Lives of all saints commemorated on June 25

The Sunday following Pentecost is dedicated to All Saints, both those who are known to us, and those who are known only to God. There have been saints at all times, and they have come from every corner of the earth. They were Apostles, Martyrs, Prophets, Hierarchs, Monastics, and Righteous, yet all were perfected by the same Holy Spirit.

The Descent of the Holy Spirit makes it possible for us to rise above our fallen state and to attain sainthood, thereby fulfilling God’s directive to “be holy, for I am holy” (Lev. 11:44, 1 Peter 1:16, etc.). Therefore, it is fitting to commemorate All Saints on the first Sunday after Pentecost.

This feast may have originated at an early date, perhaps as a celebration of all martyrs, then it was broadened to include all men and women who had borne witness to Christ by their virtuous lives, even if they did not shed their blood for Him.

Saint Peter of Damascus, in his “Fourth Stage of Contemplation,” mentions five categories of saints: Apostles, Martyrs, Prophets, Hierarchs, and Monastic Saints (Philokalia [in English] Vol. 3, p.131). He is actually quoting from the Octoechos, Tone 2 for Saturday Matins, kathisma after the first stichology.

Saint Νikόdēmos of the Holy Mountain (July 14) adds the Righteous to Saint Peter’s five categories. The list of Saint Νikόdēmos is found in his book The Fourteen Epistles of Saint Paul (Venice, 1819, p. 384) in his discussion of I Corinthians 12:28.

The hymnology for the feast of All Saints also lists six categories: “Rejoice, assembly of the Apostles, Prophets of the Lord, loyal choirs of the Martyrs, divine Hierarchs, Monastic Fathers, and the Righteous....”

Some of the saints are described as Confessors, a category which does not appear in the above lists. Since they are similar in spirit to the martyrs, they are regarded as belonging to the category of Martyrs. They were not put to death as the Martyrs were, but they boldly confessed Christ and came close to being executed for their faith. Saint Maximus the Confessor (January 21) is such a saint.

The order of these six types of saints seems to be based on their importance to the Church. The Apostles are listed first, because they were the first to spread the Gospel throughout the world.

The Martyrs come next because of their example of courage in professing their faith before the enemies and persecutors of the Church, which encouraged other Christians to remain faithful to Christ even unto death.

Although they come first chronologically, the Prophets are listed after the Apostles and Martyrs. This is because the Old Testament Prophets saw only the shadows of things to come, whereas the Apostles and Martyrs experienced them firsthand. The New Testament also takes precedence over the Old Testament.

The holy Hierarchs comprise the fourth category. They are the leaders of their flocks, teaching them by their word and their example.

The Monastic Saints are those who withdrew from this world to live in monasteries, or in seclusion. They did not do this out of hatred for the world, but in order to devote themselves to unceasing prayer, and to do battle against the power of the demons. Although some people erroneously believe that monks and nuns are useless and unproductive, Saint John Climacus had a high regard for them: “Angels are a light for monks, and the monastic life is a light for all men” (LADDER, Step 26:31).

The last category, the Righteous, are those who attained holiness of life while living “in the world.” Examples include Abraham and his wife Sarah, Job, Saints Joachim and Anna, Saint Joseph the Betrothed, Saint Juliana of Lazarevo, and others.

The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor Leo VI the Wise (886-911). His wife, the Holy Empress Theophano (December 16) lived in the world, but was not attached to worldly things. She was a great benefactor to the poor, and was generous to the monasteries. She was a true mother to her subjects, caring for widows and orphans, and consoling the sorrowful.

Even before the death of Saint Theophano in 893 or 894, her husband started to build a church, intending to dedicate it to Theophano, but she forbade him to do so. It was this emperor who decreed that the Sunday after Pentecost be dedicated to All Saints. Believing that his wife was one of the righteous, he knew that she would also be honored whenever the Feast of All Saints was celebrated.

