Great and Holy Saturday is the day on which Christ reposed in the tomb. The Church calls this day the Blessed Sabbath.
“The great Moses mystically foreshadowed this day when he said: God blessed the seventh day. This is the blessed Sabbath This is the day of rest, on which the only-begotten Son of God rested from all His works....”
(Vesperal Liturgy of Holy Saturday)
By using this title the Church links Holy Saturday with the creative act of God. In the initial account of creation as found in the Book of Genesis, God made man in His own image and likeness. To be truly himself, man was to live in constant communion with the source and dynamic power of that image: God. Man fell from God. Now Christ, the Son of God through whom all things were created, has come to restore man to communion with God. He thereby completes creation. All things are again as they should be. His mission is consummated. On the Blessed Sabbath He rests from all His works.
THE TRANSITION
Holy Saturday is a neglected day in parish life. Few people attend the Services. Popular piety usually reduces Holy Week to one day—Holy Friday. This day is quickly replaced by another—Easter Sunday. Christ is dead and then suddenly alive. Great sorrow is suddenly replaced by great joy. In such a scheme Holy Saturday is lost.
In the understanding of the Church, sorrow is not replaced by joy; it is transformed into joy. This distinction indicates that it is precisely within death that Christ continues to effect triumph.
TRAMPLING DOWN DEATH BY DEATH
We sing that Christ is “...trampling down death by death” in the troparion of Easter. This phrase gives great meaning to Holy Saturday. Christ’s repose in the tomb is an “active” repose. He comes in search of His fallen friend, Adam, who represents all men. Not finding him on earth, he descends to the realm of death, known as Hades in the Old Testament. There He finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By His death Christ tramples down death by death.
THE ICON OF THE DESCENT INTO HADES
The traditional icon used by the Church on the feast of Easter is an icon of Holy Saturday: the descent of Christ into Hades. It is a painting of theology, for no one has ever seen this event. It depicts Christ, radiant in hues of white and blue, standing on the shattered gates of Hades. With arms outstretched He is joining hands with Adam and all the other Old Testament righteous whom He has found there. He leads them from the kingdom of death. By His death He tramples death.
“Today Hades cries out groaning: I should not have accepted the Man born of Mary. He came and destroyed my power. He shattered the gates of brass. As God, He raised the souls I had held captive. Glory to Thy cross and resurrection, O Lord!” (Vesperal Liturgy of Holy Saturday)
THE VESPERAL LITURGY
The Vespers of Holy Saturday inaugurates the Paschal celebration, for the liturgical cycle of the day always begins in the evening. In the past, this service constituted the first part of the great Paschal vigil during which the catechumens were baptized in the “baptisterion” and led in procession back into the church for participation in their first Divine Liturgy, the Paschal Eucharist. Later, with the number of catechumens increasing, the first baptismal part of the Paschal celebration was disconnected from the liturgy of the Paschal night and formed our pre-paschal service: Vespers and the Liturgy of Saint Basil the Great which follows it. It still keeps the marks of the early celebration of Pascha as baptismal feast and that of Baptism as Paschal sacrament (death and resurrection with Jesus Christ—Romans 6).
On “Lord I Call” the Saturday Resurrectional stichiras of Tone 1 are sung, followed by the the special stichiras of Holy Saturday, which stress the death of Christ as descent into Hades, the region of death, for its destruction. But the pivotal point of the service occurs after the Entrance, when fifteen lessons from the Old Testament are read, all centered on the promise of the Resurrection, all glorifying the ultimate Victory of God, prophesied in the victorious Song of Moses after the crossing of the Red Sea (“Let us sing to the Lord, for gloriously has He been glorified”), the salvation of Jonah, and that of the three youths in the furnace.
Then the epistle is read, the same epistle that is still read at Baptism (Romans 6:3-11), in which Christ’s death and resurrection become the source of the death in us of the “old man,” the resurrection of the new, whose life is in the Risen Lord. During the special verses sung after the epistle, “Arise, O God, and judge the earth,” the dark lenten vestments are put aside and the clergy vest in the bright white ones, so that when the celebrant appears with the Gospel the light of Resurrection is truly made visible in us, the “Rejoice” with which the Risen Christ greeted the women at the grave is experienced as being directed at us.
The Liturgy of Saint Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ’s Resurrection, communicating His life to us, the children of fallen Adam.
One can and must say that of all services of the Church that are inspiring, meaningful, revealing, this one: the Vespers and Liturgy of Saint Basil the Great and Holy Saturday is truly the liturgical climax of the Church. If one opens one’s heart and mind to it and accepts its meaning and its light, the very truth of Orthodoxy is given by it, the taste and the joy of that new life which shines forth from the grave.
Rev. Alexander Schmemann
Nine Martyrs at Cyzicus: Theognes, Rufus, Antipater, Theostichus, Artemas, Magnus, Theodotus, Thaumasius, and Philemon
The city of Cyzicus is in Asia Minor on the coast of the Dardenelles (Hellespont). Christianity already began to spread there through the preaching of Saint Paul (June 29). During the persecutions by the pagans, some of the Christians fled the city, while others kept their faith in Christ in secret.
At the end of the third century Cyzicus was still basically a pagan city, although there was a Christian church there. The situation in the city distressed the Christians, who sought to uphold Christianity. The nine holy martyrs Thaumasius, Theognes, Rufus, Antipater, Theostichus, Artemas, Magnus, Theodotus, and Philemon were also from Cyzicus. They came from various places, and were of different ages: the young like Saint Antipater, and the very old like Saint Rufus. They came from various positions in society: some were soldiers, countryfolk, city people, and clergy. All of them declared their faith in Christ, and prayed for the spread of Christianity.
