The Monk Martyr and Confessor Stephen the New was born in 715 at Constantinople into a pious Christian family. His parents, having two daughters, prayed the Lord for a son. The mother of the new-born Stephen took him to the Blachernae church of the Most Holy Theotokos and dedicated him to God.
During the reign of the emperor Leo the Isaurian (716-741) there was a persecution against the holy icons and against those venerating them. With the support of the emperor, the adherents of the Iconoclast heresy seized control of the supreme positions of authority in the Empire and in the Church. Persecuted by the powers of this world, Orthodoxy was preserved in monasteries far from the capital, in solitary cells, and in the brave and faithful hearts of its followers.
The Orthodox parents of Saint Stephen, grieved by the prevailing impiety, fled from Constantinople to Bithynia, and they gave over their sixteen-year-old son in obedience to the monk John, who labored in asceticism in a solitary place on the Mount of Saint Auxentius. Saint Stephen dwelt with the venerable monk John for more than fifteen years, devoting himself totally to this spirit-bearing Elder, and learning monastic activity from him. Here Stephen received the news that his father was dead, and his mother and sisters had been tonsured as nuns.
After a certain time his teacher John also died. With deep sorrow Saint Stephen buried his venerable body, and continued with monastic effort in his cave by himself. Soon monks began to come to the ascetic, desiring to learn from him the virtuous and salvific life, and a monastery was established, with Saint Stephen as the igumen. At forty-two years of age Stephen left the monastery he founded, and he went to another mountain, on whose summit he dwelt in deep seclusion in a solitary cell. But here also a community of monks soon gathered, seeking the spiritual guidance of Saint Stephen.
Leo the Isaurian was succeeded by Constantine Copronymos (741-775), a fiercer persecutor of the Orthodox, and an even more zealous iconoclast. The emperor convened an Iconoclast Council, attended by 358 bishops from the Eastern provinces. However, except for Constantine, the Archbishop of Constantinople, illegitimately raised to the patriarchal throne by the power of Copronymos, not one of the other patriarchs participated in the wicked doings of this Council, thus making it less likely to style itself as “ecumenical.” This council of heretics, at the instigation of the emperor and the archbishop, described icons as idols, and pronounced an anathema on all who venerated icons in the Orthodox manner, and it described icon veneration as heresy.
Meanwhile, the monastery of Mount Auxentius and its igumen became known in the capital. They told the emperor about the ascetic life of the monks, about their Orthodox piety, about the igumen Stephen’s gift of wonderworking, and of how Saint Stephen’s fame had spread far beyond the region of the monastery, and that the name of its head was accorded universal respect and love. The saint’s open encouragement of icon veneration and the implied rebuff to the persecutors of Orthodoxy within the monastery of Mount Auxentius especially angered the emperor. Archbishop Constantine realized that in the person of Saint Stephen he had a strong and implacable opponent of his iconoclastic intentions, and he plotted how he might draw him over to his side or else destroy him.
They tried to lure Saint Stephen into the Iconoclast camp, at first with flattery and bribery, then by threats, but in vain. Then they slandered the saint, accusing him of falling into sin with the nun Anna. But his guilt was not proven, since the nun courageously denied any guilt and died under torture and beatings. Finally, the emperor gave orders to lock up the saint in prison, and to destroy his monastery. Iconoclast bishops were sent to Saint Stephen in prison, trying to persuade him of the dogmatic correctness of the Iconoclast position. But the saint easily refuted all the arguments of the heretics and he remained true to Orthodoxy.
Then the emperor ordered that the saint be exiled on one of the islands in the Sea of Marmora. Saint Stephen settled into a cave, and there also his disciples soon gathered. After a certain while the saint left the brethren and took upon himself the exploit of living atop a pillar. News of the stylite Stephen, and the miracles worked by his prayers, spread throughout all the Empire and strengthened the faith and spirit of Orthodoxy in the people.
