Constantinople, 200, 3rd-6th Century, Folder, Byzantine Period before Islam, heresies.kmz

Constantinople, 200, 3rd-6th Century, Folder, Byzantine Period before Islam, heresies

Constantinople, 200-299, 3rd Century, Folder, Arian Historian Eusebius

Constantinople, 272-303, Dometius of Byzantium, Patriarch, emperor Probus' b, converted
Byzantine Patriarch, 272-303, Dometius of Byzantium ; (? – 284) was bishop of Byzantium about the period 272–284. was a brother of the Roman Emperor Probus. He converted to Christianity, and entered the clergy when he was baptised by the bishop of Byzantium Titus, whom he succeeded. had two sons, Probus and Metrophanes, who also became bishops of the same city. St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4;

Constantinople, 274-327, Helena, Saint Helen, Mother of Constantine the Great
Byzantine Saint, 274-327, Helena, Mother of Constantine the Great, Queen of Constantine Chlorus; Roman Emperor, 293-306, Constantine Chlorus; Byzantine Emperor 306-337, Constantine the Great ; FEAST OF THE HOLY CROSS, (14 SEP 335); The Universal Exaltation of the Precious and Life-Giving Cross, Commemorated on September 14; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; Venerable Abramius the Recluse of Mesopotamia, Commemorated on October 29; St John of Egypt, Commemorated on December 2; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6;

Constantinople, 276-336, Arias, Byzantine Arian, intensified the controversy, the essence of Christ
Byzantine Arian, 276-336, Arias ; (250 or 256-336) was a Cyrenaic presbyter, ascetic, and priest best known for the doctrine of Arianism.[1][2] His teachings about the nature of the Godhead in Christianity, which emphasized God the Father's uniqueness and Christ's subordination under the Father,[3] and his opposition to what would become the dominant Christology, Homoousian Christology, made him a primary topic of the First Council of Nicaea convened by Emperor Constantine the Great in 325. Emperors Licinius and Constantine legalized and formalized the Christianity of the time in the Roman Empire, Constantine sought to unify the newly recognized Church and remove theological divisions.[4] The Christian Church was divided over disagreements on Christology, or the nature of the relationship between the first and second persons of the Trinity. Christians, including Athanasius of Alexandria, used Arius and Arianism as epithets to describe those who disagreed with their doctrine of coequal Trinitarianism, a Homoousian Christology representing God the Father and Jesus Christ the Son as "of one essence" ("consubstantial") and coeternal. writings describe Arius' theology as one in which there was a time before the Son of God, when only God the Father existed. concerted opposition, Arian Christian churches persisted throughout Europe, the Middle East, and North Africa, especially in various Germanic kingdoms, until suppressed by military conquest or voluntary royal conversion between the fifth and seventh centuries. Son's precise relationship with the Father had been discussed for decades before Arius' advent; Arius intensified the controversy and carried it to a Church-wide audience, where others like Eusebius of Nicomedia proved much more influential in the long run. fact, some later Arians disavowed the name, claiming not to have been familiar with the man or his specific teachings.[5][6] However, because the conflict between Arius and his foes brought the issue to the theological forefront, the doctrine he proclaimed—though had not originated—is generally labeled as "his". St Alexander the Patriarch of Constantinople, Commemorated on August 30; Martyr Polychronius the Presbyter, Commemorated on October 7; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); Hieromartyr Peter the Archbishop of Alexandria, Commemorated on November 25; St. Basil the Great, Archbishop of Casarea in Cappadocia, Commemorated on January 1;

Constantinople, 280-340, Eusebius, Church Historian, an Arian before Arius
Palestine, 280-340, Eusebius, Church Historian, Arian; of Caesarea (AD 260/265 - 339/340), also known as Eusebius Pamphili, was a historian of Christianity, exegete, and Christian polemicist. became the bishop of Caesarea Maritima about AD 314. Together with Pamphilus, he was a scholar of the biblical canon and is regarded as one of the most learned Christians of his time.[6] wrote Demonstrations of the Gospel, Preparations for the Gospel and On Discrepancies between the Gospels, studies of the biblical text. Father of Church History [note 1] (not to be confused with the title of Church Father), he produced the Ecclesiastical History, On the Life of Pamphilus, the Chronicle and On the Martyrs. He also produced a biographical work on Constantine the Great, the first Christian Emperor, who was augustus between AD 306 and AD 337. A portrait of St. Eusebius of Caesarea (left) and Ammonius of Alexandria (right), prefacing the letter Eusebius wrote to him in the Rabbula Gospels (6th cent. AD) Eusebius' works are regarded as giving insight into the history of the early church, he was not without prejudice, especially in regard to the Jews, for while "Eusebius indeed blames the Jews for the crucifixion of Jesus, he nevertheless also states that forgiveness can be granted even for this sin and that the Jews can receive salvation."[8] scholars question the accuracy of Eusebius' works. For example, at least one scholar, Lynn Cohick, dissents from the majority view that Eusebius is correct in identifying the Melito of Peri Pascha with the Quartodeciman bishop of Sardis. Cohick claims as support for her position that "Eusebius is a notoriously unreliable historian, and so anything he reports should be critically scrutinized."[9] Life of Constantine, which he wrote as a eulogy shortly after the emperor's death in AD 337, is "often maligned for perceived factual errors, deemed by some so hopelessly flawed that it cannot be the work of Eusebius at all."[10] attribute this perceived flaw in this particular work as an effort at creating an overly idealistic hagiography, calling him a "Constantinian flunky"[11] since, as a trusted adviser to Constantine, it would be politically expedient for him to present Constantine in the best light possible. Byzantine Arian, 276-336, Arias ; Son's precise relationship with the Father had been discussed for decades before Arius' advent; Arius intensified the controversy and carried it to a Church-wide audience, where others like Eusebius of Nicomedia proved much more influential in the long run. fact, some later Arians disavowed the name, claiming not to have been familiar with the man or his specific teachings.[5][6] However, because the conflict between Arius and his foes brought the issue to the theological forefront, the doctrine he proclaimed—though had not originated—is generally labeled as "his". (250 or 256-336) was a Cyrenaic presbyter, ascetic, and priest best known for the doctrine of Arianism.[1][2] His teachings about the nature of the Godhead in Christianity, which emphasized God the Father's uniqueness and Christ's subordination under the Father,[3] and his opposition to what would become the dominant Christology, Homoousian Christology, made him a primary topic of the First Council of Nicaea convened by Emperor Constantine the Great in 325. Emperors Licinius and Constantine legalized and formalized the Christianity of the time in the Roman Empire, Constantine sought to unify the newly recognized Church and remove theological divisions.[4] The Christian Church was divided over disagreements on Christology, or the nature of the relationship between the first and second persons of the Trinity. Christians, including Athanasius of Alexandria, used Arius and Arianism as epithets to describe those who disagreed with their doctrine of coequal Trinitarianism, a Homoousian Christology representing God the Father and Jesus Christ the Son as "of one essence" ("consubstantial") and coeternal. writings describe Arius' theology as one in which there was a time before the Son of God, when only God the Father existed. concerted opposition, Arian Christian churches persisted throughout Europe, the Middle East, and North Africa, especially in various Germanic kingdoms, until suppressed by military conquest or voluntary royal conversion between the fifth and seventh centuries. Son's precise relationship with the Father had been discussed for decades before Arius' advent; Arius intensified the controversy and carried it to a Church-wide audience, where others like Eusebius of Nicomedia proved much more influential in the long run. fact, some later Arians disavowed the name, claiming not to have been familiar with the man or his specific teachings.[5][6] However, because the conflict between Arius and his foes brought the issue to the theological forefront, the doctrine he proclaimed—though had not originated—is generally labeled as "his". FABIAN, BISHOP AND MARTYR (20 JANUARY 250);

Constantinople, 284-305, Martyr Eleutherius, Chamberlain at Emperor's Residence, became Christain, Church in his home, beheaded
Constantinople, 284-305, Martyr Eleutherius, Chamberlain at Imperial Palace, Constantinople, Emperor's Residence, became Christain, country estate Church in his home, betrayed by servant, beheaded by Maximian Hercules, relics in city of Theato; Imperial Palace, Constantinople, 330; Martyr Eleutherius of Constantinople, Commemorated on August 4; Holy Martyr Eleutherius served as the cubicularius (chamberlain) at the court of the emperor Maximian Hercules (284-305). he accepted Christianity, he then settled on a country estate, and built a church at his home. of the servants reported to the emperor that Eleutherius had become a Christian. emperor ordered the saint to offer pagan sacrifice. The saint refused and for this he was beheaded. relics of Saint Eleutherius were at Constantinople, and afterwards transferred to Italy, to the city of Theato.

Constantinople, 284-305, Eleutherius, rich Roman Court manager, but thought eternal things , church iHome, Beheaded bMax Hercls
Constantinople, 284-305, Constantinople (Bosphorus Strait, Golden Horn), illustrious&rich chamberlain, emperor's household manager, but not fooled by worldly possessions & honors, but thought oImperishible&etermal, accepted baptism, daily psalmody&virtuous deeds, settled in country estate, church in his home, but his servant told pagan emperor (Maximian Hercules), who tried turn E from faith, then ordered behead him, throw body tDogs&vultures, but christian buried body; Constantinople; Martyr Eleutherius at Constantinople, Commemorated on December 15; Holy Martyr Eleutherius Cubicularius was an illustrious and rich chamberlain [“cubicularius”] at the Byzantine court. all his courtly privileges, Eleutherius was not beguiled by worldly possessions and honors. he thought of imperishable and eternal things. accepted holy Baptism, he began daily to glorify God with psalmody and to adorn his life with virtuous deeds. one of his servants through diabolic promptings, informed against his master to the [then still pagan] emperor. emperor tried to turn Eleutherius from his faith in Christ, after the unsuccessful attempts the emperor gave orders to behead him, and to throw his body to be eaten by dogs and vultures. certain Christian priest took up the saint’s body and buried it. is a second commemoration of the martyr on August 4. Martyr Eleutherius of Constantinople, Commemorated on August 4; Holy Martyr Eleutherius served as the cubicularius (chamberlain) at the court of the emperor Maximian Hercules (284-305). he accepted Christianity, he then settled on a country estate, and built a church at his home. of the servants reported to the emperor that Eleutherius had become a Christian. emperor ordered the saint to offer pagan sacrifice. saint refused and for this he was beheaded. relics of Saint Eleutherius were at Constantinople, and afterwards transferred to Italy, to the city of Theato.

Constantinople, 290-340, Macrina the Elder (Isis River 3 Crossroads, Pontus&Neocaesarea on Kelkit)
Byzantium, 290-340, Macrina the Elder (somewhere on Iris River) ; Byzantium, 350-379, Macrina the Younger (somewhere on Iris River); MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ;

Constantinople, 290-306, Demetrius of Thessaloniki, myrrh-gusher, secret christian appointed to kill c, converted many
Macedonian Saint, 290-306, Demetrius of Thessaloniki; (or Demetrios) of Thessaloniki (Greek: Ἅγιος Δημήτριος τῆς Θεσσαλονίκης, Hágios Dēmḗtrios tēs Thessaloníkēs[a]), also known as the Holy Great-Martyr Demetrius the Myroblyte (meaning 'the Myrrh-Gusher' or 'Myrrh-Streamer';[b] 3rd century – 306), was a Christian martyr of the early 4th century AD. the Middle Ages, he came to be revered as one of the most important Orthodox military saints, often paired with George of Lydda. His feast day is 26 October for Eastern Orthodox Christians, which falls on 8 November [NS] for those following the old calendar. In the Roman Catholic church he is most commonly called "Demetrius of Sermium" and his memorial falls on 8 October. Martyr Lupus, slave of Saint Demetrius of Thessalonica, Commemorated on August 23; Martyr Lupus lived at the end of the third century and beginning of the fourth century, and was a faithful servant of the holy Great Martyr Demetrius of Thessalonica (October 26). Being present at the death of his master, he soaked his own clothing with his blood and took a ring from his hand. With this clothing, and with the ring and the name of the Great Martyr Demetrius, Saint Lupus worked many miracles at Thessalonica. He destroyed pagan idols, for which he was subjected to persecution by the pagans, but he was preserved unharmed by the power of God. Lupus voluntarily delivered himself into the hands of the torturers, and by order of the emperor Maximian Galerius, he was beheaded by the sword. Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; Great Martyr Demetrios the Myrrh-gusher of Thessaloniki was the son of a Roman proconsul in Thessaloniki. Three centuries had elapsed and Roman paganism, spiritually shattered and defeated by the multitude of martyrs and confessors of the Savior, intensified its persecutions. parents of Saint Demetrios were secret Christians, and he was baptized and raised in the Christian Faith in a secret church in his father’s home. the time Demetrios had reached maturity and his father had died, Emperor Galerius Maximian had ascended the throne (305). Maximian, confident in Demetrios's education as well as his administrative and military abilities, appointed him to his father’s position as proconsul of the Thessaloniki district. The young commander's principal duties were to defend the city from barbarians and to eradicate Christianity. The Emperor's policy regarding Christians was expressed simply: “Put to death anyone who calls on the name of Christ.” The Emperor did not suspect that by appointing Demetrios he had provided him with the opportunity to bring many people to Christ. the appointment, Demetrios returned to Thessaloniki and confessed and glorified our Lord Jesus Christ. Instead of persecuting and executing Christians, he began to teach the Christian Faith openly to the inhabitants of the city and to overthrow pagan customs and the worship of idols. The compiler of his Life, Saint Simeon Metaphrastes (November 9), says that because of his teaching zeal he became “a second Apostle Paul” for Thessaloniki, particularly since “the Apostle to the Gentiles” founded the first community of believers in the city (1 Thess. and 2 Thess.). Lord also destined Saint Demetrios to follow Saint Paul on the path to martyrdom. When Maximian learned that the newly-appointed proconsul was a Christian, and that he had converted many Roman subjects to Christianity, the Emperor's rage knew no bounds. Returning from a campaign in the area of the Black Sea, the Emperor decided to lead his army through Thessaloniki, determined to massacre the Christians. of this, Saint Demetrios ordered his faithful servant Lupus to give his wealth to the poor saying, “Distribute my earthly riches among them, for we shall seek heavenly riches for ourselves.” He began to pray and fast, preparing himself for martyrdom. the Emperor came into the city, he summoned Demetrios, who boldly confessed himself a Christian and denounced the falsehood and futility of Roman polytheism. Maximian ordered Demetrios to be thrown into prison. An Angel appeared to him, comforting and encouraging him. the Emperor amused himself by staging games in the circus. His champion was a German by the name of Lyaeos. He challenged Christians to wrestle with him on a platform built over the upturned spears of the victorious soldiers. A brave Christian named Nestor went to the prison to Saint Dēmḗtrios, his instructor in the Faith, asking for his blessing to fight the barbarian. With the blessing and prayers of Saint Demetrios, Nestor defeated the fierce German and hurled him from the platform onto the spears of the soldiers, just as the murderous pagan would have done with the Christian. The enraged commander ordered the execution of the holy Martyr Nestor (October 27) and sent a guard to the prison to kill Saint Demetrios. At dawn on October 26, 306 soldiers appeared in the Saint's underground prison and ran him through with lances. His faithful servant, Saint Lupus, gathered up the blood-soaked garment of Saint Dēmḗtrios he took the imperial ring from his finger, a symbol of his high status, and dipped it in the blood. With the ring and other holy things sanctified the blood of Saint Demetrios, Saint Lupus began to heal the infirm. The Emperor ordered his soldiers to arrest and kill him. body of the holy Great Martyr Demetrios was cast out for wild animals to devour, but the Christians took it and secretly buried it in the earth. the reign of Saint Constantine (306-337), a church was built over the grave of Saint Demetrios. A hundred years later, during the construction of a majestic new church on the old spot, the incorrupt relics of the holy martyr were uncovered. Since the seventh century a miraculous flow of fragrant myrrh has been found beneath the crypt of the Great Martyr Demetrios, so he is called “the Myrrh-gusher.” times, those venerating the holy wonderworker tried to bring his holy relics, or a part of them, to Constantinople. Invariably, Saint Demetrios made it clear that he would not permit anyone to remove even a portion of his relics. is interesting that among the barbarians threatening the Romans, Slavs occupied an important place, in particular those settling upon the Thessalonian peninsula. Some even believe that the parents of Saint Dēmḗtrios were of Slavic descent. While advancing towards the city, pagan Slavs were repeatedly turned away by the apparition of a threatening radiant youth, going around on the walls and inspiring terror in the enemy soldiers. Perhaps this is why the name of Saint Demetrios was particularly venerated among the Slavic nations after they were enlightened by the Gospel. On the other hand, Greeks dismiss the idea that Saint Demetrios was a Slavic saint. very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Dēmḗtrios is regarded as a protector of the young, and is also invoked by those struggling with lustful temptations. Martyr Nestor of Thessalonica, Commemorated on October 27;

Constantinople, 290-307, Lupus, slave of Demetrius of T, soaked with D's blood, took ring, worked miracles, destroyed idols
Martyr Lupus, slave of Saint Demetrius of Thessalonica, Commemorated on August 23; Martyr Lupus lived at the end of the third century and beginning of the fourth century, and was a faithful servant of the holy Great Martyr Demetrius of Thessalonica (October 26). Being present at the death of his master, he soaked his own clothing with his blood and took a ring from his hand. With this clothing, and with the ring and the name of the Great Martyr Demetrius, Saint Lupus worked many miracles at Thessalonica. He destroyed pagan idols, for which he was subjected to persecution by the pagans, but he was preserved unharmed by the power of God. Lupus voluntarily delivered himself into the hands of the torturers, and by order of the emperor Maximian Galerius, he was beheaded by the sword. Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; Great Martyr Demetrios the Myrrh-gusher of Thessaloniki was the son of a Roman proconsul in Thessaloniki. Three centuries had elapsed and Roman paganism, spiritually shattered and defeated by the multitude of martyrs and confessors of the Savior, intensified its persecutions. parents of Saint Demetrios were secret Christians, and he was baptized and raised in the Christian Faith in a secret church in his father’s home. the time Demetrios had reached maturity and his father had died, Emperor Galerius Maximian had ascended the throne (305). Maximian, confident in Demetrios's education as well as his administrative and military abilities, appointed him to his father’s position as proconsul of the Thessaloniki district. The young commander's principal duties were to defend the city from barbarians and to eradicate Christianity. The Emperor's policy regarding Christians was expressed simply: “Put to death anyone who calls on the name of Christ.” The Emperor did not suspect that by appointing Demetrios he had provided him with the opportunity to bring many people to Christ. the appointment, Demetrios returned to Thessaloniki and confessed and glorified our Lord Jesus Christ. Instead of persecuting and executing Christians, he began to teach the Christian Faith openly to the inhabitants of the city and to overthrow pagan customs and the worship of idols. The compiler of his Life, Saint Simeon Metaphrastes (November 9), says that because of his teaching zeal he became “a second Apostle Paul” for Thessaloniki, particularly since “the Apostle to the Gentiles” founded the first community of believers in the city (1 Thess. and 2 Thess.). Lord also destined Saint Demetrios to follow Saint Paul on the path to martyrdom. When Maximian learned that the newly-appointed proconsul was a Christian, and that he had converted many Roman subjects to Christianity, the Emperor's rage knew no bounds. Returning from a campaign in the area of the Black Sea, the Emperor decided to lead his army through Thessaloniki, determined to massacre the Christians. of this, Saint Demetrios ordered his faithful servant Lupus to give his wealth to the poor saying, “Distribute my earthly riches among them, for we shall seek heavenly riches for ourselves.” He began to pray and fast, preparing himself for martyrdom. the Emperor came into the city, he summoned Demetrios, who boldly confessed himself a Christian and denounced the falsehood and futility of Roman polytheism. Maximian ordered Demetrios to be thrown into prison. An Angel appeared to him, comforting and encouraging him. the Emperor amused himself by staging games in the circus. His champion was a German by the name of Lyaeos. He challenged Christians to wrestle with him on a platform built over the upturned spears of the victorious soldiers. A brave Christian named Nestor went to the prison to Saint Dēmḗtrios, his instructor in the Faith, asking for his blessing to fight the barbarian. With the blessing and prayers of Saint Demetrios, Nestor defeated the fierce German and hurled him from the platform onto the spears of the soldiers, just as the murderous pagan would have done with the Christian. The enraged commander ordered the execution of the holy Martyr Nestor (October 27) and sent a guard to the prison to kill Saint Demetrios. At dawn on October 26, 306 soldiers appeared in the Saint's underground prison and ran him through with lances. His faithful servant, Saint Lupus, gathered up the blood-soaked garment of Saint Dēmḗtrios he took the imperial ring from his finger, a symbol of his high status, and dipped it in the blood. With the ring and other holy things sanctified the blood of Saint Demetrios, Saint Lupus began to heal the infirm. The Emperor ordered his soldiers to arrest and kill him. body of the holy Great Martyr Demetrios was cast out for wild animals to devour, but the Christians took it and secretly buried it in the earth. the reign of Saint Constantine (306-337), a church was built over the grave of Saint Demetrios. A hundred years later, during the construction of a majestic new church on the old spot, the incorrupt relics of the holy martyr were uncovered. Since the seventh century a miraculous flow of fragrant myrrh has been found beneath the crypt of the Great Martyr Demetrios, so he is called “the Myrrh-gusher.” times, those venerating the holy wonderworker tried to bring his holy relics, or a part of them, to Constantinople. Invariably, Saint Demetrios made it clear that he would not permit anyone to remove even a portion of his relics. is interesting that among the barbarians threatening the Romans, Slavs occupied an important place, in particular those settling upon the Thessalonian peninsula. Some even believe that the parents of Saint Dēmḗtrios were of Slavic descent. While advancing towards the city, pagan Slavs were repeatedly turned away by the apparition of a threatening radiant youth, going around on the walls and inspiring terror in the enemy soldiers. Perhaps this is why the name of Saint Demetrios was particularly venerated among the Slavic nations after they were enlightened by the Gospel. On the other hand, Greeks dismiss the idea that Saint Demetrios was a Slavic saint. very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Dēmḗtrios is regarded as a protector of the young, and is also invoked by those struggling with lustful temptations. Martyr Nestor of Thessalonica, Commemorated on October 27;

Constantinople, 292-303, Great Martyr George of Cappadocia, Armenia, Nino's Kin
Cappadocia, 290-303, Great Martyr George of Cappadocia; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Constantinople, 293-306, Byzantine Patriarch, Probus, no info
Byzantine Patriarch, 293-306, Probus ; St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4; Metrophanes, Patriarch of Constantinople, was a contemporary of Saint Constantine the Great (306-337). His father, Dometius, was a brother of the Roman emperor Probus (276-282). Seeing the falseness of the pagan religion, Dometius came to believe in Christ. During a time of terrible persecution of Christians at Rome, Saint Dometius set off to Byzantium with two of his sons, Probus and Metrophanes. They were instructed in the law of the Lord by Bishop Titus, a man of holy life. Seeing the ardent desire of Dometius to labor for the Lord, Saint Titus ordained him presbyter. After the death of Titus first Dometius (272-303) was elevated to the bishop’s throne, and thereafter his sons, Probus (303-315) and in 316 Saint Metrophanes. emperor Constantine once came to Byzantium, and was delighted by the beauty and comfortable setting of the city. And having seen the holiness of life and sagacity of Saint Metrophanes, the emperor took him back to Rome. Soon Constantine the Great transferred the capital from Rome to Byzantium and he brought Saint Metrophanes there. The First Ecumenical Council was convened in 325 to resolve the Arian heresy. Constantine the Great had the holy Fathers of the Council bestow upon Saint Metrophanes the title of Patriarch. Thus, the saint became the first Patriarch of Constantinople. Metrophanes was very old, and was not able to be present at the Council, and he sent in his place the chorepiscopos (vicar bishop) Alexander. At the close of the Council the emperor and the holy Fathers visited with the ailing Patriarch. At the request of the emperor, the saint named a worthy successor to himself, Bishop Alexander. He foretold that Paul (at that time a Reader) would succeed to the patriarchal throne after Alexander. He also revealed to Patriarch Alexander of Alexandria that his successor would be the archdeacon Saint Athanasius. Metrophanes reposed in the year 326, at age 117. His relics rest at Constantinople in a church dedicated to him. should be noted that the Canons to the Holy Trinity in the Midnight Office in the Octoechos were not composed by this Metrophanes, but by Bishop Metrophanes of Smyrna, who lived in the middle of the ninth century.

Constantinople, 300-399, 4th Century, Folder, B. Empire, Legal Christianity, Arians, Goths

Byzantium, 305-311, Emperor Maximian Galerius, sack Persian capital, Across the Danube, Edict of Toleration
Byzantium, 305-311, Emperor Maximian Galerius ; (c. 258 -“ May 311) was Roman emperor from 305 to 311. his reign he campaigned, aided by Diocletian, against the Sassanid Empire, sacking their capital Ctesiphon in 299. He also campaigned across the Danube against the Carpi, defeating them in 297 and 300. Although he was a staunch opponent of Christianity, Galerius ended the Diocletianic Persecution when he issued an Edict of Toleration in Serdica in 311. Greatmartyr Euphemia the All-praised, Commemorated on July 11 ; Martyr Paul at Caesarea, in Palestine, Commemorated July 16 ; Martyr and Archdeacon Euplus of Catania, Commemorated on August 11; Martyr Lucius, Commemorated August 20 ; Martyr Bassa of Edessa, and her sons, Commemorated on August 21; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated on August 22; Martyr Lupus the Slave of St Demetrius of Thessalonica, Commemorated on August 23 ; Martyr Adrian of Nicomedia, Commemorated on August 26 ; 3,628 Martyrs who suffered at Nicomedia, Commemorated on September 2 ; Hieromartyr Anthimus the Bishop of Nicomedia, Commemorated on September 3; Martyr Eudoxius, Commemorated September 6 ; Martyr Menodora at Nicomedia, Commemorated on September 10 ; Martyr Theodotus of Adrianopolis, Commemorated on September 15 ; 156 Martyrs in Palestine, Commemorated on September 17 ; Martyr Peleus the Bishop of Palestine, Commemorated on September 17 ; Hieromartyr Hierotheus the Bishop of Athens, Commemorated October 4 ; Martyr Callisthene and her father Audactus of Ephesus, Commemorated on October 4; Martyr Theotecnus of Antioch, Commemorated on October 10 ; Venerable Hilarion the Great, Commemorated on October 21; Martyr Cyrenia in Cilicia, Commemorated on November 1; Repose of St Alexander Nevsky, Commemorated November 23 ; NICHOLAS OF MYRA, FRIEND OF CHILDREN, GIVER OF GIFTS, CLIMBER OF CHIMNEYS, ETC. (6 DEC 326) ; Greatmartyr Catherine of Alexandria, Commemorated on November 24; Hieromartyr Peter the Archbishop of Alexandria, Commemorated on November 25; Greatmartyr Barbara at Heliopolis, in Syria, Commemorated on December 4; Martyr Juliana at Heliopolis, in Syria, Commemorated on December 4; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated on December 6; St Sophronius the Archbishop of Cyprus, Commemorated on December 9; Martyr Menas of Alexandria, Commemorated on December 10; Martyr Elias in Cilicia, Commemorated on December 19; Martyr Philetairus of Nicomedia, Commemorated on December 30; Venerable Syncletica of Alexandria, Commemorated on January 5; Martyr Peter of Anium, at Hieropolis, Commemorated on January 13; Venerable Paul of Thebes, Commemorated on January 15; Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Martyr Julian of Emesa, Commemorated on February 6; Virginmartyr Ennatha of Palestine, Commemorated on February 10; Hieromartyr Blaise the Bishop of Sebaste, Commemorated on February 11; Greatmartyr Theodore the Tyro (œthe Recruit), Commemorated on February 17; Uncovering of the relics of the Martyr Menas of Alexandria, Commemorated on February 17; Martyr Victor of Phrygia, Commemorated on February 18 ; Martyr Archippus of the Seventy Apostles, Commemorated on February 19; Martyr Maximus of Adrianopolis, Commemorated February 19; Martyr Maurice at Apamea in Syria, Commemorated on February 22; Martyr Eutropius of Amasea, Commemorated on March 3 ; Hieromartyr Basil of Cherson, Commemorated on March 7; Martyr Urpasianus of Nicomedia, Commemorated on March 9; Martyr Urpasianus of Nicomedia, Commemorated on March 9 ; Martyr Alexander of Macedonia, Commemorated on March 13 ; Martyr Julian of Anazarbus, Commemorated on March 16; Martyr Papas of Lyconia, Commemorated on March 16; Virginmartyr Alexandra of Amisus, Commemorated on March 20; GREGORY THE ILLUMINATOR, APOSTLE TO ARMENIA (23 March 332); Hieromartyr Irenaeus the Bishop of Sirmium in Hungary, Commemorated on March 26; Martyr Matrona of Thessalonica, Commemorated on March 27; Martyr Amphianus (Apphianus) of Lycia, Commemorated on April 2 ; Martyr Polycarp of Alexandria, Commemorated on April 2 ; Virginmartyr Theodosia of Tyre, Commemorated on April 3 ; Martyr Rufinus the Deacon at Sinope, Commemorated on April 7; St Akaki Asistavi of Georgia, Commemorated on May 7; Martyr Hesychius of Antioch, Commemorated on May 10; Martyr Basiliscus the Bishop of Comana, Commemorated on May 22; Virginmartyr Theodosia of Tyre, Commemorated on May 29; Martyr Marcian of Egypt, Commemorated on June 5; Hieromartyr Marcellinus the Pope of Rome, Commemorated on June 7; Hieromartyr Sisinius the Deacon of Rome, Commemorated on June 7; Martyr Priscilla of Rome, Commemorated on June 7; Martyr Doulas of Cilicia, Commemorated on June 15; Venerable Paisius the Great, Commemorated on June 19; Hieromartyr Methodius the Bishop of Patara, Commemorated on June 20; Martyr Aristocles the Presbyter of Cyprus, Commemorated on June 20; Translation of the relics of the Holy and Wonderworking Unmercenary John, Commemorated on June 28 ;

Byzantium, 305-313, Emperor, Maximinus II Daia, in the East
Roman Emperor, 305-312, Maximinus II Daia; ANTONY, ABBOT IN EGYPT (17 JAN 356); Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Martyr Julian of Emesa, Commemorated on February 6; Virginmartyr Ennatha of Palestine, Commemorated on February 10; Hieromartyr Blaise the Bishop of Sebaste, Commemorated on February 11; Uncovering of the relics of the Martyr Menas of Alexandria, Commemorated on February 17; Martyr Archippus of the Seventy Apostles, Commemorated on February 19; Martyr Eutropius of Amasea, Commemorated on March 3 ; Martyr Urpasianus of Nicomedia, Commemorated on March 9; Martyr Alexander of Macedonia, Commemorated on March 13 ; Martyr Julian of Anazarbus, Commemorated on March 16; Martyr Papas of Lyconia, Commemorated on March 16; Virginmartyr Alexandra of Amisus, Commemorated on March 20; GREGORY THE ILLUMINATOR, APOSTLE TO ARMENIA (23 March 332); Martyr Matrona of Thessalonica, Commemorated on March 27; Martyr Amphianus (Apphianus) of Lycia, Commemorated on April 2 ; Martyr Polycarp of Alexandria, Commemorated on April 2 ; Virginmartyr Theodosia of Tyre, Commemorated on April 3 ;

Constantinople, 305-325, Sisinius, Bishop of Cyzikus, slated f martyr, survived being drug behind horse, died 20 yrs later 325
Constantinople, 305-325, Sisinius, Bishop of Cyzikus, slated for martyrdom, survived being drug behind a horse, died 20 yrs later in 325; Cyzicus Martyr Sisinius the Bishop of Cyzicus, Commemorated on November 23 ; Holy Confessor Sisinius was Bishop of Cyzicus in what is now Turkey. During the persecution of Diocletian he was slated for martyrdom, having been tied behind a horse in an effort to drag him through the streets until death. Sisinius survived, however, and died in the year 325 AD.

Constantinople, 305-337, Dedication St George's Church, Lydda, Palestine (Lo or Diospolis), George's relics, many miracles
Palestine, , Dedication St George's Church, Lydda, Palestine (Lo or Diospolis, Yarkon River 1), George's relics, many miracles; Lydda or Lod; Dedication of the Church of the Greatmartyr George in Lydda, Commemorated on November 3; Christians built a new church in honor of Saint George at Lydda during the reign of Saint Constantine (305-337). the church was consecrated, the relics of the holy Great Martyr George (April 23) were transferred there, and many miracles took place before them.

Constantinople, 306-326, Metrophanes, first Byzantine Patriarch in 316, lived to 117, son of e's b
Byzantine Patriarch, 306-326, Metrophanes of Byzantium; St Alexander the Patriarch of Constantinople, Commemorated on August 30; St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4; Metrophanes, Patriarch of Constantinople, was a contemporary of Saint Constantine the Great (306-337). His father, Dometius, was a brother of the Roman emperor Probus (276-282). Seeing the falseness of the pagan religion, Dometius came to believe in Christ. During a time of terrible persecution of Christians at Rome, Saint Dometius set off to Byzantium with two of his sons, Probus and Metrophanes. They were instructed in the law of the Lord by Bishop Titus, a man of holy life. Seeing the ardent desire of Dometius to labor for the Lord, Saint Titus ordained him presbyter. After the death of Titus first Dometius (272-303) was elevated to the bishop’s throne, and thereafter his sons, Probus (303-315) and in 316 Saint Metrophanes. emperor Constantine once came to Byzantium, and was delighted by the beauty and comfortable setting of the city. And having seen the holiness of life and sagacity of Saint Metrophanes, the emperor took him back to Rome. Soon Constantine the Great transferred the capital from Rome to Byzantium and he brought Saint Metrophanes there. The First Ecumenical Council was convened in 325 to resolve the Arian heresy. Constantine the Great had the holy Fathers of the Council bestow upon Saint Metrophanes the title of Patriarch. Thus, the saint became the first Patriarch of Constantinople. Metrophanes was very old, and was not able to be present at the Council, and he sent in his place the chorepiscopos (vicar bishop) Alexander. At the close of the Council the emperor and the holy Fathers visited with the ailing Patriarch. At the request of the emperor, the saint named a worthy successor to himself, Bishop Alexander. He foretold that Paul (at that time a Reader) would succeed to the patriarchal throne after Alexander. He also revealed to Patriarch Alexander of Alexandria that his successor would be the archdeacon Saint Athanasius. Metrophanes reposed in the year 326, at age 117. His relics rest at Constantinople in a church dedicated to him. should be noted that the Canons to the Holy Trinity in the Midnight Office in the Octoechos were not composed by this Metrophanes, but by Bishop Metrophanes of Smyrna, who lived in the middle of the ninth century. EPHREM OF EDESSA, DEACON AND HYMN-WRITER (10 JUNE 373);

Byzantium, 306-337, Emperor, Constantine, became emperor in roman britain at York, Legal Christianity in 316
Byzantine Emperor, 306-337, Constantine the Great ; Greatmartyr Euphemia the All-praised, Commemorated on July 11 ; Venerable Onesimus of Magnesia, Commemorated on July 14 ; Martyr Julita (Ulita) of Tarsus, Commemorated on July 15 ; Venerable Pambo the Hermit of Egypt, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Bassa of Edessa, and her sons, Commemorated on August 21; St Hosius the Confessor the Bishop of Cordova, Commemorated August 27 ; St Alexander the Patriarch of Constantinople, Commemorated on August 30; 40 Women Martyrs at Heraclea, in Thrace, Commemorated on September 1; Martyr Menodora at Nicomedia, Commemorated on September 10; Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem, Commemorated on September 13; FEAST OF THE HOLY CROSS, (14 SEP 335); The Universal Exaltation of the Precious and Life-Giving Cross, Commemorated on September 14; Commemoration of the apparition of the Pillar with the Robe of the Lord under it at Mtskheta in Georgia, Commemorated on October 1; Martyr Callisthene and her father Audactus of Ephesus, Commemorated on October 4; Martyr Polychronius the Presbyter, Commemorated on October 7; Martyr Theotecnus of Antioch, Commemorated on October 10 ; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; Martyr Nestor of Thessalonica, Commemorated on October 27; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; Venerable Abramius the Recluse of Mesopotamia, Commemorated on October 29; St Marcian of Cyrrhus, Commemorated on November 2; Dedication of the Church of the Greatmartyr George in Lydia, Commemorated on November 3; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; St Hypatius of Gangra, Commemorated on November 16; Hieromartyr Peter the Archbishop of Alexandria, Commemorated on November 25; Martyr Anna, Commemorated on November 28; St John of Egypt, Commemorated on December 2; St Spyridon the Wonderworker and Bishop of Tremithus, Commemorated on December 12 ; St Niphon the Bishop of Cyprus, Commemorated on December 23; St Paul the Bishop of Neocaesarea, Commemorated on December 23; Martyr Zoticus the Keeper of Orphans, Commemorated on December 30; St. Basil the Great, Archbishop of Caesarea in Cappadocia, Commemorated on January 1; St Emilia, the Mother of St Basil the Great, Commemorated on January 1; Martyr Gordius at Caesarea, in Cappadocia, Commemorated on January 3 ; Venerable Syncletica of Alexandria, Commemorated on January 5; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); St James the Bishop of Nisibis, Commemorated on January 13; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; ANTONY, ABBOT IN EGYPT (17 JAN 356); Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; Venerable Ephraim the Syrian, Commemorated on January 28; Martyr Silvanus Bishop of Emesa, Commemorated on January 29; Hieromartyr Abramius the Bishop of Arbela in Assyria, Commemorated on February 4; St Parthenius the Bishop of Lampsacus on the Hellespont, Commemorated on February 7; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Martyr Victor of Phrygia, Commemorated on February 18 ; St Agapitus the Confessor the Bishop of Synnada in Phrygia, Commemorated on February 18; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; St Eustathius the Archbishop of Antioch, Commemorated on February 21; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; Virginmartyr Piama, Commemorated on March 3; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6; Venerable Arcadius of Cyprus, Commemorated on March 6; Hieromartyr Capiton of Cherson, Commemorated on March 7; Hieromartyr Eugene of Cherson, Commemorated on March 7; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; 40 Holy Martyrs of Sebaste, Commemorated on March 9; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; St Malchus of Chalcis in Syria, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Hieromartyr Mark the Bishop of Arethusa, who suffered under Julian the Apostate, Commemorated on March 29; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Venerable Vitalius of Gaza, Commemorated on April 22; Martyr Theognes at Cyzicus, Commemorated on April 29; Uncovering of the relics of St Basil the Bishop of Amasea, Commemorated on April 30; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); St Akaki Asistavi of Georgia, Commemorated on May 7; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); Blessed Isidora the Fool of Tabenna in Egypt, Commemorated on May 10; Martyr Philadelphus and 18 others in Sicily, Commemorated on May 10; Commemoration of the Founding of Constantinople, Commemorated on May 11 ; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; St Achilles the Bishop of Larissa, Commemorated on May 15 ; Venerable Pachomius the Great, Founder of Coenobitic Monasticism, Commemorated on May 15; The Entrance of St Nino (Nina) the Enlightener into Georgia, Commemorated on May 19; Equal of the Apostles and Emperor Constantine with his Mother Helen, Commemorated on May 21; Hieromartyr Helladius the Bishop in the East, Commemorated on May 28; St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Martyr Marcian of Egypt, Commemorated on June 5; Translation of the relics of the Greatmartyr Theodore Stratelates, Commemorated on June 8; EPHREM OF EDESSA, DEACON AND HYMN-WRITER (10 JUNE 373); Martyr Alexander at Constantinople, Commemorated on June 10; St Triphyllius the Bishop of Leucosia (Nicosia) in Cyprus, Commemorated on June 13; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379);

Constantinople, 306-337, Zoticus tKeeper oOrphans, Hospital funded bConstantine fLeprosy, Arian Son drug Z oStones, Spring there
Constantinople, 306-337, Zoticus tKeeper oOrphans, illustrious rich Roman wConstantine, 324 tConstantinople wC, ordained priest, in home destitute&Orphaned, funds fConstantine built hospital fSick&Homeless, saved leperors fSoldiers wDrowned them, Arian Constantius suceeded father C, thought Z bought jewels wThe money, shown tHospital angry had wild mules drag Z over stones, Pure water Spring there; Constantinople; Martyr Zoticus the Keeper of Orphans, Commemorated December 30 ; Hieromartyr Zoticus, Protector of Orphans, illustrious and rich Roman, in the service of Saint Constantine the Great (306-337). the emperor transferred the capital from Rome to Constantinople, Zoticus also moved there. however, spurning worldly honors, Zoticus was ordained to the holy priesthood, and he began to provide for the destitute and orphaned in his own home. receiving funds from Saint Constantine, he built a place of treatment for the sick, a shelter for the homeless, where he took in those afflicted with leprosy, rescuing them from the soldiers who had been ordered to drown them in the sea. Saint Constantine’s son, Constantius (337-361), an adherent of the Arian heresy, succeeded his father, Zoticus was accused of receiving a large sum of money from the deceased emperor. asked about this, Zoticus showed the emperor the homeless and sick home he had built. became angry, for he thought that Zoticus had purchased jewels with the money received from his father, and he wanted them back. ordered Saint Zoticus to be tied to wild mules, which dragged the saint over the stones. His whole body was lacerated, and the saint gave up his soul to God. stream of pure water sprang forth at the place of his death, from which many received healing.

