Lives of all saints commemorated on June 4

“AND ASCENDED INTO HEAVEN....”

V. Rev. George Florovsky, D.D.

“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).

In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).

The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulchre in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).

From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?

The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an exernal victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Saviour tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.

He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.

In the Ascension resides the meaning and the fullness of Christ’s Resurrection.

The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose for ever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body” (I Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful for ever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

And with Christ, man’s nature ascends also.

“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have came to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”

“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”

Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty.... Therefore they descend in order to see the unusual and marvelous vision: Man appearing in heaven.”

The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”

For the Holy Spirit was not yet in the world, until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of an accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.

“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfillment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”

The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still, and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect, when we are knit together and united,” concludes Saint John Chrysostom.

The Ascension is a sign and token of the Second Coming. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).

The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfillment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeathes the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).

We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”

What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).

“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”

Originally published in Saint Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954.

Used with permission.

Saint Metrophanes, Patriarch of Constantinople, was a contemporary of Saint Constantine the Great (306-337). His father, Dometius, was a brother of the Roman emperor Probus (276-282). Seeing the falseness of the pagan religion, Dometius came to believe in Christ. During a time of terrible persecution of Christians at Rome, Saint Dometius set off to Byzantium with two of his sons, Probus and Metrophanes. They were instructed in the law of the Lord by Bishop Titus, a man of holy life. Seeing the ardent desire of Dometius to labor for the Lord, Saint Titus ordained him presbyter. After the death of Titus first Dometius (272-303) was elevated to the bishop’s throne, and thereafter his sons, Probus (303-315) and in 316 Saint Metrophanes.

The emperor Constantine once came to Byzantium, and was delighted by the beauty and comfortable setting of the city. And having seen the holiness of life and sagacity of Saint Metrophanes, the emperor took him back to Rome. Soon Constantine the Great transferred the capital from Rome to Byzantium and he brought Saint Metrophanes there. The First Ecumenical Council was convened in 325 to resolve the Arian heresy. Constantine the Great had the holy Fathers of the Council bestow upon Saint Metrophanes the title of Patriarch. Thus, the saint became the first Patriarch of Constantinople.

Saint Metrophanes was very old, and was not able to be present at the Council, and he sent in his place the chorepiscopos (vicar bishop) Alexander. At the close of the Council the emperor and the holy Fathers visited with the ailing Patriarch. At the request of the emperor, the saint named a worthy successor to himself, Bishop Alexander. He foretold that Paul (at that time a Reader) would succeed to the patriarchal throne after Alexander. He also revealed to Patriarch Alexander of Alexandria that his successor would be the archdeacon Saint Athanasius.

Saint Metrophanes reposed in the year 326, at age 117. His relics rest at Constantinople in a church dedicated to him.

It should be noted that the Canons to the Holy Trinity in the Midnight Office in the Octoechos were not composed by this Metrophanes, but by Bishop Metrophanes of Smyrna, who lived in the middle of the ninth century.

The righteous sisters Martha and Mary were believers in Christ even before He raised their brother Saint Lazarus (October 17) from the dead. After the murder of the holy Archdeacon Stephen a persecution against the Jerusalem Church broke out, and Righteous Lazarus was cast out of Jerusalem. The holy sisters then assisted their brother in the proclaiming of the Gospel in various lands.

Saints Martha and Mary are also commemorated on the Sunday of the Myrrh-bearing Women.

Saint Methodius, Igumen of Peshnosha was the founder of the Peshnosha monastery. In his youth he went to Saint Sergius of Radonezh and spent several years under his guidance. Later on, with the blessing of Saint Sergius, he withdrew to a solitary place and built himself a cell in the forest beyond the River Yakhroma. Soon several disciples came to him in this marshy place, wishing to imitate his life. Saint Sergius visited him and advised him to build a monastery and church. Saint Methodius himself toiled at the construction of the church and the cells, “on foot carrying” wood along the river, and from that time the monastery began to be called “the Peshnosha.”

In 1391 Saint Methodius became igumen of this monastery. At times he withdrew two versts from the monastery and struggled in prayer. Here also Saint Sergius came to him for spiritual conversation, therefore this spot became known as “Beseda” (“Conversation-place”).

