Lives of all saints commemorated on March 18

This Sunday was originally dedicated to Saint Polycarp of Smyrna (February 23). After his glorification in 1368, a second commemoration of Saint Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”

Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.

After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).

Later on, in the eleventh century Saint Simeon the New Theologian (March 12) provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”

During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.

Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.

In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.

In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.

About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.

Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.

But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.

In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.

Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.

On the second Sunday of Great Lent, we commemorate the Synaxis of all the Venerable Fathers of the Kiev Caves Monastery: those who rest in the Near Caves of Saint Anthony (see September 28), as well as those who rest in the Far Caves of Saint Theodosios (see August 28).

The Canon, which was added to the Service for today's Feast, was composed by Hieromonk Meletios during the second half of the XVII century.

Saint Nikolai of Zhicha, “the Serbian Chrysostom,” was born in Lelich in western Serbia on January 4, 1881 (December 23, 1880 O.S.). His parents were Dragomir and Katherine Velimirovich, who lived on a farm where they raised a large family. His pious mother was a major influence on his spiritual development, teaching him by word and especially by example. As a small child, Nikolai often walked three miles to the Chelije Monastery with his mother to attend services there.

Sickly as a child, Nikolai was not physically strong as an adult. He failed his physical requirements when he applied to the military academy, but his excellent academic qualifications allowed him to enter the Saint Savva Seminary in Belgrade, even before he finished preparatory school.

After graduating from the seminary in 1905, he earned doctoral degrees from the University of Berne in 1908, and from King’s College, Oxford in 1909. When he returned home, he fell ill with dysentery. Vowing to serve God for the rest of his life if he recovered, he was tonsured at the Rakovica Monastery on December 20, 1909 and was also ordained to the holy priesthood.

In 1910 he went to study in Russia to prepare himself for a teaching position at the seminary in Belgrade. At the Theological Academy in Saint Petersburg, the Provost asked him why he had come. He replied, “I wanted to be a shepherd. As a child, I tended my father’s sheep. Now that I am a man, I wish to tend the rational flock of my heavenly Father. I believe that is the way that has been shown to me.” The Provost smiled, pleased by this response, then showed the young man to his quarters.

After completing his studies, he returned to Belgrade and taught philosophy, logic, history, and foreign languages at the seminary. He spoke seven languages, and this ability proved very useful to him throughout his life.

Saint Nikolai was renowned for his sermons, which never lasted more than twenty minutes, and focused on just three main points. He taught people the theology of the Church in a language they could understand, and inspired them to repentance.

At the start of World War I, Archimandrite Nikolai was sent to England on a diplomatic mission to seek help in the struggle of the Serbs against Austria. His doctorate from Oxford gained him an invitation to speak at Westminster Abbey. He remained in England for three short months, but Saint Nikolai left a lasting impression on those who heard him. His writings “The Lord’s Commandments,” and “Meditations on the Lord’s Prayer” impressed many in the Church of England.

Archimandrite Nikolai left England and went to America, where he proved to be a good ambassador for his nation and his Church.

The future saint returned to Serbia in 1919, where he was consecrated as Bishop of Zhicha, and was later transferred to Ochrid. The new hierarch assisted those who were suffering from the ravages of war by establishing orphanages and helping the poor.

Bishop Nikolai took over as leader of Bogomljcki Pokret, a popular movement for spiritual revival which encouraged people to pray and read the Bible. Under the bishop’s direction, it also contributed to a renewal of monasticism. Monasteries were restored and reopened, and this in turn revitalized the spiritual life of the Serbian people.

In 1921, Bishop Nikolai was invited to visit America again and spent two years as a missionary bishop. He gave more than a hundred talks in less than six months, raising funds for his orphanages. Over the next twenty years, he lectured in various churches and universities.

