In the Orthodox Church, the last Sunday before Great Lent—the day on which, at Vespers, Lent is liturgically announced and inaugurated—is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:
“If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses...” (Mark 6:14-15).
Then after Vespers—after hearing the announcement of Lent in the Great Prokeimenon: “Turn not away Thy face from Thy child, for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!”, after making our entrance into Lenten worship, with its special melodies, with the prayer of Saint Ephraim the Syrian, with its prostrations—we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy.
What is the meaning of this rite? Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a “good deed” required by God and carrying in itself its merit and its reward. But the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:
“In vain do you rejoice in not eating, O soul! For you abstain from food, But from passions you are not purified. If you persevere in sin, you will perform a useless fast!”
Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, whom He sends to us so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for, the Lenten season.
One may ask, however: Why should I perform this rite when I have no “enemies?” Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them—in short, that wall which we usually erect around ourselves, thinking that by being “polite” and “friendly” we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize—be it only for one minute—that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual “recognition” which is so terribly lacking in our cold and dehumanized world.
On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As I advance towards the other, as the other comes to me—we begin to realize that it is Christ who brings us together by His love for both of us.
And because we make this discovery—and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists—we hear the hymns of that Feast, which once a year “opens to us the doors of Paradise.” We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.
Forgiveness Sunday: the day on which we acquire the power to make our fasting—true fasting; our effort—true effort; our reconciliation with God—true reconciliation.
—Father Alexander Schmemann
Martyr Quadratus and those with him at Corinth
During a persecution against Christians (in the third century) a certain pious woman named Rufina fled from Corinth to a mountain, to escape from her pursuers. There she gave birth to a son Quadratus, and died soon afterward. By the Providence of God the infant remained alive and was nourished in miraculous manner: a cloud appeared over him, dropping a sweet dew into his mouth.
The childhood and youth of Saint Quadratus were spent in the wilderness. When he was a young man, he chanced upon Christians, who enlightened him with the light of the true Faith. Quadratus studied grammar, and later learned the physician’s art and attained great success in it. But most of all, Quadratus loved the wilderness solitude and he spent the greater part of his time in the hills, in prayer and meditation upon God. Many years passed, and his friends and followers frequently came to the saint to hear his instruction. Among them were Cyprian, Dionysius, Anectus, Paul, Crescens and many others.
By order of the impious emperor Decius (249-251), the military prefect Jason arrived at Corinth to torture and slay Christians. Since Quadratus was the eldest, he spoke for the rest. The saint bravely defended his faith in Christ the Savior, then they began the torture. Saint Quadratus, despite inhuman suffering, encouraged the others, urging them not to be afraid and to stand firmly for the Faith.
Unable to persuade any of them to deny Christ, Jason ordered the martyrs to be thrown to wild beasts to be torn apart. But the beasts did not touch them. They tied the saints to chariots by their feet and dragged them through the city, and many of the crowd threw stones at them. Finally, they condemned the martyrs to beheading by the sword. At the place of execution the martyrs requested for a certain time to pray, and then one after the other they bent their necks beneath the sword.
The remaining disciples of Saint Quadratus also suffered for Christ: Dionysius (another one) was stabbed in the night; Victorinus, Victor and Nikēphóros were crushed in a large stone press; Claudius’s hands and feet were cut off; Diodorus was thrown into a fire prepared for him; Serapion was decapitated; Papias and Leonidas were drowned in the sea. Many holy women also went voluntarily to suffer for Christ: Saints Chariessa, Nunechia, Basilissa, Nike, Galla, Galina, and Theodora were among them.
Martyr Quadratus and those with him at Nicomedia
The Holy Martyrs Quadratus of Nicomedia, Saturinus, Rufinus and others suffered during the persecutions of the emperor Decius (249-251) and his successor Valerian (253-259).
Saint Quadratus was descended from an illustrious family. Possessing considerable wealth, the saint did not spare his means in helping fellow Christians, languishing in prison for the faith.
When the envoy of the impious Decius, the proconsul Perennius, arrived in Nicomedia, Saint Quadratus voluntarily appeared before him, in order to strengthen the courage of the imprisoned brethren by his self-sacrificing decision. At first Perennius attempted to lure Quadratus from Christ, promising him rewards and honors. Then, seeing the futility of his attempts, he cast the saint into prison and gave orders to lay him down on a bed of nails and to lay a large stone on him.
Setting out for Nicea, the proconsul commanded that all the imprisoned Christians be brought after him. In that number was Saint Quadratus. Upon arriving in the city, Saint Quadratus implored that they be led to the pagan temple. As soon as they untied his hands and feet, he began to overturn and destroy the idols. By order of the proconsul, they gave Quadratus over to torture. Enduring terrible torments, the saint held firm in spirit and by his act encouraged the other martyrs, whose wounds were seared with burning candles.
During the suffering of the martyrs, suddenly there shone a brilliant cloud, but the pagans found themselves in total darkness. In the ensuing silence was heard the singing of angels glorifying God. Many of those present confessed themselves Christians. Perennius ascribed the miracle to sorcery, and gave orders to take them to prison.
