Lives of all saints commemorated on June 20

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)

The Hieromartyr Methodius, Bishop of Patara (Lycia in Asia Minor), was distinguished for his genuine monastic humility. Calmly and with mildness he instructed his flock, but he firmly defended the purity of Orthodoxy and he energetically contended against heresies, especially the widespread heresy of the Origenists. He left behind him a rich literary legacy: works in defense of Christianity against paganism, explications of Orthodox dogmas against the heresy of Origen, moral discourses, and explanations of Holy Scripture.

Saint Methodius was arrested by the pagans, steadfastly confessed before them his faith in Christ, and he was sentenced to death by beheading in the year 312.

Holy Prince Gleb of Vladimir, named George in holy Baptism, was a younger son of the holy Prince Andrew Bogoliubsky (July 4). Under the influence of his pious parents he grew up with a deep faith, and from twelve years of age he led a solitary spiritual life. The parents did not hinder their son and even assisted him in spiritual growth. The prince especially loved the reading of holy books, he esteemed the clergy and he was charitable to all. Despite his young age, he chose for himself the exploit of strict fasting and prayerful vigilance. Prince Gleb died in the year 1174, at age nineteen.

His incorrupt relics were preserved and glorified by miracles. In the year 1238, during the time of the incursion of Batu upon the Russian Land, the Tatars burned the cathedral at Vladimir. In this conflagration perished Bishop Metrophanes, Great-princess Agatha, wife of Great-prince George Vsevolodovich (+ 1238), and many inhabitants of the city of Vladimir, who were locked in the cathedral church. The fire, however, did not even touch the tomb of Saint Gleb. Years later, in July 1410, Tatars again descended upon Vladimir. In plundering the city, they began to sack the cathedral church treasury, having murdered the door-keeper Patrick. Supposing that treasure was hidden in the saint’s tomb, they set about to break it open. Just as the Tatars touched the stone crypt of Saint Gleb, flames shot forth from it, and the Tatars fled the city in terror.

Through the prayers of the holy prince the city was saved from an incursion of Polish-Lithuanian plunderers in 1613.

The celebration of Saint Gleb was established in the year 1702, and then also a service was written to him, and somewhat later, a Life. His relics rest in the Dormition cathedral in Vladimir. In the year 1774 the south chapel of the cathedral was dedicated to him. Prince Gleb is revered as the special patron and defender of the city of Vladimir.

The Transfer of Relics of Saint Gurias, Archbishop of Kazan, from the Savior-Transfiguration monastery to the cathedral church of the city of Kazan occurred in the year 1630.

His Life is recorded under December 5, the day of his repose.

The transfer of the relics of Saints Inna, Pinna, and Rimma to Alushta took place during the first-second centuries. These holy martyrs are also commemorated on January 20.

The Holy Martyrs Aristocles the Presbyter, Demetrian, and Athanasius suffered for the Christian Faith during the persecution under the emperor Maximian Galerius (305-311).

The presbyter Aristocles, a native of the Cypriot city of Tamasa, served in the cathedral church during the time of the persecution against Christians. He became terrified of the tortures, and he left the city and hid in a mountain cave. Once during prayer a light shone upon him, and he heard a command from the Lord to return to the island of Cyprus and suffer for Christ. Saint Aristocles obediently set out to return, and on the way he visited the church of the holy Apostle Barnabas (June 11), where he met Deacon Demetrian and Athanasius the Reader. He told them of his vision, and Saints Demetrian and Athanasius decided to endure martyrdom together with him.

Having arrived in the city of Salamis, all three began to preach to the people about the Lord Jesus Christ, and denounced the folly of idol-worship. The pagans arrested them, and the governor, seeing that they were steadfast in their faith in Christ, gave orders to behead Saint Aristocles, and to burn Saints Demetrian and Athanasius. But even in the fire, the martyrs remained unharmed. After this they were beheaded by the sword in the year 306.

In Greek usage, these saints are commemorated on June 23.

Saint Leucius the Confessor was born in the city of Alexandria of pious parents named Eudykius and Euphrosynē. They gave their son the name Eutropius. The mother died when the lad was 11 years old, and his father took monastic tonsure at the monastery of Saint Hermias, taking along his son with him to the monastery. The boy was raised under the spiritual guidance of the Igumen Nicetas and also experienced monastic elders. The boy showed himself to be very capable, and assiduously he studied Holy Scripture. Eutropius grew up into a quiet, meek and obedient lad. When he reached age 18, the Igumen Nicetas died.

The brethren of the monastery unanimously chose Eutropius as Igumen, even though he was not yet tonsured into monasticism. Reckoning himself unworthy to guide monks when he was not a monk himself, Eutropius refused. For seven years the monastery of Saint Hermias remained without a head. During these years Eutropius, struggling at monastic labors, attained to an high degree of spiritual life.

