e, divenuto sacerdote, iniziò il suo ministero a Morcone. Si impegnò così a fondo nella lotta contro le superstizioni e l'idolatria, che alla morte del vescovo Ildebrando il clero e il popolo di Benevento lo elessero come successore. Fu pastore in un periodo segnato dalla guerra tra i Longobardi, che governavano il ducato di Benevento, e l'imperatore Costanzo II, che assediò a lungo la città. Riconoscente per il ruolo svolto dal vescovo in un tempo difficile il duca Romualdo, uscito vincitore, sostenne l'azione pastorale del presule, rigettando lui per primo il culto idolatra dell'albero e della vipera, allora diffuso anche tra i cristiani. Il vescovo Barbato partecipò al Concilio di Roma del 680. Morì a Benevento il 19 febbraio 682, dopo aver guidato la diocesi per diciannove anni. Le sue spoglie sono venerate sotto l'altare maggiore del Duomo della città campana.
Saint MANSUET (MANSUETUS), évêque de Milan et auteur d'un traité contre le monothélisme (vers 690). Fra le tante delicate questioni cristologiche sulle quali dibatteva la teologia dei primi secoli della Chiesa, si annovera anche quella riguardante la presenza di una o due volontà in Cristo. Nel primo caso si parlava di monotelismo, nel secondo caso di duotelismo.
I1 dissidio esplose nel settimo secolo con un oriente prevalentemente monotelista. Tale dissidio riscontrò anche interventi imperiali che, fra l'altro, arrivarono a proibire sotto pene severissime il proseguimento della disputa.
In diversi concili la questione fu invece affrontata con condanne ingravescenti nei confronti dell'errore pernicioso del monotelismo. Questa posizione era, in ultima analisi, una ripresa eretica sottile sulla vera natura di Gesù Cristo che la Chiesa proclama e vero Dio e vero uomo. La dottrina ortodossa delle due volontà in Cristo fu ribadita dal Concilio del Laterano (ottobre 649) e costò la morte, da parte dell'imperatore, al Papa Martino I che l'aveva convocato e nel senso duotelista orientato. La discussione si trascinò ancora nel tempo e vi prese parte, fra gli altri, San Mansueto, quarantesimo vescovo di Milano, la cui festa ricorre il 19 febbraio. La sua partecipazione al concilio di Roma del marzo 680 ebbe proprio questo significato: disapprovare il monotelismo e mettere in chiaro come in Cristo coesistessero le due volontà e come la volontà umana, pur soggetta alla divina volontà, rimanesse ugualmente attiva.
San Mansueto fu talmente convinto che stando dalla parte di Gesù si stava anche dalla parte dell'Uomo che contro il monotelismo fu strenuo e tutt'altro che mansueto combattente sia come vescovo sia come organizzatore e scrittore. Contro la subdola eresia (che, come spesso capita anche ai nostri giorni, gioca fami-liarmente a nascondino) egli scrisse infatti un libro significativo per dottrina e argomentazione
Saint BEAT, higoumène en Espagne, qui confessa la foi orthodoxe face à l'adoptianisme d'Elipand, archevêque de Tolède (798).
Saint TRASAIRE, higoumène de Saint-Wandrille en Normandie (816).
Saint GEORGES, moine de Conques, puis évêque de Lodève en Languedoc (vers 885).
Sainte PHILOTHEE (Bénizélos), veuve, abbesse à Athènes, martyre par la main des Musulmans (1589). (Office traduit en français par le père Denis Guillaume au tome II du Supplément aux Ménées.)
The
Monastic Martyr Philothea was born in Athens in 1522. Her parents,
Syriga and Angelos Benizelos, were renowned not only for
being eminent and rich, but also deeply devout. Often the kind-hearted
Syriga had implored the Most Holy Theotokos for a child. Her fervent
prayers were heard, and a daughter was born to the couple. They named
her Revoula.
http://www.johnsanidopoulos.com/2017/02/holy-new-martyr-philothei-of-athens-1589.html
https://doxologia.ro/sfanta-cuvioasa-filoteia-din-atena
The parents raised their daughter in deep piety and right belief, and when she was twelve years old they gave her away in marriage. Her husband turned out to be an impious and crude man, who often beat and tormented his wife. Revoula patiently endured the abuse and she prayed to God, that He might bring her husband to his senses.
