Lives of all saints commemorated on November 3

In the Church’s annual liturgical cycle, Pentecost is “the last and great day.” It is the celebration by the Church of the coming of the Holy Spirit as the end—the achievement and fulfillment—of the entire history of salvation. For the same reason, however, it is also the celebration of the beginning: it is the “birthday” of the Church as the presence among us of the Holy Spirit, of the new life in Christ, of grace, knowledge, adoption to God and holiness.

This double meaning and double joy is revealed to us, first of all, in the very name of the feast. Pentecost in Greek means fifty, and in the sacred biblical symbolism of numbers, the number fifty symbolizes both the fulness of time and that which is beyond time: the Kingdom of God itself. It symbolizes the fulness of time by its first component: 49, which is the fulness of seven (7 x 7): the number of time. And, it symbolizes that which is beyond time by its second component: 49 + 1, this one being the new day, the “day without evening” of God’s eternal Kingdom. With the descent of the Holy Spirit upon Christ’s disciples, the time of salvation, the Divine work of redemption has been completed, the fulness revealed, all gifts bestowed: it belongs to us now to “appropriate” these gifts, to be that which we have become in Christ: participants and citizens of His Kingdom.

THE VIGIL OF PENTECOST

The all-night Vigil service begins with a solemn invitation:

“Let us celebrate Pentecost, the coming of the Holy Spirit,
The appointed day of promise, and the fulfillment of hope,
The mystery which is as great as it is precious.”

In the coming of the Spirit, the very essence of the Church is revealed:

“The Holy Spirit provides all,
Overflows with prophecy, fulfills the priesthood,
Has taught wisdom to illiterates, has revealed fishermen as theologians,
He brings together the whole council of the Church.”

In the three readings of the Old Testament (Numbers 11:16-17, 24-29; Joel 2:23-32; Ezekiel 36:24-28) we hear the prophecies concerning the Holy Spirit. We are taught that the entire history of mankind was directed towards the day on which God “would pour out His Spirit upon all flesh.” This day has come! All hope, all promises, all expectations have been fulfilled. At the end of the Aposticha hymns, for the first time since Easter, we sing the hymn: “O Heavenly King, the Comforter, the Spirit of Truth...,” the one with which we inaugurate all our services, all prayers, which is, as it were, the life-breath of the Church, and whose coming to us, whose “descent” upon us in this festal Vigil, is indeed the very experience of the Holy Spirit “coming and abiding in us.”

Having reached its climax, the Vigil continues as an explosion of joy and light for “verily the light of the Comforter has come and illumined the world.” In the Gospel reading (John 20:19-23) the feast is interpreted to us as the feast of the Church, of her divine nature, power and authority. The Lord sends His disciples into the world, as He Himself was sent by His Father. Later, in the antiphons of the Liturgy, we proclaim the universality of the apostles’ preaching, the cosmical significance of the feast, the sanctification of the whole world, the true manifestation of God’s Kingdom.

THE VESPERS OF PENTECOST

The liturgical peculiarity of Pentecost is a very special Vespers of the day itself. Usually this service follows immediately the Divine Liturgy, is “added” to it as its own fulfillment. The service begins as a solemn “summing up” of the entire celebration, as its liturgical synthesis. We hold flowers in our hands symbolizing the joy of the eternal spring, inaugurated by the coming of the Holy Spirit. After the festal Entrance, this joy reaches its climax in the singing of the Great Prokeimenon:

“Who is so great a God as our God?”

Then, having reached this climax, we are invited to kneel. This is our first kneeling since Easter. It signifies that after these fifty days of Paschal joy and fulness, of experiencing the Kingdom of God, the Church now is about to begin her pilgrimage through time and history. It is evening again, and the night approaches, during which temptations and failures await us, when, more than anything else, we need Divine help, that presence and power of the Holy Spirit, who has already revealed to us the joyful End, who now will help us in our effort towards fulfillment and salvation.

All this is revealed in the three prayers which the celebrant reads now as we all kneel and listen to him. In the first prayer, we bring to God our repentance, our increased appeal for forgiveness of sins, the first condition for entering into the Kingdom of God.

In the second prayer, we ask the Holy Spirit to help us, to teach us to pray and to follow the true path in the dark and difficult night of our earthly existence. Finally, in the third prayer, we remember all those who have achieved their earthly journey, but who are united with us in the eternal God of Love.