The emperor gave orders to transfer Saint Stephen to prison on the island of Pharos, and then to bring him to trial. At the trial, the saint refuted the arguments of the heretics sitting in judgment upon him. He explained the dogmatic essence of icon veneration, and he denounced the Iconoclasts because in blaspheming icons, they blasphemed Christ and the Mother of God. As proof, the saint pointed to a golden coin inscribed with the image of the emperor. He asked the judges what would happen to a man who threw the coin to the ground , and then trampled the emperor’s image under his feet. They replied that such a man would certainly be punished for dishonoring the image of the emperor. The saint said that an even greater punishment awaited anyone who would dishonor the image of the King of Heaven and His Saints, and with that he spat on the coin, threw it to the ground, and began to trample it underfoot.
The emperor gave orders to take the saint to prison, where already there were languishing 342 Elders, condemned for the veneration of icons. In this prison Saint Stephen spent eleven months, consoling the imprisoned. The prison became like a monastery, where the usual prayers and hymns were chanted according to the Typikon. The people came to the prison in crowds and asked Saint Stephen to pray for them.
When the emperor learned that the saint had organized a monastery in prison, where they prayed and venerated holy icons, he sent two of his own servants, twin-brothers, to beat the saint to death. When these brothers went to the prison and beheld the face of the monk shining with a divine light, they fell down on their knees before him, asking his forgiveness and prayers, then they told the emperor that his command had been carried out. But the emperor learned the truth and he resorted to yet another lie. Informing his soldiers that the saint was plotting to remove him from the throne, he sent them to the prison. The holy confessor himself came out to the furious soldiers, who seized him and dragged him through the streets of the city. They then threw the lacerated body of the martyr into a pit, where they were wont to bury criminals.
On the following morning a fiery cloud appeared over Mount Auxentius, and then a heavy darkness descended upon the capital, accompanied by hail, which killed many people.
Monastic Martyrs and Confessors Auxentius, Basil, Gregory, another Gregory, John, Andrew, Peter and many others
The Holy Martyrs Stephen, Basil, Gregory, another Gregory, John, Andrew, Peter, and many others suffered for the veneration of holy icons with the Monk Martyr Stephen the New, with whom they languished together in prison. After his martyric death, they were executed.
Martyr Anna
Saint Anna was a noblewoman who sold all her possessions and gave the money to the poor. She received the monastic tonsure from Saint Stephen the New while he was living on Mount Auxentius in Bithynia. He sent her to live in the women’s monastery called Trichinarion (Community of hairshirt-wearers).
When the iconoclasts tried to turn Saint Stephen from venerating the holy icons, they tried flattery, bribery, and threats, but all their efforts were in vain. Then they accused him of visiting the Trichinarion Monastery at night and falling into sin with the nun Anna. Although her own maidservant testified against her (she was promised her freedom and marriage to a nobleman if she did), Saint Anna denied any guilt.
The emperor’s soldiers came to the monastery and seized Saint Anna and brought her before him, but she refused to lie about Saint Stephen. Therefore Emperor Constantine threw her into a dungeon in Constantinople.
The next morning the emperor sat in a public building with an assembled crowd, and had Saint Anna brought to his presence. Since she insisted that both she and Saint Stephen were innocent, the emperor had her stripped naked in the sight of all. During her interrogation, she remained silent. Meanwhile, her maidservant falsely swore that Saint Stephen had sinned with her mistress.
Angered by her refusal to speak, the emperor had Saint Anna stretched out on the ground, where soldiers beat her with rods. During this torment, she said, “I have never sinned with Stephen. Lord, have mercy.” The soldiers continued to beat her until she was almost dead.
The emperor returned to his palace, leaving orders that Saint Anna be imprisoned in one of the city’s abandoned monasteries. There she departed to the Lord, receiving from Him the twin crowns of virginity and martyrdom.
Martyr Irenarchus and Seven Women Martyrs at Sebaste
The Holy Martyr Irenarchus was from Sebaste, Armenia, and lived during the reign of Diocletian (284-305). When he was young, he would minister to the martyrs in prison after they were tortured.
He once saw seven women being tortured for Christ, who bravely endured their torments. Saint Irenarchus marveled at this because they showed great courage in standing up to the tyrant, even though they were weak by nature.