Saint Methodius died in 1392 and was buried at the monastery he founded. A church dedicated to Saints Sergius of Radonezh and Methodius of Peshnosha was built over his relics in 1732. The beginning of his local veneration dates from the late seventeenth—early eighteenth centuries.

Saint Methodius is also commemorated on June 14.

The Holy Martyrs Frontasius, Severinus, Severian, and Silanus suffered for Christ under the emperor Claudius (41-54). They had been sent to preach the Word of God in southern Gaul (now France) by Bishop Frontonus of Petragorium. The governor, a pagan named Squiridonus, arrested them and demanded that they renounce Christ. But the martyrs firmly confessed their faith, saying they had but one desire, to either live or die for Christ. The enraged Squiridonus ordered that the saints be taken out before the city, tied to pillars, and have nails thrust into their heads like a crown of thorns. After this they were beheaded.

Tradition says that the holy martyrs continued to live by the power of God. They picked up their heads and went to the church of the Mother of God, where the holy bishop Frontonus, who had sent them preaching, was at prayer. Placing their heads at the feet of the bishop, they crossed themselves and died.

The Holy Martyr Concordius, son of the presbyter Gordian, was raised in piety and faith in Christ, and therefore Bishop Pius of Rome made him a subdeacon. Together with his father, Saint Concordius fasted and prayed, and he generously distributed alms to the needy. With the permission of his father he settled not far from Rome with his kinsman Eutychius, spending his days in prayer and good deeds. The report of his pious life reached Torquatus, the head of the Tussa region. He summoned the saint and urged him to renounce Christ, promising to make him a priest of the pagan gods.

Saint Concordius in turn urged Torquatus to turn to the true God, Jesus Christ. They beat the martyr and threw him in prison. Bishop Anthimus, a friend of Torquatus, asked him to release the prisoner to him. Saint Concordius lived with him for a while and was ordained presbyter. When Torquatus again summoned the saint and asked him what he thought about his life, the saint replied that life, for him, is Christ. They bound him and locked him up in prison, chaining him to the wall by his neck and hands.

Three days later Torquatus sent his assistant to the prison, ordering the martyr to offer sacrifice to the gods, or be condemned to death. The saint cried out, “Glory to Thee, Lord Jesus Christ,” and spat on the idol of Zeus carried by the soldiers. For this, he was beheaded around the year 175. His relics rest in Italy, not far from the city of Spoleto.

The Hieromartyr Astius was bishop of the city of Dyrrachium (Macedonia) during the time of the emperor Trajan (98-117), a persecutor of Christians. The saint once had a dream, a foreboding of his impending suffering and death for Christ. He was arrested and beaten fiercely with leaden rods and oxhide whips, but Saint Astius did not renounce Christ. They smeared his body with honey, so as to increase his suffering with the stings of hornets and flies, and crucified him. The martyr’s body was reverently buried by Christians.

Saint Zosima, Bishop of Babylon, was born in Cilicia (Asia Minor). While still a youth he left the world and settled on Mount Sinai, and later he withdrew to a more solitary place in Lebanon. One time he encountered an elderly ascetic, who foretold that he would be bishop in Babylon. When Zosima returned to Sinai, he was sent on an errand to Alexandria. The Patriarch of Alexandria made him Bishop of Babylon, and into old age he wisely guided his flock. Sensing the approach of death, he returned to Sinai and peacefully fell asleep in the Lord (5th century).

Our Venerable Mother Sophia was born in the province of Ainos in southeastern Thrace, and was the daughter of prominent and wealthy Christian parents. When she was of age, her parents arranged for her to be married. She and her husband had six children. Though she was occupied with worldly cares and responsibilities, she still kept God's commandments and lived a virtuous life. She loved to attend the Church Services, and so she progressed in virtue.

After sickness carried off Sophia's husband and all her children in succession, she did not despair, but became even more devoted to God. She found solace in her grief by protecting orphans and widows. She spent her time in constant almsgiving, prayers, fasting, and everything which comforted her neighbor. Within a period of twenty years, she adopted one hundred children, and raised them to love God. For this reason, she is sometimes called Saint Sophia the Mother of Orphans.

She sold her property and gave the proceeds to the poor and to widows. She led an austere life, eating nothing but bread and water. She chose to do without the necessities of life herself rather than allow any poor person to leave her home empty-handed. The Psalms of the Prophet-King David were always on her lips, and tears flowed continuously from her eyes.