Byzantium, 308-324, Emperor, Licinius, Fake Christian then Last Pagan
Byzantine Emperor, 308-324, Licinius ; Uncovering of the relics of St Basil the Bishop of Amasea, Commemorated on April 30;

Byzantium, 308-324, Emperess, Flavia Julia Constantia, Constantine's half sister, Arian
Byzantine Emperess, 308-324, Flavia Julia Constantia; Byzantine Emperor, 308-324, Licinius ; 45 Holy Martyrs at Nicopolis in Armenia, Commemorated July 10 ; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; 40 Women Martyrs at Heraclea, in Thrace, Commemorated on September 1; Martyr Severian of Sebaste, Commemorated on September 9 ; Martyr Menodora at Nicomedia, Commemorated on September 10; Hieromartyr Julian of Galatia, Commemorated September 13 ; Martyr Macrobius at Tomis in Romania, Commemorated on September 13; Martyr Callisthene and her father Audactus of Ephesus, Commemorated on October 4; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; St Marcian of Cyrrhus, Commemorated on November 2; St Philogonius the Bishop of Antioch, Commemorated on December 20; St Paul the Bishop of Neocaesarea, Commemorated on December 23; St. Basil the Great, Archbishop of Caesarea in Cappadocia, Commemorated on January 1; Hieromartyr Theogenes the Bishop of Parium on the Hellespont, Commemorated on January 2; Martyr Hermylus of Belgrade, Commemorated on January 13; Martyr Stratonicus of Belgrade, Commemorated on January 13; Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Venerable Macarius of Alexandria, Commemorated on January 19; Greatmartyr Theodore Stratelates 'œthe General'Â, Commemorated on February 8; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Martyr Victor of Phrygia, Commemorated on February 18 ; St Agapitus the Confessor the Bishop of Synnada in Phrygia, Commemorated on February 18; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; St Eustathius the Archbishop of Antioch, Commemorated on February 21; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; 40 Holy Martyrs of Sebaste, Commemorated on March 9; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Hieromartyr Mark the Bishop of Arethusa, who suffered under Julian the Apostate, Commemorated on March 29; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Hieromartyr Basil the Bishop of Amasea, Commemorated on April 26; Righteous Virginmartyr Glaphyra, Commemorated on April 26; Uncovering of the relics of St Basil the Bishop of Amasea, Commemorated on April 30; Martyr Philadelphus and 18 others in Sicily, Commemorated on May 10; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; The Entrance of St Nino (Nina) the Enlightener into Georgia, Commemorated on May 19; EPHREM OF EDESSA, DEACON AND HYMN-WRITER (10 JUNE 373); Martyr Alexander at Constantinople, Commemorated on June 10;

Constantinople, 311-371, Hilarion tGreat, founder Palestine monasticism, Anthony tGreat disciple, defeated passions wWork&prayer
Palestine, 311-371, Hilarion tGreat, founder palestinian monasticism, Anthony tGreat disciple, from Thabatha near Gaza&Cyprus, baptized iAlexandria, wtSketis, btMaium desert, violent struggles impure thoughts passions of flesh, defeated them through heavy laborfasting&prayer, overcame demonic terrors by prayer, converted thieves, famous for miracles, deliverance power, cured sick without pay, discerned sin passion by smell, monasteries spring up, he instituted strict rule, to Cyprus in 364; Palestine Saint, 311-371, Hilarion; the Great (291–371) was an anchorite who spent most of his life in the desert according to the example of Anthony the Great (c. 251–356). St Anthony is considered to have established Christian monasticism in the Egyptian desert, St Hilarion is considered by some to be the founder of Palestinian monasticism[1] and venerated as a saint by the Orthodox and the Roman Catholic Church. Venerable Hilarion the Great, Commemorated on October 21; Hilarion the Great was born to pagan parents in the year 291 in the Palestinian village of Thabatha near Gaza. a young man, he was sent to Alexandria for his education. he became acquainted with Christianity and was baptized. hearing an account of the angelic life of Saint Anthony the Great (January 17), Hilarion went to meet him, desiring to study with him and learn what is pleasing to God. soon returned to his native land to find that his parents had died. After distributing his family’s inheritance to the poor, Saint Hilarion went forth into the desert surrounding the city of Maium. the desert the Saint endured violent struggles with impure thoughts, vexations of the mind, and the burning passions of the flesh, he defeated them through heavy labor, fasting and fervent prayer. devil sought to frighten him with phantoms and apparitions. While he was praying Saint Hilarion would sometimes hear children crying, women wailing, and the roaring of lions and other wild beasts. understood that the demons were causing these terrors in order to drive him out of the wilderness. overcame his fear by resorting to fervent prayer. some thieves fell upon Saint Hilarion, and he persuaded them to forsake their lawless life by the power of his words. all of Palestine heard about Saint Hilarion and of the miracles he worked. Lord granted the holy ascetic the power to cast out unclean spirits. With this gift of grace he loosed the bonds of many of those who were afflicted. sick came for healing, and the Saint cured them without asking for any payment, saying that the grace of God is freely received, and must be freely given (Matthew 10:8). was the grace that he received from God that he could tell by the smell of someone’s body or clothing which passion was afflicting his soul. came to Saint Hilarion desiring to save their souls under his guidance. his blessing, monasteries began to spring up throughout Palestine. Going from one monastery to another, he instituted a strict ascetic manner of life. seven years before his death (+ 371-372) Saint Hilarion moved back to Cyprus, where the ascetic lived in a solitary place until the Lord summoned him to Himself. Hilarion is sometimes depicted holding a scroll which reads: "The tools of a monk are steadfastness, humility, and love according to God." In iconography, is depicted as an old man with a brown, rush-like beard divided into three points. Venerable Hilarion the New, Abbot of the Dalmatian Monastery, Commemorated on June 6;

Constantinople, 311-372, St constantia oPaphos, Unceasing prayer, Patroness oP, known for love oHilarion even after his death
Cyprus, , St constantia oPaphos, Cyprus, Unceasing prayer, Patroness of Paphos, known for her love for Hilarion even after his death ; Paphos; Saint Constantia of Paphos, Commemorated on August 25; Constantia was from the city of Paphos on the island of Cyprus, as Saint Jerome (Hieronymus) writes in his book On the Ecclesiastical Writers, was the disciple of Saint Hilarion the Great (October 21) who lived as an ascetic in a village in the Diocese of Paphos. Saint Jerome’s Life of Saint Hilarion (44), he tells us that Saint Hilarion saved her daughter and son-in-law from death by anointing them with oil. Saint Hilarion’s death, Constantia remained near his grave and struggled in asceticism, in imitation of the Saint, praying ceaselessly and striving for her spiritual fulfillment. her faith and her prayers to Saint Hilarion she was also found worthy of performing miracles. Constantia is also mentioned by the chronographer Cyprian while the Cypriot scholar Stephanos Luzinian (in the XVI century) reports that was regarded as the patroness of Paphos. Stephanos Luzinian writes about Saint Constantia: “Constantia, a very noble lady of the city of Paphos, was a disciple of the most holy Father Hilarion. She died of unbearable sadness when she heard of the death of her master and how his body had been stolen by his disciple Hesychius. faithful love is worthy of praise: not only did she love her master while he was still alive, but her great love for him continued even after his death.” Jerome also relates (Life of Saint Hilarion, 47) that when Saint Constantia received a message saying that Saint Hilarion’s body was in Palestine, “She immediately fell dead, thus attesting to her deep love for the servant of God. had become her custom to keep nightly vigils in the Saint’s sepulcher and converse with him as if he was there to aid her in her prayers.” Cypriot Menaion contains a complete Service in honor of Saint Constantia, and in her Troparion she is called “the Protectress of Paphos.”

Constantinople, 312, Indiction, Constantine's vision of the Cross, somewhere, Church New Year
Byzantium, 312, Indiction, Constantine's vision of the Cross, somewhere, Church New Year; Byzantine Emperor, 306-337, Constantine the Great ;

Constantinople, 313 and 323, Edict of Milan, freedom of religion
Edict of Milan, 313 Western Roman Empire and 323 extended to the Eastern Roman Empire; The Universal Exaltation of the Precious and Life-Giving Cross, Commemorated on September 14 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Hieromartyr Basil the Bishop of Amasea, Commemorated on April 26; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); Equal of the Apostles and Emperor Constantine with his Mother Helen, Commemorated on May 21;

Constantinople, 313-323, Patriarch, Macarius I, searched for the cross w Helen, Arian
Jerusalem Patriarch, 313-323, Macarius I ; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6;

Constantinople, 314-335, Roman Pope Sylvester I, famous debate converted 120 Jews, large churches, P supremacy Legend
Rome, 314-335, Roman Pope Sylvester I, famous debate converted 120 Jews, large churches, P supremacy Legend because close friend oConstantine, raised by mother, ed by presbyter, served strangers, incl persecuted bishop who converted many, buried him, prison for that, saved from execution bEmperor dying, converted many pagans, at 30 deacon&presbyter 296-304, Pope Bishop i314, built many churches, defeated 120 Rabbis in debate, Constantine&Helen there, stopped Zambres' sorcery, Z converted, died 335; Roman Pope, 314-335, Pope Sylvester I ; I (also Silvester, died 31 December 335) was the bishop of Rome from 314 until his death. He was the 33rd pope of the Catholic Church.[2] filled the see of Rome at an important era in the history of the Western Church, yet very little is known of him.[3] accounts of his pontificate preserved in the seventh- or eighth-century Liber Pontificalis contain little more than a record of the gifts said to have been conferred on the church by Constantine I,[4] although it does say that he was the son of a Roman named Rufinus.[5] feast is celebrated as Saint Sylvester's Day in Western Christianity on 31 December, while Eastern Christianity commemorates it on 2 January.[6] churches were founded and built during Sylvester I's pontificate, including Basilica of St. John Lateran, Basilica of the Holy Cross in Jerusalem, Old St. Peter's Basilica and several churches built over the graves of martyrs.[5][7] did not attend the First Council of Nicaea in 325, where the Nicene Creed was formulated, but he was represented by two legates, Vitus and Vincentius, and he approved the council's decision. of the Symmachian forgeries, the Vita beati Silvestri (c. 501–508), which has been preserved in Greek and Syriac (and in Latin in the Constitutum Silvestri), is an apocryphal alleged account of a Roman council, including legends of Sylvester's close relationship with the first Christian emperor. These also appear in the Donation of Constantine.[5] after his death, the figure of Sylvester was embroidered upon in a fictional account of his relationship to Constantine, which seemed to successfully support the later Gelasian doctrine of papal supremacy, papal auctoritas (authority) guiding imperial potestas (power), the doctrine that is embodied in the forged Donation of Constantine of the eighth century. In the fiction, of which an early version is represented in the early sixth-century Symmachean forgeries emanating from the curia of Pope Symmachus (died 514), the Emperor Constantine was cured of leprosy by the virtue of the baptismal water administered by Sylvester.[8] Sylvester I and Constantine in a 1247 fresco Emperor, abjectly grateful, not only confirmed the bishop of Rome as the primate above all other bishops, he resigned his imperial insignia and walked before Sylvester's horse holding the Pope's bridle as the papal groom. Pope, in return, offered the crown of his own good will to Constantine, who abandoned Rome to the pope and took up residence in Constantinople. doctrine behind this charming story is a radical one," Norman F. Cantor observes: "The pope is supreme over all rulers, even the Roman emperor, who owes his crown to the pope and therefore may be deposed by papal decree". Such a useful legend quickly gained wide circulation; Gregory of Tours referred to this political legend in his history of the Franks, written in the 580s.[9] Sylvester II, himself a close associate of Otto III, Holy Roman Emperor, chose the name Sylvester in imitation of Sylvester I. of Saint Sylvester in the Abbey of Saint Sylvester in Nonantola the West, the liturgical feast of Saint Sylvester is on 31 December, the day of his burial in the Catacomb of Priscilla.[5] This is the last day in the year and, accordingly, in German-speaking countries and in some others close to them, New Year's Eve is known as Silvester. In some other countries, too, the day is usually referred to as Saint Sylvester's Day or the Feast of Saint Sylvester.[10] In São Paulo, Brazil, a long-distance running event called the Saint Silvester Road Race occurs every year on 31 December.[11] Sylvester I portrayed slaying a dragon and resurrecting its victims, a fresco by Maso di Banco The Donation of Constantine is a document fabricated in the second half of the eighth century, purporting to be a record by the Emperor himself of his conversion, the profession of his new faith, and the privileges he conferred on Pope Sylvester I, his clergy, and their successors. According to it, Pope Sylvester was offered the imperial crown, which, however, he refused.[12] Santu Papa Silvestru", a story in Giuseppe Pitrè's collection of Sicilian fables, recounts the legend as follows: Constantine the king wants to take a second wife, and asks Sylvester. Sylvester denies him permission, calling on heaven as witness; Constantine threatens him, and Sylvester, rather than give in, escapes into the woods. Not long after, Constantine falls ill; when he is desperate of ever regaining his health he has a dream which commands him to send for Sylvester. He obeys, and Sylvester receives Constantine's messengers in his cave and swiftly baptizes them, whereafter (having shown them several miracles) he is led back to Constantine, whom he baptizes also, and cures. In this story, Constantine and his entourage are not pagans but Jews.[13] legend has Sylvester slaying a dragon. He is often depicted with the dying beast.[14][15] St Sylvester the Pope of Rome, Commemorated on January 2; Sylvester, Bishop of Rome (314-335) was born at Rome of Christian parents named Rufinus and Justa. father soon died, and the saint remained in the care of his mother. ’s teacher, the presbyter Quirinus, gave him a fine education and raised him as a true Christian. he was an adult, Sylvester fulfilled the Lord’s command to love one’s neighbor. often received strangers and travelers, serving them like a slave in his own home. a persecution against Christians, Sylvester did not hesitate to take in the holy confessor Bishop Timothy of Antioch, who dwelt with him for more than a year, and who converted many to Christ by his preaching. Timothy was arrested and executed on orders of the Prefect Tarquinius. secretly took the body of the saint and buried it. came to the attention of Tarquinius, and the saint was arrested and brought to trial. Tarquinius demanded that he renounce Christ, threatening him with torture and death. Sylvester was however not intimidated, and he remained steadfast in his confession of faith, was then thrown into prison. Tarquinius suddenly died after the trial, the saint was set free fearlessly he evangelized the pagans, converting many to Christianity. thirty years of age Saint Sylvester was ordained as a deacon, and then presbyter, by Bishop Marcellinus (296-304). the death of Bishop Militiades (or Melchiades, 311-314), Saint Sylvester was chosen Bishop of Rome. encouraged his flock to live in a righteous manner, and he insisted that priests strictly fulfill their duty, not be involved with secular businesses. Sylvester became renowned as an expert on Holy Scripture and as a staunch defender of the Christian Faith. the reign of the emperor Saint Constantine the Great, the period of persecution had ended for the Church, Jews arranged a public debate to determine which faith was true. Constantine and his mother, the holy Empress Helen, were present together with a large crowd. Sylvester spoke for the Christians, the Jews had one hundred and twenty learned rabbis led by Zambres, a magician and sorcerer. Quoting the sacred books of the Old Testament, Sylvester convincingly demonstrated that all the prophets foretold the birth of Jesus Christ from the all-pure Virgin, also His voluntary suffering and death for the redemption of the fallen race of mankind, His glorious Resurrection. saint was declared the victor in the debate. Zambres tried to resort to sorcery, the saint obstructed the evil by calling on the name of the Lord Jesus Christ. and the other Jews came to believe in Jesus Christ, and they asked to be baptized. Sylvester guided the Roman Church for more than twenty years, earning the esteem of his flock. died peacefully in old age in the year 335.

Constantinople, 318-373, Saint, Athanasius of Alexandria, Orthodox
Byzantine Saint, 318-373, Athanasius of Alexandria; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; St Cyril the Archbishop of Alexandria, Commemorated on January 18;

Constantinople, 318-373, Athanasius the Great, led first E Council as a deacon, exiled, came back to defend the faith
Egypt, 318-373, Athanasius the Great, led first E Council as a deacon, exiled, came back to defend the faith; Alexandria; Saint Athanasius the Great, Archbishop of Alexandria, Commemorated on January 18; Athanasius and Cyril were Archbishops of Alexandria. These wise teachers of truth and defenders of Christ’s Church share a joint Feast in recognition of their dogmatic writings which affirm the truth of the Orthodox Faith, correctly interpret the Holy Scripture, and censure the delusions of the heretics. Athanasius took part in the First Ecumenical Council when he was still a deacon. He surpassed everyone there in his zeal to uphold the teaching that Christ is consubstantial (homoousios) with the Father, and not merely a creature, as the Arians proclaimed. radiant beacon of Orthodoxy spent most of his life in exile from his See, because of the plotting of his enemies. He returned to his flock as he was approaching the end of his life. Like an evening star, he illumined the Orthodox faithful with his words for a little while, then reposed in 373. He is also commemorated on May 2 (the transfer of his holy relics).

Constantinople, 320-337, Saint, Eustathius of Antioch, Orthodox
Byzantium, 320-337, Byzantine Saint, Eustathius of Antioch; St. Eustathius the Archbishop of Antioch, Commemorated on February 21;; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24;

Constantinople, 320-356, Arias, Byzantine Arian
Byzantine Arian, 320-356, Arias ; St Alexander the Patriarch of Constantinople, Commemorated on August 30; Martyr Polychronius the Presbyter, Commemorated on October 7; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397);

Constantinople, 320-388, St Marcian of Cyrrhus, Syria, Divine Light for reading
Syria, 320-388, St Marcian of Cyrrhus, Syria, Divine Light for reading Cyrrhus; St Marcian of Cyrrhus, Commemorated on November 2 ; Marcian of Cyrrhus lived during the fourth century. He went into the desert, where he lived for many years in solitude, unceasing prayer, and strict fasting. He built a small cell, and settled in it. saint never lit candles for reading at night when he fulfilled his Rule of prayer, for the cell was filled with a divine light. several years the monk accepted two disciples, settling them beside him, but he continued to live as a hermit. Patriarch Flavian of Antioch (February 18) and other bishops entreated the monk to abandon his strict solitude for the benefit of Christians, but he would not agree. while not quitting his cell, he taught those coming to him for instruction and he turned many away from heresy and led them to the Orthodox Faith. Before his end, Saint Marcian instructed his disciple Eusebius to bury him secretly far from his cell, in order to shun posthumous glory and avoid contention among those wanting his relics for nearby churches. Saint Marcian died in the year 388.

Constantinople, 320-390, John-Barsanuphius, Bishop oDamascus, Syria , withdrew t Nitria&Thebaid, Egypt
Syria, 320-390, John-Barsanuphius, Bishop oDamascus, Syria (Barada River foothills, Way of the Sea 17, Kings Highway 17), fPalestine, baptized at 18, became Monk, c Archbishop of Damascus, withdrew tAlexandria, Nitria, Theodore oNitria, withdrew (Thebaid); Damascus (Barada River foothills); Venerable John-Barsanuphius the Bishop of Damascus, Commemorated on February 28; John, called Barsanuphius, was a native of Palestine. was baptized when he was eighteen years old, and later became a monk. of his ascetic life, Saint John was consecrated Archbishop of Damascus. of his love for the solitary life, Saint John gave up his position as hierarch and secretly withdrew to Alexandria, calling himself Barsanuphius. he went into the Nitrian desert, arrived at a monastery, and begged the igumen to accept him into the monastery to serve the Elders. conscientiously fulfilled this obedience by day, and spent his nights in prayer. of Nitria saw the monk, and knew that he was a bishop. Saint John concealed himself again and withdrew into Egypt, where he lived in asceticism until the end of his days.

Constantinople, 320-395, Onuphrius, longed to imitate, led by angel to old man, enlightened, struggle & care
Egyptian Saint, 320-395, Onuphrius; Egyptian Patriarch, 325-395, Paphnutius the Ascetic; St John of Egypt,Commemorated on December 2; Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Byzantium, 323-337, Emperor, Constantine the Great sole ruler in Constantinople
Byzantine Emperor, 306-337, Constantine the Great ; Greatmartyr Euphemia the All-praised, Commemorated on July 11 ; Venerable Onesimus of Magnesia, Commemorated on July 14 ; Martyr Julita (Ulita) of Tarsus, Commemorated on July 15 ; Venerable Pambo the Hermit of Egypt, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Bassa of Edessa, and her sons, Commemorated on August 21; St Hosius the Confessor the Bishop of Cordova, Commemorated August 27 ; St Alexander the Patriarch of Constantinople, Commemorated on August 30; 40 Women Martyrs at Heraclea, in Thrace, Commemorated on September 1; Martyr Menodora at Nicomedia, Commemorated on September 10; Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem, Commemorated on September 13; FEAST OF THE HOLY CROSS, (14 SEP 335); The Universal Exaltation of the Precious and Life-Giving Cross, Commemorated on September 14; Commemoration of the apparition of the Pillar with the Robe of the Lord under it at Mtskheta in Georgia, Commemorated on October 1; Martyr Callisthene and her father Audactus of Ephesus, Commemorated on October 4; Martyr Polychronius the Presbyter, Commemorated on October 7; Martyr Theotecnus of Antioch, Commemorated on October 10 ; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; Martyr Nestor of Thessalonica, Commemorated on October 27; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; Venerable Abramius the Recluse of Mesopotamia, Commemorated on October 29; St Marcian of Cyrrhus, Commemorated on November 2; Dedication of the Church of the Greatmartyr George in Lydia, Commemorated on November 3; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; St Hypatius of Gangra, Commemorated on November 16; Hieromartyr Peter the Archbishop of Alexandria, Commemorated on November 25; Martyr Anna, Commemorated on November 28; St John of Egypt, Commemorated on December 2; St Spyridon the Wonderworker and Bishop of Tremithus, Commemorated on December 12 ; St Niphon the Bishop of Cyprus, Commemorated on December 23; St Paul the Bishop of Neocaesarea, Commemorated on December 23; Martyr Zoticus the Keeper of Orphans, Commemorated on December 30; St. Basil the Great, Archbishop of Caesarea in Cappadocia, Commemorated on January 1; St Emilia, the Mother of St Basil the Great, Commemorated on January 1; Martyr Gordius at Caesarea, in Cappadocia, Commemorated on January 3 ; Venerable Syncletica of Alexandria, Commemorated on January 5; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); St James the Bishop of Nisibis, Commemorated on January 13; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; ANTONY, ABBOT IN EGYPT (17 JAN 356); Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; Venerable Ephraim the Syrian, Commemorated on January 28; Martyr Silvanus Bishop of Emesa, Commemorated on January 29; Hieromartyr Abramius the Bishop of Arbela in Assyria, Commemorated on February 4; St Parthenius the Bishop of Lampsacus on the Hellespont, Commemorated on February 7; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Martyr Victor of Phrygia, Commemorated on February 18 ; St Agapitus the Confessor the Bishop of Synnada in Phrygia, Commemorated on February 18; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; St Eustathius the Archbishop of Antioch, Commemorated on February 21; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; Virginmartyr Piama, Commemorated on March 3; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6; Venerable Arcadius of Cyprus, Commemorated on March 6; Hieromartyr Capiton of Cherson, Commemorated on March 7; Hieromartyr Eugene of Cherson, Commemorated on March 7; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; 40 Holy Martyrs of Sebaste, Commemorated on March 9; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; St Malchus of Chalcis in Syria, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Hieromartyr Mark the Bishop of Arethusa, who suffered under Julian the Apostate, Commemorated on March 29; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Venerable Vitalius of Gaza, Commemorated on April 22; Martyr Theognes at Cyzicus, Commemorated on April 29; Uncovering of the relics of St Basil the Bishop of Amasea, Commemorated on April 30; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); St Akaki Asistavi of Georgia, Commemorated on May 7; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); Blessed Isidora the Fool of Tabenna in Egypt, Commemorated on May 10; Martyr Philadelphus and 18 others in Sicily, Commemorated on May 10; Commemoration of the Founding of Constantinople, Commemorated on May 11 ; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; St Achilles the Bishop of Larissa, Commemorated on May 15 ; Venerable Pachomius the Great, Founder of Coenobitic Monasticism, Commemorated on May 15; The Entrance of St Nino (Nina) the Enlightener into Georgia, Commemorated on May 19; Equal of the Apostles and Emperor Constantine with his Mother Helen, Commemorated on May 21; Hieromartyr Helladius the Bishop in the East, Commemorated on May 28; St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Martyr Marcian of Egypt, Commemorated on June 5; Translation of the relics of the Greatmartyr Theodore Stratelates, Commemorated on June 8; EPHREM OF EDESSA, DEACON AND HYMN-WRITER (10 JUNE 373); Martyr Alexander at Constantinople, Commemorated on June 10; St Triphyllius the Bishop of Leucosia (Nicosia) in Cyprus, Commemorated on June 13; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379);

India, 323-337, Barlaam tMonk & Prince Ioasaph of India

Constantinople, 323-383, Frumentius t Archbishop of Abyssinia, Northwest Ethiopia, miracles from priesthood grace
Africa, East Africa, 323-383, Frumentius the Archbishop of Abyssinia (Ethiopian Empire, Northwest Ethiopia, north of the rift, Ethiopian Highlands), miracles from grace of priesthood; Abyssinia: the Ethiopian Empire. Ethiopian Highlands ; St Frumentius the Archbishop of Abyssinia, Ethiopia, Commemorated November 30 ; Frumentius, Archbishop of Inda (Ethiopia, formerly Abyssinia), a native of the city of Tyre. still a child, he came to Abyssinia by divine Providence. up near the imperial court, he became a friend and chief counselor of the Abyssinian emperor, and afterwards tutor to his son, who ascended the throne while still a minor after the death of his father. the consent of the new emperor, Saint Frumentius journeyed to his native land and afterwards visited Alexandria and its patriarch, Saint Athanasius the Great (May 2). the blessing of Saint Athanasius, Frumentius was elevated to become Bishop of Abyssinia and he returned to that country, which had sheltered him from his childhood. he returned from his consecration, Frumentius began to perform miracles, bringing many people to the Church. emperor said to him, “You have lived among us for many years, yet we never saw you perform such wonders. is it that you do so now?” saint replied, “This has nothing to do with me, but is due to the grace of the priesthood.” the emperor and many of his subjects received holy Baptism. accomplished the apostolic task of converting the Abyssinian nation to Christ, Saint Frumentius zealously and fruitfully guided the Church entrusted him by God for many years, then peacefully departed to the Lord in great old age.

Constantinople, 324-330, Constantinople Founding, closer Eastern Provinces, direct com West, boundary when he stops
Constantinople, 324-330, Founding of Constantinople (Bosphorus Strait, Golden Horn), closer to Eastern Provinces, with direct communication to the West, tracing boundaries w spear, how long?, when he stops, divine power, pagan monuments, Christian Capital for 1000 yrs; Constantinople; Commemoration of the Founding of Constantinople, Commemorated on May 11; 324 the holy Emperor Constantine (May 21) decided that the imperial capital had to be closer to the Eastern provinces, and yet have direct communication with the West. The city of Byzantium fulfilled these requirements, and on November 8, 324 the site of the new capital was consecrated. tells us that the Emperor was tracing the boundaries of the city with a spear, when his courtiers became astonished by the magnitude of the new dimensions of the capital. “Lord,” they asked, “how long will you keep going?” replied, “I shall keep going until the one who walks ahead of me stops.” they understood that the emperor was being guided by some divine power. There is an iconographic sketch by Rallis Kopsides showing an angel of the Lord going before Saint Constantine as he traces the new boundaries of the city. of the main buildings was begun in 325, and pagan monuments from Rome, Athens, and other cities were used to beautify the new capital. The need for the new city is partially explained by the changing requirements of government, the Germanic invasion of the West, and commercial benefits, but the new city was also to be a Christian capital. For this, a new foundation was required. 330, the work had progressed to the point where it was possible for Constantine to dedicate the new capital. The dedication took place on May 11, followed by forty days of joyous celebration. Christian Constantinople was placed under the protection of the Most Holy Theotokos, and overshadowed pagan Byzantium. Saint Constantine was the first Emperor to submit voluntarily to Christ, and Constantinople became the symbol of a Christian Empire which lasted for a thousand years.

Constantinople, 325-340, Alexander, Patriarch, 1st E Council, punished Arius w prayer
Byzantine Patriarch, 325-340, Alexander of Constantinople; St Alexander the Patriarch of Constantinople, Commemorated on August 30; Alexander, John and Paul, Patriarchs of Constantinople, lived at different times, but each of them happened to clash with the activities of heretics who sought to distort the teachings of the Church. Saint Alexander (325-340) was a vicar bishop during the time of Saint Metrophanes (June 4), the first Patriarch of Constantinople. of the patriarch’s extreme age, Alexander substituted for him at the First Ecumenical Synod at Nicea (325). Upon his death, Saint Metrophanes left instructions in his will to elect his vicar to the throne of Constantinople. these times His Holiness Patriarch Alexander had to contend with the Arians and with pagans. Once, in a dispute with a pagan philosopher the saint said to him, “In the Name of our Lord Jesus Christ I command you to be quiet!” and the pagan suddenly became mute. When he gestured with signs to acknowledge his errors and affirm the correctness of the Christian teaching, then his speech returned to him and he believed in Christ together with many other pagan philosophers. The faithful rejoiced at this, glorifying God Who had given such power to His saint. heretic Arius was punished through the prayer of Saint Alexander. Arius had apparently agreed to enter into communion with the Orthodox. When the Emperor asked him if he believed as the Fathers of Nicea taught, he placed his hand upon his breast (where he had cunningly concealed beneath his clothes a document with his own false creed written upon it) and said, “This is what I believe!” Saint Constantine (May 21), unaware of the deceitful wickedness of Arius, set a day for receiving him into the Church. All night long Saint Alexander prayed, imploring the Lord not to permit this heretic to be received into communion with the Church. the morning, Arius set out triumphantly for the church, surrounded by imperial counselors and soldiers, but divine judgment overtook him. Stopping to take care of a physical necessity, his bowels burst forth and he perished in his own blood and filth, as did Judas (Acts 1:18). Holiness Patriarch Alexander, having toiled much, died in the year 340 at the age of 98. Saint Gregory the Theologian (January 25) mentioned him afterwards in an encomium to the people of Constantinople. Service to Saint Alexander was printed in Venice in 1771. According to some ancient manuscripts, Saint Alexander ought to be commemorated on June 2. Today he is remembered together with the holy Patriarchs John the Faster (September 2) and Paul the New (eighth century). St Paul the Confessor the Archbishop of Constantinople, Commemorated on November 6; Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), when the Arian heresy had again flared up. Many of the Arians were present at the Council which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox at the Council were in the majority. emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. He was not in Constantinople for the election of the Archbishop, and so it took place without his consent. Upon his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. In place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Archbishop Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius. did not rule the Church of Constantinople for long. When he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. But Constantius exiled the saint a second time, and so he returned to Rome. The Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. The threats worked, and Saint Paul was reinstated upon the archepiscopal throne. soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. They again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death. the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. This occurred in the year 350. In 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. In 1326, the relics of Saint Paul were transferred to Venice. Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, the second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and from there moved to Emesus, and the fourth time to Cappadocian Cucusus in the Taurian wilderness.”

Constantinople, 325-375, Emmelia of Caesarea, Armenia, mother of 5 Saints
Armenia, 325-375, Emmelia of Caesarea, mother of 5 Saints; Saint Emilia, Mother of Saint Basil the Great, Commemorated on January 1;

Constantinople, 325-375, Saint Emmelίa oCappadocia, 5 saint children, many sorrows but faith courage patience, taught bExample
Armenia, 325-375, Saint Emmeleίa (Emmilia) oCaesurea (Kayseri), Armenia, Cappadocian Capital (Great Road, Kizilirmak River 4), fPious family, father martyr, 5 saint children, many sorrows but faith courage patience, taught by example; Caesurea, Cappadocia; Saint Emmeleίa, Commemorated on May 30; Emmeleia was from a pious family of Caesarea in Cappadocia. Her father became a Martyr during the last persecutions. life was a good root which produced sweet fruits children) who emerged as prominent members of society, and most of them were also Saints of the Church, such as Basil the Great, Gregory of Nyssa, Peter of Sebasteίa, the nun Makrina, and the monk Naukratios. a holy root come holy shoots; that is, from holy parents come blessed and holy children. Emmeleίa experienced many sorrows in her life, as is usually the case with the elect. of these were the death of her parents, even before she married, death of her husband, soon as their son Peter was born, the untimely death of her son Naukratios, raising her children alone in the discipline and admonition of the Lord, she faced these with exemplary faith, courage, and patience. taught her children mainly by her own example. Along with her milk, she gave them the unadulterated milk of faith, and taught them the mysteries of the Church. ended her days in a Monastery, where her daughter Saint Makrina (July 19) was the Igoumeness. Emmeleίa is commemorated on January 1 in Slavic usage, and on May 30 in Greek usage.

Constantinople, 325-382, Theophilus, First Gothic Bishop
Byzantine Period, Gothic Bishop, 376-382, Theophilus, First Gothic Bishop; Byzantine Period, Gothic Civil War, 376-382, Eastern Roman Empire; Greatmartyr Nicetas the Goth, Commemorated on September 15; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); Venerable Isidore of Pelusium, Commemorated on February 4;

Constantinople, 325-395, Paphnutius the Ascetic, Egyptian Saint, preserved in torture, saved many 546, floated w stone
Egyptian Saint, 325-395, Paphnutius the Ascetic; Venerable Thais of Egypt, Commemorated on October 8; St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15; Holy Martyr Paphnutius hailed from Egypt and struggled in the desert. During the persecution against Christians under Diocletian (284-305), the governor Hadrian commanded that Saint Paphnutius be brought to him. The ascetic, not waiting for those sent to bring him, appeared before the governor, confessed his faith in Christ, and was subjected to torture. soldiers involved in his torture, Dionysius and Callimachus, seeing how the power of God preserved the martyr, believed in Christ the Savior themselves, for which they were then beheaded. Cast into prison after the tortures, Saint Paphnutius converted forty prisoners to the Faith. They were all burned alive. a while Saint Paphnutius was set free, and a Christian named Nestorius gladly took him in. He and all his family, after spiritual guidance, became steadfast in the Faith, and ultimately endured martyrdom. The saint strengthened many other Christians to confess our Lord Jesus Christ, and they all died as martyrs. Some were cut with swords, others were burned. There were 546 men in all. Paphnutius himself was thrown by the torturers into a river with a stone about his neck, but he miraculously floated to shore with the stone. Finally, they sent the holy martyr to the emperor Diocletian himself, who commanded him to be crucified on a date tree. Paphnutius is also commemorated on September 25.

Constantinople, 325-395, Paphnutius the Ascetic, accounts lives hermits like Onuprius, Macarius' disciple
Egyptian Saint, 325-395, Paphnutius the Ascetic; Paphnutius the Ascetic, also known as Paphnutius the Hermit, was an Egyptian anchorite of the fourth century. He is most famous for his accounts of the lives of many hermits of the Egyptian desert, such as Saint Onuphrius. Paphnutius was the disciple of Saint Macarius the Great who was an anchorite in the Egyptian desert.[1] feast is celebrated on 15 February and 25 September in the Orthodox Church in America.[2] In Coptic Christianity, his feast is observed on 15 Meshir.[3] was visited by Cassian in 395, when he was ninety.[4] is also the subject of the play Paphnutius by Hrosvit (ca. 935-ca. 1001), a Benedictine nun from Saxony, in which he converts the courtesan Thais to Christianity. This play in turn has become the subject of study, most notably by Sandro Sticca. Venerable Thais of Egypt, Commemorated on October 8; St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15; Holy Martyr Paphnutius hailed from Egypt and struggled in the desert. During the persecution against Christians under Diocletian (284-305), the governor Hadrian commanded that Saint Paphnutius be brought to him. The ascetic, not waiting for those sent to bring him, appeared before the governor, confessed his faith in Christ, and was subjected to torture. soldiers involved in his torture, Dionysius and Callimachus, seeing how the power of God preserved the martyr, believed in Christ the Savior themselves, for which they were then beheaded. Cast into prison after the tortures, Saint Paphnutius converted forty prisoners to the Faith. They were all burned alive. a while Saint Paphnutius was set free, and a Christian named Nestorius gladly took him in. He and all his family, after spiritual guidance, became steadfast in the Faith, and ultimately endured martyrdom. The saint strengthened many other Christians to confess our Lord Jesus Christ, and they all died as martyrs. Some were cut with swords, others were burned. There were 546 men in all. Paphnutius himself was thrown by the torturers into a river with a stone about his neck, but he miraculously floated to shore with the stone. Finally, they sent the holy martyr to the emperor Diocletian himself, who commanded him to be crucified on a date tree. Paphnutius is also commemorated on September 25. Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Constantinople, 325-395, Pharmutius, John the Hermit's mentor
Egypt, 3325-395, Egyptian Saint, Pharmutius; Pharmutius, according to the Prologue from Ohrid, was the spiritual mentor of Venerable John the Hermit of Armenia circa the fourth century. Pharmutius' holiness was such that angels brought him his daily bread, which in Christian love he shared with his hermit brother John who lived in strict seclusion. Pharmutius is remembered along with John the Hermit by the Eastern Orthodox Church on 29 March. Egypt, 330?-394, Egyptian Saint, John the Anchorite, John the Hermit; Venerable John the Anchorite of Egypt, Commemorated on March 29; John the Anchorite: During a persecution against Christians, the devout widow Juliania of Armenia hid from pursuers together with her two young children John and Themistea. She taught her children to pray and to read the Holy Scriptures. time to time John secretly visited a nearby monastery, thereby placing himself in danger. Once, a pious old man advised him to find a more secluded place for prayer. Returning home, the saint told his mother that he was going to visit the Elder. Thinking that her son would soon return, she let him go. went to the desert-dweller Pharmutios and received his blessing to live alone in the wilderness. The young ascetic found an abandoned well, which was filled with snakes, scorpions and other vile creatures. He lowered himself into the well and lived there for ten years in fasting, vigil, and prayer. angel who brought food to the hermit Pharmutios also brought bread for Saint John. The angel did not bring the bread directly to John, however, lest the young ascetic become filled with pride. Food was sent to him through his spiritual Father, Pharmutios. John had many temptations from the devil to test him. Demons assumed the appearance of his mother, his sister, his relatives and acquaintances in order to sadden the ascetic and compel him to give up his ascetic struggles. With tears they approached the well one after the other, begging Saint John to leave with them. All this time the saint did not cease to pray. Finally he said, “Be gone from me,” and the demons vanished. John lived in the well until the time of his blessed repose. Through God’s providence Saint Chrysikhios, who had struggled in the desert for thirty years, came to bury him. On the eve of his repose, Saint John told Chrysikhios of his life and struggles for salvation. After his death, numerous miracles occurred at the place of his ascetic deeds.

Constantinople, 325-395, John oEgypt +3, fOxyrh, led bAngel tDesert Elder, fruit trees spring water, struggle separately
Egypt, 325-395, John, Andrew, Heraclemon, and Theophilus, Hermits, of Egypt, fOxyrhynchos, tGet us tStory Paphnutius sent by Angels to Thebaid to Timothy, Andrew, Charalampus, Theophilus, &Others, then to Onuphrius tGreat, then to these four, beautiful oasis w spring&fruit bearing trees, several days fOxyrhynchus, radiant man wHeavenly glory (Angel) led them to desert Elder, struggled separately till common prayer Saturday Sunday, Angel appeared then wHoly Mysteries, Angel's words Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God, P wanted to stay but Angel led another path to tell about tHermits; Oxyrhynchos (Upper Thebaid); St John of Egypt, Commemorated December 2 ; John, Heraclemon, Andrew, and Theophilus lived in Egypt in the fourth century, and are mentioned in the life of Saint Onuphrius. he had buried Saint Onuphrius, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. youths inhabiting this place came to him from out of the wilderness. youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory had met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. we live here alone, we eat the fruit of the trees, and we have water from a spring.” youths gave him their names, they were Saints John, Andrew, Heraclemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. these days an angel would appear and commune them with the Holy Mysteries. time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. angel replied that God had decreed another path for him. was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. he found a small skete, and the brethren received him with love. Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery. John, Heraclemon, Andrew, and Theophilus are also commemorated on June 12 with Saint Onuphrius.

Constantinople, 325-395, Hermits, of Egypt, fOxyrhynchos, tGet us tStory Paphnutius sent by Angels to Thebaid Hermits
Egypt, 325-395, John, Andrew, Heraclemon, and Theophilus, Hermits, of Egypt, fOxyrhynchos, tGet us tStory Paphnutius sent by Angels to Thebaid to Timothy, Andrew, Charalampus, Theophilus, &Others, then to Onuphrius tGreat, then to these four, beautiful oasis w spring&fruit bearing trees, several days fOxyrhynchus, radiant man wHeavenly glory (Angel) led them to desert Elder, struggled separately till common prayer Saturday Sunday, Angel appeared then wHoly Mysteries, Angel's words Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God, P wanted to stay but Angel led another path to tell about tHermits; Oxyrhynchos (Upper Thebaid); St John of Egypt, Commemorated December 2 ; John, Heraclemon, Andrew, and Theophilus lived in Egypt in the fourth century, and are mentioned in the life of Saint Onuphrius. he had buried Saint Onuphrius, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. youths inhabiting this place came to him from out of the wilderness. youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. had burned with the desire to devote their lives to God. their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory had met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. we live here alone, we eat the fruit of the trees, and we have water from a spring.” youths gave him their names, they were Saints John, Andrew, Heraclemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. he found a small skete, and the brethren received him with love. Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery. John, Heraclemon, Andrew, and Theophilus are also commemorated on June 12 with Saint Onuphrius. Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Timothy prepared food and water for him. related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). a woman came to him with an order and he fell into sin with her. come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Paphnutius besought the Elder that he might remain with him in the wilderness. he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. went on for seventeen days, until his supply of bread and water was exhausted. Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. his youth he had been raised at the Eratus monastery near the city of Hermopolis. learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. the cave where he lived was a date-palm tree and a spring of pure water issued forth. different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. shade of the palm tree sheltered him from the noonday heat. angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. eating, the Elders spent the night in prayer. the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. he began to pray that the Lord would permit him to remain in that place until the end of his life. the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. for the two other Elders, with whom he labored, this monk had seen no one in all that time. week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. it was Saturday, they had gathered together. eating the bread provided by the angel, they spent the whole night at prayer. he was leaving, Saint Paphnutius asked the names of the Elders, they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. youths inhabiting this place came to him from out of the wilderness. youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. these days an angel would appear and commune them with the Holy Mysteries. time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery. Venerable John, Andrew, Heraclemon, and Theophilus, Hermits, of Egypt, Commemorated on June 12; story as Dec 2 St John of Egypt. See it above Andrew, John, Heraclemon, and Theophilus lived in Egypt in the fourth century, and is mentioned in the Life of Saint Onuphrius. After he had buried Saint Onuphrius, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. A man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraclemon and Theophilus (Dec. 2). The youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Saint Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. Having bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery. Saint John is also commemorated on December 2

Constantinople, 325-375, Pambo, hunger every day, silence and handcrafts, great ascetic and mentor
Egypt, 325-375, Saint, Pambo; Egypt, 271-356, Saint Anthony the Great; Venerable Pambo the Hermit of Egypt, Commemorated on July 18; Pambo lived the ascetic life in the Nitrian desert in Egypt. Saint Anthony the Great (January 17) said, that the Monk Pambo by the fear of God inspired within himself the Holy Spirit. And the Monk Pimen the Great (August 27) said: “We beheld three things in Father Pambo: hunger every day, silence and handcrafts”. The Monk Theodore the Studite termed Saint Pambo “exalted in deed and in word.” the beginning of his monasticism, Saint Pambo heard the verses from the 38th [39th] Psalm of David: “preserve mine path, that I sin not by my tongue”. These words sank deep into his soul, and he attempted to follow them always. Thus, when they asked him about something, he answered only after long pondering and prayer. He would say, “I must think first, and perhaps I can, in time, give an answer, with God’s help.” Saint Pambo was a model of a lover of work for his disciples. Each day he worked until exhausted, and lived by the bread acquired by his own toil. disciples of Saint Pambo became great ascetics: Dioscorus, afterwards Bishop of Hermopolis (this Dioscorus, bishop of Hermopolis, is distinguished from another Dioscorus, an arch-heretic and Patriarch of Constantinople who lived rather later and was condemned by the Fourth Ecumenical Council), and also Ammonius, Eusebius and Euthymius, mentioned in the life of Saint John Chrysostom. One time Saint Melania the Younger (December 31) brought Saint Pambo a large amount of silver for the needs of the monastery, but he did not leave off from his work nor even glance at the money that was brought. Only after the incessant requests of Saint Melania did he permit her to give the alms to a certain monastic brother for distribution to the needs of the monastery. Saint Pambo was distinguished by his humility, but together with this he highly esteemed the vocation of monk and he taught the laypeople to be respectful of monastics, who often converse with God. was said that sometimes Saint Pambo’s face shone like lightning, as did the face of Moses. Yet, speaking to the brethren who stood about his deathbed, Saint Pambo said: “I go to the Lord as one who has not yet begun to serve Him.” He died at the age of 70.