The “Unbreakable (or “Indestructible”) Wall” Icon of the Most Holy Theotokos is commemorated on the Sunday of All Saints. It is an XI century mosaic icon of the Blachernae type, above the main altar of Kiev's Holy Wisdom Cathedral. The Mother of God is depicted against a golden background, standing with upraised hands on a quadrangular gold platform.

In some Icons of this type [but not in the mosaic Icon], Christ is depicted within a mandorla, an oval or circle, symbolizing the glory of Heaven, or the Divine Light.

The Icon is called the "Unbreakable Wall" because for ten centuries it has remained intact, in spite of the fact that both Kiev's Holy Wisdom Cathedral and the city have been damaged several times. An ancient description of this Icon has been preserved: "A gigantic full-length portrait of the Theotokos.... She stands upon a gold stone, as an unshakable foundation for all who resort to her protection. Her chiton is blue, and she wears a scarlet belt. Hanging from it is an embroidered cloth with which she wipes away so many tears.

There are several possible sources for this Icon's title:

1. The Prophet-King David wrote "God is in the midst of her (i. e. the city of God); she shall not be moved: God shall help her with his countenance" (Psalm 45/46:5).
2. "Thus the Lord showed me; and behold, he stood upon a wall of adamant..." (Amos 7:7, LXX).
3. The Akathist to the Mother of God, Ikos 12. "Rejoice, indestructible wall of kingdoms" - Ikos XII).

According to Kievan tradition, the wall of the church will not perish while the hands of the Mother of God are extended over it.

On the Seven Arrows Icon, the Most Holy Theotokos is depicted without the Divine Infant. She inclines her head toward her right shoulder, and her heart is pierced with seven arrows or swords, of which four are on the left side and three on the right. A similar image of the Mother of God is also found on the icons "Softener of Evil Hearts," and "Simeon's Prophecy," on which the swords are placed somewhat differently: three on the right and left, and the seventh at the bottom.

The "Seven Arrows" Icon is at least 600 years old. For a long time, the holy image was at the landing in the bell tower of the church of the Apostle John the Theologian (near Vologda). The Icon, facing downward, was mistaken for an ordinary board on which people walked, until a paralyzed man in the city of Kadnikov had a vision in which it was revealed that he would receive healing after praying before this Icon. A Moleben was served before the Icon, and the man recovered.

The Icon became especially famous in 1830 during an outbreak of cholera in Vologda.

The real, authentic image (the "Seven Arrows" Icon) is now in the church of Saint Lazarus, in Vologda. The Icon has been in that temple since 1945, after the Great Patriotic War.

Muscovites can pray before the wonderworking copies located in the Moscow region. There are two images of the "Seven Arrows" Mother of God. Both exude an amazing myrrh - an oily liquid which inexplicably appeared on them.

The first copy of the "Seven Arrows" Icon is now in the church dedicated to the Holy Archangel Michael, located in Moscow. The second copy is in the village of Bachurino in the Moscow region.

The Feast Day of this Icon is celebrated on August 13, and on the Sunday of All Saints (First Sunday after Pentecost).

The same Troparion and Kontakion are used for the "Seven Arrows" Icon (August 13), and the "Softener of Evil Hearts" Icon (Sunday of All Saints).

The Virgin Martyr Febronia suffered during the reign of Diocletian (284-305). She was raised at a monastery in the city of Sivapolis (Assyria). The head of the women’s monastery was the abbess Bryaίnē, the aunt of Saint Febronia. Being concerned about her niece’s salvation, she assigned her a stricter form of life than the other nuns. According to their monastic rule, on Fridays the sisters put aside their other duties and spent the whole day in prayer and the reading of Holy Scripture. The abbess usually assigned the reading to Saint Febronia.

News of her pious life spread throughout the city. The illustrious young widow Hieria, a pagan, began to visit her, and under the influence of her guidance and prayer she accepted holy Baptism, bringing her parents and kinsfolk to the Christian Faith.