Illumined by divine grace, Saint Irenarchus confessed Christ. First he endured trials by fire and water, then he was beheaded with the seven holy women in the year 303.
Saint Theodore, Archbishop of Rostov
Saint Theodore, Archbishop of Rostov (John in the world) was the son of Stephen (the brother of Saint Sergius of Radonezh), who occupied an important post under Prince Andrew of Radonezh. Left as a widower, Stephen became a monk, and along with his twelve-year-old son, he went to the Monastery to Saint Sergius, who foresaw the ascetical life of the child John, and tonsured him with the name Theodore, on the Feast of Saint Theodore the Hair-Shirt Wearer (April 20).
After Theodore reached adulthood, Saint Sergius blessed him to be ordained to the priesthood. Saint Sergius also blessed Saint Theodore built a church in honor of the Nativity of the Most Holy Theotokos, and founded a monastery on the banks of the Moskva River, at a place called Simonovo. Soon the Monastery began to attract throngs of people. Saint Theodore built a cell five versts from the Moscow Kremlin, and devoted himself to even greater ascetical labors, and disciples gathered around him.
When Saint Sergius visited him, he blessed the establishment of a Monastery, and Metropolitan Alexei blessed the construction of a church in honor of the Dormition of the Most Holy Theotokos at Novoe Simonovo, the foundations of which were laid in 1379. The old Simonov Monastery remained as a cemetery for monks.
Because of his virtuous life and strict asceticism, Saint Theodore became known in Moscow. Metropolitan Saint Alexei elevated him to the rank of Igoumen, and Great Prince Demetrios of the Don chose him to be his Father Confessor. Saint Theodore journeyed to Constantinople several times on Church matters for Metropolitan Alexei. On his first journey in 1384, Patriarch Néilos made him an Archimandrite, and Simonov Monastery was put directly under the Patriarch, thus becoming stavropegial. In 1387, he was consecrated as Archbishop and occupied the See of Rostov.
As Igoumen, then Archimandrite of Simonov Monastery, Saint Theodore, despite being busy with Church matters, guided those in the monastic life and numbered many great and famous ascetics among his disciples. Saints Cyril (June 9) and Therapon (May 27), the future founders of two famous Monasteries at White Lake, were tonsured at Simonov Monastery. Saint Theodore occupied himself with iconography, adorning Simonov Monastery, and many Moscow churches with icons which he painted himself:
At Rostov, Archbishop Theodore founded the Nativity of the Theotokos Monastery.
The Saint went to the Lord on November 28, 1394, and his relics are in Rostov's Dormition cathedral.
Martyr Timothy and his companions, at Tiberiopolis
Saint Timothy was a bishop who was imprisoned by Julian the Apostate (331-363) together with his fellow bishop Theodore; the priests Timothy, Peter, John, Sergius, Theodore, Nikēphóros; the deacons Basil and Thomas; the monks Hierotheus, Daniel, Chariton, Socrates, Comasius; and Etymasius. They all suffered martyrdom in Tiberiopolis in 361.
Hieromartyr Metropolitan Seraphim (Chichagov)
Hieromartyr Seraphim (Chichagov), Metropolitan of Leningrad and Gdov. Preacher, spiritual writer, author of the Chronicle of Saint Seraphim-Diveyevo Monastery.
Leonid Mikhailovich Chichagov came from a well-known aristocratic family, famed in Russian history for its outstanding figures, including military men, among whom there were two Admirals. Leonid was born on January 9, 1856, in the city of St. Petersburg.
His father, Michael Nikephorovich, was an artillery Colonel, and for obvious reasons, he wished his son to have a similar career. Meanwhile, when Leonid was only ten years old, his father died, and all the responsibilities for the maintenance and upbringing of his son (and his three brothers) were taken over by his mother, Maria Nikolaevna.
After some time, driven by a desire to establish a military career for her sons, she assigned Leonid and his two brothers to the Corps of Pages, a well-known military educational institution in Russia at that time. A year before graduating from the Corps of Pages, Leonid received the rank of Chamber Page, and after graduating at the age of 18, he entered the Artillery Academy, after which he went into military service.