After three years Revoula's husband died, and she began to labor in fasting, vigil and prayer. The saint founded a women's monastery in the name of the Apostle Andrew the First-Called (November 30 and June 30). When the monastery was completed, the saint was the first to accept monastic tonsure, with the name Philothea.
During this time Greece was suffering under the Turkish Yoke, and many Athenians had been turned into slaves by their Turkish conquerors. St Philothea utilized all her means to free her fellow countrywomen, ransoming many from servitude. Once, four women ran away from their Turkish masters, who demanded that they renounce their Christianity, and took refuge in the monastery of St Philothea.
The Turks, having learned where the Greek women had gone, burst into the saint's cell, and beat her. They took her to the governor, who threw the holy ascetic into prison. In the morning, a mob of Turks had gathered, and they led her out of the prison. The governor said that if she did not renounce Christ, she would be hacked to pieces.
Just when St Philothea was ready to accept a martyr's crown, a crowd of Christians assembled by the grace of God. They pacified the judges and freed the holy ascetic. Returning to her monastery, St Philothea continued with her efforts of abstinence, prayer and vigil, for which she was granted the gift of wonderworking. In Patesia,an Athens suburb, she founded a new monastery, where she struggled in asceticism with the sisters.
During the Vigil for St Dionysius the Areopagite (October 3), the Turks seized St Philothea and tortured her. Finally, they threw her down on the ground half-dead. The sisters tearfully brought the holy martyr, flowing with blood, to Kalogreza, where she died on February 19, 1589. Shortly thereafter, the relics of the holy Monastic Martyr Philothea were brought to the Athens cathedral church.
http://www.johnsanidopoulos.com/2017/02/holy-new-martyr-philothei-of-athens-1589.html
https://doxologia.ro/sfanta-cuvioasa-filoteia-din-atena
The parents raised their daughter in deep piety and right belief, and when she was twelve years old they gave her away in marriage. Her husband turned out to be an impious and crude man, who often beat and tormented his wife. Revoula patiently endured the abuse and she prayed to God, that He might bring her husband to his senses.
After three years Revoula's husband died, and she began to labor in fasting, vigil and prayer. The saint founded a women's monastery in the name of the Apostle Andrew the First-Called (November 30 and June 30). When the monastery was completed, the saint was the first to accept monastic tonsure, with the name Philothea.
During this time Greece was suffering under the Turkish Yoke, and many Athenians had been turned into slaves by their Turkish conquerors. St Philothea utilized all her means to free her fellow countrywomen, ransoming many from servitude. Once, four women ran away from their Turkish masters, who demanded that they renounce their Christianity, and took refuge in the monastery of St Philothea.
The Turks, having learned where the Greek women had gone, burst into the saint's cell, and beat her. They took her to the governor, who threw the holy ascetic into prison. In the morning, a mob of Turks had gathered, and they led her out of the prison. The governor said that if she did not renounce Christ, she would be hacked to pieces.
Just when St Philothea was ready to accept a martyr's crown, a crowd of Christians assembled by the grace of God. They pacified the judges and freed the holy ascetic. Returning to her monastery, St Philothea continued with her efforts of abstinence, prayer and vigil, for which she was granted the gift of wonderworking. In Patesia,an Athens suburb, she founded a new monastery, where she struggled in asceticism with the sisters.
During the Vigil for St Dionysius the Areopagite (October 3), the Turks seized St Philothea and tortured her. Finally, they threw her down on the ground half-dead. The sisters tearfully brought the holy martyr, flowing with blood, to Kalogreza, where she died on February 19, 1589. Shortly thereafter, the relics of the holy Monastic Martyr Philothea were brought to the Athens cathedral church.
