Lives of all saints commemorated on April 5

On Bright Monday the Church commemorates the Sweet-Kissing (Glykophilousa) Icon of the Most Holy Theotokos.

Like the Ivḗron Icon (March 31), the Sweet-Kissing Icon was also saved from the iconoclasts by a pious woman in the ninth century. It also traveled miraculously upon the sea, arriving at Mt. Athos, the “Garden of the Theotokos,” where it was honored by the monks.

A nobleman named Simeon was an iconoclast who shared the emperor Theophilus’s hatred for the holy icons. Simeon’s wife Victoria, on the other hand, venerated icons, especially a certain icon of the Mother of God before which she prayed each day. Simeon could not tolerate his wife’s piety, so he demanded that she give him the icon so he could burn it. Victoria threw the icon into the sea, hoping that it would be preserved through God’s providence.

Years later, the icon appeared on the shores of Mt. Athos near the monastery of Philotheou. The igumen and the brethren of the monastery retrieved the icon and placed it in the church, where it worked many miracles.

In 1830 a pilgrim came to the monastery from Adrianopolis. He listened to the history of the icon and the miracles associated with it, but regarded such things as childish fables. The monk who had related all this was surprised and grieved by the pilgrim’s disbelief, fearing that such doubts indicated an unhealthy spiritual state. He did all that he could to remove the pilgrim’s skepticism, but the man stubbornly adhered to his opinion.

The Mother of God, in her compassion, finally healed the pilgrim’s soul in a rather dramatic way. On the very day that he had his discussion with the monk, the pilgrim was walking on an upper balcony. Suddenly, he lost his footing and began to fall. In his distress he called out, “Most Holy Theotokos, help me!” The Mother of God heard him, and he landed on the ground completely unharmed.

The icon is one of the Eleusa (Tenderness) type. It is unusual in that it shows the Virgin kissing her Child. Christ raises His hand as if to repulse His mother’s caress.

Other Sweet-Kissing (Tenderness) icons are:

Lubyatov (March 19)

Novgorod (July 28)

Pskov (May 21, June 23, August 26, October 7)

Smolensk (March 19)

Sviatogorsk (July 17)

Yaroslavl (May 14)

Like the Panagia Portaitissa, the Glykophilousa Icon is one of those which were saved during the iconoclastic period and brought miraculously to Mount Athos. It originally belonged to Victoria, the devout wife of the senator Symeon. Victoria was one who venerated the holy icons, especially that of the Most Holy Theotokos, before which she prayed each day. Her husband was an iconoclast who found her piety offensive, for he, like Emperor Theophilos (r. 829-842), found the veneration of icons distasteful. Symeon told his wife to give him her icon so that he could burn it. In order to save the icon from being destroyed, she threw it into the sea, and it floated away standing upright on the waves. After a few years, the icon appeared on the shores of Mount Athos near the Monastery of Philotheou, where it was received with great honor and rejoicing by the Abbot and Fathers of the Monastery, who had been informed of its impending arrival through a revelation of the Theotokos.

A spring of holy water sprouted forth on the very spot where they placed the icon on the shore. Every year on Monday of Bright Week there is a procession and blessing of water. Numerous miracles have occurred.

Although there are many miracles of the Glykophilousa Icon, we will mention only a few. In 1713, the Mother of God answered the prayers of the devout Ecclesiarch Ioannikios, who complained about the poverty of the monastery. She assured him that she would provide for the material needs of the monastery.

Another miracle took place in 1801. A pilgrim, after seeing the precious offerings having from the icon, planned to steal them. He stayed in the Temple after the Ecclesiarch closed it. Then he stole the offerings and left for the port of Ivḗron Monastery. There he found a boat that was leaving for Ierissos. After a while the ship sailed, but despite the excellent weather, it remained stationary in the sea. When the Ecclesiarch saw what had happened, the abbot sent monks out in various directions. Two went to the port of Ivḗron and when they saw the immobile ship, they realized what happened. The guilty man who committed this fearful sacrilege asked for forgiveness. The monks were magnanimous and did not want the thief to be punished.

A pilgrim from Adrianopolis visited Philotheou Monastery in 1830. He listened attentively to a monk tell the story of the holy Icon and the miracles associated with it, but he regarded the account as a fictitious tale which only a child might believe. The monk was grieved at the man’s unbelief, and tried to persuade him that everything he had said was absolutely true. The unfortunate pilgrim remained unconvinced.

That very day, as the pilgrim was walking on an upper balcony, he slipped and began to fall. He cried out, “Most Holy Theotokos, help me!” The Mother of God heard him and came to his assistance. The pilgrim landed on the ground completely unharmed.