In 1877, he found himself in the Balkans, where he participated in the bloody Russian-Turkish battles at the Shipka Pass, as well as in the capture of Telesh and Plevna. The courage and heroism shown by Leonid in the war were marked with military awards. God's providence saved him from potential death.
Upon his return from the front to peaceful St. Petersburg, he was so impressed by what he had experienced in the war that he wrote several books on this subject: about the heroism of Russian soldiers, about the meaning of life, about death. In addition, deeply moved by seeing the suffering of wounded soldiers, he began to study medicine. the result was a two-volume work "Medical Conversations."
In 1878, L. M. Chichagov met with Saint John of Kronstadt, a great luminary of the Russian land. He solved a number of life issues which worried him, and from then on became his spiritual mentor.
On April 8, 1879, at the age of 23, Leonid married Natalia Nikolaevna Dokhturova, the daughter of a chamberlain. As befits an Orthodox Christian, Leonid tried to build relationships in the family on the basis of Christian morality and ethics, the same morality he sought to instill in his four daughters.
At the age of thirty-four, unexpectedly for those around him, he decided to leave military service and voiced a firm desire to devote his future life to the service of God, becoming an Orthodox priest. This news stunned the relatives and did not meet with sympathy in the family. Even Leonid Mikhailovich's beloved wife resisted her husband's will. She, a society lady who had long been accustomed to the aristocratic way of life, found it very difficult to imagine herself in the role of a Matushka. Moreover, the attitude of the aristocracy toward the clergy was often expressed with disdain.
However, Leonid found the right solution: he turned for help to Archpriest John of Kronstadt, who, in fact, blessed him for the podvig of priestly service. Then the righteous pastor met personally with Natalia Nikolaevna, and after finding words suitable for her heart, he persuaded her not to resist God's Providence, and to accept her husband's choice. Finally, she gave her consent.
On April 15, 1890, Leonid Chichagov resigned from the military, after which he moved to Moscow with his family. They lived in a house at 37 Ostrozhenka, where Ivan Turgenev once lived. At that time, Leonid was engaged in serious study of theological sciences. On February 26, 1893, he was ordained as a deacon, and two days later, on February 28, he was ordained as a priest.
In 1895, the first year of Father Leonid's pastoral ministry, his wife became seriously ill, and Matushka Natalia reposed. Father Leonid took her body to Diveyevo, and it was interred in the monastery cemetery.
Three years after the priest was widowed, he became a monk. At the same time, he received the new name Seraphim, in honor of his heavenly patron, Saint Seraphim of Sarov. By that time, his daughters had grown up, and the eldest was already 18 years old.
In 1898, Father Seraphim was assigned to serve at Holy Trinity Lavra at Sergiev Posad. It must be said that his relations with the brethren of the Monastery were not the best. As an aristocrat, he represented the highest level of society. Moreover, he had no serious monastic experience. This aroused distrust among the monks, many of whom were from the peasant class, and they regarded him as a foolish Baron.
A year later, thanks to the efforts of some close friends, he managed to get a new appointment. As a result, Father Seraphim was transferred to Suzdal's Savior-Saint Euthymios Monastery. On August 14, 1899, by decree of the Holy Synod, he was appointed as rector, followed by his elevation to the rank of Archimandrite.
Here, in addition to performing the general monastic obediences, on behalf of his superiors, he was engaged in preparing documents necessary for the canonization of Father Seraphim of Sarov. In 1903 he was granted the right to develop the ceremony of the forthcoming canonization with the participation of the Imperial family. It must be said that he performed this task very well: the solemn ceremony was held without incident.
On February 14, 1904, Father Seraphim was appointed rector of the New Jerusalem Convent of the Resurrection. In April of 1904 he was consecrated Bishop of Sukhumi.
As the years passed, a time of terrible social upheavals, moral trials and catastrophes approached: the February Revolution, followed by the October Revolution, was approaching. During this period, by God's will, Saint Seraphim served successively in four dioceses, namely: Sukhumi, Orel, Kishinev, and Tver.