Constantinople, 325-395, Thais, repentant courtesan, famous beauty, prostitute, Paphnutius paid and warned her
Egyptian Saint, 325-395, Thais; Thais of fourth-century Roman Alexandria and of the Egyptian desert was a repentant courtesan. Thais reportedly lived during the fourth century in Roman Egypt. Her story is included in hagiographic literature on the lives of the saints in the Greek church. such biographical sketches exist. first, in Greek, perhaps originated during the fifth century. It was translated into Latin as the Vita Thaisis [Life of Thais] by Dionysius Exiguus (Dennis the Little) during the sixth or seventh century. The other sketch comes to us in medieval Latin from Marbod of Rennes (d. 1123). Thais also appears in Greek martyrologies by Maurolychus and Greven, however, not in Latin martyrologies.[1] The lives of the desert saints and hermits of Egypt, including St. Thais, were collected in the Vitae Patrum (Lives of the Desert Fathers).[2][3] Egyptian Saint, 325-395, Paphnutius the Ascetic; Venerable Thais of Egypt, Commemorated on October 8; Thais of Egypt, raised by her mother in a spirit far removed from Christian piety, led a depraved and dissolute life. She was famed for her beauty, leading many on the path to perdition. account about the prodigal Thais spread throughout all Egypt and reached even Saint Paphnutius, a strict ascetic who had converted many to salvation. Paphnutius dressed himself in worldly attire and went to Thais, giving her money as though he wished to pay for her favors. He pretended to be afraid that someone would see them, so he asked her if there were a place they would not be discovered. Thais said that they could lock the door and enjoy complete privacy. “But if you fear God,” she said, “there is no place where you can hide from Him.” Seeing that she knew about God and the punishment of the wicked, the Elder asked why she led a sinful life and enticed others to ruin their souls. He told her about the eternal punishment she would have to face for her own sins, and for the people who had been corrupted and destroyed by her. words of Saint Paphnutius so affected the sinner that she gathered up all her riches acquired through her shameful life, then set them afire in the city square. Then Saint Paphnutius shut her up in a small cell, where for three years she dwelt in seclusion. Turning toward the East, Thais constantly repeated the short prayer, “My Creator, have mercy on me!” “From the moment I entered into the cell,” said Thais to the Elder before her death, “all my sins constantly were before my eyes, and I wept when I remembered them.” Paphnutius replied “It is for your tears, and not for the austerity of your seclusion, that the Lord has granted you mercy.” Thais was ill for three days, then fell asleep in the Lord. So this woman, who had been a harlot and a sinner, has entered the Kingdom of God before us (Mt. 21:31). Saint Paul the Simple (October 4) saw in a vision the place prepared for the penitant Thais in Paradise. St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15;

Constantinople, 325-395, John the Anchorite, the Hermit, Juliana's son, abandoned well w snakes for 10 years, angel b food
Egypt, 325-395, Egyptian Saint, John the Anchorite, John the Hermit; Venerable John the Anchorite of Egypt, Commemorated on March 29; John the Anchorite: During a persecution against Christians, the devout widow Juliania of Armenia hid from pursuers together with her two young children John and Themistea. She taught her children to pray and to read the Holy Scriptures. time to time John secretly visited a nearby monastery, thereby placing himself in danger. Once, a pious old man advised him to find a more secluded place for prayer. Returning home, the saint told his mother that he was going to visit the Elder. Thinking that her son would soon return, she let him go. went to the desert-dweller Pharmutios and received his blessing to live alone in the wilderness. The young ascetic found an abandoned well, which was filled with snakes, scorpions and other vile creatures. He lowered himself into the well and lived there for ten years in fasting, vigil, and prayer. angel who brought food to the hermit Pharmutios also brought bread for Saint John. The angel did not bring the bread directly to John, however, lest the young ascetic become filled with pride. Food was sent to him through his spiritual Father, Pharmutios. John had many temptations from the devil to test him. Demons assumed the appearance of his mother, his sister, his relatives and acquaintances in order to sadden the ascetic and compel him to give up his ascetic struggles. With tears they approached the well one after the other, begging Saint John to leave with them. All this time the saint did not cease to pray. Finally he said, “Be gone from me,” and the demons vanished. John lived in the well until the time of his blessed repose. Through God’s providence Saint Chrysikhios, who had struggled in the desert for thirty years, came to bury him. On the eve of his repose, Saint John told Chrysikhios of his life and struggles for salvation. After his death, numerous miracles occurred at the place of his ascetic deeds.

Constantinople, 326, Uncovering the Cross, Saint Helen andHieromartyr Cyriacus the Patriarch of Jerusalem
Jerusalem, 326, Uncovering the Precious Cross and Nails, Saint Helen; Hieromartyr Cyriacus, Patriarch of Jerusalem, Commemorated on October 28; Byzantine Saint, 293-330, Helena, Mother of Constantine the Great, Queen of Constantine Chlorus; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6;

Constantinople, 326-363, Hieromartyr Cyriacus t Patriarch, Uncovered t Cross with Saint Helen, a Jew till discovery miracle
Jerusalem, 326-363, Hieromartyr Cyriacus the Patriarch, Uncovered the Cross with Saint Helen; Jerusalem, 326, Uncovering the Precious Cross and Nails, Saint Helen; Hieromartyr Cyriacus, Patriarch of Jerusalem, Commemorated on October 28; Hieromartyr Cyriacus, Patriarch of Jerusalem, was a Jew who pointed out to the holy Empress Helen the place where the Life-Creating Cross of Christ lay buried (September 14). present at the discovery of the Cross, Cyriacus (before Baptism he was named Jude) sincerely came to believe in Christ the true God, and he became a Christian. because of his pure and virtuous life, was later chosen to be Patriarch of Jerusalem. He suffered martyrdom under the emperor Julian. the cruel persecution under Julian the Apostate, in the year 363, Saint Cyriacus accepted suffering for the Faith. He was killed after prolonged tortures. Byzantine Saint, 293-330, Helena, Mother of Constantine the Great, Queen of Constantine Chlorus; Uncovering of the Precious Cross and the Precious Nails by the Empress St Helen in Jerusalem, Commemorated on March 6; Holy Empress Helen uncovered the Precious Cross and Nails of the Lord at Jerusalem in 326. the beginning of the reign of Saint Constantine the Great (306-337), the first Roman emperor to recognize Christianity, he and his pious mother Saint Helen decided to rebuild the city of Jerusalem. They also planned to build a church on the site of the Lord’s suffering and Resurrection, in order to reconsecrate and purify the places connected with the Savior’s death and Resurrection from the foul taint of paganism. empress Helen journeyed to Jerusalem with a large quantity of gold. Saint Constantine wrote a letter to Patriarch Macarius I (313-323), requesting him to assist her in every possible way with her task of the restoring the Christian holy places. her arrival in Jerusalem, the holy empress Helen began to destroy all the pagan temples and reconsecrate the places which had been defiled by the pagans. her quest for the Life-Creating Cross, she questioned several Christians and Jews, but for a long time her search remained unsuccessful. Finally, an elderly Hebrew named Jude told her that the Cross was buried beneath the temple of Venus. Saint Helen ordered that the pagan temple be demolished, and for the site to be excavated. Soon they found Golgotha and the Lord’s Sepulchre. Not far from the spot were three crosses, a board with the inscription written by Pilate (John 19:19), and four nails which had pierced the Lord’s Body. the task was to determine on which of the three crosses the Savior had been crucified. Patriarch Macarius saw a dead person being carried to his grave, then he ordered that the dead man be placed upon each cross in turn. When the corpse was placed on the Cross of Christ, he was immediately restored to life. After seeing the raising of the dead man, everyone was convinced that the Life-Creating Cross had been found. With great joy the empress Helen and Patriarch Macarius lifted the Life-Creating Cross and displayed it to all the people standing about.

Constantinople, 326-373, Saint, Ephrem the Syrian, teacher of repentence, fighter, preacher, anti-arian, hymns
Syria, 326-373, Saint, Ephrem the Syrian; The Nativity of our Lord God and Savior Jesus Christ, Commemorated on December 25; Venerable Ephraim the Syrian, Commemorated on January 28; Ephraim the Syrian, a teacher of repentance, was born at the beginning of the fourth century in the city of Nisibis (Mesopotamia) into the family of impoverished toilers of the soil. His parents raised their son in piety, but from his childhood he was known for his quick temper and impetuous character. He often had fights, acted thoughtlessly, and even doubted God’s Providence. He finally recovered his senses by the grace of God, and embarked on the path of repentance and salvation. he was unjustly accused of stealing a sheep and was thrown into prison. He heard a voice in a dream calling him to repent and correct his life. After this, he was acquitted of the charges and set free. young man ran off to the mountains to join the hermits. This form of Christian asceticism had been introduced by a disciple of Saint Anthony the Great, the Egyptian desert dweller Eugenius. James of Nisibis (January 13) was a noted ascetic, a preacher of Christianity and denouncer of the Arians. Saint Ephraim became one of his disciples. Under the direction of the holy hierarch, Saint Ephraim attained Christian meekness, humility, submission to God’s will, and the strength to undergo various temptations without complaint. James transformed the wayward youth into a humble and conrite monk. Realizing the great worth of his disciple, he made use of his talents. He trusted him to preach sermons, to instruct children in school, and he took Ephraim with him to the First Ecumenical Council at Nicea (in the year 325). Saint Ephraim was in obedience to Saint James for fourteen years, until the bishop’s death in 338. the capture of Nisibis by the Persians in 363, Saint Ephraim went to a monastery near the city of Edessa. Here he saw many great ascetics, passing their lives in prayer and psalmody. Their caves were solitary shelters, and they fed themselves with a certain plant. became especially close to the ascetic Julian (October 18), who was of one mind with him. Saint Ephraim combined asceticism with a ceaseless study of the Word of God, taking from it both solace and wisdom for his soul. The Lord gave him a gift of teaching, and people began to come to him, wanting to hear his counsel, which produced compunction in the soul, since he began with self-accusation. Both verbally and in writing, Saint Ephraim instructed everyone in repentance, faith and piety, and he denounced the Arian heresy, which at that time was causing great turmoil. Pagans who heard the preaching of the saint were converted to Christianity. also wrote the first Syriac commentary on the Pentateuch (i.e. “Five Books”) of Moses. He wrote many prayers and hymns, thereby enriching the Church’s liturgical services. Famous prayers of Saint Ephraim are to the Most Holy Trinity, to the Son of God, and to the Most Holy Theotokos. He composed hymns for the Twelve Great Feasts of the Lord (the Nativity of Christ, the Baptism, the Resurrection), and funeral hymns. Saint Ephraim’s Prayer of Repentance, “O Lord and Master of my life...”, is recited during Great Lent, and it summons Christians to spiritual renewal. ancient times the Church has valued the works of Saint Ephraim. His works were read publicly in certain churches after the Holy Scripture, as Saint Jerome tells us. At present, the Church Typikon prescribes certain of his instructions to be read on the days of Lent. Among the prophets, Saint David is the preeminent psalmodist; among the Fathers of the Church, Saint Ephraim the Syrian is the preeminent man of prayer. His spiritual experience made him a guide for monastics and a help to the pastors of Edessa. Saint Ephraim wrote in Syriac, but his works were very early translated into Greek and Armenian. Translations into Latin and Slavonic were made from the Greek text. many of Saint Ephraim’s works we catch glimpses of the life of the Syrian ascetics, which was centered on prayer and working in various obediences for the common good of the brethren. The outlook of all the Syrian ascetics was the same. The monks believed that the goal of their efforts was communion with God and the acquisition of divine grace. For them, the present life was a time of tears, fasting and toil. “If the Son of God is within you, then His Kingdom is also within you. Thus, the Kingdom of God is within you, a sinner. Enter into yourself, search diligently and without toil you shall find it. Outside of you is death, and the door to it is sin. Enter into yourself, dwell within your heart, for God is there.” spiritual sobriety, the developing of good within man’s soul gives him the possibility to take upon himself a task like blessedness, and a self-constraint like sanctity. The requital is presupposed in the earthly life of man, it is an undertaking of spiritual perfection by degrees. Whoever grows himself wings upon the earth, says Saint Ephraim, is one who soars up into the heights; whoever purifies his mind here below, there glimpses the Glory of God. In whatever measure each one loves God, he is, by God’s love, satiated to fullness according to that measure. Man, cleansing himself and attaining the grace of the Holy Spirit while still here on earth, has a foretaste of the Kingdom of Heaven. To attain to life eternal, in the teachings of Saint Ephraim, does not mean to pass over from one realm of being into another, but rather to discover “the heavenly,” spiritual condition of being. Eternal life is not bestown on man through God’s one-sided efforts, but rather, it constantly grows like a seed within him by his efforts, toils and struggles. pledge within us of “theosis” (or “deification”) is the Baptism of Christ, and the main force that drives the Christian life is repentance. Saint Ephraim was a great teacher of repentance. The forgiveness of sins in the Mystery of Repentance, according to his teaching, is not an external exoneration, not a forgetting of the sins, but rather their complete undoing, their annihilation. The tears of repentance wash away and burn away the sin. Moreover, they (i.e. the tears) enliven, they transfigure sinful nature, they give the strength “to walk in the way of the the Lord’s commandments,” encouraging hope in God. In the fiery font of repentance, the saint wrote, “you sail yourself across, O sinner, you resurrect yourself from the dead.” Ephraim, accounting himself as the least and worst of all, went to Egypt at the end of his life to see the efforts of the great ascetics. He was accepted there as a welcome guest and received great solace from conversing with them. On his return journey he visited at Caesarea in Cappadocia with Saint Basil the Great (January 1), who wanted to ordain him a priest, but he considered himself unworthy of the priesthood. At the insistence of Saint Basil, he consented only to be ordained as a deacon, in which rank he remained until his death. Later on, Saint Basil invited Saint Ephraim to accept a bishop’s throne, but the saint feigned madness in order to avoid this honor, humbly regarding himself as unworthy of it. his return to his own Edessa wilderness, Saint Ephraim hoped to spend the rest of his life in solitude, but divine Providence again summoned him to serve his neighbor. The inhabitants of Edessa were suffering from a devastating famine. By the influence of his word, the saint persuaded the wealthy to render aid to those in need. From the offerings of believers he built a poor-house for the poor and sick. Saint Ephraim then withdrew to a cave near Edessa, where he remained to the end of his days.

Byzantium, 330-1453, Byzantine Empire
Byzantine Empire, the Roman Empire of Late Anitquity and Middle Ages; Princess Anna Vsevolodna, Commemorated on November 3 ; Hieromartyr Euthymius the Bishop of Sardis, Commemorated on December 26 ; Venerable Maximus Kavsokalyvites of Mt Athos, Commemorated on January 13 ; St Mark the Archbishop of Ephesus, Commemorated on January 19 ; Martyr Theophilus the New in Cyprus, Commemorated on January 30 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Venerable Gregory the Byzantine, Commemorated on April 6; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; St Eleni (who was also called Susanna), New martyr of Lesbos, Commemorated on April 9; St Boris (in Holy Baptism Michael), Equal of the Apostles, Prince and Baptizer of Bulgaria, Commemorated on May 2 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Constantinople, 333-383, Isaac of Dalmatia Monastery, divine visions, Arian Valens fiery death prophecy, loved bTheo tG, 2nd EC
Constantinople, 333-383, Isaac of Dalmatia Monastery, Constantinople, spiritual perfection, divine visions, Valens became Arian, to Goths attack, I tried to change his mind, prophecied V's fiery death, I into prison until back, new emperor Theodosius tG loved I, banned Arianism, 2nd E Council against Arianism, died ripe old age ; Isaac of Dalmatia; Isaac the Confessor, also Isaacius or Isaakios (died May 30, 383 AD), of the Dalmatian Monastery in Constantinople, a Christian monk who is honored as a saint and confessor. is sometimes referred to as Isaac the Dalmatian, not because he came from Dalmatia, but because of the monastery which he founded. Saint Isaac's Cathedral on Saint Isaac's Square in Saint Petersburg, Russia to some accounts, Isaac was a Syrian, but this is uncertain.[1] Certain details about his early life are unknown but history records that Isaac had been a hermit living in a small hut in the wilderness outside of Constantinople. the year 378, when he heard that the Roman emperor Valens had fallen into the heresy of Arianism and was persecuting the Nicene Christians, deposing bishops, closing some churches, and turning others over to the Arians, Isaac went into the imperial city to confront the emperor. the time, Valens was preparing a military campaign against the Goths. several attempts to dissuade the emperor from his persecutions, Isaac prophesied[1] that Valens would "die in flames" because of his actions. emperor ordered that Isaac be thrown into prison, vowing that he would punish Isaac and put him to death upon his return from battle. after, on August 9, 378, Valens was defeated at the Battle of Adrianople and died in a fire after taking refuge in a barn.[1] successor, the Emperor Theodosius I, released Isaac, outlawed Arianism and reopened the churches closed by Valens. wanted to return to monastic life in the wilderness, but a wealthy aristocrat named Saturninus built a monastery for Isaac in Constantinople, which he became the first hegumen (abbot). is also known as a zealous defender of Christian orthodoxy at the Second Ecumenical Council, convened in Constantinople in 381. the end of his life, Isaac entrusted the leadership of the monastery to his closest disciple, Dalmatus, who was later himself glorified (canonized as a saint), and after whom the monastery came to be known as the Dalmatian Monastery. died in his monastery on May 30, 383, although others place his death around 396. The life of John Chrysostom includes mention of St. Isaac living into the fifth century. the Eastern Orthodox and the Catholic churches have glorified Isaac as a saint. Among the former, his feast day falls on May 30, and he is also commemorated together with other saints from his monastery on August 3. the Great of Russia (reigned 1682–1725), whose birthday fell on Saint Isaac's feast day, May 30, adopted Isaac as the patron saint of the Romanov dynasty. Saint Isaac's Cathedral in the city of St Petersburg is consecrated to his honour. References[edit] ^ Jump up to: a b c Isaac the Confessor, Orthodox Wiki Venerable Isaac the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3 Isaac (May 30) was a soldier before he became a monk. he was tonsured, he attained such a degree of spiritual perfection that he was accounted worthy of beholding divine visions. Saint Isaac heard about how the Emperor Valens had fallen into the Arian heresy and was persecuting the Orthodox Christians, left his monastery and traveled to Constantinople to confront the emperor. that time Valens was planning a campaign against the Goths. Isaac tried to change the emperor’s mind several times, but was unable to convince him. prophesied that Valens would die in flames because of his actions. The emperor ordered that Saint Isaac be thrown into prison, and promised to deal with him when he returned from his expedition. On August 9, 378 Valens was defeated at Adrianople and died in a fire after hiding in a barn, just as the saint had predicted. Theodosius the Great, who had a great love for the saint, released him from prison and banned Arianism. Saint Isaac attended the Second Ecumenical Council (381), where he defended the Orthodox Faith against the Arian heresy. Isaac hoped to return to his monastic life in the wilderness, a wealthy man built a monastery for him at Constantinople, and he became its first igumen. The monastery was later named for his disciple Dalmatus. Saint Isaac was approaching the end of his earthly life, he named Saint Dalmatus to succeed him as igumen. He lived to a ripe old age and reposed in the year 383. Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on March 22; Isaac, the founder of the Dalmaton Monastery (Μονή Δαλμάτων) at Constantinople, during the IV century, the reign of Emperor Valens (364-378), who was an adherent of the Arian heresy. Isaac was tonsured as a monk when he was young, through his ascetical struggles in the desert, he acquired every virtue. was also found worthy of receiving the gift of prophecy from God. he learned that Orthodox Christians were being persecuted, and their churches were being closed or destroyed, left the wilderness and went to Constantinople to console and encourage the Orthodox, and to oppose the heretics. that time, the barbarian Goths along the Danube River were waging war against the Empire. They had captured Thrace and were advancing toward Constantinople. Emperor Valens was leaving the capital with his soldiers, Saint Isaac cried out, “Emperor, reopen the churches of the Orthodox, and then the Lord will help you!” Emperor ignored the Saint's words and continued on his way. next day, Isaac ran out to warn the Emperor again. Valens, moved by Isaac's boldness and sincerity, was almost persuaded to do as he asked. one of his advisors (an Arian) convinced him not to grant the Saint's request. the third day the Saint stood in Emperor's path and grabbed the bridle of his horse, repeating his request; sometimes in a pleading tone, and sometimes in a reproachful manner. also threatened divine retribution if Valens did not honor his request. by Isaac's audacity, Valens had him thrown into a deep pit filled with mud and thorns, from which it was impossible to escape. God’s help, however, Saint Isaac was able to get out of the pit. He overtook the Emperor and said, “You wanted to destroy me, but Angels pulled me out of the mire. me! Reopen the churches for the Orthodox and you shall defeat the enemy. you do not heed me, however, then you shall not return. You will be captured and burned alive. Learn from experience that it hurts you to kick against the goads" (Acts 26:14).1 Emperor was astonished at the Saint's boldness and ordered his attendants Saturninus and Victor to seize the monk and keep him in prison until his return. Isaac’s prophecy was soon fulfilled. On August 9, 378 a fierce battle was fought near Adrianoupolis, during which the imperial army was defeated, and many excellent generals were killed. Valens and his chief of staff took refuge in a barn filled with straw, and the attackers set it ablaze. The two men were burnt alive, just as Isaac had foretold. in Constantinople, some of the soldiers who survived the battle came to Isaac's prison cell and said to him, "Prepare to make your defense before the Emperor, who is coming to put you on trial." replied, "The stench of his charred bones has assailed my nostrils for more than seven days." this event became known, the clergy and the people released Saint Isaac from prison. great respect, they approached him in order to receive his blessing, the holy Emperor Theodosios the Great (379-395) came to the throne. the advice of Saturninus and Victor, he summoned the Elder, according him much honor. his instructions, he banished the Arians from Constantinople and restored the churches to the Orthodox. Isaac wanted to return to his desert, but Saturninus and Victor begged him not to leave the city, but to remain and protect it by his prayers. Isaac was present at the Second Ecumenical Council at Constantinople in 381, where he was responsible for much of its success because of his zeal in defending Orthodox doctrine. built a monastery for the Saint in Constantinople, where monks gathered around him. Isaac was the monastery’s Igoumen and spiritual guide. He also nourished laypeople, and helped many of the poor and suffering. his approaching death, Saint Isaac appointed Saint Dalmatios (August 3) to succeed him as the Igoumen. The monastery was later renamed for Saint Dalmatios (Δαλμάτιος). Isaac went to the Lord in the year 383. He is also commemorated with Saints Dalmatios and Faustos on August 3. In Greek usage, however, Saint Isaac is commemorated on May 30. 1 A Greek proverb signifying that resistance is futile. Examples may be found in the plays of Euripides (Bacchae); Aeschylus (Agamemnon & Prometheus); and in Pindar's second Pythian Ode).

Constantinople, 335, Commem Resurrection Church F, after rebuilding Jerusalem, a Aelia Capitolinna, C of Tyre attends
Jerusalem, 335, Commemoration Resurrection Church Founding; Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem, Commemorated on September 13; Dedication of the Temple of the Resurrection of Christ at Jerusalem celebrates the dedication of the Church of the Resurrection, built by Saint Constantine the Great and his mother, the empress Helen. the voluntary Passion and Death on the Cross of our Lord and Savior Jesus Christ, the holy place of His suffering was long trampled on by pagans. When the Roman emperor Titus conquered Jerusalem in the year 70, he razed the city and destroyed the Temple of Solomon on Mount Moriah, leaving there not a stone upon a stone, as even the Savior foretold (Mt.13:1-2). on the zealous pagan emperor Hadrian (117-138) built on the site of the Jerusalem destroyed by Titus a new city named Aelia Capitolina for him (Hadrian Aelius). It was forbidden to call the city by its former name. gave orders to cover the Holy Tomb of the Lord with earth and stones, and on that spot to set up an idol. On Golgotha, where the Savior was crucified, he constructed a pagan temple dedicated to the goddess Venus in 119. Before the statues they offered sacrifice to demons and performed pagan rites, accompanied by wanton acts. Bethlehem, at the place the Savior was born of the All-Pure Virgin, the impious emperor set up an idol of Adonis. He did all this intentionally, so that people would forget completely about Christ the Savior and that they would no loner remember the places where He lived, taught, suffered and arose in glory. the beinning of the reign of Saint Constantine the Great (306-337), the first of the Roman emperors to recognize the Christian religion, he and his pious mother the empress Helen decided to rebuild the city of Jerusalem. They also planned to build a church on the site of the Lord’s suffering and Resurrection, in order to reconsecrate and purify the places connected with memory of the Savior from the taint of foul pagan cults. empress Helen journeyed to Jerusalem with a large quantity of gold, and Saint Constantine the Great wrote a letter to Patriarch Macarius I (313-323), requesting him to assist her in every possible way with her task of the renewing the Christian holy places. her arrival in Jerusalem, the holy empress Helen destroyed all the pagan temples and reconsecrated the places desecrated by the pagans. She was zealous to find the Cross of our Lord Jesus Christ, and she ordered the excavation of the place where the temple of Venus stood. There they discovered the Sepulchre of the Lord and Golgotha, and they also found three crosses and some nails. order to determine upon which of the three crosses the Savior was crucified, Patriarch Macarius gave orders to place a dead person, who was being carried to a place of burial, upon each cross in turn. When the dead person was placed on the Cross of Christ, he immediately came alive. With the greatest of joy the empress Helen and Patriarch Macarius raised up the Life-Creating Cross and displayed it to all the people standing about. holy empress quickly began the construction of a large church which enclosed within its walls Golgotha, the place of the Crucifixion of the Savior, and the Sepulchre of the Lord, located near each other. The holy Apostle and Evangelist John wrote about this: "Now in the place where He was crucified, there was a garden, and in the garden a new tomb, in which no one had yet been laid. Therefore they laid Jesus there because of the Jewish preparation day, for the tomb was nearby" (John 19:41-42). The Church of the Resurrection was ten years in building, and the holy empress Helen did not survive to see its completion. She returned to Constantinople, and reposed in the year 327. After her arrival in Jerusalem, the holy empress built churches in Bethlehem, on the Mount of Olives, at Gethsemane and in many other places connected with the life of the Savior and events in the New Testament. construction of the church of the Resurrection, called "Martyrion" in memory of the sufferings of the Savior, was completed in the same year as the Council of Tyre, and in the thirtieth year of the reign of Saint Constantine the Great. Therefore, at the assembly of September 13, 335, the consecration of the temple was particularly solemn. Hierarchs of Christian Churches in many lands: Bythnia, Thrace, Cilicia, Cappadocia, Syria, Mesopotamia, Phoenicia, Arabia, Palestine, and Egypt, participated in the consecration of the church. The bishops who participated in the Council of Tyre, and many others, went to the consecration in Jerusalem. On this day all the city of Jerusalem was consecrated. The Fathers of the Church established September 13 as the commemoration of this remarkable event.

Constantinople, 335, Church of the Resurrection, The Holy sepulchre, using dead man location discovered by Helen in 326
Jerusalem, 335, Church of the Resurrection, The Holy sepulchre, built by Constantine and Helen, 70 Titus c Jerusalem, razed city, destroyed Temple, foretold by JC, 129 Hadrian built Aelia Capitolina there, 119 Venus Temple, using dead man Helen found cross in 326, 335 Council of Tyre bishops attend; Church of the Resurrection, The Holy sepulchre, 335; Church of the Resurrection; Commemoration of the Founding of the Church of the Resurrection (Holy Sepulchre) at Jerusalem, Commemorated on September 13; Dedication of the Temple of the Resurrection of Christ at Jerusalem celebrates the dedication of the Church of the Resurrection, built by Saint Constantine the Great and his mother, the empress Helen. the voluntary Passion and Death on the Cross of our Lord and Savior Jesus Christ, the holy place of His suffering was long trampled on by pagans. the Roman emperor Titus conquered Jerusalem in the year 70, he razed the city and destroyed the Temple of Solomon on Mount Moriah, leaving there not a stone upon a stone, as even the Savior foretold (Mt.13:1-2). on the zealous pagan emperor Hadrian (117-138) built on the site of the Jerusalem destroyed by Titus a new city named Aelia Capitolina for him (Hadrian Aelius). was forbidden to call the city by its former name. gave orders to cover the Holy Tomb of the Lord with earth and stones, and on that spot to set up an idol. On Golgotha, where the Savior was crucified, constructed a pagan temple dedicated to the goddess Venus in 119. the statues they offered sacrifice to demons and performed pagan rites, accompanied by wanton acts. Bethlehem, at the place the Savior was born of the All-Pure Virgin, the impious emperor set up an idol of Adonis. did all this intentionally, so that people would forget completely about Christ the Savior and that they would no loner remember the places where He lived, taught, suffered and arose in glory. the beinning of the reign of Saint Constantine the Great (306-337), the first of the Roman emperors to recognize the Christian religion, and his pious mother the empress Helen decided to rebuild the city of Jerusalem. also planned to build a church on the site of the Lord’s suffering and Resurrection, in order to reconsecrate and purify the places connected with memory of the Savior from the taint of foul pagan cults. empress Helen journeyed to Jerusalem with a large quantity of gold, Saint Constantine the Great wrote a letter to Patriarch Macarius I (313-323), requesting him to assist her in every possible way with her task of the renewing the Christian holy places. her arrival in Jerusalem, the holy empress Helen destroyed all the pagan temples reconsecrated the places desecrated by the pagans. was zealous to find the Cross of our Lord Jesus Christ, and she ordered the excavation of the place where the temple of Venus stood. they discovered the Sepulchre of the Lord and Golgotha, and they also found three crosses and some nails. order to determine upon which of the three crosses the Savior was crucified, Patriarch Macarius gave orders to place a dead person, who was being carried to a place of burial, upon each cross in turn. the dead person was placed on the Cross of Christ, he immediately came alive. With the greatest of joy the empress Helen and Patriarch Macarius raised up the Life-Creating Cross and displayed it to all the people standing about. holy empress quickly began the construction of a large church which enclosed within its walls Golgotha, the place of the Crucifixion of the Savior, and the Sepulchre of the Lord, located near each other. holy Apostle and Evangelist John wrote about this: in the place where He was crucified, there was a garden, and in the garden a new tomb, in which no one had yet been laid. they laid Jesus there because of the Jewish preparation day, for the tomb was nearby" (John 19:41-42). Church of the Resurrection was ten years in building, and the holy empress Helen did not survive to see its completion. She returned to Constantinople, and reposed in the year 327. her arrival in Jerusalem, the holy empress built churches in Bethlehem, on the Mount of Olives, at Gethsemane and in many other places connected with the life of the Savior and events in the New Testament. construction of the church of the Resurrection, called "Martyrion" in memory of the sufferings of the Savior, was completed in the same year as the Council of Tyre, and in the thirtieth year of the reign of Saint Constantine the Great. at the assembly of September 13, 335, the consecration of the temple was particularly solemn. of Christian Churches in many lands: Bythnia, Thrace, Cilicia, Cappadocia, Syria, Mesopotamia, Phoenicia, Arabia, Palestine, and Egypt, participated in the consecration of the church. bishops who participated in the Council of Tyre, and many others, went to the consecration in Jerusalem. this day all the city of Jerusalem was consecrated. The Fathers of the Church established September 13 as the commemoration of this remarkable event.

Constantinople, 335-385, Theosebia tDeaconess, virgin, caring fSick, food fVagrants, raising Orphans, one of the 5
Armenia, 335-385, Theosebia tDeaconess, one of the 5, virgin, caring fSick, food fVagrants, raising Orphans, Prep women fBaptism, Sister oMacrina tYounger, Basil tGreat, Gregory oNyssa, & Peter oSebaste; Byzantium, 335-385, Theosebia the Deaconess; Blessed Theosebia the Deaconess, sister of Saints Basil the Great and Gregory of Nyssa, Commemorated on January 10; Theosebia the Deaconess the sister of Saints Basil the Great, Gregory, afterwards Bishop of Nyssa , and Peter, Bishop of Sebaste. was a virgin and served the Holy Church as a deaconess, caring for the sick, distributing food to vagrants, raising orphans and preparing women for holy Baptism. her brother, Saint Gregory of Nyssa, was in exile for three years, Saint Theosebia was with him and she shared in all the tribulations of a life of wandering. Theosebia died in 385, and Saint Gregory the Theologian praised her in a eulogy. Armenia, 325-375, Emmelia of Caesarea, mother of 5 Saints; Saint Emilia, Mother of Saint Basil the Great, Commemorated on January 1;

Constantinople, 335-386, Patriarch, St Cyrl of Jerusalem, exiled several times, Catechumen instructions, Litergy order
Jerusalem Patriarch, 335-386, St Cyrl of Jerusalem; of Jerusalem was a theologian of the early Church (c. 313-“ 386 AD). the end of 350 AD he succeeded Maximus as Bishop of Jerusalem, but was exiled on more than one occasion due to the enmity of Acacius of Caesarea, and the policies of various emperors. Cyril left important writings documenting the instruction of catechumens and the order of the Liturgy in his day. is venerated as a saint within the Roman Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, and the Anglican Communion. In 1883, Cyril was declared a Doctor of the Church by Pope Leo XIII. He is highly respected in the Palestinian Christian Community. CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386) , Commemorated 18 March; of Jerusalem, from "Pictorial Lives of the Saints"Cyril was born in Jerusalem around 315, and became bishop of that city in about 349. The years between the Council of Nicea (325) and the Council of Constantinople (381) were troubled years, in which the Church, having committed itself at Nicea, over the strenuous protests of the Arians, to the proposition that the Son is "one in being" (homo-ousios) with the Father, began to backtrack and consider whether there was some other formula that would adequately express the Lordship of Christ but not be "divisive." Experience with other ways of stating what Christians believed about the Son and his relation to the Father finally led the Church to conclude that the Nicene formulation was the only way of safeguarding the doctrine that Thomas spoke truly (John 20:28) when he said to Jesus, "My Lord and My God!" But this was not obvious from the beginning, and Cyril was among those who looked for a way of expressing the doctrine that would be acceptable to all parties. As a result, he was exiled from his bishopric three times, for a total of sixteen years, once by the Athanasians and twice by the Arians. He eventually came to the conclusion, as did most other Christians of the time, that there was no alternative to the Nicene formula, and in 381 he attended the Council of Constantinople and voted for that position. Cyril is author of the Catecheses, or Catechatical Lectures on the Christian Faith. These consist of an introductory lecture, then eighteen lectures on the Christian Faith to be delivered during Lent to those about to be baptized at Easter, and then five lectures on the Sacraments to be delivered after Easter to the newly baptized. These have been translated into English (F L Cross, 1951), and are the oldest such lectures surviving. (It is thought that they were used over and over by Cyril and his successors, and that they may have undergone some revision in the process.) Every year, thousands of Christian pilgrims came to Jerusalem, especially for Holy Week. It is probably Cyril who instituted the liturgical forms for that week as they were observed in Jerusalem at the pilgrimage sites, were spread to other churches by returning pilgrims, and have come down to us today, with the procession with palms on Palm Sunday, and the services for the following days, culminating in the celebration of the Resurrection on Easter Sunday. We have a detailed account of Holy Week observances in Jerusalem in the fourth century, thanks to a a Spanish nun named Egeria who made a pilgrimage to Jerusalem and kept a journal which is a historian's delight. by James Kiefer

Constantinople, 335-395, Apollo otThebaid, divine rev tDestroy Babel Wisemen's wisdom&false knowledge, Heliopolis M, great story
Egypt, 335-395, Apollonios (Apollo) otEgyptian Thebaid (Upper Egypt, Nile River 13), desert a15 f14yrs, divine revelation tDestroy wisdom oEgyptian Wise Men, remove their not true knowledge, plus Wise Men of Egyptian Babel, and remove service to devils, go quickly tNear Desert close to Hermopolis, soon multitude oMiracles&Monastery, ate little once a day, vanity o-Chains, Rags, Long hair, prison frefusing Military Service, Angel otLord freed them, as witness pagan ritual froze idolaters, became christians, soon no pagans left near monastery, prevented bloodshead between C's & pagan village by converting instagator, on another similar occasion by terrible death tLeader, A's History- Jerome had visited A, Abba Paul's journey ffAntinoe tEMonasteries, Jacobite Synaxarion; Thebaid; Saint Apollonios (Apollo) of the Egyptian Thebaid, Commemorated on May 31; Venerable Apollonios was the son of the pious parents, Aisi and Amani. According to one version, he had an elder brother, a monk, who died before his birth, who appeared to him in a dream. According to other sources, his parents were childless before the birth of Apollonios. the age of fifteen, the Saint retired to the inner desert of the Thebaïd (in Lower Egypt), along with his kinsman Abib. fourteen years of the solitary life, Saint Apollonios was granted a Divine Revelation. Voice said: “Apollonios, by your hands I will destroy the wisdom of the wise men of Egypt, I will remove their knowledge, which is not true knowledge. will also overthrow those who are reputed to be the wise men of Babel (the Babylon of Egypt), and all their service to devils (idolatry). go quickly to the desert, to the region which is near the habitations of men. There you shall beget for me a holy people, who will be exalted by their good works.” he became known for the multitude of miracles which he performed. He was the head of many monks; and he directed them profitably by his spiritual instructions. the reign of Julian the Apostate, God commanded the Saint to go to the near desert. a spot close to Hermopolis he founded a monastery in which about five hundred monks would gather in the future. brethren of the Monastery partook of the Holy Mysteries in the morning, and then in the afternoon they studied the Holy Scriptures. after sunset did they eat a little food, and then they went off into the desert alone, “in the darkness of the night, devoting themselves to the contemplation of God and His Holy Word,” while some of the monks remained in the monastery. monks would eat food just once a day. condemned those who adhered to the harsher forms of austerity - these did not cut their hair and wore chains - regarding such things as a sign of vanity. the same time, Apollonios himself was a strict faster, he ate boiled food on Sundays, and on other days he ate only wild plants. one of the monks was forcibly recruited for military service and was locked up in a prison for refusing to serve. and some other monks visited him in the prison. They comforted him and advised him to remain steadfast. the centurion heard about this, he became very angry and locked Apollonios and his companions in prison, posting many guards. an angel of the Lord appeared at midnight, to open the doors of the prison, and the monks left unhindered. the monastery were ten pagan settlements. Apollonios was once a witness to a pagan ritual: priests of the idols, accompanied by a crowd, carried an idol around to the villages, “raging like bacchants.” the Saint’s prayers, the idolaters were halted and could not continue the procession. learning of the cause of the incident, many of them followed Apollonios, and the idol was destroyed. After this miracle, many pagans became Christians, and some of them even remained in the monastery. Soon there were almost no pagans left in the vicinity of the monastery. there was strife between two villages near the monastery, Apollonios managed to convert a robber (who may have been the instigator of the quarrel) to Christ, and so peace was restored. another occasion, Apollonios was able to prevent bloodshed between the Christian and pagan villages, punishing the leader of the pagans with a terrible death. famine occurred at the Thebaid, Apollonios supplied the inhabitants with food. Apollonios reposed in peace around the year 395, at very advanced age. of the information about Saint Apollonios was recorded in chapter 9 of Saint Jerome’s History of the Monks of Egypt. The author had visited Apollonios shortly before the latter’s repose, along with his companions. They lived in his monastery for about a week. also provides some details about Apollonios in Book VI, chapter 29 of his Church History, citing Timothy, the primate of the Church of Alexandria, as the source for what we know about Saint Apollonios’s personal discipline as well as his “divine and marvelous deeds.” Coptic Church has also preserved an ancient testimony of Saint Apollonios in a description of Abba Paul’s journey from Antinoe through the monasteries of Egypt, another account from a Jacobite Synaxarion (in Arabic). This Synaxarion under 5 Amshire (January 30) calls Apollonios “an Equal of the angels.” The Coptic Church commemorates Saint Apollonios on 25 Papo (October 22).

Constantinople, 336-397, Martin oTours, Martin tMerciful, Arien opponent wHiliary, against Priscillian or any heretic execution
France, 336-397, St Martin of Tours, Martin the Merciful, served army unwillingly, at Amiens gave half cloak cold beggar, Jesus appeared wearing his cloak, Heard Jesus say only catechumen, but clothed me, baptized, barbarians invaded Gaul, asked permission resign commission, cowardice charce, offered stand front line, protected by cross, cross caused barbarians surrender without fight, allowed to leave, time as hermit and travels, Hiliary's friend, Poitiers, exorcist, bishop Tours 371, still ascetic, monastery, French monasticism founder, conversed wAngels, Peter Paul visions, died 397, many western churches dedicated middle ages, most his relics lost French Revolution, MARTIN with Hiliary an opponent of the Ariens, from Illyricum publicly scourged&exiled, driven fMilan, returned Gaul, converted pagans wFir Tree story, intervened release prisoners, heretic Priscillian guilty bishops court, excommunication adequate, state no power to punish, but executed, he Ex bishops, took them back for pardons, concession botherd him; France, 336-397, St Martin of Tours, Martin the Merciful; Tours; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397) ; was born around 330 of pagan parents. His father was a soldier, who enlisted Martin in the army at the age of fifteen. winter day he saw an ill-clad beggar at the gate of the city of Amiens. Martin had no money to give, but he cut his cloak in half and gave half to the beggar. (Paintings of the scene, such as that by El Greco, show Martin, even without the cloak, more warmly clad than the beggar, which rather misses the point.) a dream that night, Martin saw Christ wearing the half-cloak. had for some time considered becoming a Christian, and this ended his wavering. He was promptly baptized. the end of his next military campaign, he asked to be released from the army, saying: "Hitherto I have faithfully served Caesar. Let me now serve Christ." was accused of cowardice, and offered to stand unarmed between the contending armies. He was imprisoned, but released when peace was signed. became a disciple of Hilary of Poitiers, a chief opponent in the West of the Arians, who denied the full deity of Christ, and who had the favor of the emperor Constantius. to his parents' home in Illyricum (Yugoslavia, approximately), he opposed the Arians with such effectiveness that he was publicly scourged and exiled. was subsequently driven from Milan, and eventually returned to Gaul. he founded the first monastary in Gaul, which lasted until the French Revolution. 371 he was elected bishop of Tours. His was a mainly pagan diocese, but his instruction and personal manner of life prevailed. one instance, the pagan priests agreed to fell their idol, a large fir tree, if Martin would stand directly in the path of its fall. He did so, and it missed him very narrowly. an officer of the Imperial Guard arrived with a batch of prisoners who were to be tortured and executed the next day, Martin intervened and secured their release. of ToursIn the year 384, the heretic (Gnostic) Priscillian and six companions had been condemned to death by the emperor Maximus. bishops who had found them guilty in the ecclesiastical court pressed for their execution. Martin contended that the secular power had no authority to punish heresy, and that the excommunication by the bishops was an adequate sentence. this he was upheld by Ambrose, Bishop of Milan. He refused to leave Treves until the emperor promised to reprieve them. No sooner was his back turned than the bishops persuaded the emperor to break his promise; Priscillian and his followers were executed. This was the first time that heresy was punished by death. was furious, and excommunicated the bishops responsible. But afterwards, he took them back into communion in exchange for a pardon from Maximus for certain men condemned to death, and for the emperor's promise to end the persecution of the remaining Priscillianists. never felt easy in his mind about this concession, and thereafter avoided assmblies of bishops where he might encounter some of those concerned in this affair. died on or about 11 November 397 (my sources differ) and his shrine at Tours became a sanctuary for those seeking justice. Feast of Martin, a soldier who fought bravely and faithfully in the service of an earthly sovereign, and then elisted in the service of Christ, also the day of the Armistice which marked the end of the First World War. On it we remember those who have risked or lost their lives in what they perceived as the pursuit of justice and peace. by James Kiefer St Martin the Merciful the Bishop of Tours, Commemorated on November 11 ; Martin the Merciful, Bishop of Tours, was born at Sabaria in Pannonia (modern Hungary) in 316. his father was a Roman officer, he also was obliged to serve in the army. did so unwillingly, for he considered himself a soldier of Christ, though he was still a catechumen. the gates of Amiens, he saw a beggar shivering in the severe winter cold, so he cut his cloak in two and gave half to the beggar. night, the Lord Jesus Christ appeared to the saint wearing Martin’s cloak. He heard the Savior say to the angels surrounding Him, “Martin is only a catechumen, but he has clothed Me with this garment.” The saint was baptized soon after this, and reluctantly remained in the army. years later, the barbarians invaded Gaul and Martin asked permission to resign his commission for religious reasons. The commander charged him with cowardice. Saint Martin demonstrated his courage by offering to stand unarmed in the front line of battle, trusting in the power of the Cross to protect him. The next day, the barbarians surrendered without a fight, and Martin was allowed to leave the army. traveled to various places during the next few years, spending some time as a hermit on an island off Italy. became friendly with Saint Hilary, Bishop of Poitiers (January 14), who made Martin an exorcist. several years of the ascetic life, Saint Martin was chosen to be Bishop of Tours in 371. As bishop, Saint Martin did not give up his monastic life, and the place where he settled outside Tours became a monastery. fact, he is regarded as the founder of monasticism in France. conversed with angels, and had visions of Saints Peter and Paul (June 29) and of other saints. is called the Merciful because of his generosity and care for the poor, and he received the grace to work miracles. a life of devoted service to Christ and His Church, the saint fell ill at Candes, a village in his diocese, where he died on November 8, 397. was buried three days later (his present Feast) at Tours. the Middle Ages, many Western churches were dedicated to Saint Martin, including Saint Martin’s in Canterbury, and Saint Martin-in-the-Fields in London. 1008, a cathedral was built at Tours over the relics of Saint Martin. This cathedral was destroyed in 1793 during the French Revolution, together with the relics of Saint Martin and Saint Gregory of Tours (November 17). new cathedral was built on the site many years later. Some fragments of the relics of Saint Martin were recovered and placed in the cathedral, but nothing remains of Saint Gregory’s relics. Martin’s name appears on many Greek and Russian calendars. His commemoration on October 12 in the Russian calendar appears to be an error, since ancient sources give the November date.

