Saturday is the day which the Church has set aside for the commemoration of faithful Orthodox Christians departed this life in the hope of resurrection to eternal life. Since the Divine Liturgy cannot be served on weekdays during Great Lent, the second, third, and fourth Saturdays of the Fast are appointed as Soul Saturdays when the departed are remembered at Liturgy.
In addition to the Liturgy, kollyva (wheat or rice cooked with honey and mixed with raisins, figs, nuts, sesame, etc.) is blessed in church on these Saturdays. The kollyva reminds us of the Lord’s words, “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24). The kollyva symbolizes the future resurrection of all the dead. As Saint Simeon of Thessalonica (September 15) says, man is also a seed which is planted in the ground after death, and will be raised up again by God’s power. Saint Paul also speaks of this (I Cor. 15:35-49).
It is customary to give alms in memory of the dead in addition to the prayers we offer for their souls. The angel who spoke to Cornelius testifies to the efficacy of almsgiving, “Your prayers and your alms have ascended as a memorial before God” (Acts 10:4).
Memorial services for the dead may be traced back to ancient times. Chapter 8 of the Apostolic Constitutions recommends memorial services with Psalms for the dead. It also contains a beautiful prayer for the departed, asking that their voluntary and involuntary sins be pardoned, that they be given rest with the Patriarchs, Prophets, and Apostles in a place where sorrow, suffering, and sighing have fled away (Isaiah 35:10). Saint John Chrysostom mentions the service for the dead in one of his homilies on Philippians, and says that it was established by the Apostles. Saint Cyprian of Carthage (Letter 37) also speaks of our duty to remember the martyrs.
The holy Fathers also testify to the benefit of offering prayers, memorial services, Liturgies, and alms for the dead (Saint John Chrysostom, Saint Cyril of Jerusalem, Saint John of Damascus, etc.). Although both the righteous and those who have not repented and corrected themselves may receive benefit and consolation from the Church’s prayer, it has not been revealed to what extent the unrighteous can receive this solace. It is not possible, however, for the Church’s prayer to transfer a soul from a state of evil and condemnation to a state of holiness and blessedness. Saint Basil the Great points out that the time for repentance and forgiveness of sins is during the present life, while the future life is a time for righteous judgment and retribution (Moralia 1). Saint John Chrysostom, Saint Gregory the Theologian, and other patristic writers concur with Saint Basil’s statement.
By praying for others, we bring benefit to them, and also to ourselves, because “God is not so unjust as to forget your work and the love which you showed for His sake in serving the saints...” (Heb. 6:10).
Saint Eutychius, Patriarch of Constantinople
Saint Eutychius, Archbishop of Constantinople, was born in a village called “Divine” in the province of Phrygia. His father Alexander was a soldier, and his mother Synesia was the daughter of the priest Hesychius of Augustopolis. Saint Eutychius received the first rudiments of his education and a Christian upbringing from his grandfather the priest.
Once, while playing a childhood game, the boy wrote his own name with the title of Patriarch. By this he seemed to predict his future service. He was sent to Constantinople at age twelve for further education. The youth persevered in his study of science and realized that human wisdom is nothing in comparison to the study of divine Revelation. Therefore, he decided to dedicate himself to monastic life. Saint Eutychius withdrew into one of the Amasean monasteries and received the angelic schema. For his strict life he was made archimandrite of all the Amasean monasteries, and in 552 was appointed to the Patriarchal throne.
When the Fifth Ecumenical Council prepared to assemble during the reign of the holy emperor Justinian (527-565), the Metropolitan of Amasea was ill and he sent Saint Eutychius in his place. At Constantinople the aged Patriarch Saint Menas (August 25) saw Saint Eutychius and predicted that he would be the next Patriarch. After the death of the holy Patriarch Menas, the Apostle Peter appeared in a vision to the emperor Justinian and, pointing his hand at Eutychius, said, “Let him be made your bishop.”
At the very beginning of his patriarchal service, Saint Eutychius convened the Fifth Ecumenical Council (553), at which the Fathers condemned the heresies cropping up and anathematized them. However, after several years a new heresy arose in the Church: Aphthartodocetism [asartodoketai] or “imperishability” which taught that the flesh of Christ, before His death on the Cross and Resurrection, was imperishable and not capable of suffering.