The Glykophilousa Icon belongs to the Eleousa (the Virgin of Tenderness) category of icons, where the Mother accepts the affection shown by the Child Christ. The icon is commemorated by the Church on March 27 and also on Bright Monday. The icon depicts the Theotokos inclining toward Christ, Who embraces her. She seems to be embracing Him more tightly than in other icons, and her expression is more affectionate.

The Icon is located on a pillar on the left side of the katholikon (main church).

The Holy Martyrs Agathopodes the Deacon and Theodulus the Reader lived in Thessalonica during the reign of the emperor Diocletian (284-305) and Maximian (284-305) and were among the church clergy. The holy Deacon Agathopodes was very old, and Saint Theodulus very young.

Both distinguished themselves by righteous life and piety. Once, Saint Theodulus had a vision in his sleep, in which an unknown person in radiant garb placed some object in his hand. When he awoke, he saw in his hand a beautiful ring with the image of the Cross and he realized that this was a sign of his future martyrdom. By the power of the Cross depicted on the ring, the saint healed many of the sick and converted pagans to faith in Christ the Savior.

When the emperor Diocletian issued an edict of a persecution against Christians (303), many attempted to hide themselves from pursuit, but Saints Agathopodes and Theodulus fearlessly continued to proclaim the Gospel.

Governor Faustinus of Thessalonica heard of this, and gave orders to bring them to him for trial. Seeing the youth and excellence of Saint Theodulus, Faustinus attempted flattery to persuade him to renounce Christianity and to offer sacrifice. Saint Theodulus replied that he had long ago renounced error and that he pitied Faustinus, who by embracing paganism had condemned himself to eternal death. The governor offered the martyr a choice: the fortunes of life, or immediate death. The saint said that he would certainly choose life, but life eternal, and that he did not fear death.

When Faustinus saw that he would not persuade Theodulus, he began to talk with Saint Agathopodes. The governor attempted to deceive him and said that Saint Theodulus had already agreed to offer sacrifice to the gods. But Agathopodes did not believe this. He was convinced that Saint Theodulus was prepared to offer his life for the Lord Jesus Christ.

Not having any success, Faustinus commanded the martyrs to be taken to prison. The holy martyrs prayed fervently and boldly preached the Word of God to the imprisoned, so that many were converted to Christianity. Eutinios, the head of the prison, reported this to the governor.

Faustinus again summoned them to trial and again he urged them to renounce Christ. Before the eyes of Saint Theodulus they brought forth some who had been Christians, but betrayed the Faith. “You have conquered the weak, but you will never conquer the strong warriors of Christ, even if you invent greater torments,” exclaimed Saint Theodulus. The governor commanded the martyr to produce the Christian books. “Here, is my body given for torture,” he answered, “do with it what you wish; torture me fiercely, but I shall not hand over the sacred writings to be mocked by the impious!”

Faustinus gave orders to bring Saint Theodulus to the place of execution, where an executioner readied a sword in order to cut off his head. The martyr bravely and with joy cried out, “Glory to You, O God, the Father of my Lord Jesus Christ, Who deigned to suffer for us. Here, by His grace, I am coming to You, and with joy I die for You!”

Then Faustinus halted the execution and again locked up the martyrs in prison. There the holy martyrs prayed fervently and both had the same dream. They were sailing in a ship, which was in danger of being wrecked in a storm. The waves cast them up on shore, arrayed in radiant white clothing. The saints told each other about the vision, and they gave thanks to God for their impending martyrdom.

In the morning, when the martyrs were again brought to Faustinus, they declared to him: “We are Christians and we are prepared to undergo any suffering for Christ.” Faustinus gave orders to cast them into the sea. The waves carried Saint Agathopodes to the rocks, and he loudly exclaimed, “This shall be for us a second Baptism, which will wash away our sins, and we shall come to Christ in purity.” Saint Theodulus was also cast into the sea (+ 303).

The bodies of the saints were washed up on shore. They were dressed in radiant garb, but the ropes and stones used to weight them down were gone. Christians took their holy bodies and gave them reverent burial.

Saint Publius lived a life of asceticism in the Egyptian desert during the reign of the emperor Julian the Apostate (361-363). Before a military campaign against the Persians, the emperor sent a devil to explore the way for the army to go. The venerable Publius foresaw the intent of the emperor. He stood in prayer with upraised hands, praying day and night, and blocked the path of the devil.

For ten days the evil spirit waited until the monk concluded his prayer. Unable to proceed, he returned to the emperor and reported that he had been thwarted. In a rage against Saint Publius, Julian the Apostate vowed to avenge himself on the saint upon his return from the campaign. He did not fulfill this oath, since he soon perished.

After the death of Julian, one of his military commanders distributed his effects and received monastic tonsure at the hand of Saint Publius.

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No information available at this time.

No information available at this time.