Constantinople, 336-397, Martin oTours, cold beggar cloak story, Jesus appeared, front line cross story, talked wAngels&saints
France, 336-397, St Martin of Tours, Martin the Merciful, served army unwillingly, at Amiens gave half cloak cold beggar, Jesus appeared wearing his cloak, Heard Jesus say only catechumen, but clothed me, baptized, barbarians invaded Gaul, asked permission resign commission, cowardice charce, offered stand front line, protected by cross, cross caused barbarians surrender without fight, allowed to leave, time as hermit and travels, Hiliary's friend, Poitiers, exorcist, bishop Tours 371, still ascetic, monastery, French monasticism founder, conversed wAngels, Peter Paul visions, died 397, many western churches dedicated middle ages, most his relics lost French Revolution, MARTIN with Hiliary an opponent of the Ariens, from Illyricum publicly scourged&exiled, driven fMilan, returned Gaul, converted pagans wFir Tree story, intervened release prisoners, heretic Priscillian guilty bishops court, excommunication adequate, state no power to punish, but executed, he Ex bishops, took them back for pardons, concession botherd him; France, 336-397, St Martin of Tours, Martin the Merciful; Tours; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397) ; was born around 330 of pagan parents. His father was a soldier, who enlisted Martin in the army at the age of fifteen. winter day he saw an ill-clad beggar at the gate of the city of Amiens. Martin had no money to give, but he cut his cloak in half and gave half to the beggar. (Paintings of the scene, such as that by El Greco, show Martin, even without the cloak, more warmly clad than the beggar, which rather misses the point.) a dream that night, Martin saw Christ wearing the half-cloak. had for some time considered becoming a Christian, and this ended his wavering. He was promptly baptized. the end of his next military campaign, he asked to be released from the army, saying: "Hitherto I have faithfully served Caesar. Let me now serve Christ." was accused of cowardice, and offered to stand unarmed between the contending armies. He was imprisoned, but released when peace was signed. became a disciple of Hilary of Poitiers, a chief opponent in the West of the Arians, who denied the full deity of Christ, and who had the favor of the emperor Constantius. to his parents' home in Illyricum (Yugoslavia, approximately), he opposed the Arians with such effectiveness that he was publicly scourged and exiled. was subsequently driven from Milan, and eventually returned to Gaul. he founded the first monastary in Gaul, which lasted until the French Revolution. 371 he was elected bishop of Tours. His was a mainly pagan diocese, but his instruction and personal manner of life prevailed. one instance, the pagan priests agreed to fell their idol, a large fir tree, if Martin would stand directly in the path of its fall. He did so, and it missed him very narrowly. an officer of the Imperial Guard arrived with a batch of prisoners who were to be tortured and executed the next day, Martin intervened and secured their release. of ToursIn the year 384, the heretic (Gnostic) Priscillian and six companions had been condemned to death by the emperor Maximus. bishops who had found them guilty in the ecclesiastical court pressed for their execution. Martin contended that the secular power had no authority to punish heresy, and that the excommunication by the bishops was an adequate sentence. this he was upheld by Ambrose, Bishop of Milan. He refused to leave Treves until the emperor promised to reprieve them. No sooner was his back turned than the bishops persuaded the emperor to break his promise; Priscillian and his followers were executed. This was the first time that heresy was punished by death. was furious, and excommunicated the bishops responsible. But afterwards, he took them back into communion in exchange for a pardon from Maximus for certain men condemned to death, and for the emperor's promise to end the persecution of the remaining Priscillianists. never felt easy in his mind about this concession, and thereafter avoided assmblies of bishops where he might encounter some of those concerned in this affair. died on or about 11 November 397 (my sources differ) and his shrine at Tours became a sanctuary for those seeking justice. Feast of Martin, a soldier who fought bravely and faithfully in the service of an earthly sovereign, and then elisted in the service of Christ, also the day of the Armistice which marked the end of the First World War. On it we remember those who have risked or lost their lives in what they perceived as the pursuit of justice and peace. by James Kiefer St Martin the Merciful the Bishop of Tours, Commemorated on November 11 ; Martin the Merciful, Bishop of Tours, was born at Sabaria in Pannonia (modern Hungary) in 316. his father was a Roman officer, he also was obliged to serve in the army. did so unwillingly, for he considered himself a soldier of Christ, though he was still a catechumen. the gates of Amiens, he saw a beggar shivering in the severe winter cold, so he cut his cloak in two and gave half to the beggar. night, the Lord Jesus Christ appeared to the saint wearing Martin’s cloak. He heard the Savior say to the angels surrounding Him, “Martin is only a catechumen, but he has clothed Me with this garment.” The saint was baptized soon after this, and reluctantly remained in the army. years later, the barbarians invaded Gaul and Martin asked permission to resign his commission for religious reasons. The commander charged him with cowardice. Saint Martin demonstrated his courage by offering to stand unarmed in the front line of battle, trusting in the power of the Cross to protect him. The next day, the barbarians surrendered without a fight, and Martin was allowed to leave the army. traveled to various places during the next few years, spending some time as a hermit on an island off Italy. became friendly with Saint Hilary, Bishop of Poitiers (January 14), who made Martin an exorcist. several years of the ascetic life, Saint Martin was chosen to be Bishop of Tours in 371. As bishop, Saint Martin did not give up his monastic life, and the place where he settled outside Tours became a monastery. fact, he is regarded as the founder of monasticism in France. conversed with angels, and had visions of Saints Peter and Paul (June 29) and of other saints. is called the Merciful because of his generosity and care for the poor, and he received the grace to work miracles. a life of devoted service to Christ and His Church, the saint fell ill at Candes, a village in his diocese, where he died on November 8, 397. was buried three days later (his present Feast) at Tours. the Middle Ages, many Western churches were dedicated to Saint Martin, including Saint Martin’s in Canterbury, and Saint Martin-in-the-Fields in London. 1008, a cathedral was built at Tours over the relics of Saint Martin. This cathedral was destroyed in 1793 during the French Revolution, together with the relics of Saint Martin and Saint Gregory of Tours (November 17). new cathedral was built on the site many years later. Some fragments of the relics of Saint Martin were recovered and placed in the cathedral, but nothing remains of Saint Gregory’s relics. Martin’s name appears on many Greek and Russian calendars. His commemoration on October 12 in the Russian calendar appears to be an error, since ancient sources give the November date.

Constantinople, 337-350, Paul I, Patriarch, Confessor, Constantius, replaced by heretic Eusebius, Rome, Constans
Byzantine Patriarch, 337-350, Paul I of Constantinople; Martyr Marcian the Notary of Constantinople, Commemorated on October 25 ; St Paul the Confessor the Archbishop of Constantinople, Commemorated on November 6; Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), when the Arian heresy had again flared up. Many of the Arians were present at the Council which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox at the Council were in the majority. emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. He was not in Constantinople for the election of the Archbishop, and so it took place without his consent. Upon his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. In place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Archbishop Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius. did not rule the Church of Constantinople for long. When he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. But Constantius exiled the saint a second time, and so he returned to Rome. The Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. The threats worked, and Saint Paul was reinstated upon the archepiscopal throne. soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. They again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death. the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. This occurred in the year 350. In 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. In 1326, the relics of Saint Paul were transferred to Venice. Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, the second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and from there moved to Emesus, and the fourth time to Cappadocian Cucusus in the Taurian wilderness.”

Constantinople, 337-350, Paul I, Patriarch, Archbishop, Orthodox Confessor, Exiled 4times bArians, tRome 2t, tPontus, tCucusus
Armenia, 337-350, Paul I, Patriarch, Archbishop, Orthodox Confessor, Exiled 4times bArians, tRome 2t, tPontus, tCucusus; Byzantine Patriarch, 337-350, Paul I of Constantinople; Martyr Marcian the Notary of Constantinople, Commemorated on October 25 ; St Paul the Confessor the Archbishop of Constantinople, Commemorated on November 6; Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), the Arian heresy had again flared up. of the Arians were present at the Council which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox at the Council were in the majority. emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. was not in Constantinople for the election of the Archbishop, and so it took place without his consent. his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius. did not rule the Church of Constantinople for long. he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. Constantius exiled the saint a second time, and so he returned to Rome. Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. threats worked, and Saint Paul was reinstated upon the archepiscopal throne. soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death. the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. occurred in the year 350. 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. 1326, the relics of Saint Paul were transferred to Venice. Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and there moved to Emesus, the fourth time to Cappadocian Cucusus in the Taurian wilderness.”

Constantinople, 337-350, Marcian and Martyrius the Notaries of Patriarch Paul, Arians failed to entice them
Constantinople, 337-350, Marcian and Martyrius the Notaries of Patriarch Paul; Martyrs Marcian and Martyrius, Notaries of Constantinople served in a Constantinople cathedral. Marcian was a reader and Martyrius a subdeacon. They both performed in the capacity of notaries, i.e. secretaries, for Patriarch Paul the Confessor (November 6). heretics expelled and secretly executed the righteous Patriarch Paul. His throne was given to the heretic Macedonius. The heretics attempted to entice Saints Marcian and Martyrius over to their side by flattery. They offered them gold and promised to consecrate them as archbishops, but all the efforts of the Arians were in vain. the impious threatened to slander them before the emperor, and sought to intimidate them with torture and death. But the saints steadfastly confessed Orthodoxy, as handed down by the Fathers of the Church. Marcian and Martyrius were sentenced to death. Before death, the martyrs prayed, “Lord God, Who has invisibly created our hearts, and directed all our deeds, accept with peace the souls of Your servants, since we perish for You and are considered as sheep for the slaughter (Ps 32/33:15; 43/44:22). We rejoice that by such a death we shall depart this life for Your Name. Grant us to be partakers of life eternal with You, the Source of life.” After their prayer the martyrs, with quiet rejoicing, bent their necks beneath the sword of the impious (+ ca. 335). holy bodies were reverently buried by Orthodox Christians. Later, by decree of Saint John Chrysostom, the relics of the holy martyrs were transferred to a church built in their honor. Believers here were healed of many infirmities through the prayers of the saints, to the glory of the One Life-Creating Trinity. Byzantine Patriarch, 337-350, Paul I of Constantinople; Martyr Marcian the Notary of Constantinople, Commemorated on October 25 ; St Paul the Confessor the Archbishop of Constantinople, Commemorated on November 6; Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), when the Arian heresy had again flared up. Many of the Arians were present at the Council which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox at the Council were in the majority. emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. He was not in Constantinople for the election of the Archbishop, and so it took place without his consent. Upon his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. In place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Archbishop Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius. did not rule the Church of Constantinople for long. When he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. But Constantius exiled the saint a second time, and so he returned to Rome. The Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. The threats worked, and Saint Paul was reinstated upon the archepiscopal throne. soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. They again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death. the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. This occurred in the year 350. In 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. In 1326, the relics of Saint Paul were transferred to Venice. Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, the second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and from there moved to Emesus, and the fourth time to Cappadocian Cucusus in the Taurian wilderness.”

Constantinople, 337-362, Greatmartyr Artemius of Antioch, Julian tortured, Jesus encouraged, he prophesied J death
Egypt, 337-362, Greatmartyr Artemius at Antioch, viceroy of Egypt, spread C in E, b relics to Constantinople, then Julian tortured him, Jesus appeared w angels, encouraged him, he prophesied Julians death; Egypt; Rahab; Greatmartyr Artemius at Antioch, Commemorated on October 20; Great Martyr Artemius of Antioch was a prominent military leader during the reigns of the emperor Constantine the Great (May 21), and his son and successor Constantius (337-361). received many awards for distinguished service and courage. was appointed viceroy of Egypt. this official position he did much for the spreading and strengthening Christianity in Egypt. Artemius was sent by the emperor Constantius to bring the relics of the holy Apostle Andrew from Patras, the relics of the holy Apostle Luke from Thebes of Boeotia, Constantinople. holy relics were placed in the Church of the Holy Apostles beneath the table of oblation. The emperor rewarded him by making him ruler of Egypt. emperor Constantius was succeeded on the throne by Julian the Apostate (361-363). in his desire to restore paganism was extremely antagonistic towards Christians, sending hundreds to their death. Antioch he ordered the torture of two bishops unwilling to forsake the Christian Faith. this time, Saint Artemius arrived in Antioch and publicly denounced Julian for his impiety. enraged Julian subjected the saint to terrible tortures and threw the Great Martyr Artemius into prison. Artemius was praying, Christ, surrounded by angels, appeared to him and said, “Take courage, Artemius! I am with you and will preserve you from every hurt which is inflicted upon you, and I already have prepared your crown of glory. Since you have confessed Me before the people on earth, so shall I confess you before My Heavenly Father. Therefore, take courage and rejoice, you shall be with Me in My Kingdom.” this, Artemius rejoiced and offered up glory and thanksgiving to Him. the following day, Julian demanded that Saint Artemius honor the pagan gods. Meeting with steadfast refusal, the emperor resorted to further tortures. The saint endured all without a single moan. saint told Julian that he would be justly recompensed for his persecution of Christians. became furious and resorted to even more savage tortures, but they did not break the will of the saint. Finally the Great Martyr Artemius was beheaded. relics were buried by Christians. After the death of Saint Artemius, his prophecy about Julian the Apostate’s impending death came true. left Antioch for a war with the Persians. Near the Persian city of Ctesiphon, Julian came upon an elderly Persian, who agreed to betray his countrymen and guide Julian’s army. The old man deceived Julian and led his army into the Karmanite wilderness, where there was neither food nor water. Tired from hunger and thirst, Julian’s army battled against fresh Persian forces. retribution caught up with Julian the Apostate. During the battle he was mortally wounded by an unseen hand and an unseen weapon. groaned deeply said, “You have conquered, Galilean!” the death of the apostate emperor, the relics of the Great Martyr Artemius were transferred with honor from Antioch to Constantinople. Artemius is invoked by those suffering from hernias.

Gaul, 337-340, Emperor, Constantine II, Orthodox, Gaul, died invading Italy
Roman Emperor, 337-340, Constantine II (emperor); II (Latin: Flavius Claudius Constantinus; February 316 – 340) was Roman emperor from 337 to 340. Son of Constantine the Great and co-emperor alongside his brothers, his attempt to exert his perceived rights of primogeniture led to his death in a failed invasion of Italy in 340. St Liberius the Pope of Rome, Commemorated on August 27; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); Venerable Paul of Thebes, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; St Caesarius, brother of St Gregory the Theologian, Commemorated on March 9 ; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); GREGORY THE ILLUMINATOR, APOSTLE TO ARMENIA (23 March 332); St Hypatius the Wonderworker and Bishop of Gangraz, Commemorated on March 31; 120 Martyrs of Persia, Commemorated on April 6; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12 ; Martyr Sava the Goth of Wallachia, Commemorated on April 15; Commemoration of the Apparition of the Sign of the Precious Cross Over Jerusalem, in 351 AD, Commemorated on May 7; Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15;

Rome, 337-350, Emperor, Constans, Orthodox, Italy, Illyricum, Africa, then Gaul, k by M, Coup
Roman Emperor,;337-350, Constans; Julius Constans (c. 320 – 350) was Roman emperor from 337 to 350. He held the imperial rank of caesar from 333, and was the youngest son of Constantine the Great. After his father's death, he was made augustus alongside his brothers in September 337. Constans was given the administration of the praetorian prefectures of Italy, Illyricum, and Africa.[3] He defeated the Sarmatians in a campaign shortly afterwards.[3] In the civil war that followed, in 340 he defeated his eldest brother and co-emperor Constantine II's invasion of Italy, who was killed in battle with Constans's forces near Aquileia.[3] Constans gained from him the praetorian prefecture of Gaul.[3] Thereafter there were tensions with his remaining younger brother and co-augustus Constantius II (r. 337–361), including over the exiled bishop Athanasius of Alexandria.[3] In the following years he campaigned against the Franks and in 343 visited Roman Britain.[3] In January 350, Magnentius (r. 350–353) the commander of the Jovians and Herculians, a corps in the Roman army, was acclaimed augustus at Augustodunum (Autun) with the support of Marcellinus, the comes rei privatae.[4] Magnentius overthrew and killed Constans.[3][4] Surviving sources, possibly influenced by the propaganda of Magnentius's faction, accuse Constans of misrule and of homosexuality.[3] St Liberius the Pope of Rome, Commemorated on August 27; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); Venerable Paul of Thebes, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; St Caesarius, brother of St Gregory the Theologian, Commemorated on March 9 ; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); GREGORY THE ILLUMINATOR, APOSTLE TO ARMENIA (23 March 332); St Hypatius the Wonderworker and Bishop of Gangraz, Commemorated on March 31; 120 Martyrs of Persia, Commemorated on April 6; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12 ; Martyr Sava the Goth of Wallachia, Commemorated on April 15; Commemoration of the Apparition of the Sign of the Precious Cross Over Jerusalem, in 351 AD, Commemorated on May 7; Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15;

Byzantium, 337-361, Emperor, Constantius II, Greece, Thrace, Asia, Egypt, Orthodox then Arian
Roman Emperor, 324-361, Constantius II, Son of Constantine the Great ; Julius Constantius (Greek: ÎšÏ‰Î½ÏƒÏ„Î¬Î½Ï„Î¹Î¿Ï‚; 7 August 317 – 3 November 361), known as Constantius II, was Roman emperor from 337 to 361. His reign saw constant warfare on the borders against the Sasanian Empire and Germanic peoples, while internally the Roman Empire went through repeated civil wars, court intrigues and usurpations. His religious policies inflamed domestic conflicts that would continue after his death. Constantius was a son of Constantine the Great, who elevated him to the imperial rank of caesar on 8 November 324 and after whose death Constantius became augustus together with his brothers, Constantine II and Constans on 9 September 337. He promptly oversaw the massacre of his father-in-law, an uncle and several cousins, consolidating his hold on power. The brothers divided the empire among themselves, with Constantius receiving Greece, Thrace, the Asian provinces and Egypt in the east. For the following decade a costly and inconclusive war against Persia took most of Constantius's time and attention. In the meantime, his brothers Constantine and Constans warred over the western provinces of the empire, leaving the former dead in 340 and the latter as sole ruler of the west. The two remaining brothers maintained an uneasy peace with each other until, in 350, Constans was overthrown and assassinated by the usurper Magnentius. Unwilling to accept Magnentius as co-ruler, Constantius waged a civil war against the usurper, defeating him at the battles of Mursa Major in 351 and Mons Seleucus in 353. Magnentius committed suicide after the latter battle, leaving Constantius as sole ruler of the empire. In 351, Constantius elevated his cousin Constantius Gallus to the subordinate rank of caesar to rule in the east, but had him executed three years later after receiving scathing reports of his violent and corrupt nature. Shortly thereafter, in 355, Constantius promoted his last surviving cousin, Gallus' younger half-brother Julian, to the rank of caesar. As emperor, Constantius promoted Arian Christianity, persecuted pagans by banning sacrifices and closing pagan temples and issued laws discriminating against Jews. His military campaigns against Germanic tribes were successful: he defeated the Alamanni in 354 and campaigned across the Danube against the Quadi and Sarmatians in 357. The war against the Sasanians, which had been in a lull since 350, erupted with renewed intensity in 359 and Constantius traveled to the east in 360 to restore stability after the loss of several border fortresses. However, Julian claimed the rank of augustus in 360, leading to war between the two after Constantius' attempts to persuade Julian to back down failed. No battle was fought, as Constantius became ill and died of fever on 3 November 361 in Mopsuestia, naming Julian as his rightful successor before his death. St Liberius the Pope of Rome, Commemorated on August 27; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); Venerable Paul of Thebes, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Venerable and God-bearing Father Anthony the Great, Commemorated on January 17; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; St Caesarius, brother of St Gregory the Theologian, Commemorated on March 9 ; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); GREGORY THE ILLUMINATOR, APOSTLE TO ARMENIA (23 March 332); St Hypatius the Wonderworker and Bishop of Gangraz, Commemorated on March 31; 120 Martyrs of Persia, Commemorated on April 6; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12 ; Martyr Sava the Goth of Wallachia, Commemorated on April 15; Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15;

Constantinople, 339-341, Impious heretic Eusebius, Nicomedia, Emperor council illeglly deposed Paul, Forerunner head story
Byzantium, 339-341, Byzantine Saint, Eusebius of Nicomedia; of Nicomedia (died 341) was an Arian priest who baptized Constantine the Great on his deathbed in 337.[1][2] fifth-century legend evolved that Pope Saint Sylvester I was the one to baptize Constantine, but this is dismissed by scholars as a forgery 'to amend the historical memory of the Arian baptism that the emperor received at the end of his life, and instead to attribute an unequivocally orthodox baptism to him.'[3][4] He was a bishop of Berytus (modern-day Beirut) in Phoenicia. He was later made the bishop of Nicomedia, where the Imperial court resided. He lived finally in Constantinople from 338 up to his death. Saint Paul the Confessor, Archbishop of Constantinople, Commemorated on November 6; Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), when the Arian heresy had again flared up. Many of the Arians were present at the Council which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox at the Council were in the majority. emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. He was not in Constantinople for the election of the Archbishop, and so it took place without his consent. Upon his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. In place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Archbishop Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius. did not rule the Church of Constantinople for long. When he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. But Constantius exiled the saint a second time, and so he returned to Rome. The Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. The threats worked, and Saint Paul was reinstated upon the archepiscopal throne. soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. They again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death. the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. This occurred in the year 350. In 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. In 1326, the relics of Saint Paul were transferred to Venice. Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, the second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and from there moved to Emesus, and the fourth time to Cappadocian Cucusus in the Taurian wilderness.” First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; 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. 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. 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. 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. 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. 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. 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. 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. 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. 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.

Constantinople, 340-394, Amphilochius of Iconium, Lykaonia, disciple of Gregory & Basil, 40 yr wild ascetic, bishop by angels
Lykaonia, 340-394, Amphilochius of Iconium (Konya), Lykaonia (Goksu River and Great Road), disciple of Gregory and Basil, 40 yr wilderness ascetic, made bishop by Angels, 381 council, fought heresies, Arian, Eunomian, Macedonian ; Iconium; St Amphilochius the Bishop of Iconium, Commemorated on November 23 ; Amphilochius, Bishop of Iconium, was born in Caesarea in Cappadocia, city which has given the world some of the greatest Fathers and teachers of the Orthodox Church. was a first cousin to Saint Gregory the Theologian, a close friend of Saint Basil the Great. was their disciple, follower and of like mind with them. Amphilochius toiled hard in the field of Christ. lived in the wilderness as a strict ascetic for about forty years, the time when the Lord summoned him for hierarchic service. the year 372 the Bishop of Iconium died. Angels of the Lord thrice appeared in visions to Saint Amphilochius, summoning him to go to Iconium to be the bishop. truthfulness of these visions was proven when the angel, appearing to him the third time, sang together with the saint the angelic song: “Holy, Holy, Holy, Lord of Sabaoth.” heavenly messenger led the saint to the nearest church, where an assembly of angels consecrated Amphilochius bishop. saint, on the way back to his cell, encountered seven bishops who were seeking him at the command of God, in order to establish him as archpastor of Iconium. Saint Amphilochius told them that he was already consecrated by the angels. many years Saint Amphilochius tended the flock of Iconium entrusted to him by the Lord. prayer of the righteous one was so intense that he was able to ask the Lord to heal the spiritual and bodily infirmities of his flock. wise archpastor, gifted as writer and preacher, unceasingly taught piety to his flock. strict Orthodox theologian, the saint relentlessly confronted the Arian and Eunomian heresies. participated in the Second Ecumenical Council (381), and he headed the struggle against the heresy of Macedonius. and treatises of Saint Amphilochius are preserved, which are profoundly dogmatic and apologetic in content. holy Bishop Amphilochius of Iconium departed peacefully to the Lord in the year 394.

Constantinople, 340-404, Flavian I of Antioch and Tarsus, Syrian Saint, Raised Chrysostom, Orthodox
Saint Flavian, Archbishop of Antioch, Commemorated on September 27; Flavian, Archbishop of Antioch, was a contemporary of Saint John Chrysostom. He attempted to obtain from the emperor Theodosius (379-395) a pardon for the citizens of Antioch, who had angered the emperor by destroying his statue. Saint Flavian’s death was peaceful and without illness. He is also commemorated on February 16. Saint Flavian, Archbishop of Antioch; Flavian, Archbishop of Antioch, was a contemporary of Saint John Chrysostom. He attempted to obtain from the emperor Theodosius (379-395) a pardon for the citizens of Antioch, who had angered the emperor by destroying his statue. Saint Flavian’s death was peaceful and without illness. He is also commemorated on September 27. Syria, 399-404, Syrian Saint, Flavian I of Antioch and Tarsus, Raised Chrysostom, Orthodox; Flavian I of Antioch (Latin: Flavianus I; c. 320 – February 404) was a bishop or Patriarch of Antioch from 381 until his death. He was born about 320, most probably in Antioch. He inherited great wealth, but resolved to devote his riches and his talents to the service of the church. In association with Diodore, afterwards bishop of Tarsus, he supported the orthodox Faith against the Arian heretic Leontius, who had succeeded Eustathius as Patriarch of Antioch. The two friends assembled their adherents outside the city walls for religious services (according to Theodoret, it was in these meetings that the practice of antiphonal singing was first introduced in the services of the church).[1] When Meletius was appointed bishop of Antioch in 361 he ordained Flavian to the priesthood, and on the death of Meletius in 381 Flavian was chosen to succeed him. The schism between the two parties was, however, far from being healed. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.[1] On the death of Paulinus in about 383, Evagrius was chosen as his successor. After the death of Evagrius, (c. 393) Flavian succeeded in preventing the election of a successor, though the Eustathians still continued to hold separate meetings. Through the intervention of John Chrysostom soon after his elevation to the patriarchate of Constantinople in 398, and the influence of the emperor Theodosius I, Flavian was acknowledged in 399 as the sole legitimate bishop of Antioch.[1] Nevertheless, the Eustathian schism was not finally healed until 415 due to the reconciliation efforts of Alexander (appointed bishop 412), successor to Porphyrios (also spelled Porphyrus).[2] Flavian is posthumously venerated in both the Western and Eastern churches as a Saint.[1] Saint John Chrysostom, Archbishop of Constantinople, Commemorated on November 13; John Chrysostom, Archbishop of Constantinople, one of the Three Hierarchs [January 30], was born at Antioch in about the year 347 into the family of a military commander. His father, Secundus, died soon after the birth of his son. His mother, Anthusa, widowed at twenty years of age, did not seek to remarry but rather devoted all her efforts to the raising of her son in Christian piety. The youth studied under the finest philosophers and rhetoricians. But, scorning the vain disciplines of pagan knowledge, the future hierarch turned himself to the profound study of Holy Scripture and prayerful contemplation. Saint Meletius, Bishop of Antioch (February 12), loved John like a son, guided him in the Faith, and in the year 367 baptized him. After three years John was tonsured as a Reader. When Saint Meletius had been sent into exile by the emperor Valens in the year 372, John and Theodore (afterwards Bishop of Mopsuestia) studied under the experienced instructors of ascetic life, the presbyters Flavian and Diodorus of Tarsus. The highly refined Diodorus had particular influence upon the youth. When John’s mother died, he embraced monasticism, which he called the “true philosophy.” Soon John and his friend Basil were being considered as candidates for the episcopal office, and they decided to withdraw into the wilderness to avoid this. While Saint John avoided the episcopal rank out of humility, he secretly assisted in Basil’s consecration. During this period Saint John wrote his “Six Discourses on the Priesthood,” a great work of Orthodox pastoral theology. The saint spent four years struggling in the wilderness, living the ascetic life under the guidance of an experienced spiritual guide. And here he wrote three books entitled, “Against the Opponents of Those Attracted to the Monastic Life”, and a collection entitled, “A Comparison of the Monk with the Emperor” (also known as “Comparison of Imperial Power, Wealth and Eminence, with the True and Christian Wisdom-Loving Monastic Life”), both works which are marked by a profound reflection of the worthiness of the monastic vocation. For two years, the saint lived in a cave in complete silence, but was obliged to return to Antioch to recover his health. Saint Meletius, the Bishop of Antioch, ordained him deacon in the year 381. The following years were devoted to work on new theological writings: “Concerning Providence” (“To the Ascetic Stagirios”), “Book Concerning Virginity,” “To a Young Widow” (2 discourses), and the “Book of Saint Babylos, and Against Julian and the Pagans.” In the year 386 Saint John was ordained presbyter by Bishop Flavian of Antioch. Saint John was a splendid preacher, and his inspired words earned him the name “Golden-Mouthed” (“Chrysostom”). For twelve years the saint preached in church, usually twice a week, but sometimes daily, deeply stirring the hearts of his listeners. In his pastoral zeal to provide Christians with a better understanding of Holy Scripture, Saint John employed hermeneutics, an interpretation and analysis of the Word of God (i.e. exegesis). Among his exegetical works are commentaries on entire books of the Holy Scripture (Genesis, the Psalter, the Gospels of Matthew and John, the Epistles of the Apostle Paul), and also many homilies on individual texts of the Holy Bible, but also instructions on the Feastdays, laudations on the Saints, and also apologetic (i.e. defensive) homilies (against Anomoeans, Judaizers and pagans). As a priest, Saint John zealously fulfilled the Lord’s command to care for the needy. Under Saint John, the Antiochian Church provided sustenance each day to as many as 3,000 virgins and widows, not including in this number the shut-ins, wanderers and the sick. Saint John began his commentary on Genesis at the beginning of Great Lent in 388, preaching thirty-two homilies during the forty day period. During Holy Week he spoke of how Christ was betrayed, and about the Cross. During Bright Week, his pastoral discourse was devoted to the Resurrection. His exegesis of the Book of Genesis was concluded only at the end of October (388). At Pascha in the following year the saint began his homilies on the Gospel of John, and toward the end of the year 389 he took up the Gospel of Matthew. In the year 391 the Christians of Antioch listened to his commentary on the Epistles of the holy Apostle Paul to the Romans and to the Corinthians. In 393 he explained the Epistles to the Galatians, the Ephesians, Timothy, Titus, and the Psalms. In his homily on the Epistle to the Ephesians, Saint John denounced a schism in Antioch, “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the heavenly Father, one Body and one Spirit.” The fame of the holy preacher grew, and in the year 397 with the death of Archbishop Nectarius of Constantinople, successor to Saint Gregory the Theologian, Saint John Chrysostom was summoned from Antioch, and elected to the See of Constantinople. At the capital, the holy archpastor was not able to preach as often as he had at Antioch. Many matters awaited the saint’s attention, and he began with the most important -- the spiritual perfection of the priesthood. He himself was the best example of this. The financial means apportioned for the archbishop were channeled by the saint into the upkeep of several hospices for the sick and two hostels for pilgrims. He fasted strictly and ate very little food, and usually refused invitations to dine because of his delicate stomach. The saint’s zeal in spreading the Christian Faith extended not only to the inhabitants of Constantinople, but also to Thrace to include Slavs and Goths, and to Asia Minor and the Pontine region. He established a bishop for the Bosphorus Church in the Crimea. Saint John sent off zealous missionaries to Phoenicia, to Persia, and to the Scythians, to convert pagans to Christ. He also wrote letters to Syria to bring back the Marcionites into the Church, and he accomplished this. Preserving the unity of the Church, the saint would not permit a powerful Gothic military commander, who wanted the emperor to reward his bravery in battle, to open an Arian church at Constantinople. The saint exerted much effort in enhancing the splendor of the church services: he compiled a Liturgy, he introduced antiphonal singing for the all-night Vigil, and he wrote several prayers for the rite of anointing the sick with oil. The saintly hierarch denounced the dissolute morals of people in the capital, especially at the imperial court, irrespective of person. When the empress Eudoxia connived to confiscate the last properties of the widow and children of a disgraced dignitary, the saint rose to their defense. The arrogant empress would not relent, and nursed a grudge against the archpastor. Eudoxia’s hatred of the saint blazed forth anew when malefactors told her that the saint apparently had her in mind during his sermon on vain women. A court was convened composed of hierarchs who had been justly condemned by Chrysostom: Theophilus of Alexandria, Bishop Severian of Gabala, who had been banished from the capital because of improprieties, and others. This court of judgment declared Saint John deposed, and that he be executed for his insult to the empress. The emperor decided on exile instead of execution. An angry crowd gathered at the church, resolved to defend their pastor. In order to avoid a riot, Saint John submitted to the authorities. That very night there was an earthquake at Constantinople. The terrified Eudoxia urgently requested the emperor to bring the saint back, and promptly sent a letter to the banished pastor, beseeching him to return. Once more, in the capital church, the saint praised the Lord in a short talk, “For All His Ways.” The slanderers fled to Alexandria. But after only two months a new denunciation provoked the wrath of Eudoxia. In March 404, an unjust council was convened, decreeing the exile of Saint John. Upon his removal from the capital, a fire reduced the church of Hagia Sophia and also the Senate building to ashes. Devastating barbarian incursions soon followed, and Eudoxia died in October 404. Even pagans regarded these events as God’s punishment for the unjust judgment against the saint. In Armenia, the saint strove all the more to encourage his spiritual children. In numerous letters (245 are preserved) to bishops in Asia, Africa, Europe and particularly to his friends in Constantinople, Saint John consoled the suffering, guiding and giving support to his followers. In the winter of 406 Saint John was confined to his bed with sickness, but his enemies were not to be appeased. From the capital came orders to transfer Saint John to desolate Pityus in Abkhazia on the Black Sea. Worn out by sickness, the saint began his final journey under military escort, traveling for three months in the rain and frost. He never arrived at his place of exile, for his strength failed him at Comana. At the crypt of Saint Basiliscus (May 22), Saint John was comforted by a vision of the martyr, who said, “Despair not, brother John! Tomorrow we shall be together.” After receiving the Holy Mysteries, the hierarch fell asleep in the Lord on September 14, 407. His last words were, “Glory to God for all things!” The holy relics of Saint John Chrysostom were solemnly transferred to Constantinople in the year 438. The disciple of Saint John, the venerable Isidore of Pelusium (February 4), wrote: “The house of David is grown strong, and the house of Saul enfeebled. He is victor over the storms of life, and has entered into heavenly repose.” Although he died on September 14, Saint John’s celebration was transferred to this day because of the Feast of the Elevation of the Holy Cross. Saint John Chrysostom is also celebrated on January 27 and January 30. Syrian Saint, 367-407, St John Chrysostom ; Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰωάννης ὁ Χρυσόστομος; Ge'ez[citation needed] :ቅዱስ ዮሐንስ አፈወርቅ c. 347 – 14 September 407)[5] was an important Early Church Father who served as archbishop of Constantinople. He is known for his preaching and public speaking, his denunciation of abuse of authority[6] by both ecclesiastical and political leaders, his Divine Liturgy of Saint John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed" in Greek and denotes his celebrated eloquence.[1][7] Chrysostom was among the most prolific authors in the early Christian Church, although both Origen of Alexandria[8] and Augustine of Hippo[9] exceeded Chrysostom. He is honoured as a saint in the Oriental Orthodox, Eastern Orthodox, Catholic, Anglican, and Lutheran churches, as well as in some others. The Eastern Orthodox, together with the Byzantine Catholics, hold him in special regard as one of the Three Holy Hierarchs (alongside Basil the Great and Gregory of Nazianzus). The feast days of John Chrysostom in the Eastern Orthodox Church are 14 September, 13 November and 27 January. In the Roman Catholic Church he is recognized as a Doctor of the Church. Because the date of his death is occupied by the feast of the Exaltation of the Holy Cross (14 September), the General Roman Calendar celebrates him since 1970 on the previous day, 13 September; from the 13th century to 1969 it did so on 27 January, the anniversary of the translation of his body to Constantinople.[10] Of other Western churches, including Anglican provinces and Lutheran churches, some commemorate him on 13 September, others on 27 January. John Chrysostom is honored on the calendars of the Church of England and the Episcopal Church on 13 September.[11][12] The Coptic Church also recognizes him as a saint (with feast days on 16 Thout and 17 Hathor).[13] Biography[edit] Early life[edit] John was born in Antioch (modern-day Antakya, Hatay, Turkey) in 347.[14][15] Different scholars describe his mother Anthusa as a pagan or as a Christian.[16] His father was a high-ranking military officer. John's father died soon after his birth and he was raised by his mother. He was baptised in 368 or 373 and tonsured as a reader (one of the minor orders of the church). It is sometimes said that he was bitten by a snake when he was ten years old, leading to him getting an infection from the bite.[b] As a result of his mother's influential connections in the city, John began his education under the pagan preacher Libanius.[17] From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.[18] Eventually, he became a lawyer. As he grew older, however, John became more deeply committed to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted School of Antioch. According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his successor "if the Christians had not taken him from us".[19] John lived in extreme asceticism and became a hermit in about 375; he spent the next two years continually standing, scarcely sleeping, and committing the Bible to memory. As a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to return to Antioch.[20] Diaconate and service in Antioch[edit] Further information: Meletian schism John was ordained as a deacon in 381 by the bishop Meletius of Antioch who was not then in communion with Alexandria and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining Paulinus, the rival of Meletius for the bishopric of Antioch. But after the death of Paulinus he was ordained a presbyter (priest) in 386 by Flavian, the successor of Paulinus.[21] He was destined later to bring about reconciliation between Flavian I of Antioch, Alexandria, and Rome, thus bringing those three sees into communion for the first time in nearly seventy years.[22] In Antioch, over the course of twelve years (386–397), John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral, especially his insightful expositions of Bible passages and moral teaching. The most valuable of his works from this period are his homilies on various books of the Bible. He emphasised charitable giving and was concerned with the spiritual and temporal needs of the poor. He spoke against abuse of wealth and personal property: Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", and "Whatever you did to the least of my brothers you did also to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.[23] His straightforward understanding of the Scriptures – in contrast to the Alexandrian tendency towards allegorical interpretation – meant that the themes of his talks were practical, explaining the Bible's application to everyday life. Such straightforward preaching helped Chrysostom to garner popular support.[1] One incident that happened during his service in Antioch illustrates the influence of his homilies. When Chrysostom arrived in Antioch, Flavian, the bishop of the city, had to intervene with emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the emperor and his family. During the weeks of Lent in 387, John preached more than twenty homilies in which he entreated the people to see the error of their ways. These made a lasting impression on the general population of the city: many pagans converted to Christianity as a result of the homilies. The city was ultimately spared from severe consequences.[6] Archbishop of Constantinople[edit] See also: Origenist Crises John Chrysostom confronting Aelia Eudoxia, in a 19th-century anti-clerical painting by Jean-Paul Laurens In the autumn of 397, John was appointed archbishop of Constantinople, after having been nominated without his knowledge by the eunuch Eutropius. He had to leave Antioch in secret due to fears that the departure of such a popular figure would cause civil unrest.[24] During his time as archbishop he adamantly refused to host lavish social gatherings, which made him popular with the common people, but unpopular with wealthy citizens and the clergy. His reforms of the clergy were also unpopular. He told visiting regional preachers to return to the churches they were meant to be serving – without any pay-out.[25] Also he founded a number of hospitals in Constantinople.[26][27] His time in Constantinople was more tumultuous than his time in Antioch. Theophilus, the patriarch of Alexandria, wanted to bring Constantinople under his sway and opposed John's appointment to Constantinople. Theophilus had disciplined four Egyptian monks (known as "the Tall Brothers") over their support of Origen's teachings. They fled to John and were welcomed by him. Theophilus therefore accused John of being too partial to the teaching of Origen. He made another enemy in Aelia Eudoxia, wife of emperor Arcadius, who assumed that John's denunciations of extravagance in feminine dress were aimed at herself.[6] Eudoxia, Theophilus and other of his enemies held a synod in 403 (the Synod of the Oak) to charge John, in which his connection to Origen was used against him. It resulted in his deposition and banishment. He was called back by Arcadius almost immediately, as the people became "tumultuous" over his departure, even threatening to burn the imperial palace.[28][unreliable source?] There was an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask Arcadius for John's reinstatement.[29][unreliable source?] Peace was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral, the Constantinian Hagia Sophia. John denounced the dedication ceremonies as pagan and spoke against the empress in harsh terms: "Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger",[30][unreliable source?] an allusion to the events surrounding the death of John the Baptist. Once again he was banished, this time to the Caucasus in Abkhazia.[31] His banishment sparked riots among his supporters in the capital, and in the fighting the cathedral built by Constantius II was burnt down, necessitating the construction of the second cathedral on the site, the Theodosian Hagia Sophia. Around 405, John began to lend moral and financial support to Christian monks who were enforcing the emperors' anti-pagan laws, by destroying temples and shrines in Phoenicia and nearby regions.[32] Exile and death[edit] The causes of John's exile are not clear, though Jennifer Barry suggests that they have to do with his connections to Arianism. Other historians, including Wendy Mayer and Geoffrey Dunn, have argued that "the surplus of evidence reveals a struggle between Johannite and anti-Johannite camps in Constantinople soon after John's departure and for a few years after his death".[33] Faced with exile, John Chrysostom wrote an appeal for help to three churchmen: Pope Innocent I; Venerius, the bishop of Mediolanum (Milan); and Chromatius, the bishop of Aquileia.[34][35][36] In 1872, church historian William Stephens wrote: The Patriarch of the Eastern Rome appeals to the great bishops of the West, as the champions of an ecclesiastical discipline which he confesses himself unable to enforce, or to see any prospect of establishing. No jealousy is entertained of the Patriarch of the Old Rome by the patriarch of the New Rome. The interference of Innocent is courted, a certain primacy is accorded him, but at the same time he is not addressed as a supreme arbitrator; assistance and sympathy are solicited from him as from an elder brother, and two other prelates of Italy are joint recipients with him of the appeal.[37] Pope Innocent I protested John's banishment from Constantinople to the town of Cucusus (Göksun) in Cappadocia, but to no avail. Innocent sent a delegation to intercede on behalf of John in 405. It was led by Gaudentius of Brescia; Gaudentius and his companions, two bishops, encountered many difficulties and never reached their goal of entering Constantinople.[38] John wrote letters which still held great influence in Constantinople. As a result of this, he was further exiled from Cucusus (where he stayed from 404 to 407) to Pitiunt (Pityus) (in modern Georgia) where his tomb is a shrine for pilgrims. He never reached this destination, as he died at Comana Pontica (modern-day Gümenek, Tokat, Turkey) on 14 September 407 during the journey.[29] He died in the Presbyterium or community of the clergy belonging to the church of Saint Basiliscus of Comana.[39] His last words are said to have been "Δόξα τῷ Θεῷ πάντων ἕνεκεν" ('Glory be to God for all things').[29] Veneration and canonization[edit] Byzantine 11th-century soapstone relief of John Chrysostom, Louvre John came to be venerated as a saint soon after his death. Almost immediately after, an anonymous supporter of John (known as pseudo-Martyrius) wrote a funeral oration to reclaim John as a symbol of Christian orthodoxy.[33] But three decades later, some of his adherents in Constantinople remained in schism.[40] Proclus, archbishop of Constantinople (434–446), hoping to bring about the reconciliation of the Johannites, preached a homily praising his predecessor in the Church of Hagia Sophia. He said, "O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint."[41] These homilies helped to mobilize public opinion, and the patriarch received permission from the emperor to return Chrysostom's relics to Constantinople, where they were enshrined in the Church of the Holy Apostles on 28 January 438. The Eastern Orthodox Church commemorates him as a "Great Ecumenical Teacher", with Basil the Great and Gregory the Theologian. These three saints, in addition to having their own individual commemorations throughout the year, are commemorated together on 30 January, a feast known as the Synaxis of the Three Hierarchs.[42] In the Eastern Orthodox Church there are several feast days dedicated to him: 27 January, Translation of the relics of Saint John Chrysostom from Comana to Constantinople[43] 30 January, Synaxis of the Three Great Hierarchs[43] 14 September, Repose of Saint John Chrysostom[43] 13 November, celebration was transferred from 14 September by the 10th century AD as the Exaltation of the Holy Cross became more prominent.[43] According to Brian Croke, 13 November is the date news of John Chrysostom's death reached Constantinople.[44] In 1908 Pope Pius X named him the patron saint of preachers.[4] Writings[edit] Some 700 sermons and 246 letters by John Chrysostom survive, plus biblical commentaries, moral discourses, and theological treatises.[citation needed] Homilies[edit] Paschal Homily[edit] The Byzantine emperor Nicephorus III receives a book of homilies from John Chrysostom; the Archangel Michael stands on his left (11th-century illuminated manuscript). The best known of his many homilies is an extremely brief one, the Paschal Homily (Hieratikon), which is read at the first service of Pascha (Easter), the midnight Orthros (Matins), in the Eastern Orthodox Church.[45] General[edit] Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Paul the Apostle) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles.[1] The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and greatly personal, but formed by the rhetorical conventions of his time and place.[46] In general, his homiletical theology displays much characteristic of the Antiochian school (i.e., somewhat more literal in interpreting biblical events), but he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.[1] John's social and religious world was formed by the continuing and pervasive presence of paganism in the life of the city. One of his regular topics was the paganism in the culture of Constantinople, and in his homilies he thunders against popular pagan amusements: the theatre, horseraces, and the revelry surrounding holidays.[47] In particular, he criticizes Christians for taking part in such activities: If you ask [Christians] who is Amos or Obadiah, how many apostles there were or prophets, they stand mute; but if you ask them about the horses or drivers, they answer with more solemnity than sophists or rhetors.[47] One of the recurring features of John's homilies is his emphasis on care for the needy.[48] Echoing themes found in the Gospel of Matthew, he calls upon the rich to lay aside materialism in favor of helping the poor, often employing all of his rhetorical skills to shame wealthy people to abandon conspicuous consumption: Do you pay such honor to your excrements as to receive them into a silver chamber-pot when another man made in the image of God is perishing in the cold?[49] Along these lines, he wrote often about the need for almsgiving and its importance alongside fasting and prayer, e.g. "Prayer without almsgiving is unfruitful."[50] 11th-century conch mosaic of John Chrysostom from the south-east apse of the nave of the Hosios Loukas monastery Cyril of Alexandria attributed the destruction of the Ephesian Temple of Artemis to John Chrysostom, referring to him as "the destroyer of the demons and overthrower of the temple of Diana". A later Archbishop of Constantinople, Proclus repeated the allegation, saying "In Ephesus, he despoiled the art of Midas". Both claims are considered spurious.[51] Homilies against Jews and Judaizing Christians[edit] Main article: Adversus Judaeos During his first two years as a presbyter in Antioch (386–387), John denounced Jews and Judaizing Christians in a series of eight homilies delivered to Christians in his congregation who were taking part in Jewish festivals and other Jewish observances.[52][53] It is disputed whether the main targets were specifically Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame, censure).[52] One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his homilies, John criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcision and made pilgrimage to Jewish holy places.[52] There had been a revival of Jewish faith and tolerance in Antioch in 361, so Chrysostom's followers and the greater Christian community were in contact with Jews frequently, and Chrysostom was concerned that this interaction would draw Christians away from their faith identity.[54] John claimed that synagogues were full of Christians, especially Christian women, on the shabbats and Jewish festivals, because they loved the solemnity of the Jewish liturgy and enjoyed listening to the shofar on Rosh Hashanah, and applauded famous preachers in accordance with the contemporary custom.[55] Due to Chrysostom's stature in the Christian church, both locally and within the greater church hierarchy, his sermons were fairly successful in spreading anti-Jewish sentiment. This prompted the introduction of anti-Jewish legislation and social regulations, increasing the separation between the two communities.[citation needed] In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ἰουδαίων), which is translated as Adversus Judaeos in Latin and 'Against the Jews' in English.[56] The original Benedictine editor of the homilies, Bernard de Montfaucon, gives the following footnote to the title: "A discourse against the Jews; but it was delivered against those who were Judaizing and keeping the fasts with them [the Jews]."[56] According to Patristics scholars, opposition to any particular view during the late 4th century was conventionally expressed in a manner, utilizing the rhetorical form known as the psogos, whose literary conventions were to vilify opponents in an uncompromising manner; thus, it has been argued that to call Chrysostom an "anti-Semite" is to employ anachronistic terminology in a way incongruous with historical context and record.[57] This does not preclude assertions that Chrysostom's theology was a form of anti-Jewish supersessionism.[58] Anglican priest James Parkes called Chrysostom's writing on Jews "the most horrible and violent denunciations of Judaism to be found in the writings of a Christian theologian".[59] According to historian William I. Brustein, his sermons against Jews gave further momentum to the idea that Jews are collectively responsible for the death of Jesus.[60] Steven T. Katz cites Chrysostom's homilies as "the decisive turn in the history of Christian anti-Judaism, a turn whose ultimate disfiguring consequence was enacted in the political antisemitism of Adolf Hitler."[61] John Chrysostom with Basil of Caesarea and Gregory of Nazianzus on a late-15th-century icon of the Three Holy Hierarchs from the Cathedral of St Sophia, Novgorod Homily against homosexuality[edit] According to Robert H. Allen, "Chrysostom's learning and eloquence spans and sums up a long age of ever-growing moral outrage, fear and loathing of homosexuality."[62] His most notable discourse in this regard is his fourth homily on Romans 1:26,[63] where he argues as follows: All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. ... [The men] have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men.[64] He says the active male victimizes the passive male in a way that leaves him more enduringly dishonored than even a victim of murder since the victim of this act must "live under" the shame of the "insolency".[64] The victim of a murder, by contrast, carries no dishonor. He asserts that punishment will be found in Hell for such transgressors and that women can be guilty of the sin as much as men. Chrysostom argues that the male passive partner has effectively renounced his manhood and become a woman – such an individual deserves to be "driven out and stoned". He attributes the cause to "luxury". "Do not, he means (Paul), because you have heard that they burned, suppose that the evil was only in desire. For the greater part of it came of their luxuriousness, which also kindled into flame their lust".[64] According to scholar Michael Carden, Chrysostom was particularly influential in shaping early Christian thought that same-sex desire was an evil, claiming that he altered a traditional interpretation of Sodom as a place of inhospitality to one where the sexual transgressions of the Sodomites became paramount.[65] However, other scholars – such as Kruger[66] and Nortjé-Meyer[67] – dispute this, arguing that the author of the Epistle of Jude already interpreted the sin of Sodom as homosexuality in the New Testament. Treatises[edit] Apart from his homilies, a number of John's other treatises have had a lasting influence. One such work is John's early treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before 386), which was directed to parents, pagan as well as Christian, whose sons were contemplating a monastic vocation.[68] Chrysostom wrote that, already in his day, it was customary for Antiochenes to send their sons to be educated by monks.[69] Another important treatise written by John is titled On the Priesthood (written 390/391, it contains in Book 1 an account of his early years and a defence of his flight from ordination by bishop Meletios of Antioch, and then proceeds in later books to expound on his exalted understanding of the priesthood). Two other notable books by John are Instructions to Catechumens and On the Incomprehensibility of the Divine Nature.[70] In addition, he wrote a series of letters to the deaconess Olympias, of which seventeen are extant.[71] Liturgy[edit] Beyond his preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.[72] Legacy and influence[edit] A sculpture of John Chrysostom in Saint Patrick's Cathedral, New York City During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher[72] whose homilies and writings are still studied and quoted. As a theologian, he has been and continues to be very important in Eastern Christianity, and is generally considered among the Three Holy Hierarchs of the Greek Church, but has been less important to Western Christianity. His writings have survived to the present day more so than any of the other Greek Fathers.[1] Influence on the Catechism of the Catholic Church and clergy[edit] Regardless of his lesser influence compared to, say, Thomas Aquinas, John's influence on church teachings is interwoven throughout the current Catechism of the Catholic Church (revised 1992).[citation needed] The Catechism cites him in eighteen sections, particularly his reflections on the purpose of prayer and the meaning of the Lord's Prayer:[citation needed] Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say "thy will be done in me or in us", but "on earth", the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.[73] Christian clerics, such as R. S. Storr, refer to him as "one of the most eloquent preachers who ever since apostolic times have brought to men the divine tidings of truth and love",[This quote needs a citation] and the 19th-century John Henry Newman described John as a "bright, cheerful, gentle soul; a sensitive heart".[74] Music and literature[edit] John's liturgical legacy has inspired several musical compositions. Particularly noteworthy[citation needed] are Sergei Rachmaninoff's Liturgy of St. John Chrysostom, Op. 31, composed in 1910,[75] one of his two major unaccompanied choral works; Pyotr Tchaikovsky's Liturgy of St. John Chrysostom, Op. 41; and Ukrainian composer Kyrylo Stetsenko's Liturgy of St. John Chrysostom. Arvo Pärt's Litany sets Chrysostom's twenty-four prayers, one for each hour of the day,[76] for soli, mixed choir and orchestra. And the compositions of Alexander Grechaninovs Liturgy of Johannes Chrysostomos No. 1, Op. 13 (1897), Liturgy of Johannes Chrysostomos No. 2, Op. 29 (1902), Liturgia Domestica (Liturgy Johannes Chrysostomos No. 3), Op. 79 (1917) and Liturgy of Johannes Chrysostomos No. 4, Op. 177 (1943) are noteworthy.[citation needed] James Joyce's novel Ulysses includes a character named Mulligan who brings 'Chrysostomos' into another character (Stephen Dedalus)'s mind because Mulligan's gold-stopped teeth and his gift of the gab earn him the title which St. John Chrysostom's preaching earned him, 'golden-mouthed':[77] "[Mulligan] peered sideways up and gave a long low whistle of call, then paused awhile in rapt attention, his even white teeth glistening here and there with gold points. Chrysostomos."[78] Legend of the penance of Saint John Chrysostom[edit] The Penance of St. John Chrysostom. Engraving by Lucas Cranach the Elder, 1509. The saint can be seen in the background on all fours, whilst the princess and their baby dominate the foreground. A late medieval legend relates that, when John Chrysostom was a hermit in the desert, he was approached by a royal princess in distress.[citation needed][c] John, thinking she was a demon, at first refused to help her, but the princess convinced him that she was a Christian and would be devoured by wild beasts if she were not allowed to enter his cave. He therefore admitted her, carefully dividing the cave in two parts, one for each of them. In spite of these precautions, the sin of fornication was committed, and in an attempt to hide it the distraught John took the princess and threw her over a precipice. He then went to Rome to beg absolution, which was refused. Realising the appalling nature of his crimes, Chrysostom made a vow that he would never rise from the ground until his sins were expiated, and for years he lived like a beast, crawling on all fours and feeding on wild grasses and roots. Subsequently, the princess reappeared, alive, and suckling John's baby, who miraculously pronounced his sins forgiven. This last scene was very popular from the late 15th century onwards as a subject for engravers and artists. The theme was depicted by Albrecht Dürer around 1496,[79] Hans Sebald Beham and Lucas Cranach the Elder, among others. Martin Luther mocked this same legend in his Die Lügend von S. Johanne Chrysostomo (1537) to analyse the pitfalls of the Christian Legendary (hagiography).[80][81] The legend was recorded in Croatia in the 16th century.[82][non-primary source needed] Relics[edit] The return of the relics of Saint John Chrysostom to the Church of the Holy Apostles in Constantinople John Chrysostom died in the city of Comana in 407 on his way to his place of exile. There his relics remained until 438 when, thirty years after his death, they were transferred to Constantinople during the reign of the empress Eudoxia's son, the emperor Theodosius II (408–450), under the guidance of John's disciple, Proclus, who by that time had become archbishop of Constantinople (434–447).[83] Most of John's relics were looted from Constantinople by crusaders in 1204 and taken to Rome, but some of his bones were returned to the Orthodox Church on 27 November 2004 by Pope John Paul II.[84][85][86] Since 2004 the relics have been enshrined in the Church of St. George, Istanbul.[87] The skull, however, having been kept at the monastery at Vatopedi on Mount Athos in northern Greece, was not among the relics that were taken by the crusaders in the 13th century. In 1655, at the request of Tsar Alexei Mikhailovich, the skull was taken to Russia, for which the monastery was compensated in the sum of 2,000 rubles. In 1693, having received a request from the Vatopedi Monastery for the return of Saint John's skull, Tsar Peter the Great ordered that the skull remain in Russia but that the monastery was to be paid 500 rubles every four years. The Russian state archives document these payments up until 1735. The skull was kept at the Moscow Kremlin, in the Cathedral of the Dormition of the Mother of God, until 1920, when it was confiscated by the Soviets and placed in the Museum of Silver Antiquities. In 1988, in connection with the 1,000th anniversary of the Baptism of Russia, the head, along with other important relics, was returned to the Russian Orthodox Church and kept at the Epiphany Cathedral, until being moved to the Cathedral of Christ the Saviour after its restoration.[citation needed] Today, the monastery at Vatopedi posits a rival claim to possessing the skull of John Chrysostom, and there a skull is venerated by pilgrims to the monastery as that of Saint John. Two sites in Italy also claim to have the saint's skull: the Basilica di Santa Maria del Fiore in Florence and the Dal Pozzo chapel in Pisa. The right hand of Saint John[88][unreliable source?] is preserved on Mount Athos, and numerous smaller relics are scattered throughout the world.[89]