The joy of Easter has been completed and we again have to wait for the dawn of the Eternal Day. Yet, knowing our weakness, humbling ourselves by kneeling, we also know the joy and the power of the Holy Spirit who has come. We know that God is with us, that in Him is our victory.

Thus is completed the feast of Pentecost and we enter “the ordinary time” of the year. Yet, every Sunday now will be called “after Pentecost”—and this means that it is from the power and light of these fifty days that we shall receive our own power, the Divine help in our daily struggle. At Pentecost we decorate our churches with flowers and green branches—for the Church “never grows old, but is always young.” It is an evergreen, ever-living Tree of grace and life, of joy and comfort. For the Holy Spirit—“the Treasury of Blessings and Giver of Life—comes and abides in us, and cleanses us from all impurity,” and fills our life with meaning, love, faith and hope.

Father Alexander Schmemann (1974)

Martyrs Akepsimas the Bishop, Joseph the Presbyter and Aeithalas (Aeithalás) the Deacon of Persia were leaders of the Christian Church in the Persian city of Naesson. His flock devotedly loved their hierarch for his ascetic life and tireless pastoral work.

The emperor Sapor ordered his men to seek out and kill Christian clergy. Saint Akepsimas also was arrested, even though he was already an eighty-year-old man. They took him to the city of Arbela, where he came before the judge Ardarkh, a pagan priest of the sun god. The holy Elder refused to offer sacrifice to the Persian gods. For this he was fiercely beaten and thrown into prison, where on the following day the seventy-year-old priest Joseph and the deacon Aeithalas were severely beaten and thrown into jail with him. For three years the saints were held in confinement, and suffered from hunger and thirst.

Emperor Sapor came to the temple of the god of fire, located not far from Arbela, and wanted to take a look at the three holy martyrs. Exhausted and covered with festering wounds, the saints were brought before the emperor. When he asked them to worship the pagan gods they firmly refused, confessing their faith in Christ instead.

The holy bishop was beheaded, but the presbyter and deacon were taken into the city to be stoned.

The execution of the presbyter Joseph was prolonged for several hours. A guard was placed near the place of execution, so that Christians would not take the body of the holy martyr. On the fourth night a strong windstorm raged near the city, lightning killed the guard, the wind tossed stones about, and the body of Saint Joseph disappeared.

Deacon Aeithalas was taken to the village of Patrias, where he was stoned. Christians secretly buried his body. A tree grew on the saint’s grave, and its fruit brought healings.

The city of Lydda (Lod) is the birthplace of the Great Martyr George the Victorious. His mother's house was there, where he spent his childhood. The Holy Great Martyr George was a Roman soldier, he suffered under Emperor Diocletian in Nicomedia at the beginning of the IV century. His relics were transferred by Christians to their homeland, Lydda, and there he was buried.

The tomb where the relics of the Great Martyr were laid is now located in an Orthodox church dedicated to the Great Martyr George. In the temple itself there is a piece of the relics of Saint George, as well as the chain with which the Great Martyr was bound.

The first church was built here in the VI century. The temple was destroyed several times and was restored in its present form only in 1872, thanks to donations from Russia. The consecration of the restored temple took place on November 3, 1872, the anniversary of the day when it was first consecrated. The Russian Church remembers and celebrates this event until the present day. This Feast is included in the Menaion, in honor of the churches built and dedicated to Saint George in Russia.

It was also in Lydda that the Apostle Peter healed Aeneas, who had been lying paralyzed for eight years (Acts 9:32-35).

The glorious Martyrs Eudoxios, Agapios, Atticus, Marinus, Oceanus, Eustratios, Karterios, Nikopolitianos, Styrax, and Tobias were all soldiers in the city of Sebaste during the reign of Emperor Licinius. When they were examined by the lord of Seville, by Duke Marcellus, and also by Marcus Agricola, they boldly confessed that they were Christians, and were severely tortured in various ways. In the end they were thrown into the fire and burnt alive, thus they all received the unfading crown of martyrdom in the year 315.

These saints are commemorated on November 2 in Greek usage.

Saint Akepsimas, Hermit of Cyrrhus in Syria lived for sixty years in the desert, not far from Cairo. He devoted himself to fasting, silence and prayer. At the command of the patriarch, he came out of solitude and was consecrated a bishop. He died at a venerable old age.

Saint Snandulia of Persia is mentioned in the account of the martyrdom of Saints Joseph the priest and Aethalas the deacon. The historian Sozomen also describes their sufferings in his Church History (Book 2, ch. 13).

