Lives of all saints commemorated on February 20

The Sunday after the Sunday of Zacchaeus is devoted to the Publican and the Pharisee. At Vespers the night before, the Triodion (the liturgical book used in the services of Great Lent) begins.

Two men went to the Temple to pray. One was a Pharisee who scrupulously observed the requirements of religion: he prayed, fasted, and contributed money to the Temple. These are very good things, and should be imitated by anyone who loves God. We who may not fulfill these requirements as well as the Pharisee did should not feel entitled to criticize him for being faithful. His sin was in looking down on the Publican and feeling justified because of his external religious observances.

The second man was a Publican, a tax-collector who was despised by the people. He, however, displayed humility, and this humility justified him before God (Luke 18:14).

The lesson to be learned is that we possess neither the Pharisee’s religious piety, nor the Publican’s repentance, through which we can be saved. We are called to see ourselves as we really are in the light of Christ’s teaching, asking Him to be merciful to us, deliver us from sin, and to lead us on the path of salvation.

Two weeks before the beginning of the Fast, as part of our preparation for Great Lent, Holy Week, and Pascha, the Church prescribes the reading of Saint Mark's Gospel. From Monday to Friday the focus is on the end times, and the Savior's death and burial.

Saint Leo was born in Ravenna, Italy, of pious and noble parents. He was famed for his benevolence and charity, as well as his Christian love for the poor and wanderers. After completing his studies, he was ordained as a priest at Ravenna, and later, because of his purity and his most spiritual life, he was consecrated as Bishop of Catania in Sicily. He became the protector of orphans and widows, teaching and shepherding his flock.

The Saint was also distinguished for his struggles against heretics, whom he defeated and shamed, not only by his words, but also through his writings. The Lord honored him with the charisms of healing people from various diseases, and of working miracles.

During Saint Leo's episcopate, there was a sorcerer named Heliódoros who lived in Catania and deceived people with his fraudulent miracles. He was once a Christian, but then he denied the Savior and became a servant of the devil. Saint Leo urged Heliódoros to refrain from his evil deeds and return to God, but all in vain. One day Heliódoros audaciously entered the church where the bishop was performing the Divine Services, and tried to create a disturbance, sowing confusion and temptation with his sorcery.

Seeing the people beset by demons under the sorcerer's spell, Saint Leo knew that the time for meek exhortation had passed. He came out of the altar and tied his omophorion around the sorcerer's neck, leading him out of the church and into the city square. There he forced Heliódoros to confess all his wicked deeds. Then he commanded that a fire be lit, and jumped into the flames with the sorcerer. There they stood until Heliódoros was consumed by the fire. Saint Leo, by God's grace, remained unharmed. This miracle brought the Hierarch great renown during his lifetime, therefore, the Saint was invited to visit Constantinople by Emperors Leo IV (775 - 780) and Constantine VI (780 - 798), where he received many honors. Saint Leo reposed peacefully in 785.

After his death, a woman with an issue of blood received healing at his grave. The Saint's body was placed in the church of the holy Martyr Lucy (December 13), which he himself had built. Later on, his relics were transferred to the church of Saint Martin, the Bishop of Tours (November 11) in Rome.

Saint Agathon of the Kiev Caves was a great ascetic, and he healed the sick by a laying his hands upon them. He also possessed the gift of prophecy and foretold the time of his own death. His memory is celebrated also at the Synaxis of the Monks of the Far Caves on August 28.

The Hieromartyr Cornelius of the Pskov Caves was born in the year 1501 at Pskov into the noble family of Stephen and Maria. In order to give their son an education, his parents sent him to the Pskov Mirozh monastery, where he worked under the guidance of an Elder. He made candles, chopped wood, studied his letters, transcribed and adorned books, and also painted icons. Having finished his studies, Cornelius returned to his parental home with the resolve to become a monk.

Once, the government clerk Misiur Munekhin took Cornelius with him to the Pskov Caves monastery in the woods. The solemnity of services in the cave church produced such a strong impression on Cornelius that he left his parental home forever and received monastic tonsure at the Pskov Caves monastery.