From Nicea the martyrs walked behind the proconsul to Apamea, then to Caesarea, Apollonia and the Hellespont, where they tortured them in all sorts of ways, hoping to make them deny Christ.
They tied Saint Quadratus into a sack filled with poisonous serpents, and threw it into a deep pit. On the following morning, everyone was astonished to see the martyr whole and unharmed. When they began to beat him mercilessly, two noblemen, Saturinus and Rufinus, were moved with pity for the martyr. This was observed, and Saturinus and Rufinus were beheaded.
Perennius subjected the martyr to even more fierce and refined tortures, but was not able to break his spirit. The saint lost his strength and was hardly able to move. For the last time the proconsul urged the martyr to abjure Christ. Marshalling his strength, the saint firmly replied, “Since childhood I have acknowledged Christ as the one and only God, and I know no other.”
The proconsul gave orders to light the fire, make the iron grate red-hot and throw the martyr on it. Having blessed himself with the Sign of the Cross, Saint Quadratus laid himself down upon the red-hot couch as upon a soft bed, emerging unharmed from the flames. In frustration, the proconsul gave orders to behead Saint Quadratus.
Saint Anastasia the Patrician of Alexandria
Saint Anastasia the Patrician of Alexandria lived in Constantinople and was descended from an aristocratic family. She was an image of virtue, and she enjoyed the great esteem of the emperor Justinian (527-565). Widowed at a young age, Anastasia decided to leave the world and save her soul far from the bustle of the capital. She secretly left Constantinople and went to Alexandria. She founded a small monastery not far from the city, and devoted herself entirely to God.
Several years later, the emperor Justinian was widowed and decided to search for Anastasia and marry her. As soon as she learned of this, Saint Anastasia journeyed to a remote skete to ask Abba Daniel (March 18) for help.
In order to safeguard Anastasia, the Elder dressed her in a man’s monastic garb and called her the eunuch Anastasius. Having settled her in one of the very remote caves, the Elder gave her a Rule of prayer and ordered her never to leave the cave and to receive no one. Only one monk knew of this place. His obedience was to bring a small portion of bread and a pitcher of water to the cave once a week, leaving it at the entrance. The nun Anastasia dwelt in seclusion for twenty-eight years. Everyone believed that it was the eunuch Anastasius who lived in the cave.
The Lord revealed to her the day of her death. Having learned of her approaching death, she wrote several words for Abba Daniel on a potsherd and placed it at the entrance to the cave. The Elder came quickly and brought everything necessary for her burial. He found the holy ascetic still alive, and he confessed and communed her with the Holy Mysteries. At Abba Daniel’s request, Saint Anastasia blessed him and the monk accompanying him. With the words: “Lord, into Thy hands I commend my spirit,” the saint died in peace (ca. 567-568).
When the grave was prepared, the Elder gave his disciple his outer garment and ordered him to dress the deceased “brother” in it. As he was putting on the rassa, the monk noticed that she was a woman, but he did not dare to say anything. However, when they returned to the monastery after they buried the nun, the disciple asked Abba Daniel whether he knew the “brother” was a woman, and the Elder related to the young monk the life of Saint Anastasia. Later, the abba’s narrative was written down and received wide acclaim.
The relics of Saint Anastasia were transferred to Constantinople in the year 1200, and put not far from the church of Hagia Sophia.
Saint John of Khakhuli the Oqropiri, also called Chrysostom
In the second half of the 10th century King Davit Kuropalates founded Khakhuli Monastery in the historical region of Tao, at the gorge of the Khakhuli River, where it joins the Tortumi River.
Once famed for its holiness and academic activity, today Khakhuli Monastery is a Turkish possession and has become a tourist site. Nevertheless, the Georgian nation continues to be illumined by its grace and the radiance of the Georgian faithful who labored there.
A contemporary of King Bagrat III (975-1014), Saint John of Khakhuli was a highly educated theologian, translator, and calligrapher. He has been called “Chrysostom” since he, like the beloved archbishop of Constantinople, delivered his sermons with extraordinary eloquence.
Some sources claim that Saint John was first consecrated bishop of Bolnisi and later transferred to the Khakhuli diocese. It is generally agreed, however, that he left Khakhuli around the year 1019 and traveled to Mt. Athos with Arsen of Ninotsminda and John Grdzelisdze.
One Georgian manuscript, however, suggests that Saint John was not a bishop at that time, and this has baffled Church historians to this day. In this manuscript it is written: “Pray for the blessed monk John Grdzelisdze and his spiritual son John Chrysostom, who labored to write this holy book.”
While laboring on Mt. Athos, Saint John faithfully assisted Saint Ekvtime of the Holy Mountain, and these spiritual brothers became close friends.
The countless good works he performed from the bishop’s throne, the title “Chrysostom,” and the many important writings accredited to him attest to the piety, wisdom, and patriotism of Saint John of Khakhuli. It is written in The Life of Giorgi of the Holy Mountain that Saint John reposed on Mt. Athos.