Diocletian sent a detachment of soldiers to Assyria under the command of Lysimachus, Selinus and Primus for the destruction of Christians. Selenos, the uncle of Lysimachus, was noted for his fierce attitude against Christians, but Lysimachus was of a different frame of mind from him, since his mother had sought to inspire love for the Christian faith in her son, and she had died a Christian. Lysimachus had discussed with his kinsman Primus how it would be possible to deliver Christians from the hands of the torturer. When the detachment of soldiers approached the convent, its inhabitants hid. There remained only the abbess Bryaίnē, her helper Thomais and Saint Febronia, who was seriously ill at the time.

It grieved the abbess terribly that her niece might fall into the hands of the torturers, who might defile her. She prayed fervently that the Lord would preserve her and strengthen her in the confession of Christ the Savior. Selinus gave orders to bring him all the nuns of the convent. Primus with the detachment of soldiers found no one, except the two old women and Saint Febronia. He regretted that they had not hidden, and he suggested to the nuns that they flee. But the nuns decided not to leave the place of their labors and they entrusted themselves to the will of the Lord.

Primus told Lysimachus about the particular beauty of Saint Febronia and advised him to take her for himself. Lysimachus said that he would not seduce a virgin dedicated to God, and he asked Primus to hide the other nuns somewhere so that they would not fall into the hands of Selinus. One of the soldiers overheard the conversation and told Selinus. They led Saint Febronia off to the military commander with her hands bound and a chain around her neck. Selinus urged her to deny Christ, promising her honors, rewards, and marriage with Lysimachus. The holy virgin firmly and fearlessly answered that she had an Immortal Bridegroom, and she would not exchange Him for any mortal man. Selinus subjected her to fierce torture. The saint prayed, “My Savior, do not abandon me in this terrible hour!”

They beat the martyr for a long time, and blood flowed from her wounds. In order to intensify the suffering of Saint Febronia, they tied her to a tree and set a fire under it. The tortures were so inhuman, that the people began to demand an end to the torture, since there was no confession of guilt by the girl. Selinus continued to mock and jeer at the martyr, but Saint Febronia became silent. Because of weakness she was unable to utter a word. In a rage Selinus gave orders to tear out her tongue, smash her teeth, and finally, to cut off both hands and feet. The people were unable to bear such a horrid spectacle and they left the scene of the torture, cursing Diocletian and his gods.

Among the crowd was the nun Thomais, who afterwards recorded Saint Febronia’s martyrdom in detail, and also her student Hieria. She came forth out of the crowd and in the hearing of all reproached Selinus for his boundless cruelty. He gave orders to arrest her, but learning that Hieria was of illustrious standing whom he could not readily subject to torture, he said, “By your speech you have brought on Febronia even greater torment.” Finally, they beheaded the holy Martyr Febronia.

Departing the place of execution, Lysimachus wept and withdrew to his quarters. Selinus made ready to eat, but he was not able to take food, and went off to the quiet of his own chambers. Suddenly, he became like one deranged. Looking up to the heavens, he raved and bellowed like a bull, then fell down and struck his head on a marble column and died. When Lysimachus learned of this, he said, “ Great is the God of the Christians, Who has avenged Febronia’s blood, so unrighteously shed!” He prepared a coffin, placed the martyr’s body in it, and took it to the convent.

Abbess Bryaίnē fell senseless, seeing the mutilated remains of Saint Febronia. Later, she recovered her senses and gave orders to open the convent gates so that all would be able to come and venerate the holy martyr and glorify God Who had given her such endurance in suffering for Christ. Lysimachus and Primus renounced their idol worship and accepted both Baptism and monasticism. Hieria gave her wealth to the convent and petitioned Abbess Bryaίnē to accept her at the convent in place of Saint Febronia.

Every year, on the day of the martyric death of Saint Febronia, a solemn feast was celebrated at the convent. During the time of the all-night Vigil the nuns always saw Saint Febronia, at her usual place in church. From the relics of Saint Febronia occurred numerous miracles and healings. The Life of Saint Febronia was recorded by the nun Thomais, an eyewitness to her deeds.