Because of her humility and love for the poor, God blessed her in the following way. In her home there was a barrel of wine which she kept for the poor. She noticed that no matter how much she took from the barrel, it remained full. However, as soon as she told someone about the miracle and glorified God, the barrel became empty. Saint Sophia was devastated, believing that the wine had failed because of her unworthiness. Therefore, she increased her ascetical labors until her health suffered.

Saint Sophia taught everyone how the ascetic life can be applied in the world. When combined with selfless charity, God performs wondrous miracles. It is enough to live this way "in secret."

Sensing that the end of her life was near, she was tonsured as a nun. From that time, she devoted herself completely to worshiping God. Saint Sophia reposed peacefully at the age of fifty-three. She lived during the X-XI centuries.

No information available at this time.

No information available at this time.

The graves of Saints Zoticus, Atallus, Camisius and Philip were discovered in 1971.

Lesser Scythia (modern Romania), between the Danube and the Black Sea in the northeastern territory of the Roman Empire, was a place of exile or death for Christians who refused to worship the pagan gods. During the persecutions of Decius (249-251), Diocletian and Maximilian (284-305), and Licinius (308-324) thousands of people died there from cold, hunger, or torture. The relics of those who endured martyrdom because they openly proclaimed their faith in Christ were taken by Christians and buried in secret places. Accounts of the lives and sufferings of these holy martyrs were written and preserved so they would not be forgotten. When the persecutions ended, the relics were moved from their temporary resting places and placed in special crypts (martyria). Churches were built over these crypts, and the ruins of some of them may be seen today in Dobrogea.

In September 1971 a creek overflowed its banks near the village of Niculitsel in the county of Tulcea, revealing one of the oldest of these martyria. The crypt, which is made of bricks, is divided into two rooms, one on top of the other. In the upper room, the relics of four martyrs were found in a single wooden coffin. All had been decapitated. The heads of three martyrs were found atop their necks, while the head of the fourth martyr was resting on his chest. An inscription on the left wall reads: “Christ’s martyrs.” The names of the four martyrs (Zoticus, Attalus, Camasius, and Philip) were scratched into the right wall.

According to the records which have been preserved, these martyrs were tried by the Roman authorities of Noviodunum (modern Isaccea) and sentenced to death. They were beheaded, then buried at Niculitsel. The exact date of their martyrdom is not known. Some believe that they were slain early in the fourth century during the persecutions of Diocletian or Licinius. Others, however, think the four men may have been martyred north of the Danube during the persecution of the Gothic king Athanaric (370-372) against the Christians.

About a hundred fragments of the bones of two men (aged between 45-50) were found in the lower crypt. It is thought that they died during the persecution of Decius, and then their relics were reinterred at Niculitsel around 370-380. The names of these martyrs are not known.

The Syrian Martyrologion and Saint Jerome’s Martyrologion give June 4 as the date of the martyrs’ execution. The Synaxaria list these four martyrs along with six others: Eutychius, Quirinus, Julia, Saturninus, Ninita, Fortunio. Twenty-five others were also beheaded with these martyrs, but are not named.

The relics of these holy martyrs were moved to the Cocosh Monastery in 1971, where they are venerated by the faithful.

The holy New Martyr Archbishop Andronicus of Perm was an outspoken critic of the Communist decree which ordered the separation of Church and State. Upon reading the Moscow Overland Assembly’s instructions on the matter, Archbishop Andronicus ordered his archdeacon to anathematize the Communists. The Archbishop was arrested, shot by two members of the Perm CHEKA, then buried on the road from Perm to Motoviliha.

Bishop Theophanes, an assistant to Archbishop Andronicus, was also arrested about this time. He was then drowned in the River Kama. When they learned of the execution of the Perm bishops, the Moscow Church Assembly sent a special commission, headed by Bishop Basil of Chernigov, to investigate their murder. The Communists, however, took steps to conceal the facts from the investigators.

As the members of the commission were on their way back to Moscow, their train was attacked by Red soldiers somewhere between Perm and Viatka. Bishop Basil and the others were killed, and their bodies were thrown from the coach. The bodies were buried by peasants, but were later dug up and burned by the Communists when pilgrims began flocking to the graves.

No information available at this time.

No information available at this time.