Lives of all saints commemorated on November 10

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 holy Apostles Erastus, Sosipater (April 28), Olympas (January 4), Rodion (April 8), Quartus and Tertius (October 30) were disciples of Saint Paul. They all lived during the first century.

The Apostle to the Gentiles speaks of them in the Epistle to the Romans, “And Erastus, the city treasurer, greets you, and Quartus, a brother” (Rom 16: 23).

Saint Sosipater, a native of Achaia, was Bishop of Iconium, where he also died. Saint Paul mentions him in Romans 16:21.

Saint Olympas was mentioned by the holy Apostle Paul (Rom 16:15). He was also a companion of the Apostle Peter. Saint Rodion (Herodion), was a kinsman of the Apostle Paul (Romans 16:11), and left the bishop’s throne at Patras to go to Rome with the Apostle Peter. Saints Rodion and Olympas were beheaded on the very day and hour when Saint Peter was crucified.

Saint Quartus endured much suffering for his piety and converted many pagans to Christ, dying peacefully as a bishop in the city of Beirut.

Saint Tertius is mentioned in the Epistle to the Romans, “I, Tertius, who wrote this epistle, salute you in the Lord” (Rom 16:22). Saint Tertius, to whom Saint Paul dictated the Epistle to the Romans, was the second Bishop of Iconium, where also he died.

The Martyr Orestes the Physician lived in the city of Tyana in Cappadocia during the reign of Emperor Diocletian (284-311). Several Greek and Slavic sources state that Saint Orestes was a learned and skillful physician (γιατρός, врач), though there is not much information about this period of his life. He was also an illustrious and capable soldier. From childhood he had been a devoted servant of Christ, offering a sacrifice of praise to God with a pure heart, and refusing to worship the demons which the pagans call "gods."

At the Emperor's command, the military officer Maximinus was sent to Tyana to stamp out Christianity, which by then had spread throughout Cappadocia. Orestes was among the first brought to trial before Maximinus. Courageously, he confessed his faith in the Lord Jesus Christ. The prosecutor offered the Saint riches, honors and fame if he would become an idolater, but Saint Orestes would not agree to this.

Maximinus tried in many ways, to force him to deny Christ. Even with the pressures they exerted upon him, they were unable to convince him to worship the idols. Then they stripped him naked, beat him up, and flogged him as a punishment. Afterward, he was put in jail for seven days.

At the end of the seventh day he was taken to a pagan temple to offer sacrifice and worship to the idols. Maximinus asked him, "Do you still refuse to convert to the worship which is offered with such reverence by our august emperors?"

Orestes replied that he was a willing subject when it came to political and earthly matters. Apart from that, however, he would not recognize any king except the one true God.

Maximinus ordered that Orestes be taken to a pagan temple and once again, demanded that he worship the idols. When he refused, forty soldiers took turns, one after the other, beating the holy martyr with lashes, with rods, with rawhide, and then they tormented him with fire. Saint Orestes cried out to the Lord, “Establish with me a sign for good, let those who hate me see it and be put to shame” (Psalm 85/86:17).

The Lord heard the prayer of His faithful servant. The earth began to tremble, and the idols toppled and were smashed. Everyone rushed out of the temple, and when Saint Orestes came out, the entire temple collapsed.

Infuriated, Maximinus ordered the holy martyr to be locked up in prison for seven days giving him neither food nor drink, and to resume the torture on the eighth day. They hammered twenty nails into the martyr’s legs, and then tied him to a wild horse. Dragged over the stones, the holy martyr departed to the Lord in the year 304, and his relics were thrown into the sea.

In 1685, when Saint Dēmḗtrios, later the Bishop of Rostov, (October 28) had just finished writing the Life of Saint Orestes to be printed by the Kiev Caves Lavra, he became tired and fell asleep. Saint Orestes appeared to him one night in a dream, during the Nativity Fast, just before Matins. With a joyful countenance, he said, "I suffered more torments for Christ than these."

Then the Martyr bared his chest and showed Saint Dēmḗtrios the deep wound in his left side. "Here," he said, "they pierced me with a spear."

Then Saint Orestes showed him his right elbow and said, "Here they cut off my arm."

Next, he showed him his left arm with a similar wound, saying "They cut off this arm here."

After this he bent over and showed him one leg, and then the other, with wounds behind the knee. He said, "My legs were cut off with a scythe."

After this the Martyr stood up and looked the writer in the face, and declared, "Now you see that I suffered more torments for Christ than you have described.”

The humble monk wondered whether this was Saint Orestes, one of the Five Martyrs of Sebaste (December 13). As if in answer to his thoughts the Martyr said, “I am not that Orestes, but him whose Life you have just finished writing.”

Just then, the bells rang for Matins, and the vision ended.

The Persian Martyr Mίlos was once a General. Later, he was chosen as the Bishop of Telepolis (Susa, or Shushan in Syriac), where the Prophet Daniel saw visions.¹ Because of his devout ascetical life, Saint Mίlos received from God the gifts of prophecy and healing. He was ordained by Bishop Bēthlapát of Geddēgoupólis. When the pagans expelled him from the city of Susa, his episcopal See, he fled to Jerusalem. From there, he went to Alexandria, where he met Saint Anthony the Great (January 17).

After two years the Hierarch returned to Persia, where he and his disciples were arrested by the ruler Basiliskos. Saint Mίlos was put to death by the sword. His disciples² Ebórēs, Papas, and the Deacon Senóei (or Sebórēs), were killed with wooden clubs and stones. Thus, they all received the immortal crown of martyrdom in the year 341.