Troparion (Tone 5)
The Faithful of Athens and all the world honors Philothei the martyred nun and rejoices in her holy relics. For she has exchanged this passing life for the life that knows no end through her struggle and martyrdom; and she begs the Savior to have mercy on us all.
http://www.johnsanidopoulos.com/2014/02/saint-philothei-athenian-as-model-for.html
http://www.johnsanidopoulos.com/2010/02/philanthropy-of-saint-philothei.html
The Faithful of Athens and all the world honors Philothei the martyred nun and rejoices in her holy relics. For she has exchanged this passing life for the life that knows no end through her struggle and martyrdom; and she begs the Savior to have mercy on us all.
http://www.johnsanidopoulos.com/2014/02/saint-philothei-athenian-as-model-for.html
http://www.johnsanidopoulos.com/2010/02/philanthropy-of-saint-philothei.html
Saint THEODORE du monastère de Sanaxar (1791).
Saint
Theodore was born near the town of Romanov in the province of Yaroslavl
in 1719, the son of Prince Ignatius Ushakov and his wife Paraskeva (or
Irene). At his Baptism, he was named John.
As a young man, John Ushakov enlisted in the Preobrazhensky Guard Regiment in Petersburg, and attained the rank of sergeant. Life in the capital was fraught with great spiritual danger for a young person, but God delivered John from the wrong path.
When John was twenty, at a drinking party with his friends, one of them suddenly collapsed and died. They all experienced fear and sadness, but this seemed to affect John more than the others.This incident is remarkably similar to the circumstances surrounding the death of Major Andrew Petrov, the husband of Blessed Xenia of St Petersburg (January 24), but it may be only coincidental.
In any case, John decided to leave St Petersburg and live in the wilderness, dedicating himself to God. While walking near the city of Yaroslavl disguised as a laborer, he saw his uncle out with his servants. His uncle did not recognize him because of his poor clothing, but John was reminded of his former life of luxury and ease. He soon banished this thought and resolved to dwell in the wilderness.
While walking in the forests near the White Sea, John came upon an abandoned cell, so he decided to remain there in solitude and pray to God. He lived there for three years in great hardship and affliction. Government regulations of the time enjoined citizens not to permit monks to live in the forests. When John came to the village for supplies, he was beaten within an inch of his life, and was forced to flee.
John eventually came to the region south of Kiev, reaching the Ploschansk Monastery. He begged the igumen to accept him, saying that he was the son of a priest. He could not admit to being a sergeant of the Guard, since legal obstacles would have made it very difficult for him to enter monastic life.
The igumen would not accept him for a long time, since he did not have the proper identification papers. Finally, he did accept John and assigned him to read in church. After hearing him read, the igumen realized that John was not from a priestly family, but probably belonged to the nobility. Fearing trouble with the authorities, he ordered John to live in the forest near the monastery where other ascetics were living. He found an empty cell and received the blessing of these Fathers to remain there.
When a team of investigators came to the forest looking for monks living there illegally, John was caught. Since he had no documents and admitted to being a sergeant in the Guard, he was brought to St Petersburg and taken to the empress Elizabeth. When he was taken to the empress, she asked, "Why did you desert my regiment?"
John explained that he had done so in order to save his soul. Elizabeth forgave him and was willing to restore him to his former rank, but John said that he did not want his former life or rank.
The empress then asked why he had snuck away in secret instead of asking to be discharged. John replied, "If I had troubled Your Majesty with such a request, you would not have believed that a young man such as I could have borne such a burden. I have now been tested in the spiritual life, and I ask Your Majesty to bless me to continue in it until my death."
Elizabeth agreed to this, but stipulated that he should remain in the St Alexander Nevsky Lavra in St Petersburg. Soon, at her express command, John was tonsured in August of 1748 at the age of twenty-nine. Archbishop Theodosius, who then governed the monastery, ordered that he be named Theodore, in honor of St Theodore of Yaroslavl (September 19).
While Fr Theodore was in the Lavra, people would visit and ask him about how to please God while living in the world. He tried to tell them that there were older, wiser monks there who would be able to instruct them better than he could. Still, they insisted, so he tried to help them. He found, however, that he could not always answer their questions or find solutions to their problems, so he began to read patristic books, especially the works of St John Chrysostom, asking God to enlighten him so he could understand the Scriptures and the teachings of the Fathers. He learned many things from his reading, and he was able to instruct people for their spiritual profit. This caused jealousy among some of the older monks, who complained to the archbishop that this young monk was attracting people to himself and disturbing the tranquility of the monastery. The hierarch ordered that no visitor requesting to see Fr Theodore should be admitted.
