Lives of all saints commemorated on April 27


The Raising of Lazarus (Lazarus Saturday)

Lazarus Saturday and Palm Sunday

Visible triumphs are few in the earthly life of our Lord Jesus Christ. He preached a kingdom “not of this world.” At His nativity in the flesh there was “no room at the inn.” For nearly thirty years, while He grew “in wisdom and in stature, and in favor with God and man” (Luke 2:52), He lived in obscurity as “the son of Mary.” When He appeared from Nazareth to begin His public ministry, one of the first to hear of Him asked: “Can anything good come out of Nazareth?” (John I :46). In the end He was crucified between two thieves and laid to rest in the tomb of another man.

Two brief days stand out as sharp exceptions to the above—days of clearly observable triumph. These days are known in the Church today as Lazarus Saturday and Palm Sunday. Together they form a unified liturgical cycle which serves as the passage from the forty days of Great Lent to Holy Week. They are the unique and paradoxical days before the Lord’s Passion. They are days of visible, earthly triumph, of resurrectional and messianic joy in which Christ Himself is a deliberate and active participant. At the same time they are days which point beyond themselves to an ultimate victory and final kingship which Christ will attain not by raising one dead man or entering a particular city, but by His own imminent suffering, death and resurrection.

By raising Lazarus from the dead before Thy Passion,
Thou didst confirm the universal resurrection, 0 Christ God!
Like the children with the palms of victory,
we cry out to Thee, 0 Vanquisher of Death:
Hosanna in the highest!
Blessed is He that comes in the name of the Lord!
(Troparion of the Feast, sung on both Lazarus Saturday and Palm Sunday)

Lazarus Saturday

In a carefully detailed narrative the Gospel relates how Christ, six days before His own death, and with particular mindfulness of the people “standing by, that they may believe that thou didst send me” (John I I :42), went to His dead friend Lazarus at Bethany outside of Jerusalem. He was aware of the approaching death of Lazarus but deliberately delayed His coming, saying to His disciples at the news of His friend’s death: “For your sake I am glad that I was not there, so that you may believe” (John 11:14).

When Jesus arrived at Bethany, Lazarus was already dead four days. This fact is repeatedly emphasized by the Gospel narrative and the liturgical hymns of the feast. The four-day burial underscores the horrible reality of death. Man, created by God in His own image and likeness, is a spiritual-material being, a unity of soul and body. Death is destruction; it is the separation of soul and body. The soul without the body is a ghost, as one Orthodox theologian puts it, and the body without the soul is a decaying corpse. “I weep and I wail, when I think upon death, and behold our beauty, fashioned after the image of God, lying in the tomb dishonored, disfigured, bereft of form.” This is a hymn of St John of Damascus sung at the Church’s burial services. This “mystery” of death is the inevitable fate of man fallen from God and blinded by his own prideful pursuits.

With epic simplicity the Gospel records that, on coming to the scene of the horrible end of His friend, “Jesus wept” (John 11:35). At this moment Lazarus, the friend of Christ, stands for all men, and Bethany is the mystical center of the world. Jesus wept as He saw the “very good” creation and its king, man, “made through Him” (John 1:3) to be filled with joy, life and light, now a burial ground in which man is sealed up in a tomb outside the city, removed from the fullness of life for which he was created, and decomposing in darkness, despair and death. Again as the Gospel says, the people were hesitant to open the tomb, for “by this time there will be an odor, for he has been dead four days” (John 11:39).

When the stone was removed from the tomb, Jesus prayed to His Father and then cried with a loud voice: “Lazarus, come out.” The icon of the feast shows the particular moment when Lazarus appears at the entrance to the tomb. He is still wrapped in his grave clothes and his friends, who are holding their noses because of the stench of his decaying body, must unwrap him. In everything stress is laid on the audible, the visible and the tangible. Christ presents the world with this observable fact: on the eve of His own suffering and death He raises a man dead four days! The people were astonished. Many immediately believed on Jesus and a great crowd began to assemble around Him as the news of the raising of Lazarus spread. The regal entry into Jerusalem followed.

Lazarus Saturday is a unique day: on a Saturday a Matins and Divine Liturgy bearing the basic marks of festal, resurrectional services, normally proper to Sundays, are celebrated. Even the baptismal hymn is sung at the Liturgy instead of Holy God: “As many as have been baptized into Christ, have put on Christ.”

Very Rev. Paul Lazor


Hieromartyr Simeon, the Kinsman of the Lord

No information available at this time.


Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia

St Stephen, Igumen of the Caves, Bishop of Vladimir in Volhynia, pursued asceticism at the Kiev Caves monastery under the guidance of St Theodosius (May 3). St Theodosius sometimes entrusted him to exhort the brethren with edifying words.

Before the death of St Theodosius the monks asked him to appoint St Stephen as Igumen, who was the domesticus (chief arranger for the choir). “He grew up under your instruction,” they said, “and he served you. Give him to us.” So St Theodosius transferred the guidance of the monastery to St Stephen.

During his tenure as Superior, he laid the foundations of a spacious church in honor of the Dormition of the Most Holy Theotokos, begun under St Theodosius. The cells of the brethren were moved near the new church. At the front of the place there were several cells for monks who were entrusted with burying the dead. They served the Divine Liturgy each day, and also commemorated the dead.

In 1078 St Stephen was removed from office and driven from the monastery through the malice of an evil monk. He endured his meekly and without bitterness, and continued to pray for those who had turned against him.

St Stephen learned that master builders had come from Greece with an icon of the Theotokos, and they told him of the appearance of the Heavenly Queen at Blachernae. Because of this, St Stephen also built a church at Klovo in honor of the Theotokos (in memory of the Placing of Her Robe at Blachernae). The monastery was founded in thanksgiving for solicitude of the Most Holy Theotokos for the Caves monastery.

In 1091 St Stephen was made Bishop of Vladimir in Volhynia, and he participated in the transfer of the relics of St Theodosius from the cave to the monastery (August 14). He also labored to convert the inhabitants of Volhynia to Christianity.

St Stephen died on April 27, 1094 during the sixth hour of the night.


St Eulogius the Hospitable of Constantinople

Saint Eulogius the Hospitable lived during the fourth century in the Thebaid. He served the Lord by offering hospitality to wanderers (Mark 9:41).