Constantinople, 342-372, Niketas tGoth, visible&invisible enemies, tortured by Athanaric, not burned, divine light, incrrp
Serbia, 342-372, Greatmartyr Niketas the Goth, probable area of Danube River in Germania, Ulfilas' Gothic Alphabet, teacher, visible and invisible enemies, tortured by Athanaric, not burned, divine light, incorrupt relics ; Greatmartyr Niketas the Goth's probable area of the Danube River in Germania; Greatmartyr Niketas the Goth's probable area of the Danube River in Germania; Holy Great Martyr Niketas was a Goth (a Germanic tribe). was born and lived on the banks of the Danube River, suffering for Christ in the year 372. Christian Faith was already spreading throughout the territory of the Goths at that time. Niketas believed in Christ and was baptized by the Gothic bishop Theophilos, who participated in the First Ecumenical Council. Goths started to oppose the spread of Christianity, which resulted in a civil war. Fritigern, at the head of a Christian army, defeated the pagan Athanaric, the Christian Faith continued to spread among the Goths. Arian bishop Ulfilas, the successor to Bishop Theophilos, created a Gothic alphabet and translated many priestly books into the Gothic language. Niketas worked tirelessly among his fellow Goths to teach them about Christ. Through his personal example and inspired words, he brought many of them to the Christian Faith. his defeat, however, Athanaric managed to regroup his forces. He returned to his own country and regained his former power. he remained a pagan, he continued to hate the Christians and persecuted them, seeking revenge for the humiliation he had endured at their hands. Niketas had to contend against both visible and invisible enemies. In opposing these invisible enemies, he converted many pagans to Christ, and strengthened the faithful for the contest of martyrdom. with zeal for God, the Saint denounced the persecutor Athanaric for his cruelty and impiety, because he subjected the Christians to severe torments. Niketas prevailed against both of these enemies. He trampled the devil underfoot, and defeated Athanaric in battle. cruel tormentor was troubled because he was unable to convert Saint Niketas to his own impiety, and so he resolved to capture the Saint and put him to death. Niketas endured many tortures, and then he was thrown into a fire. his body was not burnt by the fire, he surrendered his soul to God, and his relics were illumined by a radiant light. night, a Christian named Marianus, took the body of Saint Niketas, and buried it in Cilicia. it was transferred to Constantinople. of the relics of the Great Martyr Niketas were later given to the monastery of Vysokie Dechani in Serbia. Saint Niketas received an unfading crown of glory from Christ on September 15, 372. pray to Saint Niketas for the preservation of children from birth defects.

Constantinople, 342-372, Nicetas the Goth, Saint, danube region, ven by Rus, soldier, archangel Michael, Cilicia
Byzantine Period, Gothic Saint, 372, Nicetas the Goth; is a Christian martyr of the 4th century, venerated particularly in the Russian Orthodox Church. His feastday is 15 September.[1] a Gothic soldier, lived in the Danube region at the margins of the Byzantine Empire.[2] Presumably, he received his Greek name on the occasion of his baptism by the Gothic bishop Theophilus, a participant in the First Ecumenical Council. Pagan Goths began to oppose the spread of Christianity, which resulted in internecine strife. Nicetas fought in the Gothic civil war between the pagan Athanaric and the Christian Fritigern. the defeat of Athanaric and after the invention of Gothic alphabets by Ulfilas, Nicetas worked intensely among the Goths.[2 He was condemned to the stake in 372. According to his Passio, the devil, shaped as an angel, induced Nicetas to sacrifice to the pagan gods for saving his life; Nicetas, however, put him to flight by means of prayer and assisted by archangel Michael. His body was buried it in Cilicia, and later transferred to Constantinople. Greece, Russia, Ukraine, Serbia, and Cyprus there are several churches and monasteries named after St Nicetas. See Church of Saint Nicetas. Nicetas is prayed to for the preservation of children from birth defects.[2] Byzantine Period, Gothic Civil War, 376-382, Eastern Roman Empire; Greatmartyr Nicetas the Goth, Commemorated on September 15; Holy Great Martyr Nicetas was a Goth (a Germanic tribe). He was born and lived on the banks of the Danube River, suffering for Christ in the year 372. The Christian Faith was already spreading throughout the territory of the Goths at that time. Saint Nikḗtas believed in Christ and was baptized by the Gothic bishop Theophilos, who participated in the First Ecumenical Council. Pagan Goths started to oppose the spread of Christianity, which resulted in a civil war. Fritigern, at the head of a Christian army, defeated the pagan Athanaric, the Christian Faith continued to spread among the Goths. The Arian bishop Ulfilas, the successor to Bishop Theophilos, created a Gothic alphabet and translated many priestly books into the Gothic language. Saint Nicetas worked tirelessly among his fellow Goths to teach them about Christ. Through his personal example and inspired words, he brought many of them to the Christian Faith. his defeat, however, Athanaric managed to regroup his forces. He returned to his own country and regained his former power. Since he remained a pagan, he continued to hate the Christians and persecuted them, seeking revenge for the humiliation he had endured at their hands. Nikḗtas had to contend against both visible and invisible enemies. In opposing these invisible enemies, he converted many pagans to Christ, and strengthened the faithful for the contest of martyrdom. Filled with zeal for God, the Saint denounced the persecutor Athanaric for his cruelty and impiety, because he subjected the Christians to severe torments. Nicetas prevailed against both of these enemies. He trampled the devil underfoot, and defeated Athanaric in battle. The cruel tormentor was troubled because he was unable to convert Saint Nikḗtas to his own impiety, and so he resolved to capture the Saint and put him to death. Nicetas endured many tortures, and then he was thrown into a fire. Although his body was not burnt by the fire, he surrendered his soul to God, and his relics were illumined by a radiant light. By night, a Christian named Marianus, took the body of Saint Nicetas, and buried it in Cilicia. Afterward, it was transferred to Constantinople. Part of the relics of the Great Martyr Nicetas were later given to the monastery of Vysokie Dechani in Serbia. Thus Saint Nicetas received an unfading crown of glory from Christ on September 15, 372. pray to Saint Nicetas for the preservation of children from birth defects. AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397);

Constantinople, 342-412, Theodosius of Antioch, Syria, conquered passions, labored plaiting ropes, waves calmed at his name
Syria, 342-412, Theodosius of Antioch, Syria, prostrations, lying on ground, hairshirt, iron chains, long hair, continuious fasting and prayer, much labor, conquered passions, labored much, plaiting ropes, waves calmed at his name, Marathon; Antioch (Orontes River 7); St Theodosius of Antioch, Commemorated Janaury 11; Theodosius of Antioch in his early years left the rich home of his illustrious parents and entered upon the straight and arduous path of asceticism. settled into a small cell on the shore of the Gulf of Isska, near the city of Ossos. saint weakened his body with prostrations and by lying upon the bare ground. also wore a hairshirt and heavy iron chains. His hair grew so long that it covered his feet. continuous feats of fasting and prayer he conquered his fleshly and spiritual passions, he quieted his temper, and drove away unclean thoughts. labored much, tilling his garden and occupying himself with plaiting ropes. his native land Saint Theodosius founded a monastery (Skupela). He imparted to the monks a love for physical toil and for spiritual deeds. Saint Theodosius had a special concern for strangers. sublime life of the saint was known even beyond the confines of the monastery. Both Christians and pagans knew him. Seafarers in time of peril called out for help to “the God of Theodosius.” happened that at the mere mention of Saint Theodosius, the waves of the sea were calmed. feared and respected him, and sought his prayers. the praise of people, the saint settled near the village of Maraton, founding here the Maratonia monastery. There the great ascetic peacefully finished the days of his God-pleasing life (412).

Constantinople, 349-390, Saint, Gregory of Nazianzus, the Theologian, converted C from Arianism
Byzantine Saint, 349-390, Gregory of Nazianzus; Martyr Patermuthius of Egypt, Commemorated on July 9 ; Venerable Patermuthius the Ascetic of Egypt, Commemorated on July 9; Martyr Emilian of Silistria in Bulgaria, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr John the Soldier at Constantinople, Commemorated on July 30; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Juventinus the Soldier at Antioch, Commemorated on September 5 ; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; JEROME, SCHOLAR, TRANSLATOR, AND THEOLOGIAN (30 SEP 420); St Ambrose the Bishop of Milan, Commemorated on December 7; Martyr Gemellus of Paphlagonia, Commemorated on December 10; St Niphon the Bishop of Cyprus, Commemorated on December 23; Venerable Ephraim the Syrian, Commemorated on January 28; Venerable Publius of Egypt, Commemorated on April 5; Martyr Dometius of Persia, Commemorated on August 7; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; Martyr Porphyrius the Actor, Commemorated on September 15 ; Martyr Juventinus at Antioch, Commemorated on October 9 ; St Publia the Confessor and Deaconess of Antioch, Commemorated on October 9; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; St Marcian of Cyrrhus, Commemorated on November 2; Martyr Melasippus with his wife and son at Ancyra, Commemorated on November 7; Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); Martyr Elpidius who suffered under Julian the Apostate, Commemorated on November 15; Martyr Theodore of Antioch, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; Martyr Timothy at Tiberiopolis, Commemorated on November 28; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); Martyr Basil of Ancyra, Commemorated on January 1; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; GREGORY OF NYSSA, (9 MAR 395); Martyr Eupsychius of Caesarea, in Cappadocia, Commemorated on April 9; St Eulogius the Hospitable of Constantinople, Commemorated on April 27 ; Martyr Theognes at Cyzicus, Commemorated on April 29 ; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Martyr Barbarus the Soldier in Morea, Commemorated on May 6; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Hieromartyr Timothy the Bishop of Prusa, Commemorated on June 10; Venerable Theophanes of Antioch, Commemorated on June 10; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); Martyr Manuel of Persia, Commemorated on June 17; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Icon of the Mother of God of Lydda or 'œthe Roman'Â, Commemorated on June 26;

Constantinople, 344-347, 120 Martyrs of Persia, Kerman (high point, home of Shapur II), consigned to flames, 10 virgins
Persia, 344-347, 120 Martyrs of Persia, Kerman (high point, home of Shapur II the Great), consigned to the flames, 10 virgins; Shapur II the Great; Kerman, Persia (high point, home of Shapur II the Great); 120 Martyrs of Persia, Commemorated on April 6; Holy 120 Martyrs suffered under the Persian emperor Sapor. were taken into captivity during the reign of the Byzantine Emperor Constantios (337-361). were consigned to the flames after firmly confessing their faith (c.344-347). Shandulios (November 3) concealed their relics from desecration by the pagans. the holy martyrs were ten virgins, who had dedicated themselves to the service of God.

Constantinople, 350, Martyr Zosimas the Hermit, calmly amiably conversing w beasts, prayer told huge lion to come
Galilee, 350, Martyr Zosimas the Hermit; Martyr Zosimas the Desert Dweller lived during the fourth century. Once, while hunting, Dometian, the governor of Sicily, saw the Elder calmly and amiably conversing with the beasts around him. the hunters, the beasts fled. They then interrogated the Elder, asking who he was and why he lived in the wilderness. The Elder answered that he was a Christian called Zosimas, and that he could not live in the city with the enemies of the Lord Jesus Christ. Therefore, he lived alone among the wild animals. Dometian said threateningly: “If you worship the Nazarene, I shall subject you to fierce tortures at Nazareth, and you will renounce Christ.” asked what kind of magic he used to tame wild beasts, Saint Zosimas replied, “I am a Christian.” At Nazareth the tortures began. They tied the Elder head downwards, with a large stone around his neck, and they began to lacerate his body with iron hooks. torturers taunted the sufferer: “If the beasts do listen to you, tell one of them to come here, and then we will believe in your God.” The holy martyr turned to God in prayer, and suddenly a huge lion came forth. fled in terror, and the lion went up to the Elder, and began to lift the stone around the martyr’s neck with its paw in order to ease the suffering of the saint. The governor implored the martyr to keep the lion calm, and he gave orders to untie the saint, and to bring him to the emperor, but Saint Zosimas was already dead, having given up his pure soul to God. Nazareth; Holy, Glorious Prophet Elijah, Commemorated on July 20 ; FEAST OF THE TRANSFIGURATION, (6 AUGUST NT); THE VIRGIN MARY, MOTHER OF OUR LORD (15 AUGUST NT); The Dormition of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on August 15; Church New Year, Commemorated on September 1; to Holy Tradition, Christ entered the synagogue on September 1 to announce His mission to mankind (Luke 4:16-22). Quoting Isaiah 61:1-2, the Savior proclaimed, “The spirit of the Lord is upon Me; because He has anointed Me to preach the gospel to the poor; He has sent Me to proclaim release to captives, and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord...” This scene is depicted in a Vatican manuscript (Vatican, Biblioteca. Cod. Gr. 1613, p.1). The Nativity of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on September 8 ; Holy, Righteous Ancestor of God, Joachim, Commemorated on September 9; Holy, Righteous Ancestor of God, Anna, Commemorated on September 9; Martyr Zosimas the Hermit of Cilicia, Commemorated on September 19 ; JAMES OF JERUSALEM, BISHOP AND MARTYR (23 OCT NT) ; Apostle James, the Brother of the Lord, Commemorated on October 23 ; Holy Righteous Joseph the Betrothed, along with David the King, and James the Brother of the Lord, Commemorated on December 26 Martyr Conon the Gardener of Pamphylia, Commemorated on March 5; Martyr Papas of Lyconia, Commemorated on March 16; JOSEPH, GUARDIAN OF OUR LORD (19 MAR NT); The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; THE ANNUNCIATION, OF OUR LORD JESUS CHRIST TO THE BLESSED VIRGIN MARY (25 MAR NT) ; James of PHILIP AND JAMES, APOSTLES (1 MAY NT) ; Prophet Amos, Commemorated on June 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Constantinople, 350, 4th Century, Elias the Hermit, of Egypt, monk, mountain cave dweller, ascetic 75 yrs till age 110
Egypt, 350, 4th Century, Elias the Hermit, of Egypt, monk, mountain cave dweller, ascetic 75 yrs till age 110; Venerable Elias the Hermit, of Egypt, Commemorated on January 8; Elias the Egyptian became a monk and pursued asceticism for seventy-five years on a desolate mountain in a cave. died in the fourth century at the age of 110.

Constantinople, 350-379, Macrina the Younger (on Iris River near Pontus and Neocaserea) of the 5
Byzantium, 350-379, Macrina the Younger (somewhere on Iris River); MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ;

Constantinople, 350-379, Saint, Basil of Caesarea, Basil the Great, of the 5
Byzantine Saint, 350-379, Basil of Caesarea, Basil the Great; Martyr Patermuthius of Egypt, Commemorated on July 9 ; Venerable Patermuthius the Ascetic of Egypt, Commemorated on July 9; Martyr Emilian of Silistria in Bulgaria, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr John the Soldier at Constantinople, Commemorated on July 30; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Juventinus the Soldier at Antioch, Commemorated on September 5 ; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; St Ambrose the Bishop of Milan, Commemorated on December 7; Martyr Gemellus of Paphlagonia, Commemorated on December 10; St Niphon the Bishop of Cyprus, Commemorated on December 23; St Meletius the Archbishop of Antioch, Commemorated on February 12; Venerable Publius of Egypt, Commemorated on April 5; Martyr Dometius of Persia, Commemorated on August 7; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; Martyr Porphyrius the Actor, Commemorated on September 15 ; Martyr Juventinus at Antioch, Commemorated on October 9 ; St Publia the Confessor and Deaconess of Antioch, Commemorated on October 9; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; St Marcian of Cyrrhus, Commemorated on November 2; Martyr Melasippus with his wife and son at Ancyra, Commemorated on November 7; Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); Martyr Elpidius who suffered under Julian the Apostate, Commemorated on November 15; Martyr Theodore of Antioch, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; Martyr Timothy at Tiberiopolis, Commemorated on November 28; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); Martyr Basil of Ancyra, Commemorated on January 1; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; Venerable Ephraim the Syrian, Commemorated on January 28; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Martyr Eupsychius of Caesarea, in Cappadocia, Commemorated on April 9; St Eulogius the Hospitable of Constantinople, Commemorated on April 27 ; Martyr Theognes at Cyzicus, Commemorated on April 29 ; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Martyr Barbarus the Soldier in Morea, Commemorated on May 6; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Hieromartyr Timothy the Bishop of Prusa, Commemorated on June 10; Venerable Theophanes of Antioch, Commemorated on June 10; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); Martyr Manuel of Persia, Commemorated on June 17; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Icon of the Mother of God of Lydda or œthe RomanÂ, Commemorated on June 26;

Constantinople, 350-379, Basil tGreat, Archbishop oCaesarea, Armenia, but belongs to tChurch&Time worldwide, best teacher
Armenia, 350-379, Basil tGreat, Archbishop oCaesarea, Cappadocia, Armenia, but belongs to tWhole Church&Time all lands&Cities worldwide, tMost salvific teacher, illustrious lineage, eminence&wealth&Zealous christians, Grandfather Grandmother father's side hid iForests oPontus 7yrs under Diocletian, his Mom St Emilia daughter oMartyr, his father aLawyer &famous rhetorician fCassarea, they had 10 children incl 5 saints, Macrina, Gregory oNyssa, Peter oSebaste, deaconess Theosebia &Himself, Basil lived oEstate River Isis iPontus near Neocasarea Crossroads tKelkit River, rasied under his Mother&Grandmother Macrina tElder's supervision, they remembered Gregory tWonderworker oCappadocia, initial ed under hFather, then finest teachers Caesarea, where he met Gregory tTheologian (oNazianzus), later ed aConstantinople, eminent orators philosophers, then ed aAthens, center oClassical enlightenment f4o5yrs, master oAll disciplines, Philosopher, philologist (language history), orator, jurist, naturalist, astronomer, math, medicine, close friendship wGregory, 1 soul 2 bodies, hopes guided us, 2Paths, 1 temples&teachers 2 disciplines beyond, 357 back tCaesarea&Rhetoric, but soon ascetic life, after Dad's death Mom&Sis Macrina& servants tfamily estate iPontus fAscetic life, Basil baptized&Reader iCaesarea, read&explained, later tEgypt Syria&Palestine tMeet Great Ascetics, copied them iC, gave wealth, settled near Mom&Macrina, other side river, gathered monks, cenobitic (group) life, letters tGregory, joined him, strict abstinence, no roof or fireplace, humble food, calloused hands hard work, tunic mantle hair shirt aNight, intense study scripture, guided bFathers otPast, like good writings oOrigen, Philokalia anthology bThem, monks requested Rules fVirtuous Life, preaching&example fCappadocia&Pontus, Men&Women monasteries combining cenobitic&Solitary lifestyle, tCaesarea, 362 deacon, 364 priest, B honored by everyone, caused weak bishop Eusebius jealousy, monks defended B, B withdrew his Pontus monastery, new emperor Valens 364-378 anArian, trouble fOrthodoxy, Eusebius called him back, advisor, representative, Word oGod expounder, staff ftAged, support iIntermal matters, Church governance passed tSubordinate Basil, Preached daily oTwiceDaily, composed Liturgy, wrote On 6 Days oCreation (Hexaemeron), Prophet Isaiah i16 Chapters, work oPsalms, 2nd Monastic Rules, also 3 books Against Eunomius, aristotelian reason logical scheme rational concepts Arian teacher, B caring fDestitute, taking in Strangers, virgin supervision, written unwritted monastic rules, arrangement oPrayers (Liturgy), a oAltars+, 370 Bishop after Eusebius, newest o50 bishops i50 provinces, Athanasius tGreat welcomed him, Valen's Arians held various opinions about divinity Son oGod, Holy Spirit questions, Basil taught HS equal wFather&Son, for full explanation wrote On The Holy Spirit, circumstances, Cappadocia divided 2Provincial districts, then Antioch schism, negative haughty attitude oWestern bishops when attempts draw them in to Arian struggle, plus departure oBasil's close friendEustathius tArian side, B's letters tChurches encouraged Orthodox, summoned bravery, challanged Arian hostility&Intrigues, a Bee stinging enemies while nourishing tFlock wTeaching honey, suddenly Valens appeared in C tSend B into exile, Sent perfect Modestus, threated property confiscation, banishment, beatings, death, but if you take my possessions, not enrich you and not make me pauper, same for clothing books, Exile means nothing, my place is not mine, where you send me will be mine, better to say every place is God's, where I would not be stranger or sojourner, who can torture me, first blow insensible, death would be kindness, sooner tGod tWhom I hasten, Official stunned, no one spoken so audaciously tMe, Perhaps that is because you never spoke bishop before, we are meek most humble oAll, but when people rise against God we look to him alone and fire sword wild beasts iron rods serve to fill us with joy rather than fear, Emperor we stand defeated by Church leader, so Valens did not give in tArians demanding exile, Valens entered a full Church on Theophany, mixing wCrowd showing unity, but Psalms singing like thunder to his hearing, while Basil in front acknowledged nothing but focus on God & Altar, Clergy serving there in awe&reverence ; Byzantine Saint, 350-379, Basil of Caesarea, Basil the Great; of Caesarea, also called Saint Basil the Great (330[8] – 1 or 2 January 379), a bishop of Caesarea Mazaca in Cappadocia, Asia Minor (modern-day Turkey). was an influential theologian who supported the Nicene Creed and opposed the heresies of the early Christian church, fighting against both Arianism and the followers of Apollinaris of Laodicea. ability to balance his theological convictions with his political connections made Basil a powerful advocate for the Nicene position. addition to his work as a theologian, Basil was known for his care of the poor and underprivileged. established guidelines for monastic life which focus on community life, liturgical prayer, and manual labor. with Pachomius, he is remembered as a father of communal monasticism in Eastern Christianity. He is considered a saint by the traditions of both Eastern and Western Christianity. together with his brother Gregory of Nyssa and his friend Gregory of Nazianzus, are collectively referred to as the Cappadocian Fathers. The Eastern Orthodox Church and Eastern Catholic Churches have given him, together with Gregory of Nazianzus and John Chrysostom, the title of Great Hierarch. He is recognized as a Doctor of the Church in the Roman Catholic Church. He is sometimes referred to by the epithet Ouranophantor (Greek: Οὐρανοφάντωρ), "revealer of heavenly mysteries".[9] Icon of the Three Holy Hierarchs: Basil the Great (left), John Chrysostom (center) and Gregory the Theologian (right)—from Lipie, Historic Museum in Sanok, Poland. 362, Bishop Meletius of Antioch ordained Basil as a deacon. Eusebius then summoned Basil to Caesarea and ordained him as presbyter of the Church there in 365. Ecclesiastical entreaties rather than Basil's desires thus altered his career path.[24] and Gregory Nazianzus spent the next few years combating the Arian heresy, which threatened to divide Cappadocia's Christians. In close fraternal cooperation, they agreed to a great rhetorical contest with accomplished Arian theologians and rhetors.[34] In the subsequent public debates, presided over by agents of Valens, Gregory and Basil emerged triumphant. This success confirmed for both Gregory and Basil that their futures lay in administration of the Church.[34] Basil next took on functional administration of the city of Caesarea.[30] Eusebius is reported as becoming jealous of the reputation and influence which Basil quickly developed, and allowed Basil to return to his earlier solitude. Later, however, Gregory persuaded Basil to return. Basil did so, and became the administrator for the Diocese of Caesarea.[35] 370, Eusebius died, and Basil was chosen to succeed him, and was consecrated bishop on 14 June 370.[36] His new post as bishop of Caesarea also gave him the powers of exarch of Pontus and metropolitan of five suffragan bishops, many of whom had opposed him in the election for Eusebius's successor. It was then that his great powers were called into action. Hot-blooded and somewhat imperious, Basil was also generous and sympathetic. He personally organized a soup kitchen and distributed food to the poor during a famine following a drought.[27] letters show that he actively worked to reform thieves and prostitutes. They also show him encouraging his clergy not to be tempted by wealth or the comparatively easy life of a priest, and that he personally took care in selecting worthy candidates for holy orders. He also had the courage to criticize public officials who failed in their duty of administering justice. At the same time, he preached every morning and evening in his own church to large congregations. In addition to all the above, he built a large complex just outside Caesarea, called the Basiliad,[37] which included a poorhouse, hospice, and hospital, and was compared by Gregory of Nazianzus to the wonders of the world.[38] zeal for orthodoxy did not blind him to what was good in an opponent; and for the sake of peace and charity he was content to waive the use of orthodox terminology when it could be surrendered without a sacrifice of truth. The Emperor Valens, who was an adherent of the Arian philosophy, sent his prefect Modestus to at least agree to a compromise with the Arian faction. Basil's adamant negative response prompted Modestus to say that no one had ever spoken to him in that way before. Basil replied, "Perhaps you have never yet had to deal with a bishop." Modestus reported back to Valens that he believed nothing short of violence would avail against Basil. Valens was apparently unwilling to engage in violence. He did however issue orders banishing Basil repeatedly, none of which succeeded. Valens came himself to attend when Basil celebrated the Divine Liturgy on the Feast of the Theophany (Epiphany), and at that time was so impressed by Basil that he donated to him some land for the building of the Basiliad. This interaction helped to define the limits of governmental power over the church.[39] then had to face the growing spread of Arianism. This belief system, which denied that Christ was consubstantial with the Father, was quickly gaining adherents and was seen by many, particularly those in Alexandria most familiar with it, as posing a threat to the unity of the church.[40] Basil entered into connections with the West, and with the help of Athanasius, he tried to overcome its distrustful attitude toward the Homoiousians. The difficulties had been enhanced by bringing in the question as to the essence of the Holy Spirit. Although Basil advocated objectively the consubstantiality of the Holy Spirit with the Father and the Son, he belonged to those, who, faithful to Eastern tradition, would not allow the predicate homoousios to the former; for this he was reproached as early as 371 by the Orthodox zealots among the monks, and Athanasius defended him. corresponded with Pope Damasus in the hope of having his aid and encouragement against triumphant Arianism; the pope, however, cherished some degree of suspicion against the Cappadocian Doctor.[41 Saint Basil the Great, Archbishop of Caesarea in Cappadocia, Commemorated on January 1; Basil the Great, Archbishop of Caesarea in Cappadocia, “belongs not to the Church of Caesarea alone, merely to his own time, was he of benefit only to his own kinsmen, rather to all lands and cities worldwide, to all people he brought and still brings benefit, for Christians he always was and will be a most salvific teacher.” spoke Saint Basil’s contemporary, Saint Amphilochius, Bishop of Iconium (November 23). Basil was born in the year 330 at Caesarea, the administrative center of Cappadocia. was of illustrious lineage, for its eminence and wealth, zealous for the Christian Faith. saint’s grandfather and grandmother on his father’s side had to hide in the forests of Pontus for seven years during the persecution under Diocletian. Basil’s mother Saint Emilia was the daughter of a martyr. On the Greek calendar, she is commemorated on May 30. Basil’s father was also named Basil. He was a lawyer and renowned rhetorician, and lived at Caesarea. children were born to the elder Basil and Emilia: five sons and five daughters. of them were later numbered among the saints: the Great; Macrina (July 19) was an exemplar of ascetic life, and exerted strong influence on the life and character of Saint Basil the Great; Gregory, afterwards Bishop of Nyssa (January 10); Peter, Bishop of Sebaste (January 9); and Theosebia, a deaconess (January 10). Basil spent the first years of his life on an estate belonging to his parents at the River Iris, he was raised under the supervision of his mother Emilia and grandmother Macrina. were women of great refinement, remembered an earlier bishop of Cappadocia, Saint Gregory the Wonderworker (November 17). received his initial education under the supervision of his father, then he studied under the finest teachers in Caesarea of Cappadocia, it was here that he made the acquaintance of Saint Gregory the Theologian (January 25 and January 30). Basil transferred to a school at Constantinople, he listened to eminent orators and philosophers. complete his education Saint Basil went to Athens, the center of classical enlightenment. a four or five year stay at Athens, Basil had mastered all the available disciplines. “He studied everything thoroughly, more than others are wont to study a single subject. studied each science in its very totality, as though he would study nothing else.” philologist, orator, jurist, naturalist, possessing profound knowledge in astronomy, mathematics and medicine, “he was a ship fully laden with learning, to the extent permitted by human nature.” Athens a close friendship developed between Basil the Great and Gregory the Theologian (Nazianzus), which continued throughout their life. fact, they regarded themselves as one soul in two bodies. Later on, in his eulogy for Basil the Great, Saint Gregory the Theologian speaks with delight about this period: “Various hopes guided us, and indeed inevitably, in learning... Two paths opened up before us: the one to our sacred temples and the teachers therein; the other towards preceptors of disciplines beyond.” the year 357, Saint Basil returned to Caesarea, where for a while he devoted himself to rhetoric. soon, refusing offers from Caesarea’s citizens who wanted to entrust him with the education of their offspring, Saint Basil entered upon the path of ascetic life. the death of her husband, Basil’s mother, her eldest daughter Macrina, and several female servants withdrew to the family estate at Iris and there began to lead an ascetic life. was baptized by Dianios, the Bishop of Caesarea, was tonsured a Reader (On the Holy Spirit, 29). first read the Holy Scriptures to the people, then explained them. on, “wishing to acquire a guide to the knowledge of truth”, the saint undertook a journey into Egypt, Syria and Palestine, to meet the great Christian ascetics dwelling there. returning to Cappadocia, he decided to do as they did. distributed his wealth to the needy, then settled on the opposite side of the river not far from his mother Emilia and sister Macrina, around him monks living a cenobitic life. his letters, Basil drew his good friend Gregory the Theologian to the monastery. Basil and Gregory labored in strict abstinence in their dwelling place, which had no roof or fireplace, and the food was very humble. themselves cleared away the stones, planted and watered the trees, and carried heavy loads. hands were constantly calloused from the hard work. clothing Basil had only a tunic and monastic mantle. wore a hairshirt, but only at night, so that it would not be obvious. their solitude, Saints Basil and Gregory occupied themselves in an intense study of Holy Scripture. were guided by the writings of the Fathers and commentators of the past, the good writings of Origen. all these works they compiled an anthology called Philokalia. at this time, at the request of the monks, Saint Basil wrote down a collection of rules for virtuous life. his preaching and by his example Saint Basil assisted in the spiritual perfection of Christians in Cappadocia and Pontus; and many indeed turned to him. were organized for men and for women, which places Basil sought to combine the cenobitic (koine bios, or common) lifestyle with that of the solitary hermit. the reign of Constantius (337-361) the heretical teachings of Arius were spreading, and the Church summoned both its saints into service. Basil returned to Caesarea. the year 362 he was ordained deacon by Bishop Meletius of Antioch. 364 he was ordained to the holy priesthood by Bishop Eusebius of Caesarea. “But seeing,” as Gregory the Theologian relates, “that everyone exceedingly praised and honored Basil for his wisdom and reverence, through human weakness, succumbed to jealousy of him, and began to show dislike for him. ” The monks rose up in defense of Saint Basil. avoid causing Church discord, Basil withdrew to his own monastery and concerned himself with the organization of monasteries. the coming to power of the emperor Valens (364-378), who was a resolute adherent of Arianism, a time of troubles began for Orthodoxy, onset of a great struggle. Saint Basil hastily returned to Caesarea at the request of Bishop Eusebius. the words of Gregory the Theologian, he was for Bishop Eusebius “a good advisor, a righteous representative, an expounder of the Word of God, a staff for the aged, a faithful support in internal matters, and an activist in external matters.” this time church governance passed over to Basil, though he was subordinate to the hierarch. preached daily, and often twice, in the morning and in the evening. this time Saint Basil composed his Liturgy. wrote a work “On the Six Days of Creation” (Hexaemeron) another on the Prophet Isaiah in sixteen chapters, another on the Psalms, also a second compilation of monastic rules. Basil wrote also three books “Against Eunomius,” an Arian teacher who, with the help of Aristotelian concepts, had presented the Arian dogma in philosophic form, converting Christian teaching into a logical scheme of rational concepts. Gregory the Theologian, speaking about the activity of Basil the Great during this period, points to “the caring for the destitute and the taking in of strangers, the supervision of virgins, written and unwritten monastic rules for monks, the arrangement of prayers [Liturgy], the felicitous arrangement of altars and other things.” the death of Eusebius, the Bishop of Caesarea, Saint Basil was chosen to succeed him in the year 370. Bishop of Caesarea, Saint Basil the Great was the newest of fifty bishops in eleven provinces. Athanasius the Great (May 2), with joy and with thanks to God welcomed the appointment to Cappadocia of such a bishop as Basil, famed for his reverence, deep knowledge of Holy Scripture, great learning, and his efforts for the welfare of Church peace and unity. Valens, the external government belonged to the Arians, held various opinions regarding the divinity of the Son of God, and were divided into several factions. dogmatic disputes were concerned with questions about the Holy Spirit. his books Against Eunomios, Saint Basil the Great taught the divinity of the Holy Spirit and His equality with the Father and the Son. in order to provide a full explanation of Orthodox teaching on this question, Basil wrote his book “On the Holy Spirit” at the request of Saint Amphilochius, the Bishop of Iconium. Basil’s difficulties were made worse by various circumstances: was divided in two under the rearrangement of provincial districts. at Antioch a schism occurred, occasioned by the consecration of a second bishop. was the negative and haughty attitude of Western bishops to the attempts to draw them into the struggle with the Arians. there was also the departure of Eustathius of Sebaste over to the Arian side. had been connected to him by ties of close friendship. the constant perils Saint Basil gave encouragement to the Orthodox, confirmed them in the Faith, summoning them to bravery and endurance. holy bishop wrote numerous letters to the churches, to bishops, to clergy and to individuals. the heretics “by the weapon of his mouth, and by the arrows of his letters,” an untiring champion of Orthodoxy, Saint Basil challenged the hostility and intrigues of the Arian heretics all his life. has been compared to a bee, stinging the Church’s enemies, yet nourishing his flock with the sweet honey of his teaching. emperor Valens, mercilessly sending into exile any bishop who displeased him, and having implanted Arianism into other Asia Minor provinces, appeared in Cappadocia for this same purpose. sent the prefect Modestus to Saint Basil. began to threaten the saint with the confiscation of his property, banishment, beatings, and even death. Basil said, “If you take away my possessions, you will not enrich yourself, nor will you make me a pauper. have no need of my old worn-out clothing, nor of my few books, of which the entirety of my wealth is comprised. means nothing to me, since I am bound to no particular place. place in which I now dwell is not mine, and any place you send me shall be mine. to say: every place is God’s. Where would I be neither a stranger and sojourner (Ps. 38/39:13)? can torture me? am so weak, that the very first blow would render me insensible. would be a kindness to me, for it will bring me all the sooner to God, for Whom I live and labor, and to Whom I hasten.” official was stunned by his answer. “No one has ever spoken so audaciously to me,” he said. “Perhaps,” the saint remarked, “ that is because you’ve never spoken to a bishop before. all else we are meek, the most humble of all. when it concerns God, and people rise up against Him, then we, counting everything else as naught, look to Him alone. fire, sword, wild beasts and iron rods that rend the body, serve to fill us with joy, rather than fear.” to Valens that Saint Basil was not to be intimidated, said, “Emperor, we stand defeated by a leader of the Church.” the Great again showed firmness before the emperor and his retinue made such a strong impression on Valens that the emperor dared not give in to the Arians demanding Basil’s exile. “On the day of Theophany, amidst an innumerable multitude of the people, Valens entered the church and mixed in with the throng, in order to give the appearance of being in unity with the Church. the singing of Psalms began in the church, it was like thunder to his hearing. emperor beheld a sea of people, and in the altar and all around was splendor; front of all was Basil, who acknowledged neither by gesture nor by glance, that anything else was going on in church.” Everything was focused only on God and the altar-table, and the clergy serving there in awe and reverence.