Fr Theodore went to the steward of the monastery, asking him why people could not see him. He was told that because he presumed to instruct people, attracting many visitors, that the routine of the monastery was disrupted.
"If there is something in my teaching which seems unlawful to His Eminence," Fr Theodore responded, "then he should question me. It is sinful, however, to cause unnecessary sorrow to those seek spiritual profit."
The archbishop was furious, but he ordered that people should be allowed to see Fr Theodore again. The jealousy and difficulties continued for ten years, and Fr Theodore endured his trials with patience. In 1757, he wanted to transfer to Sarov Monastery, and when the brethren of the Lavra found out about this, they insisted that he submit a written request for transfer.
Obtaining his release, Fr Theodore left St Petersburg with many of his disciples, male and female. Along the way they stopped at St Nicholas Convent in Arzamas, where he settled his women disciples. Soon they moved to the vacant Alexeyevsky Convent. The male disciples went with him to Sarov.
In 1759, after two years at Sarov, Fr Theodore asked Igumen Ephraim to let him have the Sanaxar Monastery, because the number of his disciples had increased. Sanaxar had been founded in 1659, but was closed by Tsar Peter I in the first half of the eighteenth century, and the property was administered by the Sarov Monastery. After moving to Sanaxar Hermitage, Fr Theodore began the work of building cells and storerooms. Bishop Pachomius of Tambov appointed Fr Theodore as the Superior. He also ordained the reluctant Fr Theodore to the holy priesthood on December 13, 1762. Fr Theodore began setting things in order, establishing a Rule for the reverent, unhurried celebration of the services. He also set down a cell Rule for the monks to follow. Everyone shared in the work (except those who were too old or too sick), including the Superior.
The number of monks at Sanaxar continued to increase, but not all of them had been tonsured. It was necessary to obtain permission to have them tonsured, for the number of monks allowed to live in a monastery was regulated by law. On April 23, 1763 Empress Catherine II decreed that all of Fr Theodore's monks should be tonsured. The following year, she issued a decree limiting the number of monasteries, those not specifically approved would be closed.
Sanaxar Hermitage was among the monastic institutions scheduled to be closed, but it remained open through Fr Theodore's efforts. Fr Theodore was raised to the rank of igumen in October of 1764, and Sanaxar was reclassified as a Monastery on March 7, 1765.
Because of the number of brethren, it became necessary to build a larger stone church to replace the small wooden one. A foundation was dug and a Molieben served at the site. Suddenly, a swarm of bees came and settled on the spot where the altar would be. This was taken as a sign of an increase in the number of brethren, and an abundance of grace in the monastery.
According to N. Subbotin's 1862 book on Archimandrite Theophanes of the St Cyril of New Lake Monastery (who was a novice at Sanaxar at the same time that St Herman was), Igumen Theodore ordered a monk named Herman to brush the bees into a hive. It is probable that this was the future St Herman of Alaska (December 13). In another edition of the book, the brother's name is given as Gerasimus. After this account, Subbotin mentions "Fr Herman, who is now in America." The discrepency in names may be explained if St Herman's name before his tonsure was Gerasimus. St Herman, in one of his letters to Fr Nazarius, says that he had friends at Sarov and Sanaxar, so St Theodore may have been one of St Herman's early instructors.
St Theodore once visited St Tikhon (August 13) at the Zadonsk Monastery. It is not known how long the two had known one another, but the retired bishop received him with love. This visit was providential, because St Tikhon also knew what it was to suffer offenses from superiors, from worldly-minded monks, and from laymen. Perhaps he even advised Fr Theodore on how to endure the trials which lay ahead of him.
When Fr Theodore returned to Sanaxar a royal edict was delivered to him by a courier. It ordered him to be sent as an exile to Solovki Monastery as a troublemaker. He was deprived of the rank of Igumen and Hieromonk, and the Superior of Solovki was ordered to keep a close eye on him. Fr Theodore remained there for nine years (1774-1783).