Carrying out his archpastoral ministry and striving to fulfill it with due responsibly, Saint Seraphim opened orphanages, hospitals, and parish councils. One of the most important areas of his activity was the struggle with fallacies, heresy, and sectarianism.
At the same time, as historians note, he did not manage to avoid some major mistakes. Thus, while in Kishinev, Father Seraphim was carried away by the heat of political unrest, and was imbued with the ideas of the supporters of the Union of the Russian People and joined the ranks of its inspirers. Meanwhile, this movement, instead of contributing to strengthening the Russian monarchy, discredited it.
The Hierarch had no sympathy for either the February or the October Revolutions. Soon, through the efforts of representatives of the clergy who were hostile to him, and with the mediation of the Bolshevik authorities, he was expelled from Tver province.
In an effort to shield the Hierarch from possible reprisals, His Holiness Patriarch Tikhon, at a meeting of the Holy Synod, decided to appoint him to the cathedral of Warsaw and the Vistula region. However, the outbreak of the Civil War, and then the Soviet-Polish War, cut off access to Poland and made the Hierarch's departure to his diocese impossible. He stayed in Moscow, where he was visited and encouraged by his relatives and friends.
In 1921 Bishop Seraphim was arrested and imprisoned in the Taganka prison, which he left only in 1922. Then he was once more charged with crimes against the Soviet government and he was sentenced to exile in the Arkhangelsk region, where he spent almost a year.
Upon his return from exile, the Archpastor stopped in Moscow. A short time later, in April 1924, he was arrested again, accused of organizing celebrations in honor of the glorification of Saint Seraphim of Sarov in 1903.
Through the efforts of Patriarch Tikhon, Saint Seraphim was released from custody, but he was unable to remain in Moscow. After he was denied the opportunity to settle in the Saint Seraphim-Diveyevo Monastery, he went to the village of Shui, where he was cordially received into the Resurrection-Saint Theodore Monastery.
In 1927, Saint Seraphim, having bid farewell to the ascetics, departed for a new service: to Metropolitan Sergius, who made a controversal declaration at the time, supporting the Soviet government. He needed help from his friends. In the spring of 1928, the sufferer, now Metropolitan of Leningrad and Gdov, returned to his home city.
It should be stated that while he supported Metropolitan Sergius, he did not support him blindly and completely, just as he did not support government policies directed against God and His Church.
Saint Seraphim irritated the secular authorities not only by his zealous attitude towards Orthodox services, but also by his extensive preaching, which was then regarded as anti-Soviet propaganda. The year 1932 was marked by mass arrests of clergymen, including monastics. Against the background of the negative attitude of the authorities toward the priesthood in general, it also increased in relation to Vladyka Seraphim. By this time, his health had deteriorated. All of these factors together served as the reason for the Saint's retirement in October 1933.
The bloody year of 1937 came. In September, Vladyka was arrested for the last time. He was not even spared due to his advanced age – he was 82 years old. Since he could not walk on his own, he was carried out on a stretcher, and then transported by ambulance to Taganskaya prison. On November 28, he was sentenced by the NKVD troika, and shot at the notorious Butovo firing range.
It is said that the day of Saint Seraphim's death was foretold to him by Saint John of Kronstadt, iwho said: "Remember the day of the Three Hierarchs." On this day, Saint Seraphim always prepared for death. It is said that Vladyka greeted it not only as a true soldier of Christ, and a Martyr for the Faith, but also as a true officer who would not bow his head before his executioners, and without staining the honor of a Christian, or the Archpastoral dignity.
The Hieromartyr Seraphim was canonized on February 23, 1997 by the Council of Bishops of the Russian Orthodox Church in Moscow. In the Tver diocese there is a church in honor of the Hieromartyr Metropolitan Seraphim (Chichagov). It is a small church in the village of Dubrovka, Bologovsky District, Tver Region, built in 1999. In Moscow, there is also a church dedicated to the Hieromartyr Seraphim.