One time Eutropius set off on the feast of the Dormition of the Mother of God to visit all the churches of the Dormition around the city of Alexandria. At the celebrations Hellius, Bishop of Heliopolis, presided together with his clergy. At the same time he visited the monastery headed by the Igumen Theodore. It was at this monastery that both father and son then remained. By night the father Eudykios had a revelation about his own approaching end, and also that his son would become a bishop and enlighten with the light of the Christian Faith the city and region of Brundisium (now Brindisi in Calabria-Apuleia) in Italy.

And in this same vision a new name for Eutropius was revealed: Leucius, meaning “the Spirit of the Lord is come upon him.” And it was on the feast of the Dormition in the church of the Mother of God that Bishop Hellius heard a voice from Heaven, blessing Leucius for archpastoral service, and he directed the archdeacon to enquire of those praying who it was that bore this name. Then with love he blessed Saint Leucius and his father.

The monks of the Hermias monastery earnestly besought the bishop to install Saint Leucius as Igumen of the monastery. Although the ascetic initially refused, considering himself unworthy, he then submitted himself to the bishop and was ordained to the priesthood and was made Igumen.

From this time Saint Leucius intensified his efforts, and God granted him the grace of working miracles, and casting out demons. Once a devil assumed the form of an immense serpent, and killed many in the nearby villages. The holy ascetic hastened to come to the aid of the villagers and he delivered them from the power of the devil. Seeing this, about three thousand pagans in the vicinity accepted Baptism.

During this period Philip, Bishop of Alexandria, died a martyr, and Saint Leucius was chosen in his place. Seeing that Saint Leucius was converting many pagans to Christianity, the eparch Saturninus decided to kill him. Wishing to defend their archpastor, some of the Christians wanted to kill the eparch. Learning of this, the saint forbade them to cause the eparch any harm. Saint Leucius told his flock that the Lord had commanded him to go to a pagan land and to enlighten with the light of the Christian Faith the city of Brundisium and its surrounding region.

The holy archpastor established a worthy bishop in his place, and he then took with him the deacons Eusebius and Dionysius and five students, and they hastened onto a ship sailing for Italy. Along the way they were joined by the priests Leon and Sabinus. On their journey to Brundisium the saint met up with the tribune Armaleon and his 67 soldiers, all whom he converted to Christianity. In the city he began to preach to the people about Jesus Christ. The head of the city, named Antiochus, learned that the tribune Armaleon had converted to Christianity, and so he summoned him and questioned him about the Christian teaching for a long time. Learning about Saint Leucius, the governor wished to meet him.

At the meeting the governor said: “If you want us to believe in the God that you preach, beseech Him to send down rain upon our land, which we have not seen for two years already.” The saint summoned his clergy and all the newly-baptized Christians, and made fervent supplication. Then rain poured down in abundance, soaking the parched earth. Seeing this miracle, Antiochus and all the city of Brundisium (27,000 people) accepted Baptism. In memory of this event, a church was built in honor of the Mother of God, and at the place where the people were baptized, a second church in honor of Saint John the Baptist.

Soon the saint fell ill, and it was revealed to him in a vision that he would die of the sickness. Summoning his spiritual son Antiochus, Saint Leucius gave final instructions to bury him at the place where the ship carrying him from Alexandria had landed. Antiochus fulfilled the request of the archpastor and built a church dedicated to Saint Leucius. The relics of the saint were transferred to it, and numerous miracles occurred there.

Saint Callistus I, Patriarch of Constantinople, at first struggled on Athos under the spiritual guidance of Saint Gregory of Sinai (August 8), whose Life he wrote. In 1350, he was elected as Patriarch of Constantinople, serving in that position during the reign of the emperors John Kantakuzenos (1341-1355) and John Paleologos (1341-1376).

In 1354, he withdrew to live in silence at the monastery he had built in honor of Saint Mamas at Tenedos. Later, he was elevated to the Patriarchal throne once again (1355-1363). The holy Patriarch Callistus reposed in the year 1363 in Serbia, where he had travelled with an embassy of Emperor John Paleologos. Saint Callistus is also known as a spiritual writer, and his edifying works appear in the PHILOKALIA with the writings of his close friend Ignatius of Xanthopoulos.

Saint Menas, Bishop of Polotsk led an ascetical life at the Kiev Caves monastery. On December 13, 1105 he was consecrated Bishop of Polotsk. The name of Saint Menas is mentioned in the service of the Holy Fathers of the Kiev Caves, since prior to his elevation to the episcopate, he was a monk at the monastery. Remembrance of him is contained in the Kiev Caves Paterikon. Saint Menas is renowned as one of the first Russian archpastors, continuing the spreading of the grace of faith in Christ after the Baptism of Russia.