His release came about thanks to his disciple Archimandrite Theophanes (Sokolov), who found himself assigned as cell attendant to Metropolitan Gabriel of St Petersburg. Desiring to help his Elder, Fr Theophanes made the Metropolitan aware of Fr Theodore's situation. His Eminence asked Fr Theophanes to prepare a memorandum setting forth the facts of the case in detail. As a result, Metropolitan Gabriel asked Empress Catherine II to release Fr Theodore and permit him to return to Sanaxar.
On April 18, 1783 she issued a decree authorizing his release. Because of his weakened condition from the cold and fumes from smoky stoves, it took him a long time to make his way back to Sanaxar. He arrived at Arzamas Monastery on October 9, 1783 where he was greeted by the sisters, and by two hieromonks from Sanxar. Others were also on hand to meet the Elder: superiors from other monasteries, respected nobles, merchants, and ordinary men and women. He stayed about a week, instructing the nuns each day. Finally, he prepared to return to Sanaxar. The entire brotherhood came to meet him at the ferry on the Moksha River. After receiving his blessing, they accompanied him on the walk to Sanaxar. Fr Theodore thanked the brethren for their continued love, and for completing the church without him.
Within a few days after his return, Fr Theodore faced renewed persecution. Hierodeacon Hilarion accused him of being "a heretic and an atheist," and placed these accusations before the Holy Synod. They determined that Hierodeacon Hilarion was at fault and should be punished. He later asked Fr Theodore's forgiveness in front of the whole community.
The Superior of the Monastery, Fr Benedict, was jealous of Fr Theodore because of the crowds of visitors who came to see him. He complained to the local bishop, saying that the quiet of the monastery was being disturbed by so many people. Investigators were sent, but they did not interview anyone who might have said anything favorable to Fr Theodore. As a result, Fr Theodore was forbidden to receive visitors.
Once again, Fr Theophanes brought the Elder's plight to the attention of Metropolitan Gabriel. His Eminence sent a note saying that he was well-disposed toward Fr Theodore. As a result, he was given a bit more freedom, but his disciples could only seek his advice by writing letters.
Fr Benedict became ill, and Fr Theodore went to his cell to ask his forgiveness. Fr Benedict turned his face to the wall and refused to speak to the Elder. After suffering for a while, Fr Benedict died on December 27, 1778.
After the Superior's death, Fr Theodore was once again permitted to visit the nuns of the Alexeyevsky Convent at Arzamas. After delivering a moving homily on Psalm 136 ("By the rivers of Babylon") he left Arzamas and stopped at the monastery in Sarov. There he asked forgiveness of everyone, then rushed back to Sanaxar. He arrived on Wednesday of Cheesefare Week and spoke to his disciples in his cell around noon. Then he dismissed them to return to their cells.
Two noble disciples of St Theodore remained behind to ask his advice. Suddenly his expression changed and he began to weep for about fifteen minutes, lamenting how he had sinned in his youth. Then he ordered them to their cells, saying that he was feeling weak.
It was not rare for the Elder to be ill, but this weakness seemed unusual. His two disciples left and returned to their cells. Soon after this, his cell attendant knocked on the door with the customary prayer, but received no reply. He entered the cell and found Fr Theodore lying on his bed and praying, so he left and told the brethren about this. They all came to see him, but he would not speak.
About five hours later, around nine o'clock on the evening of February 19, 1791, St Theodore surrendered his soul to God.
St Theodore's relics were uncovered on April 21, 1999, and he was glorified for local veneration on June 28, 1999. He was glorified for national veneration by the Orthodox Church of Russia in 2004.
St Theodore of Sanaxar, who is also commemorated on April 21 (the uncovering of his relics in 1999), should not be confused with his famous relative St Theodore (Ushakov), Admiral of the Russian Fleet (October 2).
Saint NICETAS l'Athonite, moine, martyr par la main des Musulmans (1809
As a young man, John Ushakov enlisted in the Preobrazhensky Guard Regiment in Petersburg, and attained the rank of sergeant. Life in the capital was fraught with great spiritual danger for a young person, but God delivered John from the wrong path.
When John was twenty, at a drinking party with his friends, one of them suddenly collapsed and died. They all experienced fear and sadness, but this seemed to affect John more than the others.This incident is remarkably similar to the circumstances surrounding the death of Major Andrew Petrov, the husband of Blessed Xenia of St Petersburg (January 24), but it may be only coincidental.