Saint Mark was born in Athens. He related his life to Abba Serapion who, by the will of God, visited him before his death.

He had studied philosophy in his youth. After the death of his parents, Saint Mark withdrew into Egypt and settled into a cave of Mount Trache (in Ethiopia). He spent ninety-five years in seclusion and during this time not only did he not see a human face, but not even a beast or bird.

The first thirty years were the most difficult for Saint Mark. Barefoot and bedraggled, he suffered from the cold in winter, and from the heat in summer. The desert plants served him for food, and sometimes he had to eat the dust and drink bitter sea water. Unclean spirits chased after Saint Mark, promising to drown him in the sea, or to drag him down from the mountain, shouting, “Depart from our land! From the beginning of the world no one has come here. Why have you dared to come?”

After thirty years of tribulation, divine grace came upon the ascetic. Angels brought him food, and long hair grew on his body, protecting him from the cold and heat. He told Abba Serapion, “I saw the likeness of the divine Paradise, and in it the prophets of God Elias and Enoch. The Lord sent me everything that I sought.”

During his conversation with Abba Serapion, Saint Mark inquired how things stood in the world. He asked about the Church of Christ, and whether persecutions against Christians still continued. Hearing that idol worship had ceased long ago, the saint rejoiced and asked, “Are there now in the world saints working miracles, as the Lord spoke of in His Gospel, ‘If ye have faith even as a grain of mustard seed, ye will say to this mountain, move from that place, and it will move, and nothing shall be impossible for you’ (Mt.17:20)?”

As the saint spoke these words, the mountain moved from its place 5,000 cubits (approximately 2.5 kilometers) and went toward the sea. When Saint Mark saw that the mountain had moved, he said, “I did not order you to move from your place, but was conversing with a brother. Go back to your place!” After this, the mountain actually returned to its place. Abba Serapion fell down in fright. Saint Mark took him by the hand and asked, “Have you never seen such miracles in your lifetime?”

“No, Father,” Abba Serapion replied. Then Saint Mark wept bitterly and said, “Alas, today there are Christians in name only, but not in deeds.”

After this, Saint Mark invited Abba Serapion to a meal and an angel brought them food. Abba Serapion said that never had he eaten such tasty food nor drunk such sweet water. “Brother Serapion,” answered Saint Mark, “did you see what beneficence God sends His servants? In all my days here God sent me only one loaf of bread and one fish. Now for your sake He has doubled the meal and sent us two loaves and two fishes. The Lord God has nourished me with such meals ever since my first sufferings from evil.”

Before his death, Saint Mark prayed for the salvation of Christians, for the earth and everything in the world living upon it in the love of Christ. He gave final instructions to Abba Serapion to bury him in the cave and to cover the entrance. Abba Serapion was a witness of how the soul of the one-hundred-thirty-year-old Elder Mark was taken to Heaven by angels.

After the burial of the saint, two angels in the form of hermits guided Abba Serapion into the inner desert to the great Elder John. Abba Serapion told the monks of this monastery about the life and death of Saint Mark.

Saint Plato was born in the year 735 into a pious Christian family of the parents, Sergius and Euphemia. Orphaned early on, the boy was taken to be raised by relatives, who gave him a fine education. When he grew up, he began life on his own. The saint occupied himself in the first years in the management of the property which his parents had left him upon their death. He was very temperate and hard-working and acquired great wealth by his toil. However, the future monk’s heart blazed with love for Christ. He gave away all his property, set his servants free and withdrew into a monastery named Symbolon near Mount Olympos.

His prayerful zeal, love of work and geniality won him the love of the brethren. When he was not praying he copied service books, and compiled anthologies from the works of the holy Fathers.

When the head of the monastery Theoctistus died in 770, the brethren chose Saint Plato as igumen, even though he was only thirty-five years old. After the death of the emperor Constantine Kopronymos (775), Saint Plato went to Constantinople. Patriarch Paul wanted to make him Bishop of Nicomedia, or the Igumen of one of the monasteries in Constantinople; but such was the saint’s humility, that he hastened back to the Symbolon Monastery. In 782, he withdrew to the desolate place of Studion with his nephews Saints Theodore (November 11) and Joseph (January 26). On the mount they built a church in honor of the holy Apostle John the Theologian, and founded a monastery, whose Superior was Saint Plato.

When Saint Tarasius and the empress Irene convened the Seventh Ecumenical Council in Nicea in 787, Saint Plato took an active part in its work. Being learned in Holy Scripture, he successfully unmasked the error in the Iconoclast heresy and defended the veneration of holy icons. When Saint Plato approached old age, he transferred the administration of the monastery to Saint Theodore.

In 795 the emperor Constantine VI (78-797) forced his wife to become a nun, and he married one of his relatives, Theodota.