When Germany invaded Yugoslavia on April 6, 1941, Bishop Nikolai, a fearless critic of the Nazis, was arrested and confined in Ljubostir Vojlovici Monastery. In 1944, he and Patriarch Gavrilo were sent to the death camp at Dachau. There he witnessed many atrocities and was tortured himself. When American troops liberated the prisoners in May 1945, the patriarch returned to Yugoslavia, but Bishop Nikolai went to England.

The Communist leader Tito was just coming to power in Yugoslavia, where he persecuted the Church and crushed those who opposed him. Therefore, Bishop Nikolai believed he could serve the Serbian people more effectively by remaining abroad. He went to America in 1946, following a hectic schedule in spite of his health problems which were exacerbated by his time in Dachau. He taught for three years at Saint Savva’s Seminary in Libertyville, IL before he settled at Saint Tikhon’s Monastery in South Canaan, PA in 1951.

He taught at Saint Tikhon’s and also served as the seminary’s Dean and Rector. He was also a guest lecturer at Saint Vladimir’s Seminary in NY, and at Holy Trinity Monastery in Jordanville, NY.

On Saturday March 17, 1956 Bishop Nikolai served his last Liturgy. After the service he went to the trapeza and gave a short talk. As he was leaving, he bowed low and said, “Forgive me, brothers.” This was something unusual which he had not done before.

On March 18, 1956 Saint Nikolai fell asleep in the Lord Whom he had served throughout his life. He was found in his room kneeling in an attitude of prayer. Though he was buried at Saint Savva’s Monastery in Libertyville, IL, he had always expressed a desire to be buried in his homeland. In April of 1991 his relics were transferred to the Chetinje Monastery in Lelich. There he was buried next to his friend and disciple Father Justin Popovich (+ 1979).

English readers are familiar with Saint Nikolai’s Prologue from Ochrid, The Life of Saint Savva, A Treasury of Serbian Spirituality, and other writings which are of great benefit for the whole Church. He thought of his writings as silent sermons addressed to people who would never hear him preach. In his life and writings, the grace of the Holy Spirit shone forth for all to see, but in his humility he considered himself the least of men.

Though he was a native of Serbia, Saint Nikolai has a universal significance for Orthodox Christians in all countries. He was like a candle set upon a candlestick giving light to all (MT 5:15). A spiritual guide and teacher with a magnetic personality, he attracted many people to himself. He also loved them, seeing the image of God in each person he met. He had a special love for children, who hastened to receive his blessing whenever they saw him in the street.

He was a man of compunctionate prayer, and possessesed the gift of tears which purify the soul (Saint John Climacus, LADDER, Step 7). He was a true pastor to his flock protecting them from spiritual wolves, and guiding them on the path to salvation. He has left behind many soul-profiting writings which proclaim the truth of Christ to modern man. In them he exhorts people to love God, and to live a life of virtue and holiness. May we also be found worthy of the Kingdom of Heaven through the prayers of Saint Nikolai, and by the grace of our Lord Jesus Christ, to Whom be glory forever. Amen.

Saint Cyril, Archbishop of Jerusalem, was born in Jerusalem in the year 315 and was raised in strict Christian piety. Upon reaching the age of maturity, he became a monk, and in the year 346 he became a presbyter. In the year 350, upon the death of Archbishop Maximus, he succeeded him on the episcopal throne of Jerusalem.

As Patriarch of Jerusalem, Saint Cyril zealously fought against the heresies of Arius and Macedonius. In so doing, he aroused the animosity of the Arian bishops, who sought to have him deposed and banished from Jerusalem.

There was a miraculous portent in 351 at Jerusalem: at the third hour of the day on the Feast of Pentecost, the Holy Cross appeared in the heavens, shining with a radiant light. It stretched from Golgotha above the Mount of Olives. Saint Cyril reported this portent to the Arian emperor Constantius (351-363), hoping to convert him to Orthodoxy.