In 1529, at the age of twenty-eight, Saint Cornelius was made igumen and became head of the monastery. While he was igumen, the Pskov Caves monastery reached its prime. The number of brethren increased from 15 to 200 men. This number of monks was not surpassed under any subsequent head of the monastery.

The activity of Saint Cornelius extended far beyond the bounds of the monastery. He spread Orthodoxy among the Esti [Aesti] and Saeti people living around the monastery, he built churches, hospices, homes for orphans and those in need. During a terrible plague in the Pskov region Saint Cornelius walked through the plague-infested villages to give Communion to the living and to sing burial services for the dead.

During the Livonian war Saint Cornelius preached Christianity in the occupied cities, built churches, and distributed generous aid from the monastery storerooms to the Esti and Livonians suffering from the war. At the monastery he selflessly doctored and fed the injured and the maimed, preserved the dead in the caves, and inscribed their names in the monastery Synodikon for eternal remembrance.

In the year 1560, on the Feast of the Dormition of the Mother of God, Saint Cornelius sent a prosphora and holy water as blessing for the Russian armies besieging the city of Thellin. On that very day the Germans surrendered the city.

In 1570 when a See was established in Livonian Yuriev, a certain igumen Cornelius was appointed as Bishop of Yuriev and Velyansk (i.e., Thellin). Some have identified him with Saint Cornelius, but this does not correspond with actual events.

Saint Cornelius was a great lover of books, and at the monastery there was quite a collection of books. In 1531 his work entitled, “An Account of the Origin of the Pechersk Monastery” appeared. In the mid-sixteenth century the Pskov Caves monastery took over the tradition of writing chronicles from the Spaso-Eleaszar monastery.

At the start of the chronicles were accounts of the first two Pskov chronicles from 1547 to 1567. Besides this, Igumen Cornelius left behind a great monastery Synodikon for remembering the deceased brothers and benefactors of the monastery, and from the year 1588 he began to maintain the “Stern Book” [“Kormovaya kniga”: since the rear of a ship is called the stern, the sense of the title is “looking back in remembrance”]. He also compiled a “Description of the Monastery” and a “Description of the Miracles of the Pechersk Icon of the Mother of God.”

Saint Cornelius expanded and beautified the monastery, he further enlarged the monastery caves, he moved the wooden church of the Forty Martyrs of Sebaste beyond the monastery enclosure to the monastery gate, and on its site he built a church in the name of the Annunciation of the Most Holy Theotokos in the year 1541. In 1559, he constructed a church dedicated to the Protection of the Most Holy Theotokos.

The Caves monastery, on the frontier of the Russian state, was not only a beacon of Orthodoxy, but also a bulwark against the external enemies of Russia.

In 1558-1565, Saint Cornelius built a massive stone wall around the monastery, and over the holy gates, he built a stone church dedicated to Saint Nicholas, entrusting the protection of the monastery to him. In the church was a sculpted wooden icon of “Nicholas the Warrior.”

In the chronicle compiled by the hierodeacon Pitirim, the martyric death of Saint Cornelius was recorded: “This blessed Igumen Cornelius ... was igumen forty-one years and two months. Not only as a monk, but also by his fasting and holy life, he was an image of salvation ... in these times there was much unrest in the Russian land. Finally, the earthly Tsar (Ivan the Terrible) sent him from this corruptible life to the Heavenly King in the eternal habitations, on February 20, 1570, in his 69th year.” (This information is on a ceramic plate, from the ceramics covering the mouth of the tomb of Saint Cornelius).

In the ancient manuscripts of the Trinity-Sergiev Lavra it was written that Igumen Cornelius came out from the monastery gates with a cross to meet the Tsar. Ivan the Terrible, angered by a false slander, beheaded him with his own hands, but then immediately repented of his deed, and carried the body to the monastery. The pathway made scarlet by the blood of Saint Cornelius, along which the Tsar carried his body to the Dormition church, became known as the “Bloody Path.” Evidence of the Tsar’s repentance was the generous recompense he made to the Pskov Caves monastery after the death of Saint Cornelius. The name of the igumen Cornelius was inscribed in the Tsar’s Synodikon.