In the year 363 the relics of Saint Febronia were transferred to Constantinople.

Soon after the death of Saint Febronia, Saint James the Bishop of Nisibis (January 13) built a church and transferred into it a portion of the of the holy martyr’s relics.

Holy Prince Peter (David in monasticism) and Holy Princess Febronia (Euphrosyne - Euphrosynē - in monasticism), Wonderworkers of Murom. Prince Peter was the second son of the Murom prince Yuri Vladimirovich. He entered upon the throne of Murom in the year 1203. Several years before this Saint Peter had fallen ill with leprosy, from which no one was able to heal him. In a vision it was revealed to the prince that the daughter of a bee-keeper would be able to heal him: the pious maiden Febronia, a peasant of Laskova village in Ryazan gubernia. Saint Peter sent his emissaries to this village.

When the prince saw Saint Febronia, he fell in love with her because of her piety, wisdom and virtue, and vowed to marry her after being healed. Saint Febronia healed the prince and became his wife. The holy couple loved each other through all their ordeals. The haughty boyars did not wish to have a princess of common origin, and they urged that the prince leave her. Saint Peter refused, and so they banished the couple. They sailed off on a boat from their native city along the River Oka, and Saint Febronia continued to console Saint Peter. Soon the wrath of God fell upon the city of Murom, and the people begged the prince return together with Saint Febronia.

The holy couple was famous for their piety and charity. They died on the same day and hour, June 25, 1228, having received the monastic tonsure with the names David and Evphrosyne. The bodies of the saints were put in the same grave.

Sts Peter and Febronia showed themselves exemplary models of Christian marriage, and are considered as the patron saints of newly-weds.

Saint Dionysios was born in the village of Korissos, Kastoria, to pious parents who were farmers. At a young age, he went to Mount Athos near his brother Theodosios. Dionysios, with the help of his brother’s own teacher, learned to study the Holy Scriptures, and quickly became distinguished for his humble mind and his charitable character.

A few years later, Emperor Alexios Komnenos III (1350 - 1390), Theodosios became a Metropolitan in Trebizond. Dionysios was very pleased when he learned of this, first out of brotherly love, and second because now he could more easily carry out a plan of his own.

After his ordination to the priesthood, Saint Dionysios transferred his place of asceticism to the steep mountain of little Athos or Antiathos, the so-called Old Prodromos and the Panagia. Shortly thereafter, he wanted to build a church and a suitable monastery. That plan eventually succeeded by the grace of God. Thus, in 1375, Alexios III, through the intercession of his brother, Metropolitan Theodosios, approved the building of the Monastery of the honorable Forerunner and Baptist John. The emperor in Dionysios gave 50 somia (400,000 grosia), and then three thousand komninata for his work. Thus Saint Dionysios built the Monastery of the honorable Forerunner, which was known afterwards by the name given by her builder.

Saint Dionysius reposed in Trebizond, where he had gone to ask for further help from the emperor for the iconography of the monastery.

No information on the life of this saint is available at this time.

No information on the life of this saint is available at this time.

No information available at this time.

Saint Nikon was born on September 26, 1888, the son of Metrophanes and Vera Belyaev, and was named Nicholas at his Baptism. His parents, who were both very devout, belonged to one of Moscow’s merchant families.

The Belyaev family received a visit from Saint John of Kronstadt when Nicholas was in his first year. He blessed Vera and gave her a signed photograph of himself.

Both Nicholas and his brother John loved going to church and reading the Holy Scriptures and other spiritual books. When John and Nicholas decided to embrace monasticism, they cut up a list of Russia’s monasteries from an old book, and Nicholas was asked to pick one of the strips after praying to God. The strip he selected read, “The Optina Hermitage of the Entry of the Theotokos into the Temple, Kozelsk.” Until that moment, neither of them had ever heard of this monastery.

The brothers traveled to Optina on February 24, 1907 with their mother’s blessing, and were accepted into the monastery on December 9, the commemoration of the “Unexpected Joy” Icon of the Most Holy Theotokos.