The Venerable (Ὅσιος) Nicholas Cabasilas was born in Thessaloniki in 1322, and was the nephew of Neilos Cabasilas, who was the Archbishop of Thessaloniki. His father's surname was Khamaetos, but he preferred to use his uncle's name - Cabasilas.

Saint Nicholas received an excellent education, both at Thessaloniki and Constantinople, studying rhetoric, theology, philosophy, etc. For a time, he served as an advisor to Emperor John VI Cantacuzenos (reigned 1347-1354), who entrusted him with several important missions in this time of civil war (1341–1347) and religious strife. In the last year of his life, the Emperor abdicated and was tonsured as a monk with the name Joasaph. He remained in the renowned Manganon Monastery (Μονή των Μαγγάνων) until his death. Saint Nicholas seems to have become a monk at Manganon at the same time, and it is possible that he was ordained as a Hieromonk.

He was a disciple of Saint Gregory of Sinai (August 8), and a supporter of Saint Gregory Palamas (November 14), both of whom were proponents of hesychasm (stillness), involving the unceasing prayer of the heart, which can lead to a vision of the Uncreated Light of Tabor. Saint Nicholas took part in the Hesychast controversies of his time, which ended when the Council of 1351 proclaimed the teachings of Saint Gregory Palamas as Orthodox.

The fame of Saint Nicholas rests mainly on his two books: Explanation of the Divine Liturgy (Ἑρμηνεία τῆς θείας Λειτουργίας), and Concerning the Life in Christ (Περί της εν Χριστώ ζωής), which describes the Church's Holy Mysteries, divine grace, and perfection in the divine virtues.

In his writings Saint Nicholas expounds the hesychastic (and Patristic) teaching that the life in Christ, which begins in this life, is perfected in the Kingdom. Sanctification comes only from Christ, but sanctity is achieved when our wills are in harmony with Christ's will.

Book 6 of Concerning the Life in Christ contains some very instructive comments on the Beatitudes. Saint Nicholas points out that those who study and meditate on these sayings of Christ shall become truly happy. He compares the Beatitudes to "a ladder by which we may ascend to (the life of blessedness)."

Some of his sermons have survived: on the Ascension, on the Annunciation, etc. There are also encomia in honor of Saint Demetrios, Saint Theodora, Saint Nicholas, and the Three Hierarchs.

The date of Saint Nicholas's blessed repose is uncertain, but it probably occurred before 1391. If that is true, then he must have been aware of the fall of Thessaloniki to the Turks in 1387.

Saint Nicholas Cabasilas was glorified as a saint on July 19,1983. The Troparion composed in his honor describes him as "a divine teacher, a wise interpreter of the dogmas of faith, and of the divine virtues."

Saint Naum of Ochrid, a Bulgarian by descent, was one of the disciples of the holy Equals of the Apostles Cyril and Methodius (May 11), and he accompanied Saint Clement of Ochrid (July 27) when he preached the Gospel in Bulgaria. When Saint Clement set off to the southwestern regions, Saint Naum remained in the then capital city of Plisk. Afterwards Saint Naum succeeded Saint Clement in a monastery on the shores of Lake Ochrida, where he labored for ten years.

Saint Naum reposed on December 23, 910, and his relics were glorified by numerous miracles, especially healings of spiritual infirmities. The memory of the saint is also celebrated on December 23.

The Hodegetria (Hodēgḗtria) Icon of the Mother of God is historically the first icon of the Church, painted by the Holy Evangelist Luke, as we sing in the Megalynarion¹ of the Canon of Supplication to the Most Holy Theotokos: "May the lips of all the ungodly who do not venerate your sacred Hodegetria Icon, which the Holy Evangelist Luke has depicted for us, be silenced."

According to the tradition of the Synaxaristés, Saint Luke painted the Icon of the Most Holy Theotokos from life, and she received it with great joy and blessed it saying, "May the grace of Him Who was born of me be with this Icon."

The Icon, which was rescued from Palestine, was sent to Constantinople, during the reign of Theodosios II the Younger by Empress Eudokίa, as a gift to the Emperor's sister, Saint Poulkherίa,² who placed it in the Monastery of the Guides (Μονή των Οδηγών), which she founded. Later it was moved to the Blachernae church.

The Icon performed countless miracles, such as the rescue of Constantinople from the Arabs in the year 717. It was destroyed by the Ottomans during the Fall of Constantinople in 1453.

A copy of the Icon can be found in the Monastery of Xenophontos on Mount Athos.

The Mother of God holds her Divine Child with her left hand, and with her right hand she indicates that the way we must follow on our earthly pilgrimage is that which leads us to Christ, Who said: "I am the way (οδός), and the truth, and the life; no one comes to the Father, except through me" (John 14:6).

¹ Chanted after Ode 9.
² Saint Poulkherίa is commemorated on February 17 in Greek usage, and on September 10 by the Slavic churches.