In any case, John decided to leave St Petersburg and live in the wilderness, dedicating himself to God. While walking near the city of Yaroslavl disguised as a laborer, he saw his uncle out with his servants. His uncle did not recognize him because of his poor clothing, but John was reminded of his former life of luxury and ease. He soon banished this thought and resolved to dwell in the wilderness.
While walking in the forests near the White Sea, John came upon an abandoned cell, so he decided to remain there in solitude and pray to God. He lived there for three years in great hardship and affliction. Government regulations of the time enjoined citizens not to permit monks to live in the forests. When John came to the village for supplies, he was beaten within an inch of his life, and was forced to flee.
John eventually came to the region south of Kiev, reaching the Ploschansk Monastery. He begged the igumen to accept him, saying that he was the son of a priest. He could not admit to being a sergeant of the Guard, since legal obstacles would have made it very difficult for him to enter monastic life.
The igumen would not accept him for a long time, since he did not have the proper identification papers. Finally, he did accept John and assigned him to read in church. After hearing him read, the igumen realized that John was not from a priestly family, but probably belonged to the nobility. Fearing trouble with the authorities, he ordered John to live in the forest near the monastery where other ascetics were living. He found an empty cell and received the blessing of these Fathers to remain there.
When a team of investigators came to the forest looking for monks living there illegally, John was caught. Since he had no documents and admitted to being a sergeant in the Guard, he was brought to St Petersburg and taken to the empress Elizabeth. When he was taken to the empress, she asked, "Why did you desert my regiment?"
John explained that he had done so in order to save his soul. Elizabeth forgave him and was willing to restore him to his former rank, but John said that he did not want his former life or rank.
The empress then asked why he had snuck away in secret instead of asking to be discharged. John replied, "If I had troubled Your Majesty with such a request, you would not have believed that a young man such as I could have borne such a burden. I have now been tested in the spiritual life, and I ask Your Majesty to bless me to continue in it until my death."
Elizabeth agreed to this, but stipulated that he should remain in the St Alexander Nevsky Lavra in St Petersburg. Soon, at her express command, John was tonsured in August of 1748 at the age of twenty-nine. Archbishop Theodosius, who then governed the monastery, ordered that he be named Theodore, in honor of St Theodore of Yaroslavl (September 19).
While Fr Theodore was in the Lavra, people would visit and ask him about how to please God while living in the world. He tried to tell them that there were older, wiser monks there who would be able to instruct them better than he could. Still, they insisted, so he tried to help them. He found, however, that he could not always answer their questions or find solutions to their problems, so he began to read patristic books, especially the works of St John Chrysostom, asking God to enlighten him so he could understand the Scriptures and the teachings of the Fathers. He learned many things from his reading, and he was able to instruct people for their spiritual profit. This caused jealousy among some of the older monks, who complained to the archbishop that this young monk was attracting people to himself and disturbing the tranquility of the monastery. The hierarch ordered that no visitor requesting to see Fr Theodore should be admitted.
Fr Theodore went to the steward of the monastery, asking him why people could not see him. He was told that because he presumed to instruct people, attracting many visitors, that the routine of the monastery was disrupted.
"If there is something in my teaching which seems unlawful to His Eminence," Fr Theodore responded, "then he should question me. It is sinful, however, to cause unnecessary sorrow to those seek spiritual profit."
The archbishop was furious, but he ordered that people should be allowed to see Fr Theodore again. The jealousy and difficulties continued for ten years, and Fr Theodore endured his trials with patience. In 1757, he wanted to transfer to Sarov Monastery, and when the brethren of the Lavra found out about this, they insisted that he submit a written request for transfer.
Obtaining his release, Fr Theodore left St Petersburg with many of his disciples, male and female. Along the way they stopped at St Nicholas Convent in Arzamas, where he settled his women disciples. Soon they moved to the vacant Alexeyevsky Convent. The male disciples went with him to Sarov.