Constantinople, 350-401, Julius of Aegina, studied wBasil&Gregory iAthens, pGospel wJulius biAengina, bMany Gentiles, longLife
Greece, 350-401, Julius of Aegina Island (between Athens and Corinth), wealth, Athens study w Basil&Gregory, preached w Deacon Julian back in Aegina, apostolic staves, ordained Priest, proclaimed Gospel, Baptized many Gentiles, Withdrew to Kousion on Lake Orta, died age 71; Aegina Island; Saint Julius of Aegina, Commemorated on January 31; Julius was born in 330 on the island of Aegina to wealthy and pious parents who nurtured him in the discipline and admonition of the Lord (Ephesians 6:4). learned to read and write, and then he studied in Athens with Saints Basil (January 1) and Gregory (January 25). returning to Aegina, he and Deacon Julian decided to emulate Saint Paul, the Apostle to the Gentiles, and to preach Christ. two Saints took up their apostolic staves (Mark 6:8) offered themselves to the Lord. was ordained as a priest by the Bishop of Athens. with the grace of the priesthood, he set off with Deacon Julian to proclaim the Gospel and to baptize many Gentiles. the end of his life he withdrew to Kousion on Lake Orta, after a life of asceticism and prayer, he reposed peacefully in 401 at the age of 71.

Constantinople, 351, Jerusalem Vision of the Cross, brighter than sun, 51/2mi wide and tall, Golgotha to Mt Olives, whole week
Jerusalem, 351, Vision of the Cross, Miraculous Portent, brighter than sun, 51/2mi wide and tall, Golgotha to Mt Olives, whole week, not Arian ; Jerusalem Patriarch, 350-386, St Cyrl of Jerusalem; Commemoration of the Apparition of the Sign of the Precious Cross Over Jerusalem, in 351 AD, Commemorated on May 7 ; Precious Cross appeared in the sky over Jerusalem on the morning of May 7, 351 during the reign of the emperor Constantius, the son of Saint Constantine (May 21). that time the heresy of Arianism, which taught that Christ was merely a creature and not God, was causing great turmoil and division throughout the Empire. Even after the First Ecumenical Council at Nicea in 325, many people were drawn to this false teaching, and the Orthodox found themselves in the minority in many places. the ruler of the eastern part of the Empire, was a fervent supporter of Arianism. His brothers Constantine II and Constans, who were pious Orthodox Christians, ruled in the west. They were both killed in separate battles around 350, leaving Constantius as sole ruler. Also in 350, Saint Cyril (March 18) became Patriarch of Jerusalem and began his zealous struggle against Arianism. May of 351 a luminous Cross appeared over Jerusalem, stretching from Golgotha to the Mount of Olives, a distance of about five and a half miles. The Cross was wide as it was long, and shone more brightly than the sun. Many people left their homes and workplaces to gather in the church and glorify Christ. The historian Sozomen says that this wondrous sign led to the conversion of multitudes of pagans and Jews to Christianity. letter from Saint Cyril to the emperor describing this phenomenon, and admonishing him to become Orthodox, has been preserved. The apparition of the Cross remained over the city for a whole week. vision of the Cross over Jerusalem strengthened the Orthodox faithful and contributed to the return of many Arians to the Church. It is also a reminder of the awesome Second Coming of Christ, when œthe sign of the Son of man shall appear in heaven (Matthew 24:30).

Constantinople, 351-368, Saint Caesarius of Nazianzus, Cappadocia, younger bro of Gregory oN, Physician Politician, but ascetic
Cappadocia, 351-368, Saint Caesarius of Nazianzus, younger brother of Gregory; of Nazianzus (c. 331 – 368) was a prominent physician and politician. He is best known as the younger brother of Gregory of Nazianzus. He is recognized as a saint in the Eastern Orthodox and the Catholic Church.[1] younger son of Gregory the Elder, bishop of Nazianzus, and his wife, Nonna, Caesarius was born at the family villa of Arianzus, near Nazianzus. probably studied at Caesarea Mazaca in Cappadocia in preparation for the elite schools of Alexandria in Egypt. favourite studies there were geometry, astronomy and especially medicine. In the last-named science, he surpassed all his fellow students.[2] 355 he came to the imperial capital Constantinople, and had already acquired a great reputation for his medical skill, his brother Gregory, homeward bound from Athens, appeared there about 358. sacrificed a remunerative and honourable post to return home with Gregory. capital soon proved to be too great an attraction for him, and he eventually became an eminent physician at the Byzantine court of Constantius II and, much to the regret of his family, at that of Julian the Apostate.[3] Julian failed in his efforts to win him over to briefly restored Paganism. more appreciative of his faith than of imperial favour, ultimately left the court, but returned to Constantinople after Julian's death in 363.[2] the Emperor Valens Caesarius became quaestor of Bithynia, a position which included treasury and tax collection responsibilities.[4] escaping from the earthquake which shook Nicaea (11 October, 368), his brother wrote to him, pleading for him to leave his political position and withdraw to a religious life.[5] Caesarius was suddenly killed by the widespread plague which followed the earthquake, shortly after having received baptism, which he, like many others at the period, had deferred until late in life. his death, his very considerable estate was rapidly pillaged by servants and creditors.[6] brother Gregory insisted that what remained of the estate be distributed to the poor and to surviving relatives. remains were interred at Nazianzus, where his brother pronounced the funeral oration in the presence of his parents. the oration, "On His Brother: St. Caesarius", Gregory portrays his brother as a model Christian and ascetic, providing the main source for the details of his life and setting the groundwork for his eventual canonization.[7] John McGuckin maintains that, while Caesarius and his brother Gregory were very close, they were very different characters. Gregory pursued a religious life, his vivacious, outgoing brother was at home in the world of Byzantine politics.[8] two were complementary figures; Gregory relied on his brother to guide him through trouble, while Caesarius encouraged his brother's literary and rhetorical interests.[8] assertion that this Caesarius was the same as that Caesarius, Prefect of Constantinople, who in 365 was thrown into the prison by Procopius, rests on an assumption made by Jacques Godefroy (1587-1652), the editor of the Theodosian Code (Lyon, 1665), and not on any solid historical ground.[2] four Dialogues of one hundred and ninety-seven questions and answers which were traditionally ascribed to Caesarius and are to be found in Migne, Patrologia Graeca, XXXVIII, 851–1190, can hardly be from his pen, owing to their nature, contents and anachronisms. They are generally looked upon as spurious. St. Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25;

Constantinople, 355-395,Gregory of Nyssa,Cappadocia,Armenia,Father of Fathers,2nd E Council on Nicene Creed, of the 5
Armenia, 355-395, Gregory of Nyssa, Cappadocia, Armenia, Father of Fathers, anti arian, bishop 372, deposed twice, restored 378, b basil died 379, completed his work on first 6 days, Hexaemeron, Antioc council on MOG, 2nd E Council on Nicene Creed, of the 5; Saint Gregory, Bishop of Nyssa, Commemorated on January 10; Gregory, Bishop of Nyssa, was a younger brother of Saint Basil the Great (January 1). birth and upbringing came at a time when the Arian disputes were at their height. Having received an excellent education, he was at one time a teacher of rhetoric. the year 372, he was consecrated by Saint Basil the Great as bishop of the city of Nyssa in Cappadocia. Gregory was an ardent advocate for Orthodoxy, and he fought against the Arian heresy with his brother Saint Basil. was persecuted by the Arians, by whom he was falsely accused of improper use of church property, and thereby deprived of his See and sent to Ancyra. the following year Saint Gregory was again deposed in absentia by a council of Arian bishops, but he continued to encourage his flock in Orthodoxy, wandering about from place to place. the death of the emperor Valens (378), Saint Gregory was restored to his cathedra and was joyously received by his flock. His brother Saint Basil the Great died in 379. with difficulty did Saint Gregory survive the loss of his brother and guide. He delivered a funeral oration for him, and completed Saint Basil’s study of the six days of Creation, the Hexaemeron. same year Saint Gregory participated in the Council of Antioch against heretics who refused to recognize the perpetual virginity of the Mother of God. Others at the opposite extreme, who worshipped the Mother of God as being God Herself, were also denounced by the Council. visited the churches of Arabia and Palestine, which were infected with the Arian heresy, to assert the Orthodox teaching about the Most Holy Theotokos. On his return journey Saint Gregory visited Jerusalem and the Holy Places. the year 381 Saint Gregory was one of the chief figures of the Second Ecumenical Council, convened at Constantinople against the heresy of Macedonius, who incorrectly taught about the Holy Spirit. At this Council, on the initiative of Saint Gregory, the Nicean Symbol of Faith (the Creed) was completed. with the other bishops Saint Gregory affirmed Saint Gregory the Theologian as Archpastor of Constantinople. the year 383, Saint Gregory of Nyssa participated in a Council at Constantinople, where he preached a sermon on the divinity of the Son and the Holy Spirit. In 386, he was again at Constantinople, and he was asked to speak the funeral oration in memory of the empress Placilla. Again in 394 Saint Gregory was present in Constantinople at a local Council, convened to resolve church matters in Arabia. Gregory of Nyssa was a fiery defender of Orthodox dogmas and a zealous teacher of his flock, a kind and compassionate father to his spiritual children, and their intercessor before the courts. He was distinguished by his magnanimity, patience and love of peace. reached old age, Saint Gregory of Nyssa died soon after the Council of Constantinople. Together with his great contemporaries, Saints Basil the Great and Gregory the Theologian, Saint Gregory of Nyssa had a significant influence on the Church life of his time. His sister, Saint Macrina, wrote to him: “You are renowned both in the cities, and gatherings of people, and throughout entire districts. Churches ask you for help.” Saint Gregory is known in history as one of the most profound Christian thinkers of the fourth century. Endowed with philosophical talent, he saw philosophy as a means for a deeper penetration into the authentic meaning of divine revelation. Gregory left behind many remarkable works of dogmatic character, as well as sermons and discourses. He has been called “the Father of Fathers.” Martyr Patermuthius of Egypt, Commemorated on July 9 ; Venerable Patermuthius the Ascetic of Egypt, Commemorated on July 9; Martyr Emilian of Silistria in Bulgaria, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr John the Soldier at Constantinople, Commemorated on July 30; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Juventinus the Soldier at Antioch, Commemorated on September 5 ; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; St Ambrose the Bishop of Milan, Commemorated on December 7; Martyr Gemellus of Paphlagonia, Commemorated on December 10; St Niphon the Bishop of Cyprus, Commemorated on December 23; Venerable Ephraim the Syrian, Commemorated on January 28; Venerable Publius of Egypt, Commemorated on April 5; Martyr Dometius of Persia, Commemorated on August 7; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; Martyr Porphyrius the Actor, Commemorated on September 15 ; Martyr Juventinus at Antioch, Commemorated on October 9 ; St Publia the Confessor and Deaconess of Antioch, Commemorated on October 9; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; St Marcian of Cyrrhus, Commemorated on November 2; Martyr Melasippus with his wife and son at Ancyra, Commemorated on November 7; Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); Martyr Elpidius who suffered under Julian the Apostate, Commemorated on November 15; Martyr Theodore of Antioch, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; Martyr Timothy at Tiberiopolis, Commemorated on November 28; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); Martyr Basil of Ancyra, Commemorated on January 1; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; GREGORY OF NYSSA, (9 MAR 395); Martyr Eupsychius of Caesarea, in Cappadocia, Commemorated on April 9; St Eulogius the Hospitable of Constantinople, Commemorated on April 27 ; Martyr Theognes at Cyzicus, Commemorated on April 29 ; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Martyr Barbarus the Soldier in Morea, Commemorated on May 6; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Hieromartyr Timothy the Bishop of Prusa, Commemorated on June 10; Venerable Theophanes of Antioch, Commemorated on June 10; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); Martyr Manuel of Persia, Commemorated on June 17; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Icon of the Mother of God of Lydda or œthe Roman, Commemorated on June 26;

Constantinople, 355-395, GREGORY OF NYSSA, Armenia, Cappadocian Father, major Orthodox force 381 E Council, 1 of the 5, more
Armenia, 355-395, GREGORY OF NYSSA, Cappadocia, Armenia (Kizilirmak River 5), G of N, Basil the Great's b, B friend Gregory of Nazianzus, Cappadocian Fathers major force for Athanasian position at 381 E Council, 1 of the 5, 40 Martyrs Sebaste relics impressed him to total commitment, professional orator, forced to be bishop, not suited, book Life of Moses; Nyssa, Cappadocia; GREGORY OF NYSSA, (9 MAR 395); of Nyssa, his brother Basil the Great (14 June), and Basil's best friend Gregory of Nazianzus (9 May), are known collectively as the Cappadocian Fathers. They were a major force in the triumph of the Athanasian position at the Council of Constantinople in 381. Gregory of Nyssa tends to be overshadowed by the other two. of Nyssa was born in Caesarea, the capital of Cappadocia (central Turkey) in about 334, the younger brother of Basil the Great and of Macrina (19 July), and of several other distinguished persons. As a youth, he was at best a lukewarm Christian. However, when he was twenty, some of the relics of the Forty Martyrs of Sebaste (10 March) were transferred to a chapel near his home, and their presence made a deep impression, on him, confronting him with the fact that to acknowledge God at all is to acknowledge His right to demand a total commitment. Gregory became an active and fervent Christian. He considered the priesthood, decided it was not for him, became a professional orator like his father, married, and settled down to the life of a Christian layman. However, his brother Basil and his friend Gregory of Nazianzus persuaded him to reconsider, and he became a priest in about 362. (This did not affect his marriage.) brother Basil, who had become archbishop of Caesarea in 370, was engaged in a struggle with the Arian Emperor Valens, who was trying to stamp out belief in the deity of Christ. Basil desperately needed the votes and support of Athanasian bishops, and he maneuvered his friend Gregory into the bishopric of Sasima, and (in about 371) his brother Gregory into the bishopric of Nyssa, a small town about ten miles from Caesarea. Neither one wanted to be a bishop, neither was suited to be a bishop, and both were furious with Basil.) Gregory did not get along well with his flock, was falsely accused of embezzling church funds, fled the scene in about 376, and did not return until after the death of Valens about two years later. 379, Basil died, having lived to see the death of Valens and the end of the persecution. Shortly thereafter, Macrina died. Gregory was with her in the last few days of her life. Afterwards, he took to writing sermons and treatises on theology and philosophy. His philosophy was a form of Christian Platonism. In his approach to the Scriptures, he was heavily influenced by Origen, and his writings on the Trinity and the Incarnation build on and develop insights found in germ in the writings of his brother Basil. But he is chiefly remembered as a writer on the spiritual life, on the contemplation of God, not only in private prayer and meditation, but in corporate worship and in the sacramental life of the Church. treatise On the Making of Man deals with God as Creator, and with the world as a good thing, as something that God takes delight in, and that ought to delight us. His Great Catechism is esteemed as a work of systematic theology. His Commentary on the Song of Songs is a work of contemplative, devotional, mystical theology. book The Life of Moses is available from the Paulist Press in the series The Classics of Western Spirituality. The reader who is expecting a straightforward biography will be startled -- not necessarily disappointed. An example of his treatment is the following: Numbers 13 and 14 we read that when Moses had led the Israelites out of Egypt and to the borders of Canaan, he sent twelve spies into the land to look it over. They returned to report two things: (1) The inhabitants of the land were fierce warriors and would prove a formidable enemy. (2) The land was a good land, with fertile soil and an abundance of natural resources. As proof, they brought back a cluster of grapes so large that they hung it from a wooden pole that two men carried horizontally between them. Ten of the spies said that the enemy was too strong to be defeated, and that the Israelites ought to turn back, but the remaining two, Joshua and Caleb, urged the people to remember that the LORD was with them, and had shown Himself mighty to save. The people listened to the ten and prepared to turn back. At this the LORD was angry and said, "Very well, you shall wander in the wilderness for forty years, until all the men of this generation have died, except for Joshua and Caleb. Only then shall the next generation go in to possess the homeland that I promised to Abraham for his descendants." Hence the well-known child's nursery rhyme that goes in part: Joshua the son of Nun and Caleb the son of Jephunneh Were the only two who ever got thru to the land of milk and honey. (following the example of the Apostle Paul in 1 Corinthians 10) treats the Exodus as a type of our deliverance from the bondage of sin, and the Promised Land as a type of Heaven. He comments that the Israelites had been guilty of idolatry, of fornication, of repeated rebellions against Moses, of various disobediences to the commands of God, but that none of these moved God to deny them entrance into the Promised Land. It was only when they came to the Land, and God showed them what a good land He had prepared for them, and gave them a token of that goodness in the form of the cluster of grapes, hanging from a wooden pole between two spies, and they refused to trust in the promise of God to save them from their enemies, that they were turned back (indeed, that they turned themselves back). So, it is not failure to live virtuous lives that can keep us out of Heaven, but a refusal to believe in the mercy of God, and to trust His gracious declarations of His good will toward us, concretely expressed in the saving blood of Christ, Who is the True Vine, and Who for our sakes hung on the wood of the cross between two thieves, as the grape cluster hung on the wood of the pole between two spies, showing forth in His own Person the sign of God's good will to us and His assurance that He is ready to overcome all our enemies. you see, it is not really a biography of Moses, and it will not be to everyone's taste, not even to every Christian's taste. And even Christians who find this approach helpful will grant that it has its pitfalls. Clearly anyone who follows Gregory's example runs the risk of being led on a random walk by the will-o-the-wisp of his own imagination. But many Christians have received spiritual nourishment from this way of reading the Scriptures, and the example of St. Paul, as aforesaid, favors the view that this approach is at least sometimes of legitimate value. by James Kiefer

Constantinople, 359-405, John the Short or Dwarf, Sketes, Pimen's monastery, obedience, water on dry stick, author Paisius' life
Egypt, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes; John the Dwarf (c. 339 - c. 405), also called Saint John Colobus, Saint John Kolobos or Abba John the Dwarf,[2] was a Coptic Desert Father of the early Christian church. Venerable John the Short, of Egypt, Commemorated on November 9; John the Dwarf of Egypt struggled in the Egyptian desert in the fifth century in the monastery of Saint Pimen the Great (August 27). It was to this monastery that the young John came with his brother Daniel. Saint John told his elder brother that he did not want to be concerned about clothing and food, and that he wished to live like the angels in Paradise. Daniel allowed him to go to a deserted place, so that he would be afflicted. John went out from the cell and removed his clothing. It was very cold at night, and after a week John became hungry. night John went back to the monastery and began to knock on the door of the cell. “Who is it?” Daniel asked. “It is I, your brother John.” Daniel replied, “John has become an angel, and is no longer among men.” continued to knock, but Daniel would not let him in until morning. Then he said, “You are a man and must work again if you want to eat.” Saint John wept bitterly, asking for forgiveness. being brought to his senses Saint John went to Saint Pimen, known for his firm and steadfast will, and having asked guidance, he promised to be obedient in all things. Testing the patience of the young monk, Saint Pimen gave him an unusual obedience. For three years Saint John carried water and poured it on a dry stick, until it became covered with leaves and bore abundant fruit. His Elder took the fruit to the brethren saying, “Take and eat the fruit of obedience.” Abba John himself became a guide of many people on the way of salvation, among whom were Saint Arsenius the Great (May 8) and Saint Thais (May 10). John was the author of the Life of Saint Paisius the Great (June 19).

Constantinople, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes, Tree oObedience story, friend, teacher
Egypt, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes, fThebes, Tree oObedience story, igumen there, Pambo's disciple, Pishoy's friend, taught Arsenius, Wrote Paisius' story; Egypt, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes; the Dwarf ( c. 339 – c. 405), also called John Colobus, John Kolobos or Abba John the Dwarf,[2] was a Coptic Desert Father of the early Christian church. the Dwarf was born in the town of Thebes in Egypt[3] to poor Christian parents. At the age of eighteen, he and an elder brother, moved to the desert of Scetes[4] where he became a disciple of Pambo and a good friend of Pishoy. He lived a life of austerity and taught several other monks his way of life, among them was Arsenius the Great. the departure of Pambo, John was ordained a priest by Pope Theophilus and became abbot of the monastery he founded around the Tree of Obedience. When the Mazices invaded Scetes in 395, John fled the Nitrian Desert and went to live on Mount Colzim, near the present city of Suez, where he died. 515, the relics of John the Dwarf were moved to the Nitrian Desert. His feast is celebrated on October 17 in the Roman Catholic Church, on 20 Paopi at the Coptic Orthodox Church and on November 9 in the Eastern Orthodox Church. The Monastery of Saint John the Dwarf in Scetes is now recognized by the Coptic orthodox church. lived on only flatbread and vegetables his entire life and could eat one meal a day.[5] the Dwarf is best known for his obedience. The most famous story about his obedience is that one day Pambo gave John a piece of dry wood and ordered him to plant and water it. John obeyed and went on watering it twice a day even though the water was about 12 miles from where they lived. After three years, the piece of wood sprouted and grew into a fruitful tree. Pambo took some of this tree's fruits and went around to all the elder monks, saying "take, eat from the fruit of obedience". Postumian, who was in Egypt in 402, assured that he was shown this tree which grew in the yard of the monastery and which he saw covered with shoots and green leaves. a monk of Scetes and a saint of the Coptic Church, is the subject of a long biography attributed in manuscript form to John the Dwarf. The manuscript has yet to be translated into English. Venerable John the Short, of Egypt, Commemorated on November 9; John the Dwarf of Egypt struggled in the Egyptian desert in the fifth century the monastery of Saint Pimen the Great (August 27). It was to this monastery that the young John came with his brother Daniel. Saint John told his elder brother that he did not want to be concerned about clothing and food, and that he wished to live like the angels in Paradise. allowed him to go to a deserted place, so that he would be afflicted. went out from the cell and removed his clothing. It was very cold at night, and after a week John became hungry. night John went back to the monastery and began to knock on the door of the cell. “Who is it?” Daniel asked. “It is I, your brother John.” replied, “John has become an angel, and is no longer among men.” continued to knock, but Daniel would not let him in until morning. he said, “You are a man and must work again if you want to eat.” Saint John wept bitterly, asking for forgiveness. being brought to his senses Saint John went to Saint Pimen, known for his firm and steadfast will, having asked guidance, he promised to be obedient in all things. the patience of the young monk, Saint Pimen gave him an unusual obedience. three years Saint John carried water and poured it on a dry stick, until it became covered with leaves and bore abundant fruit. Elder took the fruit to the brethren saying, “Take and eat the fruit of obedience.” Abba John himself became a guide of many people on the way of salvation, among whom were Saint Arsenius the Great (May 8) and Saint Thais (May 10). John was the author of the Life of Saint Paisius the Great (June 19).

Constantinople, 360-370, Eudoxius of Antioch, Byzantine Archbishop, influencial arian, liar, to get position
Byzantine Archbishop, 360-370, Eudoxius of Antioch; (died 370) was the eighth bishop of Constantinople from January 27, 360 to 370, previously bishop of Germanicia and of Antioch. Eudoxius was one of the most influential Arians. was from Arabissos of Asia Minor.[1] Eudoxius came to Eustathius, bishop of Antioch between 324 and 331, seeking holy orders. However, Eustathius found his doctrine unsound and refused him. Nevertheless, when Eustathius was deposed, the Arians or Eusebians had everything their own way and admitted Eudoxius to orders and made him bishop of Germanicia, on the confines of Syria, Cilicia, and Cappadocia. This bishopric he held at least 17 years, the period of the principal intrigues against Athanasius, and of the reigns of Constantine the Great's sons.[2] 341 the council of the Dedication or Encaenia was held under Placillus at Antioch. Eudoxius of Germanicia attended. He was an Arian pure and simple, a disciple of Aetius, a friend of Eunomius. The council produced four creeds, in which the Eusebian party succeeded in making their doctrine as plausible as might be, and the second of these became known as the "Creed of the Dedication". Athanasius says that Eudoxius was sent with Martyrius and Macedonius to take the new creed of Antioch to Italy. This new creed may, however, have been the Macrostich, or Long Formula, drawn up at a later council of Antioch.[2] 343 or 347 the rival councils of Sardica and Philippopolis were held. At the latter was drawn up a creed more Arian than those of Antioch, and it was signed by Eudoxius. Between 355 and 359 Eudoxius was in attendance on the emperor in the West, when news came of the death of Leontius of Antioch.[3] Against the canons, he took over the see of Antioch.[1] Allegedly excusing himself on the plea that the affairs of Germanicia required his presence, Eudoxius hastened to Antioch, and, representing himself as nominated by the emperor, got himself made bishop, and sent Asphalus, a presbyter of Antioch, to make the best of the case at court. Emperor Constantius II wrote to the church of Antioch: "Eudoxius went to seek you without my sending him. . . . To what restraint will men be amenable, who impudently pass from city to city, seeking with a most unlawful appetite every occasion to enrich themselves?".[2] Nonetheless, the emperor confirmed the election.[1] the first year of his episcopate at Antioch Eudoxius held a council, which received the creed of Sirmium. An idea may be formed of the Homoousian reception of his sermons from three different sources. Hilary of Poitiers, then in the East, heard Eudoxius in his cathedral, and wished his ears had been deaf. Theodoret and Epiphanius of Cyprus reported him as boasting that he had the same knowledge about God as God had about Himself.[2] September 359, a Council of Seleucia was held at Seleucia Isauria, the orthodox forming a very small minority. The majority signed the "Creed of the Dedication"; Eudoxius who was present, was deposed by Basil of Ancyra's party, and appears to have sought the shelter of the court at Constantinople. Here, by the aid of the Acacians, he secured his appointment as bishop on the deposition of Macedonius, and on January 27, 360, took possession of his throne in the presence of 72 bishops. On February 15 the great church of Constantinople, Saint Sophia, begun in 342 by the emperor Constantius II, was dedicated.[2] it is claimed, mounting his episcopal throne before the expectant multitude of courtiers, ecclesiastics, and citizens, began with the words: "The Father is asebes, the Son is eusebes." A great tumult of indignation arose on all sides in St. Sophia. The orator, unabashed, explained: "The Father is asebes because He honours nobody; the Son is eusebes because He honours the Father." The new cathedral echoed with peals of uncontrollable laughter. Thus, says Socrates Scholasticus,[4] these tore the church to pieces by their captious subtilties.[2] consecrated his friend Eunomius to the see of Cyzicus; but such complaints were brought to the emperor Constantius II that he ordered Eudoxius to depose him. Eudoxius acquiesced to the emperor's command and quietly persuaded Eunomius to retire.[2] 365 an attack was made on Eudoxius by the semi-Arians, now called Macedonians. Holding a meeting at Lampsacus, they signed the "Creed of the Dedication," cited Eudoxius and his party before them, and, as they did not come, sentenced them to deprivation; but emperor Valens refused to confirm the proceedings.[2] 367 Valens, as he was setting out for the Gothic War, was induced by his wife Albia Dominica to receive baptism from Eudoxius. In the same year he issued, likely under the advice of Eudoxius, an order that such bishops as had been banished by Constantius and had returned under Julian should again be exiled.[2] years during which Eudoxius and Valens acted together were allegedly troubled by portents, which Homoousians attributed to the anger of Heaven at Valens' banishment of bishops who would not admit Eudoxius to their communion. Eudoxius died in 370.[2] Greatmartyr Theodore the Tyro (œthe Recruit), Commemorated on February 17;

Constantinople, 360-381, Meletius, anti-arrian, deposed 3x, virtue, Basil t G and Chrysostom, writer, holy fire
Byzantine Saint, 360-381, Meletius of Antioch; St Meletius the Archbishop of Antioch, Commemorated on February 12; Meletius, Archbishop of Antioch, was Bishop of Sebaste in Armenia (ca. 357), and afterwards he was summoned to Antioch by the emperor Constantius to help combat the Arian heresy, and was appointed to that See. Meletius struggled zealously against the Arian error, but through the intrigues of the heretics he was thrice deposed from his cathedra by the Emperor Constantius who had become surrounded by the Arians and had accepted their position. In all this Saint Meletius was distinguished by an extraordinary gentleness, and he constantly led his flock by the example of his own virtue and kindly disposition, supposing that the seeds of the true teaching sprout more readily on such soil. Meletius was the one who ordained the future hierarch Saint Basil the Great as deacon. Saint Meletius also baptized and encouraged another of the greatest luminaries of Orthodoxy, Saint John Chrysostom, who later eulogized his former archpastor. Constantius, the throne was occupied by Julian the Apostate, and the saint again was expelled, having to hide himself in secret places for his safety. Returning under the emperor Jovian in the year 363, Saint Meletius wrote his theological treatise, “Exposition of the Faith,” which facilitated the conversion of many of the Arians to Orthodoxy. the year 381, under the emperor Theodosius the Great (379-395), the Second Ecumenical Council was convened. In the year 380 the saint had set off on his way to the Second Ecumenical Council at Constantinople, and came to preside over it. the start of the Council, Saint Meletius raised his hand displaying three fingers, and then withdrawing two fingers and leaving one extended he blessed the people, proclaiming: “We understand three hypostases, and we speak about a single nature.” With this declaration, a fire surrounded the saint like lightning. During the Council Saint Meletius fell asleep in the Lord. Saint Gregory of Nyssa honored the memory of the deceased with a eulogy. Meletius has left treatises on the consubstantiality of the Son of God with the Father, and a letter to the emperor Jovian concerning the Holy Trinity. The relics of Saint Meletius were transferred from Constantinople to Antioch.

Constantinople, 360-381, Theosebia, the deaconess, virgin, the younger sister, of the 5
Cappadocia, 360-381, Theosebia, the younger sister (somewhere on Iris River in Pontus); also known as Theosebia the Deaconess, was a 4th-century Christian leader, who is honored as a saint in the Eastern Orthodox Church. As a saint she is referred to as Blessed Theosebia the Deaconess. Her life and identification is ambiguous: her years of birth and death are uncertain (probably subsequent to 381). However, she is thought to have played an important role in the church in Nyssa, where she was called diakonissa, the deaconess or wife of a deacon. Nazianzen wrote a letter of condolence[1] on her death to Gregory of Nyssa in which Gregory Nazianzen mentioned "your sister Theosebia" and "true yoke-fellow of a priest". comes the ambiguity of her identification. Some historians supposed Theosebia was the wife of Gregory of Nyssa, others suppose she was one of his sisters like Macrina the Younger.[2] If so, then Theosebia was the sister of Basil the Great as well. of Nyssa—unlike the other Cappadocian Fathers—was married, according to his own testimony in his work On Virginity[3] that he could not benefit from the subject of his own work. combined with Nazianzen's statement that Theosebia was buried by the other Gregory in the aforementioned letter, suggest that she was indeed either Gregory of Nyssa's wife or sister, whose funeral he would have been obliged to oversee. St Theosevia Centre for Christian Spirituality is in Oxford.[4][5] Donald Allchin was director of the centre from 1987 to 1994.[6] Cappadocian Gregory of Nazianzus wrote to Gregory of Nyssa about Theosebia, “the pride of the church, the ornament of Christ, the finest of our generation, the free speech of women, Theosebia, the most illustrious among the brethren, outstanding in beauty of soul. Theosebia, truly a priestly personage, the colleague of a priest, equally honored and worthy of the great sacraments."[7] Blessed Theosebia the Deaconess, sister of Saints Basil the Great and Gregory of Nyssa, Commemorated on January 10; Theosebia the Deaconess was the sister of Saints Basil the Great, Gregory of Nyssa, and Peter, Bishop of Sebaste. She was a virgin and served the Holy Church as a deaconess, caring for the sick, distributing food to vagrants, raising orphans and preparing women for holy Baptism. her brother, Saint Gregory of Nyssa, was in exile for three years, Saint Theosebia was with him and she shared in all the tribulations of a life of wandering. Saint Theosebia died in 385, and Saint Gregory the Theologian praised her in a eulogy. Byzantium, 350-379, Macrina the Younger (somewhere on Iris River); MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; St. Basil the Great, Archbishop of Casarea in Cappadocia, Commemorated on January 1;

Constantinople, 360-391, Peter, Bishop oSebaste, Armenia, Macrina's gson, of the 5
Armenia, 360 - 391, St Peter, Bishop of Sebaste, Cappadocia/ Armenia, Macrina's gson, of the 5, Basil tG&Gregory oNyssa's bro, raused by sis Macrina tYounger, attended 2nd EC 381 aConstantinople against Macedonius' heresy; Cappadocia, 360 - 391, St Peter, Bishop of Sebaste, Cappadocia/ Armenia; St. Peter the Bishop of Sebaste, in Armenia, Commemorated on January 9; Peter, Bishop of Sebaste, was a brother of Saint Basil the Great and Saint Gregory of Nyssa (January 1 and January 10). older sister, Saint Macrina (July 19) played a large role in his upbringing. Basil the Great ordained Saint Peter as presbyter, and later he was made Bishop of Sebaste (in Armenia). Peter was present at the Second Ecumenical Council in the year 381, convened at Constantinople against the heresy of Macedonius. Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10;