Snandulia was a devout Christian of the city of Arbela who visited those who suffered in prison for the sake of Christ. When she learned that Saints Joseph and Aethalas were in the prison, she went with her servants by night and bribed the guards with gold. They allowed her to take the saints to her home until daybreak. They were barely alive and unable to speak. She took them home and put them to bed, tending their wounds, and kissing their shattered hands and feet.

Saint Joseph recovered consciousness and saw Snandulia weeping. He told her that the compassion she had shown for him and for Aethalas was pleasing to God, but he thought that her bitter lamentations were contrary to Christian hope.

She replied, “When one is moved by compassion, it is natural to weep.”

“Nevertheless,” Saint Joseph said, “you should not weep for us, for tortures borne for the sake of Christ are followed by eternal joy.”

The two saints were returned to prison the next morning, as promised. After six months their wounds had healed to some extent. They could stand and walk a little, but Aethalas’s hands hung at his side limp and useless.

Zerothus was appointed as a judge, and he entered the city offering sacrifice to the gods in the various temples. Some of the priests told him about Saints Joseph and Aethalas, who had been tortured on the orders of Prince Ardasabor, the head of all the Magi of Persia. They explained to Zerothus that their execution was being delayed until they recovered from their wounds.

When he heard this, Zerothus ordered that the martyrs be brought before him. He used flattery and then threats in an attempt to persuade them to offer sacrifice to the pagan gods. When this proved unsuccessful, the judge had them beaten for a long time.

When they were brought before the judge again, Zerothus tried to get the saints to eat food which had been offered to the idols, but they refused. Then the judge had them beaten again, and ordered other Christians to stone them. Soldiers went to the homes of the Christians to force them to come to the judgment hall. They dug a hole and placed Saint Joseph in it, then put stones in the hands of the Christians and compelled them to stone him.

Saint Snandulia was among these Christians, but she refused to throw stones at the aged priest. Then they gave her a lance and told her to kill Saint Joseph. She said that she would rather drive the lance into her own heart than to wound the saint with it.

Saint Joseph was eventually killed by all the stones that were thrown at him, and the holy deacon Aethalas was also stoned in the same way.

Saint Snandulia stretched forth her arms to needful works and opened her hands to the needy (Proverbs 31:19-20), but she refused to lift her hands to do evil against Saint Joseph.

No information available at this time.

The Holy Princess Anna Vsevolodna was daughter of the Kievan Great Prince Vsevolod Yaroslavich (1078-1093) whose wife was daughter of the Byzantine Emperor Constantine Monomachos. She did not wish to marry, and as a virgin she took monastic tonsure in 1082 at the Andreiev Yanchinov monastery built for her at Kiev, but later destroyed under the Tatar invasion. The nun and princess Anna journeyed to Constantinople, from which she returned in the company of the newly-consecrated Metropolitan John the Eunuch. She died in the year 1112.

Saint Nicholas was the author of many church services, but little else about his life is known. He lived in the second half of the 13th century, and the last years of his life coincided with the reign of King Vakhtang III, the son of the holy king Demetre the Devoted.

Saint Nicholas was one of the greatest hymnographers and spiritual figures of his time, but few of his works have been preserved. Catholicos Anton I writes that Nicholas composed numerous canons and services, including a “Canon of Supplication for Rain.” Saint Nicholas enriched the spiritual literature of Georgia with his translations as well. Scholars and historians believe that, as the greatest liturgist of his time, he was probably asked to translate many prayers and services from Greek to Georgian.

Among them, they believe, was the “Canon for the Blessing of Holy Water.”

The famous 19th-century historian Platon Ioseliani writes that other church services belonging to the pen of Saint Nicholas are included among the manuscripts of the Ivḗron Monastery on Mt. Athos.

Saint Nicholas reposed peacefully in the year 1308.

Saint Akepsimas (Ἀκεψιμᾶς) lived in the IV century, during the reign of Emperor Theodosios the Great. After living a cenobitic life in which he was distinguished for his piety, he sought refuge in the desert. He made his home in a cave, and was fed by the meager gifts which nature provided. Sometimes pious people passed by and brought him food. The Saint kept a little, but only that which was necessary for his food, giving the rest to the poor. He would invite his benefactors into the cave where he lived. There he returned their kindness by teaching them the Word of God.

Saint Akepsimas performed many miracles, and departed peacefully to the Lord.