In 1759, after two years at Sarov, Fr Theodore asked Igumen Ephraim to let him have the Sanaxar Monastery, because the number of his disciples had increased. Sanaxar had been founded in 1659, but was closed by Tsar Peter I in the first half of the eighteenth century, and the property was administered by the Sarov Monastery. After moving to Sanaxar Hermitage, Fr Theodore began the work of building cells and storerooms. Bishop Pachomius of Tambov appointed Fr Theodore as the Superior. He also ordained the reluctant Fr Theodore to the holy priesthood on December 13, 1762. Fr Theodore began setting things in order, establishing a Rule for the reverent, unhurried celebration of the services. He also set down a cell Rule for the monks to follow. Everyone shared in the work (except those who were too old or too sick), including the Superior.
The number of monks at Sanaxar continued to increase, but not all of them had been tonsured. It was necessary to obtain permission to have them tonsured, for the number of monks allowed to live in a monastery was regulated by law. On April 23, 1763 Empress Catherine II decreed that all of Fr Theodore's monks should be tonsured. The following year, she issued a decree limiting the number of monasteries, those not specifically approved would be closed.
Sanaxar Hermitage was among the monastic institutions scheduled to be closed, but it remained open through Fr Theodore's efforts. Fr Theodore was raised to the rank of igumen in October of 1764, and Sanaxar was reclassified as a Monastery on March 7, 1765.
Because of the number of brethren, it became necessary to build a larger stone church to replace the small wooden one. A foundation was dug and a Molieben served at the site. Suddenly, a swarm of bees came and settled on the spot where the altar would be. This was taken as a sign of an increase in the number of brethren, and an abundance of grace in the monastery.
According to N. Subbotin's 1862 book on Archimandrite Theophanes of the St Cyril of New Lake Monastery (who was a novice at Sanaxar at the same time that St Herman was), Igumen Theodore ordered a monk named Herman to brush the bees into a hive. It is probable that this was the future St Herman of Alaska (December 13). In another edition of the book, the brother's name is given as Gerasimus. After this account, Subbotin mentions "Fr Herman, who is now in America." The discrepency in names may be explained if St Herman's name before his tonsure was Gerasimus. St Herman, in one of his letters to Fr Nazarius, says that he had friends at Sarov and Sanaxar, so St Theodore may have been one of St Herman's early instructors.
St Theodore once visited St Tikhon (August 13) at the Zadonsk Monastery. It is not known how long the two had known one another, but the retired bishop received him with love. This visit was providential, because St Tikhon also knew what it was to suffer offenses from superiors, from worldly-minded monks, and from laymen. Perhaps he even advised Fr Theodore on how to endure the trials which lay ahead of him.
When Fr Theodore returned to Sanaxar a royal edict was delivered to him by a courier. It ordered him to be sent as an exile to Solovki Monastery as a troublemaker. He was deprived of the rank of Igumen and Hieromonk, and the Superior of Solovki was ordered to keep a close eye on him. Fr Theodore remained there for nine years (1774-1783).
His release came about thanks to his disciple Archimandrite Theophanes (Sokolov), who found himself assigned as cell attendant to Metropolitan Gabriel of St Petersburg. Desiring to help his Elder, Fr Theophanes made the Metropolitan aware of Fr Theodore's situation. His Eminence asked Fr Theophanes to prepare a memorandum setting forth the facts of the case in detail. As a result, Metropolitan Gabriel asked Empress Catherine II to release Fr Theodore and permit him to return to Sanaxar.
On April 18, 1783 she issued a decree authorizing his release. Because of his weakened condition from the cold and fumes from smoky stoves, it took him a long time to make his way back to Sanaxar. He arrived at Arzamas Monastery on October 9, 1783 where he was greeted by the sisters, and by two hieromonks from Sanxar. Others were also on hand to meet the Elder: superiors from other monasteries, respected nobles, merchants, and ordinary men and women. He stayed about a week, instructing the nuns each day. Finally, he prepared to return to Sanaxar. The entire brotherhood came to meet him at the ferry on the Moksha River. After receiving his blessing, they accompanied him on the walk to Sanaxar. Fr Theodore thanked the brethren for their continued love, and for completing the church without him.
Within a few days after his return, Fr Theodore faced renewed persecution. Hierodeacon Hilarion accused him of being "a heretic and an atheist," and placed these accusations before the Holy Synod. They determined that Hierodeacon Hilarion was at fault and should be punished. He later asked Fr Theodore's forgiveness in front of the whole community.