Constantinople, 360-397, AMBROSE OF MILAN, Northern Italy Governor, Milan bishop, theologian, against Arianism, c Augustine
Northern Italy, 360-397, AMBROSE OF MILAN, Northern Italy Governor, Milan bishop, theologian, against Arianism, c Augustine, Antiphonal Chant, doctor of unified Church, from Gaul, bees mouth honey on tongue, Bishop as a catachumen, fame, Persians, converted queen Fritigelda of the Markomanni; of Milan (c. 340 - 397), venerated as Saint Ambrose,[a] was the Bishop of Milan, a theologian, and one of the most influential ecclesiastical figures of the 4th century. was serving as the Roman governor of Aemilia-Liguria in Milan when he was unexpectedly made Bishop of Milan in 374 by popular acclamation. As bishop, he took a firm position against Arianism and attempted to mediate the conflict between the emperors Theodosius I and Magnus Maximus. Tradition credits Ambrose with promoting "antiphonal chant", a style of chanting in which one side of the choir responds alternately to the other, as well as with composing Veni redemptor gentium, an Advent hymn. He also had notable influence on Augustine of Hippo (354–430). Christianity identified Ambrose as one of its four traditional Doctors of the Church. He is considered a saint by the Catholic Church, Eastern Orthodox Church, Anglican Communion, and various Lutheran denominations, and venerated as the patron saint of Milan. Milan; St Ambrose the Bishop of Milan, Commemorated on December 7 ; Ambrose, Bishop of Milan, was born in the year 340 into the family of the Roman prefect of Gaul (now France). Even in the saint’s childhood there appeared presentiments of his great future. Once, bees covered the face of the sleeping infant. They flew in and out of his mouth, leaving honey on his tongue. Soon they flew away so high that they could no longer be seen. Ambrose’s father said that the child would become something great when he reached manhood. the death of the father of the family, Ambrose journeyed to Rome, where the future saint and his brother Satyrius received an excellent education. About the year 370, upon completion of his course of study, Ambrose was appointed to the position of governor (consular prefect) of the districts of Liguria and Aemilia, though he continued to live at Mediolanum (now Milan). the year 374 Auxentius, the Arian Bishop of Mediolanum, died. This led to complications between the Orthodox and the Arians, since each side wanted to have its own bishop. Ambrose, as the chief city official, went to the church to resolve the dispute. he was speaking to the crowd, suddenly a child cried out, “Ambrose for bishop!” The people took up this chant. Ambrose, who at this time was still a catechumen, considered himself unworthy, and tried to refuse. He disparaged himself, and even tried to flee from Mediolanum. The matter went ultimately before the emperor Valentinian the Elder (364-375), whose orders Ambrose dared not disobey. He accepted holy Baptism from an Orthodox priest and, passing through all the ranks of the Church clergy in just seven days, on December 7, 374 he was consecrated Bishop of Mediolanum. dispersed all his possessions, money and property for the adornment of churches, the upkeep of orphans and the poor, and he devoted himself to a strict ascetic life. combined strict temperance, intense vigilance and work within the fulfilling of his duties as archpastor. Saint Ambrose, defending the unity of the Church, energetically opposed the spread of heresy. Thus, in the year 379 he traveled off to establish an Orthodox bishop at Sirmium, and in 385-386 he refused to hand over the basilica of Mediolanum to the Arians. preaching of Saint Ambrose in defense of Orthodoxy was deeply influential. Another noted Father of the Western Church, Saint Augustine (June 15), bore witness to this, having accepted holy Baptism in the year 387 by the grace of the preaching of the bishop of Mediolanum. Ambrose also actively participated in civil matters. Thus, the emperor Gracian (375-383), having received from him the “Exposition of the Orthodox Faith” (De Fide), removed, by decree of the saint, the altar of Victory from the halls of the Senate at Rome, on which oaths were wont to be taken. a pastoral boldness, Saint Ambrose placed a severe penance on the emperor Theodosius I (379-395) for the massacre of innocent inhabitants of Thessalonica. For him there was no difference between emperor and commoner. he released Theodosius from the penance, the saint would not permit the emperor to commune at the altar, but compelled him to do public penance. fame of Bishop Ambrose and his actions attracted to him many followers from other lands. From far away Persia learned men came to him to ask him questions and absorb his wisdom. Fritigelda (Frigitil), queen of the military Germanic tribe of the Markomanni, which often had attacked Mediolanum, asked the saint to instruct her in the Christian Faith. The saint in his letter to her persuasively stated the dogmas of the Church. And having become a believer, the queen converted her own husband to Christianity and persuaded him to conclude a treaty of peace with the Roman Empire. saint combined strictness with an uncommon kindliness. Granted a gift of wonderworking, he healed many from sickness. One time at Florence, while staying at the house of Decentus, he resurrected a dead boy. repose of Saint Ambrose, who departed to the Lord on the night of Holy Pascha, was accompanied by many miracles. He even appeared in a vision to the children being baptized that night. The saint was buried in the Ambrosian basilica in Mediolanum, beneath the altar, between the Martyrs Protasius and Gervasius (October 14). zealous preacher and valiant defender of the Christian Faith, Saint Ambrose received particular renown as a Church writer. In dogmatic compositions he set forth the Orthodox teaching about the Holy Trinity, the Sacraments, and Repentance: “Five Books on the Faith” (De Fide); “Explication of the Symbol of the Faith” (Explanatio Symboli); “On the Incarnation” (De Incarnationis); “Three Books on the Holy Spirit” (De Spiritu Sancto); “On the Sacraments” (De Sacramento); “Two Books on Repentance” (De Paenitentia). In writings about Christian morality, he explained the excellence of Christian moral teaching compared to pagan moral teaching. well-known work of Saint Ambrose, “On the Duties of the Clergy” (De Officiis Ministrorum) evidences his deep awareness of pastoral duty. He stresses that those who serve in the Church should have not only the proper knowledge of Church services, but also the proper knowledge of moral precepts. Ambrose was also a reformer of Church singing. He introduced antiphonal singing (along the Eastern or Syrian form) into the Western Church, which became known as “Ambrosian Chant.” He also composed twelve hymns which were used during his lifetime. The hymn, “Thee, O God, we praise” (Te Deum), attributed to Saint Ambrose, entered into the divine services of the Orthodox Church (Molieben). AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397) ; was governor of Northern Italy, with capital at Milan. When the see of Milan fell vacant, it seemed likely that rioting would result, since the city was evenly divided between Arians and Athanasians. Note: Athanasians affirm that the Logos or Word (John 1:1) is fully God in the same sense that the Father is, while Arians affirm that the Logos is a creature, the first being created by the Father. East Orthodox, Roman Catholics, Anglicans, Lutherans, Prebyterians, Reformed, Baptists, Methodists, etc. are Athanasians. The Watchtower Society (J's Witnesses), the Philippine group called the Iglesia ni Christi (spelling?), and some other groups are Arians. The Unitarians started out as Arians, and some of them still hold this position.) went to the meeting where the election was to take place, and appealed to the crowd for order and good will on both sides. He ended up being elected bishop with the support of both sides. He gave away his wealth, and lived in simplicity. By his preaching, he converted the diocese to the Athanasian position, except for the Goths and some members of the Imperial Household. The Arian emperor Constantius (son of Constantine the Great) had sent missionaries (Arians, of course) to convert the Gothic tribes. The Goths were the chief source of mercenary troops for the Empire. Thus for many years the Army was Arian although a majority of civilians were Athanasian.) one occasion, the Empress ordered him to turn over a church to the Arians so that her Gothic soldiers could worship in it. Ambrose refused, and he and his people occupied the church. Ambrose composed Latin hymns in the rhythm of "Praise God from Whom all blessings flow," and taught them to the people, who sang them in the church as the soldiers surrounded it. The Goths were unwilling to attack a hymn-singing congregation, and Ambrose won that dispute. subsequently won another dispute, when the Emperor, enraged by a crowd who defied him, ordered them all killed by his soldiers. he next appeared at church, Ambrose met him at the door and said, "You may not come in. There is blood on your hands." The emperor finally agreed to do public penance and to promise that thereafter he would never carry out a sentence of death without a forty-day delay after pronouncing it. creditable, to modern Christians, is Ambrose's dispute with the emperor when certain Christians burned a Jewish synagogue, and the emperor commanded them to make restitution. Ambrose maintained that no Christian could be compelled to provide money for the building of a non-Christian house of worship, no matter what the circumstances. was largely responsible for the conversion of St. Augustine. The hymn Te Deum Laudamus ("We praise Thee, O God") was long thought to have been composed by Ambrose in thanksgiving for that conversion. The current opinion is that Ambrose did not write it, but that he may well have written the Creed known as the Athanasian Creed. is perhaps the first writer of Christian hymns with rhyme and (accentual) meter, and northern Italy still uses his style of plainchant, known as Ambrosian chant, rather than the more widespread Gregorian chant. the negative side, many Christians will regret his contribution to increased preoccupation with the relics of martyrs. died 4 April 397, but (because this date so often falls in Holy Week or Easter Week) he is commonly remembered on the anniversary of his consecration as bishop, 7 December. is regarded as one of the Eight Great Doctors (=Teachers) of the Undivided Church. The list includes four Latin (Western) Doctors (Ambrose, Jerome, Augustine, and Pope Gregory the Great), and four Greek (Eastern) Doctors (Athanasius, John Chrysostom, Basil the Great, and Gregory of Nazianzus -- not to be confused with Gregory of Nyssa, the brother of Basil). by James Kiefer Northern Italy, 360-397, Bishop of Milan, Ambrose, against Arianism, antiphonal chant, Augistine of H; (born Aurelius Ambrosius; c. 340 -“ 397), venerated as Saint Ambrose[a], was the Bishop of Milan, a theologian, and one of the most influential ecclesiastical figures of the 4th century. was serving as the Roman governor of Aemilia-Liguria in Milan when he was unexpectedly made Bishop of Milan in 374 by popular acclamation. As bishop, he took a firm position against Arianism and attempted to mediate the conflict between the emperor Theodosius I and the usurper Magnus Maximus. Tradition credits Ambrose with promoting "antiphonal chant", a style of chanting in which one side of the choir responds alternately to the other, as well as with composing Veni redemptor gentium, an Advent hymn. He also had notable influence on Augustine of Hippo (354-430). Christianity identified Ambrose as one of its four traditional Doctors of the Church. He is considered a saint by the Catholic Church, Eastern Orthodox Church, Anglican Communion, and various Lutheran denominations, and venerated as the patron saint of Milan. 1 Life 1.1 Early life 1.2 Bishop of Milan 1.3 Arianism 1.4 Imperial relations 1.5 Attitude towards Jews 1.6 Attitude towards pagans 1.7 Later years and death 1.8 Character 2 Theology 2.1 Giving to the poor 2.2 Mariology 3 Writings 4 Church music 5 Augustine 5.1 Reading 6 Bibliography 7 See also 8 References 8.1 Notes 8.2 Citations 8.3 Works cited 9 External links life[edit] was born into a Roman Christian family about 340 and was raised in Gallia Belgica, the capital of which was Augusta Treverorum.[3] His father is sometimes identified with Aurelius Ambrosius,[4][5] a praetorian prefect of Gaul;[6] but some scholars identify his father as an official named Uranius who received an imperial constitution dated 3 February 339 (addressed in a brief extract from one of the three emperors ruling in 339, Constantine II, Constantius II, or Constans, in the Codex Theodosianus, book XI.5).[7][8][9] mother was a woman of intellect and piety[10] and a member of the Roman family Aurelii Symmachi,[11] and thus Ambrose was cousin of the orator Quintus Aurelius Symmachus. He was the youngest of three children, who included Marcellina and Satyrus (who is the subject of Ambrose's De excessu fratris Satyri), also venerated as saints.[12] There is a legend that as an infant, a swarm of bees settled on his face while he lay in his cradle, leaving behind a drop of honey. His father considered this a sign of his future eloquence and honeyed tongue. For this reason, bees and beehives often appear in the saint's symbology. the year 354 Ambrosius, the father, died, whereupon the family moved to Rome.[13] There he studied literature, law, and rhetoric. He then followed in his father's footsteps and entered public service. Praetorian Prefect Sextus Claudius Petronius Probus first gave him a place in the council and then in about 372 made him governor of Liguria and Emilia, with headquarters at Milan.[6] In 286 Diocletian had moved the capital of the Western Roman Empire from Rome to Mediolanum (Milan). was the Governor of Aemilia-Liguria in northern Italy until 374, when he became the Bishop of Milan. Ambrose was a very popular political figure, and since he had been the Governor in the effective capital in the Roman West, he was a recognizable figure in the court of Valentinian I. of Milan[edit] the late 4th century there was a deep conflict in the diocese of Milan between the Nicene Church and Arians.[14][15] In 374 the bishop of Milan, Auxentius, an Arian, died, and the Arians challenged the succession. Ambrose went to the church where the election was to take place, to prevent an uproar, which was probable in this crisis. His address was interrupted by a call, "Ambrose, bishop!", which was taken up by the whole assembly.[15] was known to be Nicene Christian in belief, but also acceptable to Arians due to the charity shown in theological matters in this regard. At first he energetically refused the office, for which he was in no way prepared: Ambrose was neither baptized nor formally trained in theology.[6] Upon his appointment, Ambrose fled to a colleague's home seeking to hide. Upon receiving a letter from the Emperor Gratian praising the appropriateness of Rome appointing individuals evidently worthy of holy positions, Ambrose's host gave him up. Within a week, he was baptized, ordained and duly consecrated bishop of Milan. bishop, he immediately adopted an ascetic lifestyle, apportioned his money to the poor, donating all of his land, making only provision for his sister Marcellina (who had become a nun). This raised his popularity even further, giving him considerable political leverage over even the emperor. Upon the unexpected appointment of Ambrose to the episcopate, his brother Satyrus resigned a prefecture in order to move to Milan, where he took over managing the diocese's temporal affairs.[3] 383 Gratian was assassinated at Lyon, France, and Paulinus of Nola, who had served as governor of Campania, went to Milan to attend the school of Ambrose.[16] of Saint Ambrose with a scourge in Museo del Duomo, Milan. Unknown Lombard author, early 17 century. studied theology with Simplician, a presbyter of Rome.[10] Using to his advantage his excellent knowledge of Greek, which was then rare in the West, he studied the Old Testament and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.[17] He applied this knowledge as preacher, concentrating especially on exegesis of the Old Testament, and his rhetorical abilities impressed Augustine of Hippo, who hitherto had thought poorly of Christian preachers. the confrontation with Arians, Ambrose sought to theologically refute their propositions, which were contrary to the Nicene creed and thus to the officially defined orthodoxy. The Arians appealed to many high level leaders and clergy in both the Western and Eastern empires. Although the western Emperor Gratian supported orthodoxy, the younger Valentinian II, who became his colleague in the Empire, adhered to the Arian creed.[18] Ambrose did not sway the young prince's position. In the East, Emperor Theodosius I likewise professed the Nicene creed; but there were many adherents of Arianism throughout his dominions,[10] especially among the higher clergy. this contested state of religious opinion, two leaders of the Arians, bishops Palladius of Ratiaria and Secundianus of Singidunum, confident of numbers, prevailed upon Gratian to call a general council from all parts of the empire. This request appeared so equitable that he complied without hesitation. However, Ambrose feared the consequences and prevailed upon the emperor to have the matter determined by a council of the Western bishops. Accordingly, a synod composed of thirty-two bishops was held at Aquileia in the year 381. Ambrose was elected president and Palladius, being called upon to defend his opinions, declined. A vote was then taken and Palladius and his associate Secundianus were deposed from their episcopal offices.[10] the increasing strength of the Arians proved a formidable task for Ambrose. In 385[18] or 386 the emperor and his mother Justina, along with a considerable number of clergy and laity, especially military, professed Arianism. They demanded two churches in Milan, one in the city (the Basilica of the Apostles), the other in the suburbs (St Victor's), be allocated to the Arians.[18] Ambrose refused and was required to answer for his conduct before the council.[6][page needed] He went, his eloquence in defense of the Church reportedly overawing the ministers of Valentinian, so he was permitted to retire without making the surrender of the churches. The day following, when he was performing divine service in the basilica, the prefect of the city came to persuade him to give up at least the Portian basilica in the suburbs. As he still refused, certain deans or officers of the court were sent to take possession of the Portian basilica, by hanging up in it imperial escutcheons[18] to prepare for the arrival of the emperor and his mother at the ensuing festival of Easter.[19] spite of Imperial opposition, Ambrose declared, "If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it."[19] 386 Justina and Valentinian received the Arian bishop Auxentius the younger, and Ambrose was again ordered to hand over a church in Milan for Arian usage. Ambrose and his congregation barricaded themselves inside the church, and the imperial order was rescinded.[20 relations[edit] Ambrose barring Theodosius from Milan Cathedral by Anthony van Dyck. National Gallery, London. imperial court was displeased with the religious principles of Ambrose, though his aid was soon solicited by the Emperor. When Magnus Maximus usurped the supreme power in Gaul, and was meditating a descent upon Italy, Valentinian sent Ambrose to dissuade him from the undertaking, and the embassy was successful.[19] second later embassy was unsuccessful. The enemy entered Italy and Milan was taken. Justina and her son fled but Ambrose remained at his post and did good service to many of the sufferers by causing the plate of the church to be melted for their relief.[19] I, the emperor of the East, espoused the cause of Justina, and regained the kingdom. Theodosius was excommunicated by Ambrose for the massacre of 7,000 people at Thessalonica in 390,[19] after the murder of the Roman governor there by rioters.[6][page needed] - Ambrose told Theodosius to imitate David in his repentance as he had imitated him in guilt,[19] and he readmitted the emperor to the Eucharist only after several months of penance. This shows the strong position of a bishop in the western part of the empire, even when facing a strong emperor. The controversy of John Chrysostom with a much weaker emperor a few years later in Constantinople led to a crushing defeat of the bishop. 392, after the death of Valentinian II and the fall of Eugenius, Ambrose supplicated the emperor for the pardon of those who had supported Eugenius after Theodosius was eventually victorious.[19] of St. Ambrose Saint Ambrose with scourge and book, a painting in the church of San Giuseppe alla Lungara, Rome towards Jews[edit] his treatise on Abraham, Ambrose warns against intermarriage with pagans, Jews, or heretics.[21] 388, Emperor Theodosius the Great was informed that a crowd of Christians, led by their bishop, had destroyed the synagogue at Callinicum on the Euphrates. He ordered the synagogue rebuilt at the expense of the bishop,[22] but Ambrose persuaded Theodosius to retreat from this position.[23] He wrote to the Emperor, pointing out that he was thereby "exposing the bishop to the danger of either acting against the truth or of death"; in the letter "the reasons given for the imperial rescript are met, especially by the plea that the Jews had burnt many churches".[24] Ambrose, referring to a prior incident where Magnus Maximus issued an edict censuring Christians in Rome for burning down a Jewish synagogue, warned Theodosius that the people in turn exclaimed "the emperor has become a Jew", implying that if Theodosius attempted to apply the law to protect his Jewish subjects he'd be viewed similarly.[25] In the course of the letter Ambrose speaks of the clemency that the emperor had shown with regard to the many houses of wealthy people and churches that had been destroyed by unruly mobs, with many then still not restored and then adds: "There is, then, no adequate cause for such a commotion, that the people should be so severely punished for the burning of a building, and much less since it is the burning of a synagogue, a home of unbelief, a house of impiety, a receptacle of folly, which God Himself has condemned. For thus we read, where the Lord our God speaks by the mouth of the prophet Jeremiah: 'And I will do to this house, which is called by My Name, wherein ye trust, and to the place which I gave to you and to your fathers, as I have done to Shiloh, and I will cast you forth from My sight, as I cast forth your brethren, the whole seed of Ephraim. And do not thou pray for that people, and do not thou ask mercy for them, and do not come near Me on their behalf, for I will not hear thee. Or seest thou not what they do in the cities of Judah?'[Jeremiah 7:14] God forbids intercession to be made for those."[24][26] Yet, Ambrose did not oppose punishing those who were directly responsible for destroying the synagogue. his exposition of Psalm 1, Ambrose says: "Virtues without faith are leaves, flourishing in appearance, but unproductive. How many pagans have mercy and sobriety but no fruit, because they do not attain their purpose! The leaves speedily fall at the wind's breath. Some Jews exhibit purity of life and much diligence and love of study, but bear no fruit and live like leaves."[27] towards pagans[edit] article: Anti-paganism influenced by Saint Ambrose his influence, emperors Gratian, Valentinian II and Theodosius I carried on a persecution of paganism;[28][b][30][31] Theodosius issued the 391 "Theodosian decrees," which with increasing intensity outlawed pagan practices.[29][32]The Altar of Victory was removed by Gratian. Ambrose prevailed upon Gratian, Valentinian and Theodosius to reject requests to restore the altar. years and death[edit] silver urn with the body of Ambrose (with white vestments) in the crypt of Sant'Ambrose, with the skeletons of Gervase and Protase. April 393 Arbogast, magister militum of the West and his puppet Emperor Eugenius, marched into Italy to consolidate their position in regard to Theodosius I and his son, Honorius, whom Theodosius had appointed Augustus to govern the western portion of the empire. Arbogast and Eugenius courted Ambrose's support by very obliging letters; but before they arrived at Milan, he had retired to Bologna, where he assisted at the translation of the relics of Saints Vitalis and Agricola. From there he went to Florence, where he remained until Eugenius withdrew from Milan to meet Theodosius in the Battle of the Frigidus in early September 394.[33] after acquiring the undisputed possession of the Roman Empire, Theodosius died at Milan in 395, and two years later (4 April 397) Ambrose also died. He was succeeded as bishop of Milan by Simplician.[19] Ambrose's body may still be viewed in the church of Saint Ambrogio in Milan, where it has been continuously venerated“ along with the bodies identified in his time as being those of Saints Gervase and Protase. Drawing based on a statue of Saint Ambrose circumstances in the history of Ambrose are characteristic of the general spirit of the times. The chief causes of his victory over his opponents were his great popularity and the reverence paid to the episcopal character at that period. He used several indirect means to obtain and support his authority with the people.[19] was his custom to comment severely in his preaching on the public characters of his times; and he introduced popular reforms in the order and manner of public worship. It is alleged, too, that at a time when the influence of Ambrose required vigorous support, he was admonished in a dream to search for, and found under the pavement of the church, the remains of two martyrs, Gervasius and Protasius. The saints, although they would have had to have been hundreds of years old, looked as if they had just died. The applause of the people was mingled with the derision of the court party.[19] joins Augustine, Jerome, and Gregory the Great as one of the Latin Doctors of the Church. Theologians compare him with Hilary, who they claim fell short of Ambrose's administrative excellence but demonstrated greater theological ability. He succeeded as a theologian despite his juridical training and his comparatively late handling of Biblical and doctrinal subjects.[19] intense episcopal consciousness furthered the growing doctrine of the Church and its sacerdotal ministry, while the prevalent asceticism of the day, continuing the Stoic and Ciceronian training of his youth, enabled him to promulgate a lofty standard of Christian ethics. Thus we have the De officiis ministrorum, De viduis, De virginitate and De paenitentia.[19] displayed a kind of liturgical flexibility that kept in mind that liturgy was a tool to serve people in worshiping God, and ought not to become a rigid entity that is invariable from place to place. His advice to Augustine of Hippo on this point was to follow local liturgical custom. "When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are."[34][35] Thus Ambrose refused to be drawn into a false conflict over which particular local church had the "right" liturgical form where there was no substantial problem. His advice has remained in the English language as the saying, "When in Rome, do as the Romans do." interpretation of Ambrose's writings is that he was a Christian universalist.[36] It has been noted that Ambrose's theology was significantly influenced by that of Origen and Didymus the Blind, two other early Christian universalists.[36] quotation cited in favor of this belief is: Our Savior has appointed two kinds of resurrection in the Apocalypse. 'Blessed is he that hath part in the first resurrection,' for such come to grace without the judgment. As for those who do not come to the first, but are reserved unto the second resurrection, these shall be disciplined until their appointed times, between the first and the second resurrection.[37] could interpret this passage as being another example of the mainstream Christian belief in a general resurrection (that both those in heaven and in hell undergo a bodily resurrection), or an allusion to purgatory (that some destined for heaven must first undergo a phase of purification). Several other works by Ambrose clearly teach the mainstream view of salvation. For example: "The Jews feared to believe in manhood taken up into God, and therefore have lost the grace of redemption, because they reject that on which salvation depends."[38] to the poor[edit] was also interested in the condition of contemporary Italian society.[39] Ambrose considered the poor not a distinct group of outsiders, but a part of the united, solidary people. Giving to the poor was not to be considered an act of generosity towards the fringes of society but a repayment of resources that God had originally bestowed on everyone equally and that the rich had usurped.[40] The theological treatises of Ambrose of Milan would come to influence Popes Damasus, Siricius and Leo XIII. Central to Ambrose is the virginity of Mary and her role as Mother of God.[41] virgin birth is worthy of God. Which human birth would have been more worthy of God, than the one in which the Immaculate Son of God maintained the purity of his immaculate origin while becoming human?[42] confess that Christ the Lord was born from a virgin, and therefore we reject the natural order of things. Because she conceived not from a man but from the Holy Spirit.[43] is not divided but one. If we adore him as the Son of God, we do not deny his birth from the virgin. ... But nobody shall extend this to Mary. Mary was the temple of God but not God in the temple. Therefore, only the one who was in the temple can be worshiped.[44] truly blessed for having surpassed the priest (Zechariah). While the priest denied, the Virgin rectified the error. No wonder that the Lord, wishing to rescue the world, began his work with Mary. Thus she, through whom salvation was being prepared for all people, would be the first to receive the promised fruit of salvation.[45] viewed celibacy as superior to marriage and saw Mary as the model of virginity.[46] St Monica, Commemorated on May 4; Saint Bassian, Bishop of Lodi in Lombardy, Commemorated on June 10; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430);

Constantinople, 360-397, Anthusa oRome, Roman official's wife, baptized bAmbrose, refused Arian baptizm, committed tFire martyr
Rome, 360-397, Anthusa oRome (Aniene River, Tiber River 5), Roman official's wife, baptized bAmbrose oMilan, perfect's wife suggested Arian baptizm, refused, committed tFire martyrdom; Rome; Martyr Anthusa at Rome, Commemorated on December 8 ; Holy Martyr Anthusa, wife of a Roman official, baptized by Saint Ambrose of Milan (December 7). the city prefect’s wife Sunilda suggested that Saint Anthusa be baptized by an Arian, she refused. she was committed to the fire, and received the crown of martyrdom.

Constantinople, 360-410, Marcarius tRoman oMesopotamia, weeping, entreatd God, well dressed Angel Gabriel, great sin but g repent
Mesopotamis, 360-410, Marcarius tRoman oMesopotamia (Land of the Rivers), Senator's son, betrothed against will, fled pious widow, 7days weeping entreating God, Tobias' guide well dressed Angel Gabriel led him to a cave, beautiful girl decieved him, first time carnal desire, she disappeared, devil rejoiced, he wept bitterly, Gabe kept him from leaving, severe ascetic many years, great sin but great repentence, presence angels&saints; Mesopotamia; Saint Macarius the Roman of Mesopotamia, Commemorated on October 23 ; day, the cave where holy ascetic Makarios lived was found by three monks the Monastery of Saint Asclepius in Mesopotamia. Hyginos and Theophilos had left the monastery in order to wander through the world, seeking a sign from God which would be beneficial for their salvation. as they approached the cave, they noticed a marvelous fragrance issuing forth from it. they saw an old man walking toward them, covered only by his hair and a beard which reached his knees. threw himself to the ground and remained there for several minutes, until he was sure the three strangers were not really demons. When he was satisfied that he was not experiencing some sort of delusion, he invited them into his cave. oldest monk asked him to relate his story, which he did. Makarios told them that he was born in Rome was the son of a wealthy Senator named John. he was old enough to be married, his parents betrothed him against his will. There was a celebration following the wedding, instead of entering the bridal chamber, he fled to the home of a pious widow, he spent seven days secretly weeping and entreating God to help him. he left her house, Makarios met a well-dressed old man of noble demeanor. This man ordered Makarios to accompany him. Makarios did follow him for three years, until one day they came to a cave, and then the old man vanished. appeared to Makarios in a dream soon afterward and revealed that he was the Archangel Raphael, who had guided Tobias in his travels. he vanished, the Archangel entrusted him to God’s mercy. after he first moved into the cave, Makarios saw a most beautiful young woman standing before him, who said that she also had fled from an unwanted marriage in Rome. spite of his caution, Saint Makarios did not have sufficient discernment to escape the devil’s snare, and so he allowed the girl to spend the night in his cave. the first time in his life, he was assaulted by the fiery darts of carnal desire, and he sinned with the girl. Suddenly she disappeared, and the devil rejoiced because he had tempted the ascetic to sin. that moment Saint Makarios realized the seriousness of his fall. bitterly, he decided to leave the cave and find another place where he might do penance. the way, the Archangel Raphael appeared to him once again and urged him to return. told him that God would hear his prayers if he remained in the cave. So he went back and subjected his flesh to severe fasting, vigils and absolute self-denial for many years, so that he might recover the purity of his soul in order to contemplate God. he had edified the three brethren with the story of his struggles, Saint Makarios sent them on their way in peace. sin was very great, but so was his repentance; therefore, he fell asleep in the Lord in the presence of the angels and the saints. precise date of the saint’s repose is not known, but it was probably at the end of the fourth century, or the beginning of the fifth.

Constantinople, 361, Martyr Porphyrius the Actor, saved while mocking baptism, then martyred
Ephesus, 361, Martyr Porphyrius the Actor, saved while mocking baptism, then martyred; Holy Martyr Porphyrius suffered during the reign of Julian the Apostate (361-363). Porphyrius was an actor and on the emperor’s birthday he was performing a role at the theater, where he was supposed to mock the mystery of holy Baptism. the play Porphyrius was immersed in water and said: “The servant of God, Porphyrius, is baptized in the Name of the Father, and of the Son, and of the Holy Spirit.” Through divine grace, he emerged from the water and confessed himself a Christian. Julian ordered him to be tortured, and after the torments, to be beheaded. This took place in the city of Ephesus in the year 361. Ephesus; Revelation 2: 1-7, The Message to Ephesus; Martyr Porphyrius the Actor, Commemorated on September 15 ;

Constantinople, 361, Theodoritus of Antioch, sacred vessel keeper, Golder Chapel, predicted both Julian's deaths
Syria, 361, Theodoritus of Antioch, Syria (Orontes River 7), sacred vessel keeper, Constantine's Golder Chapel, apostate Julian closed churches, valuables to treasurery, Theodoritus tortured and predicted both Julian's death ; Antioch (Orontes River 7); Hieromartyr Theodoritus of Antioch, Commemorated on March 8; Theodoritus was a presbyter and keeper of sacred vessels at the cathedral church in Antioch. This church was built and richly adorned by the emperor Saint Constantine the Great (May 21) and his son Constantius, and the people called it “the Golden church.” Having occupied the throne after the death of the emperor Constantius (337-361), Julian the Apostate (361-363) decided to restore paganism throughout the Roman Empire. emperor appointed his uncle, also named Julian, as prefect of Antioch. He ordered him to close the Christian churches, and to send the valuables within them to the imperial treasury. Wanting to please the emperor, the prefect, also an apostate from Christianity, set about his impious task with zeal. at Antioch with the dignitary Felix, he gave orders to lock up the priest Theodoritus under guard, and he began his plundering, defiling the altar and the holy altar table. One of those present, Euzoios, tried to admonish him for his impiety, and for this he was killed. Julian accused Theodoritus of hiding the church valuables, but the venerable keeper of vessels denied the accusation and openly denounced Julian for his apostasy. beastly tortures, the holy martyr maintained his faith in Christ the Savior, and predicted a speedy death for Julian and the emperor for their sacrilege. soldiers torturing the faithful presbyter were struck by his firmness and endurance, and by the power of the Word of God. They were converted to Christ, for which they were drowned in the sea. holy confessor was beheaded. The mockery and sacrilege of the pagans did not go unpunished, and the predictions of Saint Theodoritus were soon fulfilled. The prefect Julian died in agony from a grievous illness, and the emperor Julian perished in a campaign against the Persians.

Constantinople, 361, Timothy at Tiberiopolis, Phrygia (Sakarya River 4), with 15 others, imprisoned by Apostate Julian, martyred
Phrygia, 361, Timothy at Tiberiopolis, Phrygia (Sakarya River 4), with 15 others, imprisoned by Apostate Julian, martyred; Tiberiopolis; Martyr Timothy at Tiberiopolis, Commemorated on November 28 ; Timothy was a bishop who was imprisoned by Julian the Apostate (331-363) with his fellow bishop Theodore; the priests Timothy, Peter, John, Sergius, Theodore, Nikephoros; the deacons Basil and Thomas; the monks Hierotheus, Daniel, Chariton, Socrates, Comasius; and Etymasius. all suffered martyrdom in Tiberiopolis in 361.

Byzantium, 361-363, Emperor, Julian the Apostate, Constantine's Step Brother
Byzantine Emperor, 361-363, Julian the Apostate ; (331 - 26 June 363) was Roman emperor from 361 to 363, as well as a notable philosopher and author in Greek.[4] His rejection of Christianity, and his promotion of Neoplatonic Hellenism in its place, caused him to be remembered as Julian the Apostate by the Christian Church.[5][6] member of the Constantinian dynasty, Julian was orphaned as a child. He was raised by the Gothic slave Mardonius, who had a profound influence on him, providing Julian with literary education.[7] Julian became caesar over the western provinces by order of Constantius II in 355, and in this role he campaigned successfully against the Alamanni and Franks. Most notable was his crushing victory over the Alamanni at the Battle of Argentoratum (Strasbourg) in 357, leading his 13,000 men against a Germanic army three times larger. In 360, Julian was proclaimed Augustus by his soldiers at Lutetia (Paris), sparking a civil war with Constantius. However, Constantius died before the two could face each other in battle, and named Julian as his successor. 363, Julian embarked on an ambitious campaign against the Sasanian Empire. The campaign was initially successful, securing a victory outside Ctesiphon in Mesopotamia.[8] However, he did not attempt to besiege the capital and moved into Persia's heartland, but soon faced supply problems and was forced to retreat northwards while ceaselessly being harassed by Persian skirmishes. During the Battle of Samarra, Julian was mortally wounded under mysterious circumstances.[9][7] He was succeeded by Jovian, a senior officer in the imperial guard, who was obliged to cede territory, including Nisibis, in order to save the trapped Roman forces.[10] was a man of unusually complex character: he was "the military commander, the theosophist, the social reformer, and the man of letters".[11] He was the last non-Christian ruler of the Roman Empire, and he believed that it was necessary to restore the Empire's ancient Roman values and traditions in order to save it from dissolution.[12] He purged the top-heavy state bureaucracy, and attempted to revive traditional Roman religious practices at the expense of Christianity. His attempt to build a Third Temple in Jerusalem was probably intended to harm Christianity rather than please Jews.[7] Julian also forbade the Christians from teaching and learning classical texts.[13] Martyr Patermuthius of Egypt, Commemorated on July 9 ; Venerable Patermuthius the Ascetic of Egypt, Commemorated on July 9; Martyr Emilian of Silistria in Bulgaria, Commemorated on July 18; MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Macrina the Sister of St Basil the Great, Commemorated on July 19 ; Martyr John the Soldier at Constantinople, Commemorated on July 30; Martyr Eusignius of Antioch, Commemorated on August 5; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Martyr Juventinus the Soldier at Antioch, Commemorated on September 5 ; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; St Ambrose the Bishop of Milan, Commemorated on December 7; Martyr Gemellus of Paphlagonia, Commemorated on December 10; St Niphon the Bishop of Cyprus, Commemorated on December 23; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; Venerable Ephraim the Syrian, Commemorated on January 28; St Meletius the Archbishop of Antioch, Commemorated on February 12; Venerable Publius of Egypt, Commemorated on April 5; Martyr Dometius of Persia, Commemorated on August 7; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; Martyr Porphyrius the Actor, Commemorated on September 15 ; Martyr Juventinus at Antioch, Commemorated on October 9 ; St Publia the Confessor and Deaconess of Antioch, Commemorated on October 9; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Hilarion the Great, Commemorated on October 21; Hieromartyr Cyriacus the Patriarch of Jerusalem, Commemorated on October 28 ; St Marcian of Cyrrhus, Commemorated on November 2; Martyr Melasippus with his wife and son at Ancyra, Commemorated on November 7; Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8; St Martin the Merciful the Bishop of Tours, Commemorated on November 11; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); Martyr Elpidius who suffered under Julian the Apostate, Commemorated on November 15; Martyr Theodore of Antioch, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; Martyr Timothy at Tiberiopolis, Commemorated on November 28; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); Martyr Basil of Ancyra, Commemorated on January 1; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; Venerable Marcian of Cyrrhus in Syria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; Venerable Macarius the Great of Egypt, Commemorated on January 19; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Simeon œthe AncientÂ of Mt. Sinai, Commemorated on January 26; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; St Aphraates of Persia, Commemorated on January 29; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Hieromartyr Abramius the Bishop of Arbela in Assyria, Commemorated on February 4; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Greatmartyr Theodore the Tyro (œthe RecruitÂ), Commemorated on February 17; St Eugene the Presbyter and Confessor at Antioch, Commemorated on February 19; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; Venerable Arcadius of Cyprus, Commemorated on March 6; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; GREGORY OF NYSSA, (9 MAR 395); Icon œNot Made by HandsÂ from Lydda, Commemorated on March 12; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; Hieromartyr Basil of Ancyra, Commemorated on March 22 ; St Malchus of Chalcis in Syria, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Hieromartyr Mark the Bishop of Arethusa, who suffered under Julian the Apostate, Commemorated on March 29; Martyr Cyril the Deacon of Heliopolis, who suffered under Julian the Apostate, Commemorated on March 29 ; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Venerable Publius of Egypt, Commemorated on April 5 ; Martyr Eupsychius of Caesarea, in Cappadocia, Commemorated on April 9; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12; St Eulogius the Hospitable of Constantinople, Commemorated on April 27 ; Martyr Theognes at Cyzicus, Commemorated on April 29 ; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Martyr Barbarus the Soldier in Morea, Commemorated on May 6; GREGORY OF NAZIANZUS, BISHOP AND THEOLOGIAN (9 MAY 389); St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Hieromartyr Dorotheus the Bishop of Tyre, Commemorated on June 5; Hieromartyr Timothy the Bishop of Prusa, Commemorated on June 10; Venerable Theophanes of Antioch, Commemorated on June 10; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); Martyr Manuel of Persia, Commemorated on June 17; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Icon of the Mother of God of Lydda or œthe RomanÂ, Commemorated on June 26;

Constantinople, 361-363, Basil tLayman oAncyra, tortured iA, and Constantinople incl furnace but not harmed, Lions end iCaesarea
Phrygia, 361-363, Basil of Ancyra, Phrygia, the layman, tortured iAncyra, tConstantinople, suspended fTree, stretched oRack, beaten, stabbed wRed-hot needles, thrown into fiery furnace, but not harmed, sent tCaesarea&Torn to pieces bLions iArena.; Ancyra; Martyr Basil of Ancyra, Commemorated on January 1; Basil lived in the time of Julian the Apostate (331-363), confessed his faith in Christ before the governor Saturninus. was tortured in Ancyra, sent to Constantinople, he was suspended from a tree, stretched on a rack, beaten, then stabbed with red-hot needles. was also thrown into a fiery furnace, but was not harmed. was sent to Caesarea and was torn to pieces by lions in the arena. saint, a layman, should not be confused with the other Saint Basil of Ancyra, who was a priest (March 22). Hieromartyr Basil of Ancyra, Commemorated on March 22; Basil was a presbyter in Ancyra, Galatia. against the Arian heresy, he urged his flock to cling firmly to Orthodoxy. Because of this Saint Basil was deposed from his priestly rank by a local Arian council, but a Council of 230 bishops in Palestine reinstated him. Basil openly continued to preach and denounce the Arians. Therefore, he became the victim of persecution and was subjected to punishment as a man dangerous to the state. Two apostates, Elpidios and Pegasios, were ordered to turn Saint Basil from Orthodoxy. The saint remained unshakable, and was again subjected to tortures. the emperor Julian the Apostate (361-363) arrived in the city of Ancyra, Saint Basil bravely confessed Christ before him at the trial, and denounced the emperor for his apostasy. Julian ordered that strips of skin be cut from the saint’s back. Saint Basil endured the gruesome torture with great patience. they began to beat his shoulders and stomach with red-hot rods, he fell down upon the ground from the torments and cried out, “O Christ, my Light! O Jesus, my Hope! Quiet Haven from the stormy sea. I thank You, O Lord God of my fathers, that You have snatched my soul from the pit of Hell and preserved Your Name in me unstained! Let me finish my life a victor and inherit eternal life according to the promise You gave my fathers. Now accept my soul in peace, remaining steadfast in this confession! For You are merciful and great is Your mercy, You Who live and sojourn throughout all the ages. Amen.” made such prayer, and lacerated all over by the red-hot rods, the saint fell into a sweet slumber, giving up his soul into the hands of God. The Hieromartyr Basil died June 29, 362. His commemoration was transferred to March 22 because of the Feast of Saints Peter and Paul. saint should not be confused with Saint Basil of Ancyra (January 1), a layman.

Constantinople, 361-363, Martyr Elpidius, Senator, Imperial Palace, Burned, Jesus appeared, resurrected him, burned again
Constantinople, 361-363, Martyr Elpidius, Senator, Imperial Palace, Burned, Jesus appeared, resurrected him, tortured again, idols crumbled, 6,000 converted, burned again ; Imperial Palace, Constantinople, 330; Martyrs Elpidius, Marcellus, and Eustochius, who suffered under Julian the Apostate, Commemorated on November 15; Holy Martyrs Elpidius, Marcellus and Eustochius suffered under the emperor Julian the Apostate (361-363). Elpidius was a senator. They tried him before the imperial judge on charges of being a Christian. martyrs endured many terrible torments, and they died after being thrown into a fire. At the place where Christians buried the relics of the saints, Christ appeared with an host of angels and resurrected Elpidius. Then the emperor gave orders to arrest the holy martyr again. the torture, idols standing nearby crumbled into dust through the prayer of the saint. More than six thousand pagans witnessed this miracle and were converted to Christ. Saint Elpidius was burned again.

Constantinople, 361-363, Hieromartyr Mark, Arethusa Bishop, destroyed p temple, rebuild demanded, tortured, no pain, set free
Greece, 361-363, Hieromartyr Mark, Bishop of Arethusa (Mygdonia, Axios River Mouth), destroyed pagan temple, Apostate Julian, demanded rebuild payment, foot-press, torn hair, slashed body, swamp, cut w knives, cut off ears, honey and greece for bees wasps hornets, did not notice the pain, set free, christians came back ; Arethusa (Mygdonia); Hieromartyr Mark the Bishop of Arethusa, who suffered under Julian the Apostate, Commemorated on March 29 ; Mark, Bishop of Arethusa, suffered for his faith in Christ under the emperor Julian the Apostate (361-363). order of the emperor Constantine (May 21), Saint Mark had once destroyed a pagan temple and built a Christian church. Julian came to the throne, he persecuted Christians and tried to restore paganism. Some citizens of Arethusa renounced Christianity and became pagans. Then Saint Mark’s enemies decided to take revenge on him. The old bishop hid himself from the persecutors at first, but then gave himself up when he learned that the pagans had tortured many people in their search for him. holy Elder was led through the city and given over to torture. They tore out his hair, slashed his body, dragged him along the street, dumped him in a swamp, tied him up, and cut him with knives. pagans demanded that the holy bishop pay them a large sum of money to rebuild the pagan temple, and he refused to do so. The persecutors invented several new torments: they squeezed the Elder in a foot-press, and they cut off his ears with linen cords. Finally, they smeared the holy martyr’s body with honey and grease, then hung him up in a basket in the hot mid-day sun to be eaten by bees, wasps, and hornets. Saint Mark did not seem to notice the pain, and this irritated the tormentor all the more. pagans kept lowering the price he had to pay for their temple, but Saint Mark refused to give them a single coin. Admiring him for his courage and endurance, the pagans stopped asking him for money and set him free. Many of them returned to Christ after hearing his talks. Gregory the Theologian (January 25) describes the sufferings of Saint Mark in his First Oration against Julian. Theodoritus of Cyrrhus also mentions him in his Church History (Book 3, Ch. 6)

Constantinople, 361-363, Gemelius oPaphlagonia, riled Julian aAncyra, Red Hot belt walk tEdessa, mutilated, but baptism cHeals
Armenia, 361-363, Gemelius oPaphlagonia, Pontaine, Armenia (Gangra River, lower Kizilirmak River drainage), tormented fDenunciating Julian tApostate, iAncyra, had to walk wRed hot iron belt tEdessa, there limbs pierced wWooden stakes, then hung oPost&Mutilated, endured, continued revile Julian, tortured, let go, still able walk, met priest, baptized, instantly all healed, then Julian had him crucified, secretly buried bChristians; Paphlagonia Region; Martyr Gemellus of Paphlagonia, Commemorated on December 10 ; Holy Martyr Gemellus of Paphlagonia was subjected to cruel tortures for his staunch denunciation of the emperor Juilan the Apostate (361-363) in the city of Ancyra (Galatia). red-hot iron belt was placed around his waist. he was ordered to accompany the impious Julian on his journey. they reached Edessa in Mesopotamia, he was stretched out on the ground and his limbs were pierced with wooden stakes. he was hung on a post and mutilated. the tortures, the saint continued to revile the emperor. being subjected to even more horrible torments, they let him go. was still able to walk and speak, so he went on his way until he met a priest. entreated the priest to baptize him, and when he emerged from the water, his wounds were all healed. of this miracle, Julian ordered that Saint Gemellus be crucified. victorious athlete of Christ gave up his soul to God, and his body was secretly taken down and buried by Christians.

Constantinople, 361-420, Theodore of Antioch, tortured at 15 for transfering relics, angel relieved suffering, lived to 80
Constantinople, 361-420, Theodore of Antioch, tortured at 15 for transfering relics, angel relieved suffering, lived to 80; Antioch (Orontes River 7); Martyr Theodore of Antioch, Commemorated on November 23 ; Holy Martyr Theodore of Antioch, a fifteen-year-old youth, was condemned to fierce torments by the emperor Julian the Apostate (361-363). Because he was responsible for the translation of the relics of Saint Babylas (September 4) from Daphne to Antioch, he was arrested and tortured. The executioners were dismayed that the saint could rejoice during the torture, and didn’t seem to feel any pain. They reported this miracle to the emperor, and he gave orders to release the saint. Theodore later said that when they were tormenting him, an angel appeared and relieved his suffering. When the angel left after the torture, the saint began to feel the pain. The holy Martyr Theodore lived to old age and peacefully fell asleep in the Lord.

Constantinople, 362, Basil t Presbyter of Ancyra, fighting Arian heresy, deposed, dangerous to State, strips of skin, hot rods
Phrygia, 362, Basil t Presbyter of Ancyra, Galatia, Phrygia (Ankara River 2), fighting Arian heresy, deposed, dangerous to the State, unshakable, tortured, J the Apostate, strips of skin, red hot rods, prayer of patience, sweet slumber; Ancyra; Hieromartyr Basil of Ancyra, Commemorated on March 22; Basil was a presbyter in Ancyra, Galatia. against the Arian heresy, he urged his flock to cling firmly to Orthodoxy. Because of this Saint Basil was deposed from his priestly rank by a local Arian council, but a Council of 230 bishops in Palestine reinstated him. Basil openly continued to preach and denounce the Arians. Therefore, he became the victim of persecution and was subjected to punishment as a man dangerous to the state. Two apostates, Elpidios and Pegasios, were ordered to turn Saint Basil from Orthodoxy. The saint remained unshakable, and was again subjected to tortures. the emperor Julian the Apostate (361-363) arrived in the city of Ancyra, Saint Basil bravely confessed Christ before him at the trial, and denounced the emperor for his apostasy. Julian ordered that strips of skin be cut from the saint’s back. Saint Basil endured the gruesome torture with great patience. they began to beat his shoulders and stomach with red-hot rods, he fell down upon the ground from the torments and cried out, “O Christ, my Light! O Jesus, my Hope! Quiet Haven from the stormy sea. I thank You, O Lord God of my fathers, that You have snatched my soul from the pit of Hell and preserved Your Name in me unstained! Let me finish my life a victor and inherit eternal life according to the promise You gave my fathers. Now accept my soul in peace, remaining steadfast in this confession! For You are merciful and great is Your mercy, You Who live and sojourn throughout all the ages. Amen.” made such prayer, and lacerated all over by the red-hot rods, the saint fell into a sweet slumber, giving up his soul into the hands of God. The Hieromartyr Basil died June 29, 362. His commemoration was transferred to March 22 because of the Feast of Saints Peter and Paul. saint should not be confused with Saint Basil of Ancyra (January 1), a layman.

Constantinople, 363, Battle of Samarra v Persia, Julian the Apostate's death
Battle of Samarra, 363, Julian the Apostate's death; Julian left Antioch for a war with the Persians. Near the Persian city of Ctesiphon, Julian came upon an elderly Persian, who agreed to betray his countrymen and guide Julian's army. The old man deceived Julian and led his army into the Karmanite wilderness, where there was neither food nor water. Tired from hunger and thirst, Julian'™s army battled against fresh Persian forces. ; Greatmartyr Artemius at Antioch, Commemorated on October 20; Venerable Ephraim the Syrian, Commemorated on January 28; Hieromartyr Theodoritus of Antioch, Commemorated on March 8; Martyr Eupsychius of Caesarea, in Cappadocia, Commemorated on April 9; Martyr Manuel of Persia, Commemorated on June 17;

Constantinople, 363, Melasippus at Ancyra, Phrygia, son spits Julius' face, endures torture unharmed which converts 40 youths
Phrygia, 363, Martyr Melasippus with his wife and son at Ancyra, Galatia, Phrygia (Ankara River 2), suffered under Julius the Apostate, lacerated under iron hooks, exhausted, son spat in Julius' face, cruel tortures, unharmed, beheaded, which cause 40 youths to confess and endure; Ancyra; Martyr Melasippus with his wife and son at Ancyra, Commemorated on November 7 ; Martyrs Melasippus and Karina and their son Antoninus, and 40 children converted by their martyrdom at Ancyra during the reign of the emperor Julian the Apostate the city of Ancyra in Phrygia in the year 363. holy Martyrs Melasippus and Karina, lacerated by iron hooks and exhausted, died under torture. son Antoninus, whom the persecutor forced to watch the torture of his parents, in the face of the apostate emperor. this he was subjected to cruel tortures, but he remained unharmed, and then he was beheaded. other youths, seeing that the Lord had preserved His confessor Antoninus unharmed by tortures, believed in Christ, and they openly confessed their faith and endured martyrdom..