Nicholas was assigned as secretary to Father Barsanuphius, the Superior of the Skete, in October 1908. Except for reading and serving in church, this became his chief monastic obedience for the rest of his life. Saint Barsanuphius (April 1) foresaw that he would become an excellent monk as well as a worthy disciple. Nicholas was devoted to the Elder, and followed his will in all matters. Father Barsanuphius gave him the benefit of his knowledge and experience, guiding him to ascend the spiritual ladder of virtues.

Nicholas was tonsured into the Lesser Schema on May 24, 1915 with the new name Nikon in honor of the martyr Saint Nikon (September 28). He was ordained as a deacon on April 30, 1916, and as a priest on November 3, 1917. Father Nikon could not help but remember the prophecy of Father Barsanuphius made several years before the Russian Revolution. Saint Barsanuphius foresaw times of difficulty for monasteries when Christians would be persecuted and suffer martyrdom. He predicted that he himself would be dead before this happened, and that Father Nikon would live through those terrible times.

Father Nikon was arrested and jailed on September 18, 1919 without the benefit of a trial, just because he was a monk. He was later released and permitted to return to Optina, where the monks had formed a farming cooperative.

The Soviets closed the cooperative in 1923, and the monastery was turned into a museum. Two monks were allowed to stay and work in the museum, while the others were expelled and told to go wherever they wished. Father Nikon was blessed by Father Isaac to serve in the church dedicated to the Kazan Icon and to receive visitors. When people came to him for advice, he always quoted the words of the Optina Elders.

The last church at Optina was closed early in 1924, and Father Nikon was obliged to leave in June. He went to live at Kozelsk with Father Cyril Zlenko. There he continued to receive visitors and offer spiritual counsel, sharing money and food with those who were too old, or too sick to work. Father Nikon was a wise spiritual Father, who was able to help people overcome their shame and reveal the sins which had troubled them for a long time. People would leave Father Nikon feeling cleansed and renewed.

Father Nikon, Father Cyril, and Father Agapitus Taub were arrested and thrown into prison in June of 1927. Father Nikon and Father Agapitus were sent to the “Kemperpunkt” camp, where Father Nikon was assigned the duty of guarding the storehouses.

Saint Nikon wrote to his spiritual children from the camp with cheerful words of encouragement. Although he accepted his imprisonment as God’s will, it was nevertheless difficult for him to endure. When their prison term ended, the two monks were sent into exile at Archangelsk. Before leaving the camp, Father Nikon was examined and found to have tuberculosis. The doctors advised him to request that his place of exile be changed to a place with a more suitable climate.

He asked the advice of Father Agapitus, who told him not to make such a request. At Archangels, Father Nikon lodged in the home of an elderly woman who gave him little rest or peace. Every week he had to travel three kilometers to present himself before the authorities in the city of Pinyega.

While shoveling snow at the beginning of Great Lent, Father Nikon’s leg began to hemorrhage, and he developed a high fever. His landlady did not feel any pity for him, but told him that he must leave her house so that the others would not become infected with tuberculosis.

Soon, Father Nikon was visited by Father Peter, who had once lived at Optina. He begged Father Peter to take him in, which he did. Father Peter cared for the Elder to the best of his ability. For the last two months of his life, Father Nikon received Holy Communion almost every day, and his sufferings seemed to grow less severe. He often dictated letters to his spiritual children to Father Peter. One day, Father Nikon saw Saint Macarius of Optina (September 7) in a vision and told Sister Irene to pull up a chair for him. She was slow to obey him so he said, “Forgive her, Father, for she is not very experienced.”

On June 25, 1931 Father Nikon was so weak that he could not speak. Archimandrite Nikḗtas was called to bring him Communion, and to read the Canon for the Departure of the Soul. That night the Elder fell asleep in the Lord at the age of forty-two.

The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000.

No Information is available at this time.

No information available at this time.

No information available at this time.