The Superior of the Monastery, Fr Benedict, was jealous of Fr Theodore because of the crowds of visitors who came to see him. He complained to the local bishop, saying that the quiet of the monastery was being disturbed by so many people. Investigators were sent, but they did not interview anyone who might have said anything favorable to Fr Theodore. As a result, Fr Theodore was forbidden to receive visitors.
Once again, Fr Theophanes brought the Elder's plight to the attention of Metropolitan Gabriel. His Eminence sent a note saying that he was well-disposed toward Fr Theodore. As a result, he was given a bit more freedom, but his disciples could only seek his advice by writing letters.
Fr Benedict became ill, and Fr Theodore went to his cell to ask his forgiveness. Fr Benedict turned his face to the wall and refused to speak to the Elder. After suffering for a while, Fr Benedict died on December 27, 1778.
After the Superior's death, Fr Theodore was once again permitted to visit the nuns of the Alexeyevsky Convent at Arzamas. After delivering a moving homily on Psalm 136 ("By the rivers of Babylon") he left Arzamas and stopped at the monastery in Sarov. There he asked forgiveness of everyone, then rushed back to Sanaxar. He arrived on Wednesday of Cheesefare Week and spoke to his disciples in his cell around noon. Then he dismissed them to return to their cells.
Two noble disciples of St Theodore remained behind to ask his advice. Suddenly his expression changed and he began to weep for about fifteen minutes, lamenting how he had sinned in his youth. Then he ordered them to their cells, saying that he was feeling weak.
It was not rare for the Elder to be ill, but this weakness seemed unusual. His two disciples left and returned to their cells. Soon after this, his cell attendant knocked on the door with the customary prayer, but received no reply. He entered the cell and found Fr Theodore lying on his bed and praying, so he left and told the brethren about this. They all came to see him, but he would not speak.
About five hours later, around nine o'clock on the evening of February 19, 1791, St Theodore surrendered his soul to God.
St Theodore's relics were uncovered on April 21, 1999, and he was glorified for local veneration on June 28, 1999. He was glorified for national veneration by the Orthodox Church of Russia in 2004.
St Theodore of Sanaxar, who is also commemorated on April 21 (the uncovering of his relics in 1999), should not be confused with his famous relative St Theodore (Ushakov), Admiral of the Russian Fleet (October 2).
Saint NICETAS l'Athonite, moine, martyr par la main des Musulmans (1809
Icon of the Mother of God of Cyprus
The
Cyprus Icon of the Mother of God. In this icon the Mother of God is
depicted sitting on a throne with the Divine Infant in Her arms. There
is an angel on either side of Her.
The prototype of this holy icon manifested itself in the year 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ (October 17), and is kept there in a monastery. Renowned copies of the Cyprus Icon are at the Moscow's Dormition Cathedral, and in the Nikolo-Golutvin church in the village of Stromyn, Moscow diocese (Commemorated on the Sunday of Orthodoxy).
During the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. On the island of Cyprus a certain Arab was passing by a church dedicated to the Most Holy Theotokos. In order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin's knee, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety.
Other days commemorating the Cyprus Icon are the Day of the Holy Spirit, April 20, and July 9. Some copies of the Cyprus Icon have additional names such as "Cleansing," "Knife," and "Hawk."
The "Stromyn" Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: "Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured."
The sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The "Stromyn" Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).
The prototype of this holy icon manifested itself in the year 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ (October 17), and is kept there in a monastery. Renowned copies of the Cyprus Icon are at the Moscow's Dormition Cathedral, and in the Nikolo-Golutvin church in the village of Stromyn, Moscow diocese (Commemorated on the Sunday of Orthodoxy).
During the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. On the island of Cyprus a certain Arab was passing by a church dedicated to the Most Holy Theotokos. In order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin's knee, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety.
Other days commemorating the Cyprus Icon are the Day of the Holy Spirit, April 20, and July 9. Some copies of the Cyprus Icon have additional names such as "Cleansing," "Knife," and "Hawk."
The "Stromyn" Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: "Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured."
The sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The "Stromyn" Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).
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