The heretic Acacius, deposed by the Council of Sardica, was formerly the Metropolitan of Caesarea, and he collaborated with the emperor to have Saint Cyril removed. An intense famine struck Jerusalem, and Saint Cyril expended all his wealth in charity. But since the famine did not abate, the saint pawned church utensils, and used the money to buy wheat for the starving. The saint’s enemies spread a scandalous rumor that they had seen a woman in the city dancing around in clerical garb. Taking advantage of this rumor, the heretics forcibly expelled the saint.

The saint found shelter with Bishop Silvanus in Tarsus. After this, a local Council was held at Seleucia, at which there were about 150 bishops, and among them Saint Cyril. The heretical Metropolitan Acacius did not want to allow him to take a seat, but the Council would not consent to this. Acacius stormed out of the Council, and before the emperor and the Arian patriarch Eudoxius, he denounced both the Council and Saint Cyril. The emperor had the saint imprisoned.

When the emperor Julian the Apostate (361-363) ascended the throne he repealed all the anti-Orthodox decrees of Constantius, seemingly out of piety. Saint Cyril returned to his own flock. But after a certain while, when Julian had become secure upon the throne, he openly apostasized and renounced Christ. He permitted the Jews to start rebuilding the Temple of Jerusalem that had been destroyed by the Romans, and he even provided them part of the funds for the building from the state treasury.

Saint Cyril predicted that the words of the Savior about the destruction of the Temple down to its very stones (Luke. 21:6) would undoubtedly transpire, and the blasphemous intent of Julian would come to naught. Soon there was such a powerful earthquake, that even the solidly set foundation of the ancient Temple of Solomon shifted in its place, and what had been rebuilt fell down and shattered into dust. When the Jews resumed construction, a fire came down from the heavens and destroyed the tools of the workmen. Great terror seized everyone. On the following night, the Sign of the Cross appeared on the clothing of the Jews, which they could not remove by any means.

After this heavenly confirmation of Saint Cyril’s prediction, they banished him again, and the bishop’s throne was occupied by Saint Cyriacus. But Saint Cyriacus soon suffered a martyr’s death (October 28).

After the emperor Julian perished in 363, Saint Cyril returned to his See, but during the reign of the emperor Valens (364-378) he was exiled for a third time. It was only under the holy emperor Saint Theodosius the Great (379-395) that he finally returned to his archpastoral activity. In 381 Saint Cyril participated in the Second Ecumenical Council, which condemned the heresy of Macedonius and affirmed the Nicea-Constantinople Symbol of Faith (Creed).

Saint Cyril’s works include twenty-three Instructions (Eighteen are Catechetical, intended for those preparing for Baptism, and five are for the newly-baptized) and two discourses on Gospel themes: “On the Paralytic,” and “Concerning the Transformation of Water into Wine at Cana.”

At the heart of the Catechetical Instructions is a detailed explanation of the Symbol of Faith. The saint suggests that a Christian should inscribe the Symbol of Faith upon “the tablets of the heart.”

“The articles of the Faith,” Saint Cyril teaches, “were not written through human cleverness, but they contain everything that is most important in all the Scriptures, in a single teaching of faith. Just as the mustard seed contains all its plethora of branches within its small kernel, so also does the Faith in its several declarations combine all the pious teachings of the Old and the New Testaments.”

Saint Cyril, a great ascetic and a champion of Orthodoxy, died in the year 386.

The Holy Martyrs Trophimus and Eucarpion were soldiers at Nicomedia during the persecution against Christians under the emperor Diocletian (284-305). They distinguished themselves by their great ferocity in carrying out all of the emperor’s decrees.

Once, when these soldiers had caught up with some Christians, they suddenly saw a large fiery cloud which had come down from the sky, thickening in form as it drew close to them. From out of the cloud came forth a Voice: “Why are you so zealous in threatening My servants? Don’t be deluded! No one can suppress those believing in Me through their own strength. It is better to join them and discover the Heavenly Kingdom yourselves.”