The saints boldly confessed Christ and fearlessly denounced the pagan impiety. They were arrested and brought to trial before the ruler of the city. Over several days they were tortured, locked in prison and brought out again. They were promised their freedom if they renounced Christ. But the valiant martyrs of Christ continued to glorify the Lord. All nine martyrs were beheaded by the sword (+ ca. 286-299), and their bodies buried near the city.
In the year 324, when the Eastern half of the Roman Empire was ruled by Saint Constantine the Great (May 21), and the persecutions against Christians ended, the Christians of Cyzicus removed the incorrupt bodies of the martyrs from the ground and placed them in a church built in their honor.
Various miracles occurred from the holy relics: the sick were healed, and the mentally deranged were brought to their senses. The faith of Christ grew within the city through the intercession of the holy martyrs, and many of the pagans were converted to Christianity.
When Julian the Apostate (361-363) came to rule, the pagans of Cyzicus complained to him that the Christians were destroying pagan temples. Julian gave orders to rebuild the pagan temples and to jail Bishop Eleusius. Bishop Eleusius was set free after Julian’s death, and the light of the Christian Faith shone anew through the assistance of the holy martyrs.
In Russia, not far from the city of Kazan, a monastery was built in honor of the Nine Martyrs of Cyzicus. It was built by the hierodeacon Stephen, who brought part of the relics of the saints with him from Palestine. This monastery was built in the hope that through their intercession and prayers people would be delivered from various infirmities and ills, particularly a fever which raged through Kazan in 1687.
Saint Demetrius of Rostov (September 21), who composed the service to the Nine Martyrs, writes, “through the intercession of these saints, abundant grace was given to dispel fevers and trembling sicknesses.” Saint Demetrius also described the sufferings of the holy martyrs and wrote a sermon for their Feast day.
Venerable Memnon the Wonderworker
Saint Memnon the Wonderworker from his youth lived in the Egyptian desert. By his arduous ascetical efforts, he attained a victory of spirit over the flesh.
As Igumen of one of the Egyptian monasteries, he wisely and carefully guided the brethren. Even while aiding them through prayer and counsel, the saint did not waver in his efforts in the struggle against temptation.
He received the gift of clairvoyance through unceasing prayer and toil. At his prayer a spring of water gushed forth in the wilderness, locusts destroying the harvest perished, and the shipwrecked who called on his name were saved. After his death, the mere mention of his name dispelled a plague of locusts and undid the cunning wiles of evil spirits.
Martyrs Diodorus and Rhodopianus—Deacons, at Aphrodisia in Anatolia
The Holy Martyrs, Deacons Diodorus and Rhodopianus suffered under the emperor Diocletian (284-305) in Aphrodisias, Caria. They were stoned to death for spreading Christianity among the pagans.
Saint Basil, Bishop of Zakholmsk in Montenegro, Serbia
Saint Basil, Bishop of Zakholmsk, was born of pious parents in the sixteenth century in the Popov district of Herzegovina. At the age of maturity he left his parental home and settled in the Trebinsk monastery in honor of the Dormition of the Most Holy Theotokos, and became a monk.
For his virtuous life the saint was elevated to be Bishop of Zakholm and Skenderia. He occupied the bishop’s cathedra in the second half of the sixteenth century, a successor to Bishop Paul and predecessor of Bishop Νikόdēmos. Saint Basil was a good pastor of the flock of Christ, and the Lord strengthened his discourse with various miracles. For the sanctifying of soul with the wisdom of holy ascetic fathers, the saint journeyed to Athos. Saint Basil died peacefully and was buried in the city of Ostrog in Chernogoria on the border with Herzegovina.
Venerable Nectarius of Optina
Saint Nectarius was born in the city of Elets in the Orel province in 1853, the son of Basil and Elena Tikhonov. At his baptism, he was named Nicholas.
Saint Nectarius completed the course of his earthly life on April 29, 1928.
The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000.
Martyrs of Lazeti
Lazeti is a region in southern Kolkheti (Colchis), the ancient kingdom located in what is now southwestern Georgia and northeastern Turkey. In ancient times, Lazeti was a center of Georgian culture. The holy Apostle Andrew began the conversion of the Georgian nation from this very region.
After the fall of Byzantium in 1453, the Ottomans sought for three centuries to destroy the Christian-Georgian consciousness of the Laz people. At the same time, Rome increased its presence in the region by dispatching ever greater numbers of Catholic missionaries.
The Laz, caught in the crossfire, boldly defended and preserved their Orthodox Faith. Those that were forcibly converted to Islam struggled to preserve their national culture, the memory of their ancestors, and the love of their homeland.
As time progressed, however, some grew weak and converted to Catholicism (in word, if not in mind and heart) or allowed themselves to be won over by the Monophysite heresy.
In our own time, with the blessing of Catholicos-Patriarch Ilia II, people from several Georgian regions have reestablished lines of communication with the Laz who currently reside within Turkish borders.
Further, many of the Laz currently residing within Georgian borders have converted from Islam back to the Orthodox Christianity of their ancestors. They have recounted to the Holy Synod of the Georgian Church stories of the martyrdom of their Christian ancestors at the hands of the Ottomans: the beheading of some three hundred Laz warriors on a single mountain between the years 1600 and 1620 and the martyrdom of the clergy at one local monastery. The martyrdoms took place on Mt. Dudikvati (“the place of beheading”) and on Mt. Papati (“the place of the clergy”) respectively.
Based on the information provided by the martyrs’ descendants, the Holy Synod of the Georgian Church declared all the clergy and laymen martyred on Dudikvati and Papati and all the Laz martyred for Christ’s sake worthy to be numbered among the saints. They were canonized on September 18, 2003.