The body of Saint Cornelius was set into the wall of “the cave formed by God,” where it remained for 120 years without corruption. In the year 1690, Metropolitan Marcellus of Pskov and Izborsk, had the relics transferred from the cave to the Dormition cathedral church and placed in a new crypt in the wall.

On December 17, 1872 the relics of Saint Cornelius were transferred from the former tomb into a copper-silver reliquary. They were placed into a new reliquary in 1892. It is presumed that the service to the martyr was composed for the Uncovering of the Relics in the year 1690.

The Hieromartyr Sadoc, Bishop of Persia, and 128 Martyrs with him suffered in Persia under Sapor II. Saint Sadoc was successor of the hieromartyr Simeon (April 17). He once had a dream, in which Saint Simeon told him of his own impending martyric death. Standing in great glory atop a ladder reaching up to Heaven, Saint Simeon said, “Ascend to me, Sadoc, and be not afraid. Yesterday I ascended, and today you will ascend.”

Soon the emperor Sapor, renewing the persecution against Christians, ordered that Saint Sadoc be arrested with his clergy and flock. In all, 128 people were arrested, including nine virgins. They were thrown into prison, where they were cruelly tortured for five months. They were told to renounce the Christian Faith and instead to worship the sun and fire. The holy martyrs bravely answered, “We are Christians and worship the One God.” They were sentenced to beheading by the sword.

Saint Agathon, Pope of Rome, was the son of pious Christian parents, who provided him an excellent education. After their death, Saint Agathon distributed his inheritance to the poor and became a monk. His virtuous life could not remain concealed from people. In 679, he was elected as the Bishop of Rome, and he remained in this position until his death in 682.

In the course of its centuries-old history, Valaam Monastery, located near the border of Great Novgorod with Sweden, was repeatedly ravaged by the Swedes. The latter were attracted both by a desire for profit and by a desire to plant the Latin faith in the surrounding lands.

Under King Gustav Vasa (1523-1560), the Reformation took place in Sweden. During the reign of his son John III, a military detachment of Lutheran converts, who, according to St. Ignatius (Brianchaninov), " still breathed a fanatical predilection for their newborn faith," pursued the Orthodox King, crossed the ice from the mainland to the island and attacked the Monastery. February 20, 1578 " 18 old men and 16 novices were martyred for their steadfastness in the Orthodox Faith." Their names with the note "beaten by the Germans on Valaam elders and servants" were entered into the Synodikon, which later ended up in Vasiliev Monastery: Hieromonk Titus, Schema-monk Tikhon, Monk Gelasios, Monk Sergius, Monk Barlaam, Monk Savva, Monk Konon, Monk Sylvester, Monk Cyprian, Monk Pimen, Monk John, Monk Samon, Monk Jonah, Monk David, Monk Cornelius, Monk Niphon, Monk Athanasios, Monk Serapion, Monk Barlaam, the novices Athanasios, Anthony, Luke, Leóntios, Thomas, Dionysios, Philip, Ignatius, Basil, Pakhomios, Basil, Theophilos, John, Theodore, and John.

According to legend, in the XIX century, one of the Valaam monks near the Hermitage of Igoumen Nazarius was vouchsafed a vision of some unknown black-robed monks: "they marched in two rows from a green grove flooded with sunlight and sang the ancient Znamenny funeral hymns. They walked with their hands folded on their breasts, but their appearance was bright, and their eyes revealed an unspeakable meekness. Only when the procession approached the monk did he see that all the black robes were sprinkled with blood and covered with wounds. Where they passed, the grass was not bent. They disappeared just as they had appeared, into the green thicket, and the quiet echoes of the funeral hymns were in the air for a long time."

With the blessing of Igoumen Damascene, every year on February 20, the day of the martyrdom of the 34 monks, Valaam Monastery served the Divine Liturgy "for their eternal rest," and the cathedral panikhida was also sung.

At the Jubilee Council of Bishops of the Russian Orthodox Church, held on August 13-16, 2000, the 34 Monastic Martyrs were canonized for Church-wide veneration.