The soldiers fell to the ground in fright, not daring to lift up their eyes, and only said to one another, “Truly this is the great God, Who has manifested Himself to us. We would do well to become His servants.” The Lord then spoke saying, “Rise up, repent, for your sins are forgiven.” As they got up, they beheld within the cloud the image of a Radiant Man and a great multitude standing about Him.

The astonished soldiers cried out with one voice, “Receive us, for our sins are inexpressibly wicked. There is no other God but You, the Creator and true God, and we are not yet numbered among Your servants.” But just as they spoke this, the cloud receded and rose up into the sky.

Spiritually reborn after this miracle, the soldiers released all the jailed Christians from the prisons. For this Saints Trophimus and Eucarpion were handed over to terrible torments: they suspended the saints and tore their bodies with iron hooks. They gave thanks unto God, certain that the Lord would forgive them their former sins. When a fire had been lit, the holy martyrs went willingly into the fire and there gave up their souls to God.

Saint Aninas was born at Chalcedon into a Christian family. After the death of his parents, he withdrew at age fifteen into a monastery, where he received monastic tonsure. In search of complete solitude, he went off into the heart of the desert where the River Euphrates separates Syria from Persia. There he came upon an Elder named Maium and settled there with him. Both ascetics led a very strict life. During the forty days of the Great Fast they ate nothing, taking delight and joy instead in spiritual nourishment.

Every day Saint Aninas carried drinking water from afar. Once, he returned with full water pitchers earlier than usual, since an angel had filled the vessels with water. The Elder Maium realized that his disciple had attained to high level of spiritual accomplishment, and he in turn asked Saint Aninas to become his guide, but the Saint refused out of humility. Later, the Elder went to a monastery, and Saint Aninas remained alone in the wilderness.

By constant struggles the saint conquered the passions within himself, and he was granted gifts of healing and clairvoyance. Even the wild beasts became docile and served him. Wherever the saint went, two lions followed after him, one of which he had healed of a wound on its paw.

Accounts of the saint spread throughout all the surrounding area, and the sick and those afflicted by evil spirits began to come to him, seeking healing. Several disciples also gathered around the saint. Once, in his seventeenth year as an ascetic, several men had come to the saint and asked for something to quench their thirst. Relying on the power of God, the saint sent one of his disciples to a dried-up well. The well miraculously filled up to its very top, and this water remained for many days. When the water ended, the saint did not dare to ask for a miracle for himself, and so he began to carry water from the Euphrates at night.

Bishop Patrick of Neocaesarea repeatedly visited the monk and ordained him presbyter, although the humble ascetic was resolved not to accept the priestly office. When he learned that the saint himself carried water from a distance, Bishop Patrick twice gave him donkeys, but each time Saint Aninas gave them away to the poor and continued to carry the water himself. Then the bishop ordered that a large well be dug, which they filled from time to time, bringing donkeys from the city.

Saint Aninas discerned the desire of a certain stylite monk, who struggled far from him, to come down off his pillar and make a complaint in court against a robber who had hurt him with a stone. Saint Aninas wrote a letter to the stylite, advising him not to carry out his intent. The letter was brought to the stylite by a trusty lion, and it brought him to his senses.

A certain pious woman, who had fallen ill, went to Saint Aninas to ask for his prayers. Along the way a robber chanced upon her. Since the woman had no money, he decided to assault her and force her into sin. The woman called on the saint’s help and cried out, “Saint Aninas, help me!” Terror suddenly overcame the robber, and he let go of the woman.

The woman went to Saint Aninas and told him everything, and she also received healing. The robber also came to the monk in repentance, was baptized, and then tonsured as a monk. A spear which he had thrust into the ground when he attacked the woman, grew into a mighty oak.

At the age of 110 the saint predicted the time of his death, and he directed his successor as igumen to assemble the brethren.

Before his death, Saint Aninas conversed with the holy Prophets Moses, Aaron and Or [or Hur: Ex. 24:14]. He fell asleep in the Lord saying, “ O Lord, receive my soul.”

No information available at this time.