Saint Eutychius vigorously denounced this heresy, but the emperor Justinian himself inclined toward it, and turned his wrath upon the saint. By order of the emperor, soldiers seized the saint in the church, removed his patriarchal vestments, and sent him into exile to an Amasean monastery (565).
The saint bore his banishment with meekness, and lived at the monastery in fasting and prayer, and he worked many miracles and healings.
Thus, through his prayer the wife of a devout man, Androgenes, who had given birth only to dead infants, now gave birth to two sons who lived to maturity. Two deaf-mutes received the gift of speech; and two grievously ill children were restored to health. The saint healed a cancerous ulcer on the hand of an artist. The saint also healed another artist, anointing his diseased hand with oil and making over it the Sign of the Cross.
The saint healed not only bodily, but also spiritual afflictions: he banished the devil out of a girl that had kept her from Holy Communion; he expelled a demon from a youth who had fled from a monastery (after which the youth returned to his monastery); he healed a drunken leper, who stopped drinking after being cleansed of his leprosy.
During the Persian invasion of Amasea and its widespread devastation, they distributed grain to the hungry from the monastery granaries on the saint’s orders, and by his prayers, the stores of grain at the monastery were not depleted.
Saint Eutychius received from God the gift of prophecy. He revealed the names of two of Emperor Justinian’s successors: Justin (565-578) and Tiberias (578-582).
After the death of the holy Patriarch John Scholastikos, Saint Eutychius returned to the cathedra in 577 after his twelve year exile, and he again wisely ruled his flock.
Four and a half years after his return to the Patriarchal throne, in 582, Saint Eutychius gathered together all his clergy on Thomas Sunday, blessed them, and peacefully fell asleep in the Lord.
Saint Methodius, Equal of the Apostles, Archbishop of Moravia, Enlightener of the Slavs
Saint Methodius, Archbishop of Moravia, died on April 6 in the year 885. His Life is found on May 11, when he is commemorated with Saint Cyril, Teacher of the Slavs.
Saint Platonis of Nisibis, Syria
At first Saint Platonis (Platonίs) was a deaconess, but later she withdrew into the Nisibian desert, where she founded a women’s monastery.
The Rule of her monastery was known for its strictness. The sisters partook of food only once a day. When they were not praying, they spent their time in monastic labors and various obediences.
On Friday, the day commemorating the sufferings of Christ the Savior on the Cross, all work stopped, and the nuns were in church from morning until evening. Between services they read from Holy Scripture and from commentaries.
Mother Platonis was a living example of strict monastic asceticism, meekness, and love for one's neighbor for all the sisters. After reaching a ripe old age, Venerable Platonis reposed peacefully in the year 308.
120 Martyrs of Persia
The Holy 120 Martyrs suffered under the Persian emperor Sapor. They were taken into captivity during the reign of the Byzantine Emperor Constantios (337-361). They were consigned to the flames after firmly confessing their faith (c.344-347). Saint Shandulios (November 3) concealed their relics from desecration by the pagans. Among the holy martyrs were ten virgins, who had dedicated themselves to the service of God.
Martyrs Jeremiah and Presbyter Archilias
The Holy Martyrs Jeremiah and the Priest Archilius (Alchimius) suffered martyrdom in the third century. Saint Gregory Dialogus (March 12) mentions them.
Venerable Gregory the Byzantine
Saint Gregory was a native of Constantinople, and pursued an ascetic life on Mt. Athos in the Lavra of Saint Athanasius (July 5). He was the spiritual guide of Saint Gregory Palamas (November 14).
Monastic Martyr Gennadios of Dionysiou on Mount Athos
Saint Gennadios (Gennádios) was a monk in the Holy Monastery of Dionysiou on Mount Athos. One day, the Igoumen of the Monastery sent him to accompany the monks Boniface and Eudokimos (Eudókimos) to Constantinople so they could become martyrs. When they arrived the two monks were afraid to suffer torments. They denied Christ and turned against Gennadios, blaming him for their fruitless journey. Then they told the authorities that Gennadios had come to Constantinople in order to become a martyr.
The Turks arrested Father Gennadios, threw him in prison, and tortured him in various ways, urging him to become a Moslem. The Saint remained steadfast in his faith, however. Seeing that he could not be persuaded, they beheaded Saint Gennadios on April 6, 1818. Thus he received the unfading crown of martyrdom from Christ.
Some of the Martyr's relics are located in the Holy Monastery of Dionysiou, where Saint Gennadios contested in asceticism and acquired the virtues of faith.