Even though the holy Patriarch Tarasius condemned this marriage, Joseph, a prominent priest of Constantinople, violated the Patriarch’s prohibition and celebrated the marriage of the emperor.

When they learned of this, Saints Plato and Theodore excommunicated the emperor from the Church and sent a letter about this to all the monks. The enraged emperor gave orders to lock Saint Plato in prison and to banish Saint Theodore to Thessalonica. Only after the death of the emperor in 797 did they receive their freedom. Saint Theodore settled in Constantinople and became igumen of the Studion monastery. Saint Plato lived as a simple monk at this monastery under obedience to his nephew.

When the new emperor Nikēphóros (802-811) returned the excommunicated priest Joseph to the Church on his own authority, Saints Plato and Theodore again came forward denouncing the unlawful activities of the emperor. For this the brave confessors were again subjected to punishment in 807. They were jailed for four years. Saint Plato was freed from imprisonment in 811 after the death of the emperor, and he returned to the Studion monastery.

He lived three more years at work and prayer, and departed to the Lord on Lazarus Saturday at age 79, on April 8, 814. Saint Plato is honored as a Confessor because of his fearless defense of the holy icons.

Saint Theodora of Thessaloniki was born of Christian parents named Anthony and Chrysánthē, who lived on the island of Aegina. Loving Christ from a young age, she forsook worldly pursuits. When she reached her majority, Saint Theodora was married and soon gave birth to a daughter. During an invasion by the Saracens (in 823), the young couple moved to the city of Thessaloniki. Here Saint Theodora dedicated her daughter to serve God in a monastery. After her husband's death, she herself became a nun in the same monastery.

There she struggled in ascetical contests and adorned her soul with virtues. Regarding the other sisters as being worthy of all honor, she was obedient to all, especially to the Igoumeness. By her labors of obedience, fasting and prayer, she so pleased God that she received the gift of working miracles, not only duriing her lifetime, but also after her death (+ 892). Even after her repose, Saint Theodora remained a model of a pure and blameless life for the nuns.

Years after the Saint’s blessed repose, the Igoumeness also departed to the heavenly habitations. When they dug the grave to bury the Igoumeness, they uncovered the relics of Saint Theodora. Then the nun, as if she were alive, moved over in the grave to make room for her Superior, setting an example of humility even after her death. When those present witnessed this remarkable event they cried: “Lord, have mercy!”

Many miracles were worked by Saint Theodora’s holy relics, which exuded myrrh. Those who came to venerate her were healed of all manner of diseases, or freed from the power of demons. Therefore, the faithful continue to honor her memory.

When the Turks captured Thessaloniki in 1430, they smashed the holy relics of Saint Theodora to pieces.

This Saint Theodora should not be confused with the other Saint Theodora of Thessaloniki who is commemorated on August 29.

After his death in 1607, the relics of Patriarch Job were buried by the western doors of the Dormition Church of the monastery in Staritsa. Many miracles took place at his grave.

In 1652, on the recommendation of Metropolitan Nikon of Novgorod, Tsar Alexei ordered that the relics of Saint Job and Saint Philip (January 9) be transferred to Moscow.

Metropolitan Barlaam of Rostov presided at the uncovering of Saint Job’s relics in Staritsa. The Patriarch’s incorrupt and fragrant relics became the source of healing for many who were afflicted by physical and mental illnesses.

On March 27 a procession set off for Moscow with the relics. On Monday of the sixth week of Lent (April 5), the relics of Patriarch Job were brought to the Passions Monastery. From there, the procession proceeded to the Kremlin, and the relics of the saint were placed in the Dormition cathedral. A few days later, Patriarch Joseph died and was buried next to Saint Job.

Saint Job has long been revered as a worker of miracles. The Altar Crosses in the churches of the Staritsa monastery and the Tver cathedral contained particles of his holy relics.

Saint Job is commemorated on June 19, and also (in the Tver diocese) on the first Sunday after the Feast of Saints Peter and Paul.

The Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809.

One night in February of 1840 she was praying, seeking consolation in her many sorrows. Looking at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. Soon the icon was glorified by many miracles, and people regarded it as wonderworking.

During the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday.

The icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one border of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon.

The Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Saints Claudius, Diodoros, Victor, Victorinus, Pappios, Serapion, and Nikephoros are most probably the same saints who are commemorated on January 31. See their Life on that date.

Saint Hypomone (Αγία Υπομονή), who suffered during the pre-Nicene persecutions, is not mentioned in the Synaxaristes of Saint Νikόdēmos (July 14), nor in the printed Menaia, but she is mentioned in Vatican Codex 1104 f. 986, which contains her Service, composed by Saint Theophanes (October 11). The acrostic of the Canon is: "I marvel at your sufferings, Hypomone." Her name means "patience."