¹ Daniel 8:2 (LXX).

² Some sources say there were two disciples: Abrosim and Sinon. Others list three disciples: Ebórēs, Papas, and the Deacon Senóei (or Sebórēs). The difference in the names might be explained by alternate transcriptions of the Persian names into other languages. Papas may be a proper name, or it may be that Ebórēs was a priest. If that is the case, however, one would expect to see the title πρεσβύτερος.

Saint Theosteriktos (Θεοστήρικτος) was the Igoumen of Symbola Monastery on Mount Olympus in Bithynia (others say Peletiki Monastery at Triglia). He lived during the reign of Constantine V Copronymos (741-755), who persecuted the Orthodox because they venerated icons.

On Holy Thursday, the governor, Michael Lachonodrakon attacked Theosteriktos’s monastery. Thirty-eight monks were placed under arrest, while others were tortured and mutilated. Igoumen Theosteriktos had his nose cut off, and he was put in jail in Constantinople with Saint Stephen the Younger (November 28) and many others.

When the iconoclastic persecution had ceased, Saint Theosteriktos returned to his monastery, which he rebuilt with the help of Saint Nikḗtas of Medikion (April 3).

Saint Theosteriktos reposed in peace. He is also commemorated on February 17.

The 9th century was one of the most difficult periods in Georgian history. The Arab Muslims wreaked havoc throughout the region of Kartli, forcibly converting many to Islam with fire and the sword. Many of the destitute and frightened were tempted to betray the Faith of their fathers.

At that time the valorous aristocrat and faithful Christian, Prince Constantine, was living in Kartli. He was the descendant of Kakhetian princes, hence his title “Kakhi.”

As is meet for a Christian believer, Saint Constantine considered himself the greatest of sinners and often said, “There can be no forgiveness of my sins, except through the spilling of my blood for the sake of Him Who shed His innocent blood for us!”

While on a pilgrimage to the holy places of Jerusalem, Constantine distributed generous gifts to the churches, visited the wilderness of the Jordan, received blessings from the holy fathers, and returned to his motherland filled with inner joy. After that time Constantine would send thirty thousand pieces of silver to Jerusalem each year.

In the years 853 to 854, when the Arab Muslims invaded Georgia under the command of Buga-Turk, the eighty-five-year-old Prince Constantine commanded the army of Kartli with his son Tarkhuj.

Outside the city of Gori an uneven battle took place between the Arabs and the Georgians. Despite their fierce resistance, the Georgians suffered defeat, and Constantine and Tarkhuj were taken captive.

The captive Constantine-Kakhi was sent to Samarra (a city in central Iraq) to the caliph Ja’far al Mutawakkil (847-861). Ja’far was well aware of the enormous respect Constantine-Kakhi received from the Georgians and all the Christian people who knew him. Having received him with honor, he proposed that Constantine renounce the Christian Faith and threatened him with death in the case of his refusal. Strengthened by divine grace, the courageous prince fearlessly answered, “Your sword does not frighten me. I am afraid of Him Who can destroy my soul and body and Who has the power to resurrect and to kill, for He is the true God, the almighty Sovereign, Ruler of the world, and Father unto all ages!”

The enraged caliph ordered the beheading of Saint Constantine-Kakhi. Bowing on his knees, the holy martyr lifted up a final prayer to the Lord. Saint Constantine-Kakhi was martyred on November 10, 852, the day on which Great-martyr George is commemorated. The holy martyr’s body was hung from a high pillar to intimidate the Christian believers, but after some time it was buried.

A few years later a group of faithful Georgians translated Saint Constantine’s holy relics to his motherland and reburied them there with great honor. In that same century the Georgian Orthodox Church numbered Prince Constantine-Kakhi of Kartli among the saints.

Celebrated by the whole Christian world, Great-martyr George was slain by Emperor Diocletian in the year 303.

The holy martyr is appropriately considered the intercessor for all Christians and the patron saint of many. He is regarded with special reverence among the Georgian people, since he is believed to be the special protector of their nation. Historical accounts often describe how Saint George appeared among the Georgian soldiers in the midst of battles.

The majority of Georgian churches (in villages especially) were built in his honor and, as a result, every day there is a feast of the great-martyr George somewhere in Georgia. The various daily commemorations are connected to one of the churches erected in his name or an icon or a particular miracle he performed.

November 10 marks the day on which Saint George was tortured on the wheel. According to tradition, this day of commemoration was established by the holy Equal-to-the-Apostles Nino, the Enlightener of Georgia. Saint Nino was a relative of Saint George the Trophy-bearer.

She revered him deeply and directed the people she had converted to Christianity to cherish him as their special protector.

The Founding of the Church of the Great Martyr George in Georgia: Georgia was enlightened with the Christian faith by the holy Equal of the Apostles Nino (January 14), a kinswoman of the holy Great Martyr George the Victory-Bearer (April 23). Therefore, Georgia has special veneration for Saint George as its patron saint.

The name Georgia is derived from George (this name is preserved now in many languages of the world). Saint Nino established a feastday in his honor. It is celebrated in Georgia on November 10, in remembrance of the sufferings of Saint George. In 1891, near the village of Kakha in the Zakatalsk region of the Caucasus, a new church in place of the old was built in honor of the holy Great Martyr George the Victory-Bearer, and many of the heterodox Bogomils came in droves to it.