Lives of all saints commemorated on February 24

In the Orthodox Church, the last Sunday before Great Lent—the day on which, at Vespers, Lent is liturgically announced and inaugurated—is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:

“If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses...” (Mark 6:14-15).

Then after Vespers—after hearing the announcement of Lent in the Great Prokeimenon: “Turn not away Thy face from Thy child, for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!”, after making our entrance into Lenten worship, with its special melodies, with the prayer of Saint Ephraim the Syrian, with its prostrations—we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy.

What is the meaning of this rite? Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a “good deed” required by God and carrying in itself its merit and its reward. But the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:

“In vain do you rejoice in not eating, O soul!
For you abstain from food,
But from passions you are not purified.
If you persevere in sin, you will perform a useless fast!”

Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, whom He sends to us so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for, the Lenten season.

One may ask, however: Why should I perform this rite when I have no “enemies?” Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them—in short, that wall which we usually erect around ourselves, thinking that by being “polite” and “friendly” we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize—be it only for one minute—that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual “recognition” which is so terribly lacking in our cold and dehumanized world.

On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As I advance towards the other, as the other comes to me—we begin to realize that it is Christ who brings us together by His love for both of us.

And because we make this discovery—and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists—we hear the hymns of that Feast, which once a year “opens to us the doors of Paradise.” We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.

Forgiveness Sunday: the day on which we acquire the power to make our fasting—true fasting; our effort—true effort; our reconciliation with God—true reconciliation.

—Father Alexander Schmemann

After the Beheading of the Holy Prophet, Forerunner and Baptist John (August 29), his body was buried by disciples in the Samarian city of Sebaste, and his venerable head was hidden by Herodias in an unclean place. Saint Joanna (June 27), the wife of King Herod’s steward Chuza (Luke 8:3), secretly took the holy head and placed it into a vessel and buried it on the Mount of Olives in one of Herod’s properties.

After many years, this property passed into the possession of a government official who became a monk with the name of Innocent. He built a church and a cell there. When they started to dig the foundation, the vessel with the venerable head of John the Baptist was uncovered. Innocent recognized its great holiness from the signs of grace emanating from it. Thus occurred the First Finding of the Head. Innocent preserved it with great piety, but fearful that the holy relic might be abused by unbelievers, before his own death he again hid it in that same place, where it was found. Upon his death the church fell into ruin and was destroyed.

During the days of Saint Constantine the Great (May 21), when Christianity began to flourish, the holy Forerunner appeared twice to two monks journeying to Jerusalem on pilgrimage to the holy places, and he revealed the location of his venerable head.

The monks uncovered the holy relic and, placing it into a sack of camel-hair, they proceeded homewards. Along the way they encountered an unnamed potter and gave him the precious burden to carry. Not knowing what he was carrying, the potter continued on his way. But the holy Forerunner appeared to him and ordered him to flee from the careless and lazy monks, with what he held in his hands. The potter concealed himself from the monks and at home he preserved the venerable head with reverence. Before his death he placed it in a water jug and gave it to his sister.

From that time the venerable head was successively preserved by devout Christians, until the priest Eustathius (infected with the Arian heresy) came into possession of it. He beguiled a multitude of the infirm who had been healed by the holy head, ascribing their cures to the fact that it was in the possession of an Arian. When his blasphemy was uncovered, he was compelled to flee. After he buried the holy relic in a cave, near Emesa, the heretic intended to return later and use it for disseminating falsehood. God, however, did not permit this. Pious monks settled in the cave, and then a monastery arose at this place. In the year 452 Saint John the Baptist appeared to Archimandrite Marcellus of this monastery, and indicated where his head was hidden. This became celebrated as the Second Finding. The holy relic was transferred to Emesa, and later to Constantinople.

Saint Erasmus of the Kiev Caves Saint Simon, Bishop of Vladimir (May 10), wrote about him to his friend Saint Polycarp (July 24): “At the Caves was Erasmus the black-robed. He acquired a legacy of fame because he used everything he possessed for the adornment of the monastery church. He donated many icons, which even now may be seen over the altar.

“The saint experienced great temptations after he had given away his wealth. The Evil One began to suggest to him that he should have given the money to the poor, rather than spend it on the beautification of the church. Saint Erasmus did not understand such thoughts, so he fell into despondency and began to live in a careless manner. Because of his former virtue the gracious and merciful God saved him. He sent him a grievous illness, and the monk lay near death.

“In this sickness Erasmus lay for seven days, unable to see or speak, and hardly breathing. On the eighth day the brethren came to him and, seeing the difficulty of his approaching death, said, ‘Woe to the soul of this brother, for he lived in idleness and in sin. Now his soul beholds something and tarries, not having the strength to leave the body.’

“Erasmus suddenly got up, as though he had not been ill, and said to the monks, ‘Fathers and brethren! It is true that I am a sinner, and have not repented, as you said. Today, however, our monastic fathers Anthony and Theodosius have appeared to me, and said: “We have prayed for you, and the Lord has given you time for repentance.” Then I saw the All-Pure Mother of God with Christ in Her arms, and She said to me, “Erasmus, since you adorned My Church with icons, I will also adorn you and exalt you in the Kingdom of my Son! Arise, repent, take the angelic schema, and on the third day you will be taken from this life.”’

“Having said this, Erasmus began to confess his sins before all without shame, then went to church and was clothed in the schema, and on the third day he died.” Saint Erasmus was buried in the Near Caves. His memory is also celebrated on September 28 and on the second Sunday of Great Lent.