Constantinople, 363, Synaxis otAngels, Council oLaodicea, 35th Cannon denounced worship oAngels, but affirmed proper veneration
Ephesus, 363, Synaxis of the Angels, Council oLaodicea on the Lycus (Carian Laodicea, Lycus River 2, Caria near Ephesus), 35th Cannon denounced worship of angels, but affirmed proper veneration, 9ranks of angels so started 9th month, 8th day since Last Judgement called Eighth Day, after end of this day (7 days of Creation), then Son oMan shall come with all the angels, 3 hierarchies of angels (highest, middle, lowest), H Seraphim Cherubim Thrones, Seraphim closest to Holy Trinity, Many eyed Cherubim oWisdom they enlighten peoples minds, Thrones give authorities or kings righteous judgment, Middle three Ranks Dominions Powers Authorities, Dominions, D over angels, instruct earthly authorities, to rule wisely &Govern Lands well, they teach us to subdue sin impulses, tSubject flesh tSpirit, tMaster will, tConquer temptation, to be patient, to give spiritual strength & fortitude, Authorities over the Devil, protect people from d temptations, prevent d from harming as they would wish, they uphold astetics and guard them, Lowest Rank- Principalities Archangels & Angels, P-command lower angels, instructing them fulfill G's commands, they watch over the world protecting lands, nations, peoples, they instruct people honor authority, they teach authorities to use A to honor god not for advancement, they teach people to spread word of God for their own benefit, Archangels - are messengers of great things, they reveal prophecies&mistteries of the faith, they enlighten people will of God, they spread faith, they illuminating minds w Gospel, Angels- reveal lesser misteries, never abandon us, always prepared help us if we desire it, Archangel Michael chief commander over Angels, and appeared throughout history; Carian Laodicea (Lycus Rivier 2, Phrygia); Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8 ; Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration. Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31). Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. Highest Hierarchy includes: the Seraphim, Cherubim and Thrones. six-winged SERAPHIM (Flaming, Fiery) (Is 6:2) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others. many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory. THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment. Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation. (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude. (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts. Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels: (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them. (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel. (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it. the Ranks of the Heavenly Powers are called angels, although each has its own name and position by virtue of their service. The Lord reveals His will to the highest ranks of the angels, and they in turn inform the others. all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!” to Church Tradition, and in the church services to the Archangel Michael, he participated in many other Old Testament events. the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night. Through him the power of the Lord was made manifest, annihilating the Egyptians and Pharaoh who were in pursuit of the Israelites. The Archangel Michael defended Israel in all its misfortunes. appeared to Joshua Son of Navi and revealed the will of the Lord at the taking of Jericho (Josh 5:13-16). The power of the great Chief Commander of God was manifest in the annihilation of the 185,000 soldiers of the Assyrian emperor Sennacherib (4/2 Kings 19:35); also in the smiting of the impious leader Heliodorus (2 Macc. 3: 24-26); and in the protection of the Three Holy Youths: Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25). the will of God, the Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions’ den (Dan. 14:33-37). Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9). holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of Saint Neophytus of Docheiariou (November 9). ancient times the Archangel Michael was famed for his miracles in Rus. In the Volokolamsk Paterikon is a narrative of Saint Paphnutius of Borov with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great: “Therefore Great Novgorod was never taken by the Hagarenes... when... for our sins the godless Hagarene emperor Batu devoured and set the Russian land aflame and came to Novgorod, and God and the Most Holy Theotokos shielded it with an appearance of Michael the Archangel, who forbade him to enter into it. He [Batu] was come to the Lithuanian city and came toward Kiev and saw the stone church, over the doors of which the great Archangel Michael had written and spoken to the prince his allotted fate, ‘By this we have forbidden you entry into Great Novgorod’.” for Russian cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful Rus acclaimed the Most Pure Mother of God and the Archangel Michael in church hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael. old Kiev at the time of the accepting of Christianity, a cathedral of the Archangel was built, and a monastery also was named for him. Archangel cathedrals are found at Smolensk, Nizhni Novgorod, Staritsa, at Great Ustiug (beginning of the thirteenth century), and a cathedral at Sviyazhsk. In Rus there was not a city where there was not a church or chapel dedicated to the Archangel Michael. of the chief temples of the city of Moscow, the burial church in the Kremlin, is dedicated to him. Numerous and beautiful icons of the Chief Commander of the Heavenly Hosts are also in his Cathedral. One of these, the Icon “Blessed Soldiery,” was painted in the Dormition Cathedral of the Moscow Kremlin. The saintly soldiers, Russian princes, are depicted under the leadership of the Archangel Michael. invoke Saint Michael for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He conquers all spiritual enemies. Scripture and Tradition give us the names of the Archangels: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God. the healing of God, the curer of human infirmities (Tobit 3:16, 12:15) the fire or light of God, enlightener (2 Esdras 5:20). We pray for him to enlighten those with darkened minds. the prayer of God, impelling to prayer (2 Esdras 5:15). He prays to God for mankind. the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts. distributor of the blessings of God for good deeds, entreats the mercy of God for people. the raising up to God (2 Esdras 4:36) icons the Archangels are depicted in according to the character of their service: tramples the devil underfoot, and in his left hand holds a green date-tree branch, and in his right hand a spear with a white banner on which is outlined a scarlet cross, or sometimes a fiery sword. with a branch from Paradise, presented by him to the Most Holy Virgin, or with a shining lantern in his right hand and with a mirror made of jasper in his left. holds a vessel with healing medications in his left hand, and with his right hand leads Tobias, carrying a fish for healing (Tobit 5-8). in his raised right hand holds a naked sword at the level of his chest, and in his lowered left hand “a fiery flame.” in a prayerful posture, gazing downwards, hands folded on the chest. holds a golden crown in his right hand, in his left, a whip of three red (or black) thongs. is shown with a white rose on his breast. holds balance-scales in his hand. person has a guardian angel (Matt 18:10), and every nation also receives its own guardian angel from God (Dan. 10:13). When a church is consecrated, it also receives a guardian angel (Palladius, Dial. Ch. 10).

Byzantium, 363-364, Emperor, Jovian, Orthodox, after Julian, declared by his soldiers, only 8 mos
Byzantine Emperor, 363-364, Jovian, Christian; (331 – 17 February 364) was Roman emperor from June 363 to February 364. As part of the imperial bodyguard, accompanied Emperor Julian on his campaign against the Sasanian Empire and following the latter's death, Jovian was hastily declared Emperor by his soldiers. With the army exhausted, provisions running low, and unable to cross the Tigris, he sought peace with the Sasanids on humiliating terms. his arrival at Edessa, Jovian was petitioned by bishops over doctrinal issues concerning Christianity. His return to Constantinople would be cut short by his death at Dadastana. Jovian reigned eight months. MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Venerable Hilarion the Great, Commemorated on October 21; St Marcian of Cyrrhus, Commemorated on November 2; Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Martin the Merciful the Bishop of Tours, Commemorated on November 11; St Peter of Galatia, Commemorated on November 25; St John of Egypt, Commemorated on December 2; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; St Niphon the Bishop of Cyprus, Commemorated on December 23; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; Venerable Marcian of Cyrrhus in Syria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Simeon œthe AncientÂ of Mt. Sinai, Commemorated on January 26; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; St Aphraates of Persia, Commemorated on January 29; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Hieromartyr Abramius the Bishop of Arbela in Assyria, Commemorated on February 4; St Meletius the Archbishop of Antioch, Commemorated on February 12; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; GREGORY OF NYSSA, (9 MAR 395); CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; Hieromartyr Basil of Ancyra, Commemorated on March 22 ; St Malchus of Chalcis in Syria, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22;

Constantinople, 363-365, Council of Laodicea 363-364, Biblical Cannon, Astrology, and other rules
Council of Laodicea 363-364; Council of Laodicea was a regional synod of approximately thirty clerics from Asia Minor which assembled about 363–364 AD in Laodicea, Phrygia Pacatiana. 1 Historical context 2 Major concerns 3 Biblical canon 4 Astrology 5 References 6 External links context[edit] council took place soon after the conclusion of the war between the Roman Empire and the Persian Empire, waged by Emperor Julian. Julian, the last Constantinian emperor, attempted a revival of paganism and resumed discrimination against Christians. After his death in battle on 26 June 363, officers of the army elected the Christian Jovian as his successor. Jovian, in a precarious position, far from supplies, ended the war with Persia unfavorably for Rome. He was soon succeeded by Valentinian I, who named his brother Valens Emperor of the East. concerns[edit] major concerns of the Council involved regulating the conduct of church members. The Council expressed its decrees in the form of written rules or canons. Among the sixty canons decreed, several aimed at: Maintaining order among bishops, clerics and laypeople (canons 3–5, 11–13, 21–27, 40–44, 56–57) Enforcing modest behaviour of clerics and laypeople (4, 27, 30, 36, 53–55) Regulating approach to heretics (canons 6–10, 31–34, 37), Jews (canons 16, 37–38) and pagans (canon 39) Outlawing the keeping of the Sabbath (Saturday), and encouraging rest on Sunday (canon 29) Outlining liturgical practices (canons 14–20, 21–23, 25, 28, 58–59) Restrictions during Lent (canons 45, 49–52) Admission and instruction of catechumens and neophytes (canons 45–48) Specifying a Biblical canon (canons 59–60) canon[edit] 59th canon forbade the readings in church of uncanonical books. The 60th canon listed Canonical books, with the New Testament containing 26 books, omitting the Book of Revelation, and the Old Testament including the 22 books of the Hebrew Bible plus the Book of Baruch and the Epistle of Jeremiah; but excluding all the deuterocanonical books proper. It is also believed that they may have demonized the "Second Book of Enoch", which led to its degeneration.[1] authenticity of the 60th canon is doubtful,[2] as it is missing from various Greek manuscripts and may have been added later[1] to specify the extent of the preceding 59th canon. The Latin version of the canons of Laodicea consistently omit the canon list. Around 350 AD, Cyril of Jerusalem produced a list matching that from the Council of Laodicea.[3] council marks the first occasion in Christianity of the explicit condemnation of astrology, a matter on which theologians and legislators had not yet reached consensus.[4][5] Synaxis of the Archangel Michael and the Other Bodiless Powers, Commemorated on November 8 ;

Byzantium, 364-378, Emperor, Valens, Arian, faced Persia in Armenia, burned alive at A by Goths, bad g, good a
Byzantine Emperor, 364-378, Valens, Arian ; Valens (328 - 9 August 378) was Roman emperor from 364 to 378. He was the younger brother of the emperor Valentinian I, who gave Valens the eastern half of the Roman Empire to rule. Before 364, Valens had a largely unremarkable military career. In 378, Valens was defeated and killed at the Battle of Adrianople against the invading Goths, which astonished contemporaries and marked the beginning of barbarian encroachment into Roman territory. emperor Valens continually faced threats both internal and external.[4] He defeated, after some dithering, the usurper Procopius in 366, and campaigned against the Goths across the Danube in 367 and 369. In the following years, Valens focused on the eastern frontier, where he faced the perennial threat of Persia, particularly in Armenia, as well as additional conflicts with the Saracens and Isaurians. Domestically, he inaugurated the Aqueduct of Valens in Constantinople, which was longer than all the aqueducts of Rome. In 376–77, the Gothic War broke out, following a mismanaged attempt to settle the Goths in the Balkans. Valens returned from the east to fight the Goths in person, but lack of coordination with his nephew, the western emperor Gratian (Valentinian I's son), as well as poor battle tactics, led to Valens and much of the eastern Roman army dying at a battle near Adrianople in 378. Valens is described as indecisive, impressionable, a mediocre general and overall "utterly undistinguished", he was also a conscientious and capable administrator,[5] and a notable achievement of his was to significantly relieve the burden of taxation on the population.[6] At the same time, his suspicious and fearful disposition, and excessive concern for personal safety, resulted in numerous treason trials and executions, which heavily stained his reputation. Valens was a fanatic Arian Christian – the last Roman emperor to profess this denomination – and discriminated against trinitarian Christians while interfering little in the affairs of the pagans.[7][6][8] MACRINA THE YOUNGER, MONASTIC AND TEACHER (19 JUL 379) ; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; St Barses the Confessor, Commemorated on August 25 ; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430) ; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Venerable Moses the Black of Scete, Commemorated on August 28; Martyr Urban and 79 Companions at Nicomedia, Commemorated September 5 ; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; Repose of St John Chrysostom, Archbishop of Constantinople, Commemorated on September 14; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; Venerable Hilarion the Great, Commemorated on October 21; St Marcian of Cyrrhus, Commemorated on November 2; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Martin the Merciful the Bishop of Tours, Commemorated on November 11; St John Chrysostom the Archbishop of Constantinople, Commemorated on November 13; St Amphilochius the Bishop of Iconium, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St John of Egypt, Commemorated on December 2; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; St Niphon the Bishop of Cyprus, Commemorated on December 23; Venerable Melania the Younger of Rome, Commemorated on December 31; St. Basil the Great, Archbishop of Caesarea in Cappadocia, Commemorated on January 1; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; HILARY OF POITIERS, BISHOP AND DOCTOR (13 JANUARY 367); Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; Venerable Marcian of Cyrrhus in Syria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Mausimas the Syrian, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Publius the Ascetic of Syria, Commemorated on January 25 ; St Simeon œthe AncientÂ of Mt. Sinai, Commemorated on January 26; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; St Aphraates of Persia, Commemorated on January 29; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Hieromartyr Abramius the Bishop of Arbela in Assyria, Commemorated on February 4; St Meletius the Archbishop of Antioch, Commemorated on February 12; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Hieromartyr Sadoc (Sadoth) the Bishop of Persia, Commemorated on February 20; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; GREGORY OF NYSSA, (9 MAR 395); CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on March 22; Martyr Bathusius in the Crimea, Commemorated on March 26 ; St Malchus of Chalcis in Syria, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Hieromartyr Zeno the Bishop of Verona, Commemorated on April 12; St Acacius the Bishop of Melitene, Commemorated on April 17; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on May 30 ; Venerable Theophanes of Antioch, Commemorated on June 10; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Venerable Sisoes the Great, Commemorated on July 6;

Constantinople, 364-378, Commemoration Gregory"s Miracle, Nicaea, Bithynia, after Ariens failed, Orthodox Prayers open doors
Bithynia, , Commemoration Gregory"s Miracle, Nicaea, Bithynia (on Lake Ascanius in Lower Sakarya), Valens took Cathedral away fOrthodox for Ariens, Basil tGreat shows up, goes to Valens, Valens said return &Judge without favoritism, Basil returned to judge as V had decreed. Locked the doors, allowed Ariens 3 days prayer and Orthodox one, O complained. Ariens first, failed after 4days, Orthodox pray one day causing earthquake that opened doors. Many Ariens converted, Valens dies in fire.; Nicea (Nicaea); Commemoration of the miracle of Saint Basil the Great at Nicaea, Commemorated on January 19; the Church remembers a great miracle in Nicaea, when Saint Basil the Great, by his prayers, opened the doors of the Cathedral Church. a visit to Nicaea, Emperor Valens, at the request of some prominent Arians, took the Cathedral away from the Orthodox by force and allowed the Arians to occupy it. Orthodox were grief stricken by this terrible calamity. when Saint Basil happened to arrive in Nicaea, the faithful wept and told him what the Emperor had done. saint went to Constantinople and criticized Valens for his unjust action. Emperor was furious, but knew that he had been wrong in giving the Cathedral to the heretics. said, “Return to Nicaea and judge between the parties, but do not show any favoritism to your side.” Basil went back to Nicaea with an imperial decree and called the Arians together. He said, “The Emperor has given me authority to decide whether you or the Orthodox should have the church.” replied, “Very well, but judge the way that the Emperor would judge if he were here.” Basil ordered the Arians and the Orthodox to lock the doors of the church, affix their seals, and appoint some men to guard it. he told the Arians to go and pray for three days and nights, and then return. If the doors opened because of their prayers, they would be allowed to retain possession of the church. said, “If the doors do not open for you, then we shall pray for just one night, and then return. If the doors open for us, then we shall own the building again. If they do not open for us, then it will be yours.” Arians accepted this proposal, but the Orthodox thought that Saint Basil was giving an unfair advantage to the heretics because he feared the Emperor. the church was locked and sealed, and guards were stationed there. After three days and nights, the Arians’ prayers had achieved nothing, so they continued praying until noon of the fourth day. When the doors still failed to open, they hung their heads in shame and went away. Basil led the Orthodox to the church of Saint Diomedes outside the city, and served an All-Night Vigil. next morning, the hierarch led a procession back to the Cathedral as the people chanted “Holy God.” Halting before the doors of the church, he ordered them to lift their hands to Heaven and to cry, “Lord, have mercy.” Then they prayed, and Saint Basil made the Sign of the Cross over the doors three times and shouted, “Blessed is the God of the Christians, always, now and ever, and unto the ages of ages.” there was an earthquake which broke the locks, threw the bars on the floor, and split the seals, and then the doors flew open. Basil entered the building with all the Orthodox. After celebrating the divine service, he dismissed the faithful. Arians who came to see what would happen renounced their heresy and became Orthodox. for Valens, he was amazed when he heard of this great miracle, but he did not convert to Orthodoxy. he was wounded in a battle and he hid in a barn which was filled with straw. His enemies surrounded the barn and set it on fire. The evil tyrant perished in the flames and his soul departed to the everlasting fire.

Constantinople, 367-397, John Chrysostom, in Syria, ascetic, silence, monastic, writer, Preacher 12yrs and Public Speaker
Syrian Saint, 367-407, St John Chrysostom ; St John Chrysostom the Archbishop of Constantinople, Commemorated on November 13; John Chrysostom, Archbishop of Constantinople, one of the Three Hierarchs [January 30], was born at Antioch in about the year 347 into the family of a military commander. father, Secundus, died soon after the birth of his son. mother, Anthusa, widowed at twenty years of age, did not seek to remarry but rather devoted all her efforts to the raising of her son in Christian piety. youth studied under the finest philosophers and rhetoricians. scorning the vain disciplines of pagan knowledge, the future hierarch turned himself to the profound study of Holy Scripture and prayerful contemplation. Meletius, Bishop of Antioch (February 12), loved John like a son, guided him in the Faith, and in the year 367 baptized him. three years John was tonsured as a Reader. When Saint Meletius had been sent into exile by the emperor Valens in the year 372, John and Theodore (afterwards Bishop of Mopsuestia) studied under the experienced instructors of ascetic life, the presbyters Flavian and Diodorus of Tarsus. highly refined Diodorus had particular influence upon the youth. John’s mother died, he embraced monasticism, which he called the “true philosophy.” John and his friend Basil were being considered as candidates for the episcopal office, and they decided to withdraw into the wilderness to avoid this. While Saint John avoided the episcopal rank out of humility, he secretly assisted in Basil’s consecration. this period Saint John wrote his “Six Discourses on the Priesthood,” a great work of Orthodox pastoral theology. saint spent four years struggling in the wilderness, living the ascetic life under the guidance of an experienced spiritual guide. here he wrote three books entitled, “Against the Opponents of Those Attracted to the Monastic Life”, and a collection entitled, “A Comparison of the Monk with the Emperor” (also known as “Comparison of Imperial Power, Wealth and Eminence, with the True and Christian Wisdom-Loving Monastic Life”), both works which are marked by a profound reflection of the worthiness of the monastic vocation. two years, the saint lived in a cave in complete silence, but was obliged to return to Antioch to recover his health. Meletius, the Bishop of Antioch, ordained him deacon in the year 381. following years were devoted to work on new theological writings: “Concerning Providence” (“To the Ascetic Stagirios”), “Book Concerning Virginity,” “To a Young Widow” (2 discourses), and the “Book of Saint Babylos, and Against Julian and the Pagans.” the year 386 Saint John was ordained presbyter by Bishop Flavian of Antioch. John was a splendid preacher, and his inspired words earned him the name “Golden-Mouthed” (“Chrysostom”). twelve years the saint preached in church, usually twice a week, but sometimes daily, deeply stirring the hearts of his listeners. his pastoral zeal to provide Christians with a better understanding of Holy Scripture, Saint John employed hermeneutics, an interpretation and analysis of the Word of God (i.e. exegesis). Among his exegetical works are commentaries on entire books of the Holy Scripture (Genesis, the Psalter, the Gospels of Matthew and John, the Epistles of the Apostle Paul), and also many homilies on individual texts of the Holy Bible, but also instructions on the Feastdays, laudations on the Saints, and also apologetic (i.e. defensive) homilies (against Anomoeans, Judaizers and pagans). a priest, Saint John zealously fulfilled the Lord’s command to care for the needy. Under Saint John, the Antiochian Church provided sustenance each day to as many as 3,000 virgins and widows, not including in this number the shut-ins, wanderers and the sick. John began his commentary on Genesis at the beginning of Great Lent in 388, preaching thirty-two homilies during the forty day period. During Holy Week he spoke of how Christ was betrayed, and about the Cross. During Bright Week, his pastoral discourse was devoted to the Resurrection. His exegesis of the Book of Genesis was concluded only at the end of October (388). Pascha in the following year (389) the saint began his homilies on the Gospel of John, and toward the end of the year 389 he took up the Gospel of Matthew. the year 391 the Christians of Antioch listened to his commentary on the Epistles of the holy Apostle Paul to the Romans and to the Corinthians. 393 he explained the Epistles to the Galatians, the Ephesians, Timothy, Titus, and the Psalms. In his homily on the Epistle to the Ephesians, Saint John denounced a schism in Antioch, “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the heavenly Father, one Body and one Spirit.” fame of the holy preacher grew, and in the year 397 with the death of Archbishop Nectarius of Constantinople, successor to Saint Gregory the Theologian, Saint John Chrysostom was summoned from Antioch, and elected to the See of Constantinople. the capital, the holy archpastor was not able to preach as often as he had at Antioch. Many matters awaited the saint’s attention, and he began with the most important -- the spiritual perfection of the priesthood. He himself was the best example of this. The financial means apportioned for the archbishop were channeled by the saint into the upkeep of several hospices for the sick and two hostels for pilgrims. He fasted strictly and ate very little food, and usually refused invitations to dine because of his delicate stomach. saint’s zeal in spreading the Christian Faith extended not only to the inhabitants of Constantinople, but also to Thrace to include Slavs and Goths, and to Asia Minor and the Pontine region. established a bishop for the Bosphorus Church in the Crimea. John sent off zealous missionaries to Phoenicia, to Persia, and to the Scythians, to convert pagans to Christ. also wrote letters to Syria to bring back the Marcionites into the Church, and he accomplished this. Preserving the unity of the Church, the saint would not permit a powerful Gothic military commander, who wanted the emperor to reward his bravery in battle, to open an Arian church at Constantinople. saint exerted much effort in enhancing the splendor of the church services: he compiled a Liturgy, he introduced antiphonal singing for the all-night Vigil, and he wrote several prayers for the rite of anointing the sick with oil. saintly hierarch denounced the dissolute morals of people in the capital, especially at the imperial court, irrespective of person. When the empress Eudoxia connived to confiscate the last properties of the widow and children of a disgraced dignitary, the saint rose to their defense. The arrogant empress would not relent, and nursed a grudge against the archpastor. ’s hatred of the saint blazed forth anew when malefactors told her that the saint apparently had her in mind during his sermon on vain women. A court was convened composed of hierarchs who had been justly condemned by Chrysostom: Theophilus of Alexandria, Bishop Severian of Gabala, who had been banished from the capital because of improprieties, and others. court of judgment declared Saint John deposed, and that he be executed for his insult to the empress. The emperor decided on exile instead of execution. An angry crowd gathered at the church, resolved to defend their pastor. In order to avoid a riot, Saint John submitted to the authorities. very night there was an earthquake at Constantinople. The terrified Eudoxia urgently requested the emperor to bring the saint back, and promptly sent a letter to the banished pastor, beseeching him to return. Once more, in the capital church, the saint praised the Lord in a short talk, “For All His Ways.” slanderers fled to Alexandria. But after only two months a new denunciation provoked the wrath of Eudoxia. In March 404, an unjust council was convened, decreeing the exile of Saint John. Upon his removal from the capital, a fire reduced the church of Hagia Sophia and also the Senate building to ashes. Devastating barbarian incursions soon followed, and Eudoxia died in October 404. Even pagans regarded these events as God’s punishment for the unjust judgment against the saint. Armenia, the saint strove all the more to encourage his spiritual children. In numerous letters (245 are preserved) to bishops in Asia, Africa, Europe and particularly to his friends in Constantinople, Saint John consoled the suffering, guiding and giving support to his followers. In the winter of 406 Saint John was confined to his bed with sickness, but his enemies were not to be appeased. From the capital came orders to transfer Saint John to desolate Pityus in Abkhazia on the Black Sea. Worn out by sickness, the saint began his final journey under military escort, traveling for three months in the rain and frost. He never arrived at his place of exile, for his strength failed him at Comana. the crypt of Saint Basiliscus (May 22), Saint John was comforted by a vision of the martyr, who said, “Despair not, brother John! Tomorrow we shall be together.” After receiving the Holy Mysteries, the hierarch fell asleep in the Lord on September 14, 407. His last words were, “Glory to God for all things!” holy relics of Saint John Chrysostom were solemnly transferred to Constantinople in the year 438. The disciple of Saint John, the venerable Isidore of Pelusium (February 4), wrote: “The house of David is grown strong, and the house of Saul enfeebled. He is victor over the storms of life, and has entered into heavenly repose.” he died on September 14, Saint John’s celebration was transferred to this day because of the Feast of the Elevation of the Holy Cross. Saint John Chrysostom is also celebrated on January 27 and January 30. St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Venerable James the Solitary of Syria, Commemorated on November 26;

Constantinople, 367-420, Porphyrios, Porphyry of Gaza, Archbishop
Byzantium, 367-420, Byzantine Saint, Porphyrios, Porphyry of Gaza; St. Porphyrius the Bishop of Gaza, Commemorated on February 26;

Constantinople, 367-420, Roman Saint, Jerome, scholar, translator, theologian
Roman Saint, 367-420, Jerome ; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430); JEROME, SCHOLAR, TRANSLATOR, AND THEOLOGIAN (30 SEP 420); was the foremost biblical scholar of the ancient Church. His translation of the Bible, along with his commentaries and homilies on the biblical books, have made him a major intellectual force in the Western Church. was born in about 347, and was converted and baptized during his student days in Rome. a visit to Trier, he found himself attracted to the monastic life, which he tested in a brief but unhappy experience as a hermit in the deserts of Syria. Antioch, he continued his studies in Hebrew and Greek. In 379, he went to Constantinople where he studied under Gregory of Nazianzus. 382 to 384 he was secretary to Pope Damasus I, and spiritual director of many noble Roman ladies who were becoming interested in the monastic life. It was Damasus who set him the task of making a new translation of the Bible into Latin -- into the popular form of the language, hence the name of the translation: the Vulgate. the death of Damasus, Jerome returned to the East, and established a monastery at Bethlehem, where he lived and worked until his death on 30 September 420. is best known as the translator of the Bible into Latin. A previous version (now called the Old Latin) existed, but Jerome's version far surpassed it in scholarship and in literary quality. was well versed in classical Latin (as well as Greek and Hebrew), but deliberately translated the Bible into the style of Latin that was actually spoken and written by the majority of persons in his own time. This kind of Latin is known as Vulgate Latin (meaning the Latin of the common people), and accordingly Jerome's translation is called the Vulgate. Vulgate Latin is classical Latin in the first stages of evolving into such modern languages as Spanish, French, and Italian. It has begun the process of changing from an inflected language (in which words have various endings, or inflections, which are used to show the relation of the word to other words in the sentence) to a separate-word language like English (in which additional words, such as prepositions, are used, along with word order, to show the function of the word). Thus, in classical Latin, "He spoke to me," is dix it mihi or mihi dixit, but in Vulgate Latin it is dixit ad me. In the second century BC, Jewish scholars in Alexandria, Egypt, had translated the Hebrew Scriptures into Greek. Tradition had it that this translation was the work of 70 (or 72) scholars, and accordingly the result was known as the Septuagint (often written as LXX). The LXX contains six or more books (there is some leeway here) not found in the standard Hebrew text, known as the Masoretic Text (or MT), and sometimes reads differently from the MT in particular verses. New Testament writers, except for Matthew, when they are quoting the Old Testament, usually quote from the LXX. The differences in readings between the MT and the LXX were formerly explained by assuming that the LXX translators were sometimes not very good translators. very ancient Hebrew manuscripts of the Bible, recently found at Qumran and elsewhere, often agree with the LXX against the MT. Accordingly, it is now generally supposed that the LXX is a fairly accurate translation of Hebrew manuscripts available at the time, and that sometimes the manuscripts that the LXX translators worked from differed from the manuscripts that became the basis for the standardized Hebrew text that we know today. The early Christians, most of whom knew Greek but not Hebrew, were accustomed to use the LXX as their version of the Old Testament Scriptures. (So, for that matter, did most Jews living in the Roman Empire outside of the land of Israel itself.) Old Latin translation had been made from the Greek. But Jerome was determined to make his translation from the Hebrew, partly because he considered it to be more accurate, and partly because he wanted a text that he could use as a basis for argument with Jewish opponents, without having them object, "But that is not what the Hebrew text says." a translation from the Hebrew, he ran into a difficulty with the Psalms. They were used regularly in public and private worship, and many Christians knew them well enough to notice and resent any radical changes from the wording they had always used. So Jerome translated the Psalms from the Greek, and salved his scholarly feelings by publishing a translation of the Psalms from the Hebrew in an Appendix. The history of the Psalms in English is in some ways similar. 1611, the King James Version of the Bible was published, and generally accepted by English-speakers. However, the Psalms in English were already an established part of public worship in the Coverdale translation of 1536 or thereabouts. For roughly 75 years worshippers in England had been reading, saying, singing, or chanting the Psalms in the Coverdale translation (also called the Prayer Book Version). Their response to the Psalms in the King James Version was: "What is this nonsense! Take away this new-fangled modern translation, and leave me to recite the Psalms in the good old-fashioned version that I learned at the knee of my dear old silver-haired mother, the most magnificent version that the pen of man has ever written, the version that has comforted and sustained me all the days of my life." So, when you attend an Anglican funeral, and you hear the choir chanting, The LORD is my shepherd, therefore can I lack nothing. He shall feed me in a green pasture, and lead me forth beside the waters of comfort. are hearing the Coverdale Psalter. And for some of us, at least, it is a great tree, deeply rooted in the soil of English Christianity, and full of complex associations that make reading it a deeply moving experience. (I have heard rumors that there are versions of the Psalter used in some circles, that are even more modern and trendy than the King James. Hmmph!) was intemperate in controversy, and any correspondence with him tended to degenerate into a flame war. (His friendship with Augustine, conducted by letter, nearly ended before it began. Fortunately Augustine sized him up correctly, soothed his feelings, and was extremely tactful thereafter.) His hot temper, pride of learning, and extravagant promotion of asceticism involved him in many bitter controversies over questions of theology and of Bible interpretation. However, he was candid at times in admitting his failings, and was never ambitious for either worldly or churchly honors. He was a militant champion of orthodoxy, a tireless worker, and a scholar of rare gifts. by James Kiefer Martyr Pamphilius the Presbyter at Caesarea, in Palestine, Commemorated on February 16; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Jerome of Stridon was born into a Christian family in the city of Stridon located on the border between Dalmatia and Pannonia. full name is Eusebius Hieronymos Sophronius. His parents sent him to Rome, where he studied the secular sciences. At the beginning of his life in the capital, the youth was captivated by worldly vanities and fell into temptation. At the end of his time in Rome, Jerome resolved to change his life and to live in goodness and purity. the youth was about 20 years old, he accepted holy Baptism. After this he visited in Gaul (France). Then Saint Jerome decided to dedicate himself totally to God, and to become a monk. about the year 372 Saint Jerome returned to his native city, but his parents had already departed this life. On him fell the responsibility of raising his younger sisters and his brother Paulinian. These cares forced him to put aside his plans to enter a monastery, at least for a time. made arrangements for the care of his siblings, he journeyed to the East with several of his friends. 374, he decided to dwell in the desert of Chalcis southeast of Antioch. There he remained for about 5 years, combining work on the Holy Scriptures with austere ascetic deeds. Besides this, Saint Jerome mastered the Hebrew and Chaldean languages. this period he began his correspondence with numerous persons upon a variety of questions. About 120 letters, considered as authentically written by Saint Jerome, have been preserved. the beginning of the 360s there arose a controversy between the proponents of bishops Meletius, Paulinos and Vitalis. The controversy also reached the monastery where Saint Jerome toiled. In consequence, the disputes caused him to leave the monastery and go to Antioch. Here Bishop Paulinos ordained him to the priesthood. Saint Jerome visited Constantinople and conversed with the holy hierarchs Gregory the Theologian and Gregory of Nyssa the year 381 he set off for Rome. At Rome he continued his studies. The holy Pope Damasus I (366-384), who also devoted much of his time to the study of Holy Scripture, made Jerome his secretary. because the saint denounced the morals of the contemporary Christian society, a whole party of those bearing malice towards the saint came forward to spread slanders about him. a three year stay at Rome, Saint Jerome felt compelled to abandon this city for good. Together with his brother Paulinian and friends, Saint Jerome visited the Holy Land, and also the monks of the Nitria wilderness monastery. the year 386 he settled into a cave at Bethlehem near the cave where Christ was born, and there he began a life of austere asceticism. was the period of blossoming of his creative activity. Attending to the studies of his time, Saint Jerome left to the Church a rich written legacy: collections of dogmatic-polemic works, moral-ascetic works, commentaries on Scripture, and historical works. the most important of his works was a new translation the books of the Old and New Testaments into the Latin language. This Latin translation is called the “Vulgate,” and it passed into general use throughout the Western Church. Jerome lived through the fall of his beloved city Rome, which was sacked by the Goths in the year 410. In the year 411 a new ordeal beset the saint, Bethlehem was invaded by wild Bedouin Arabs. Only through the mercy of God was the community of the aged ascetic saved from complete destruction. He finished his life at the cave in Bethlehem. Saint Jerome is believed to have reposed in 420. relics were transferred from Bethlehem to Rome in 642, but their present location is unknown. His hand is enshrined in a church near Rome’s Piazza Farnese.

Constantinople, 369-382, Gothic General, Athanaric, Pagan, Loser
Byzantine Period, Gothic General, 369-382, Athanaric, Pagan, Loser; Byzantine Period, Gothic Civil War, 376-382, Eastern Roman Empire; Greatmartyr Nicetas the Goth, Commemorated on September 15; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397);

Constantinople, 370-380, Patriarch, Lupus aka Demophilus of Constantinople
Constantinople Patriarch, 370-380, Lupus aka Demophilus of Constantinople; St Barses the Confessor, Commemorated on August 25;

Constantinople, 370-405, Germanus of Dacia Pontica, kin John Cassian, J's spiritual father, friend&teacher, monastic perfection
Romania, 370-405, Germanus of Dacia Pontica (Romania, Dacia (Transylvania) to Pontus), fTomis, older than kin John Cassian, tonsured, J's spiritual father, friend&teacher, monastic perfection, t Bethlehem 380-385, t Egypt, cenobitic monasteries, tNitria&Sinai, 399 tConstantinople fChrysostom, priesthood, 404 tRome &Innocent, d 405; Dacia Pontica: from Transylvania thru Lesser Scythia to Pontus Dacia; Pontica; Saint Germanus of Dacia Pontica (Dobrogea), Commemorated on February 28; Germanus the Daco-Roman was born in the mid-fourth century, probably on the borders of Cassian and the Caves in the diocese of Tomis (in what is now Romania), was related to Saint John Cassian (February 29). Germanus, who was older than Saint John, was tonsured at one of the local monasteries when he was still a young man. holy bishop Saint Theotimus I (April 20) may have been his Spiritual Father. turn, Saint Germanus became the Spiritual Father, friend, and teacher of Saint John Cassian, instructing him in monastic perfection. both lived at one of the monasteries of Dacia Pontica for a short time, then worked together in Bethlehem from 380-385. they traveled to Egypt and visited some of its cenobitic monasteries. also visited the hermits of Nitria and Mount Sinai, seeking to benefit from their holy example and wise counsel. Germanus and John went to Constantinople in 399 in order to be near Saint John Chrysostom (November 13), around this time Germanus was deemed worthy of ordination to the holy priesthood. Chrysostom was deposed and exiled in 404, the two saints journeyed to Rome in order to plead his case before Pope Innocent I. Germanus completed the course of his life in the early fifth century, perhaps at the monastery estabished by Saint John Cassian at Marseilles, or in one of the monasteries of Dacia Pontica. inscription on the saint’s scroll is an abbreviated quotation from Psalm 17/18:1. It reads: The Lord is my strength and deliverer.

Constantinople, 370-422, Martinian, Zoe and Photina, Caesarea, Palestine, M's fire convicts Zoe, M's dolphins inspires Photina
Palestine, 370-422, Caesarea, Palestine (Phonecia, Dor, Way of the Sea 8), wilderness at 18, 25 yrs, ascetic, silence, healing, deliverence, temptations, prostitute Zoe to topple his virtue with her beauty, chose to burn in fire to escape fires of Hell, Zoe realized her sin, repented, asked him to guide her, sent to Bethlehem, Paula's convent, M burns healed, to rocky island, open sky, wove baskets for sailor who brought provisions, Photina floated to island, remain here for ship, M jumped into sea, carried by 2 dolphins, became wanderer, to Athens, sensed death, died in a church 422, Photina stayed island 6 yrs, men's clothing, bread water and wool to make clothes for captain's wife, incorrupt relics; Caesarea, Palestine ; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13 ; Martinian went to live in the wilderness at the age of eighteen, not far from the city of Caesarea in Palestine. twenty-five years, he devoted himself to ascetic deeds and silence, and he was granted the gift of healing illnesses and casting out demons. However, the Enemy of the human race would not stop troubling the holy ascetic with various temptations. day a prostitute overheard some citizens of Caesarea speaking of Saint Martinian's virtuous life, so she asked them why they were amazed by it. She said that he went to live in the desert because he could not endure the temptations of the flesh in the city. Furthermore, she made a wager with them that she could topple this pillar of virtue with her beauty and seduce him. came to him one night, dressed in shabby clothes, pretending that she had lost her way in the storm, and asking for shelter. Reluctantly, the saint allowed her to enter his cell, because he did not wish to be the cause of her death. He went into the inner room of his cell, telling her she would have to leave in the morning. After chanting Psalms according to his Rule, he went to sleep on the floor, but he was disturbed by carnal thoughts. Meanwhile, the wicked guest opened the bag she had been carrying and changed into her beautiful clothes and adorned herself with jewels. morning came, Saint Martinian came out to send the woman away. Though he was tempted by the woman’s beauty, he was determined not to fall into sin. Lighting a fire, he stepped into it, saying, “You want me to burn with temptation, but I will not give in to it.. Instead, I choose to burn in this fire in order to preserve my purity and to escape the unquenchable fires of Hell." Saint Zoe woman was astonished at the lengths Saint Martinian was willing to go, and she realized how evil she was. She repented and asked the saint to guide her onto the way of salvation. He told her to go to Bethlehem, and enter the convent founded by Saint Paula (January 26). There she lived as a nun for twelve years in strict asceticism until her blessed repose. The woman’s name was Zoe. his burns healed, Saint Martinian went to an uninhabited rocky island, and lived on it under the open sky for several years, nourished by the provisions brought by a certain sailor from time to time. In return the monk wove baskets for him. day a ship was wrecked by a powerful storm, and a woman named Photina floated to the island on pieces of the wreckage Saint Martinian helped her to survive on the island. “Remain here,” he told her, “for I am leaving you bread and water, and in two months a boat will come and return you to the mainland." Martinian refused to stay on the island with the woman, believing that it would be better to drown than to burn with lust. He jumped into the sea and swam away, and a pair of dolphins carried him to dry land. Thereafter, Saint Martinian led the life of a wanderer. Later, he came to Athens and fell ill. Sensing the approach of death, he went into a church and lay upon the floor. God revealed to the Bishop of Athens who Saint Martinian was, and the hierarch buried his body with honor. This occurred around the year 422. for Saint Photina, she did not board the ship when it came to the island, electing to stay there by herself. She asked the captain of the ship to have his wife bring her men's clothing and some wool, promising to make clothes for his family. She also asked the woman to bring her bread and water in addition to the other supplies. Photina lived on the island for six years, and then she went to the Lord. Two months after her repose, the captain and his wife found her incorrupt relics and brought them to Caesarea in Palestine. He had a vision which revealed many details of Saint Photina's life, which he shared with the bishop. Then they buried her with great honor and reverence.

Constantinople, 372, Novoniketa Icon, Dacia, appeared on boy' chest in the night, Niketas baptised right away
Temple of St. Nicetas the Martyr on Shvivaya Hill beyond Yauza; Icon of the Mother of God of Novoniketa, Commemorated on September 15; is one of the most ancient icons of the Mother of God. It appeared to the holy martyr Nikḗtas (+ September 15, 372). Saint Nikḗtas, a former soldier, was a disciple of Bishop Theophilos of the Goths. Even before he was baptized, he saw a Child in a dream, holding a Cross in His hand. When he awakened, he thought about this for a long time, but was unable to understand what this vision signified. A Christian girl named Juliana, who had a special revelation from God, told him to look down at his chest. his unspeakable surprise, Nikḗtas found an Icon of the Mother of God on his chest. She held her divine Child on her lap, and He was holding a Cross in His hand. "This is the same Icon I saw in my dream," the startled Nikḗtas cried. The appearance of the Icon made such an impression on him that he was baptized right away. afterward, the persecution of Christians began, and Saint Nikḗtas received the crown of martyrdom along with many other confessors. When he was being led to the place of execution, he had on his chest, under his clothes, the Icon of the Mother of God which had appeared to him. was established that the Novonikḗta Icon of the Mother of God should be commemorated on the day of Saint Nikḗtas's martyrdom. list of miracles from this Icon is in Moscow, in the court cathedral, which is dedicated to the All-Merciful Savior, at the Gate of Saint Nikḗtas.

Constantinople, 373, Beret Icon, Beret Phoenecia, Biblos, Lebanon, Jesus icon, Jews, spear, blood and water, healing for all
Beret, Phoenecia Biblos; Commemoration of the Miracle of the Icon of Our Lord Jesus Christin Beret , Commemorated October 11 ; of the Miracle of the Icon of Our Lord Jesus Christ in Beret: At the fourth session of the Seventh Ecumenical Council (in 787), Saint Peter, Bishop of Nicomedia, in defending the necessity of icon veneration, presented an account of Saint Athanasius about a miracle which occurred in the city of Beret, Phoenecia. this city, near the Jewish synagogue, lived a certain Christian. When he moved to another place, he left behind an icon of the Lord Jesus Christ. A Jew, who moved into the house, paid no attention to the icon. Once, his friend noticed of the image of Jesus Christ on the wall and said to the homeowner, “Why do you, a Jew, have an icon in your house?” He then went to the synagogue and reported this transgression of Jewish law. Jews expelled the owner of the house from the synagogue. took the icon from the wall and began to scoff at it, “As once our fathers mocked Him, so we also mock Him.” They spit at the face of the Lord. Hurling abuses, they lashed at the icon, they placed thorns around the head, nailed it to a tree, and put a sponge with vinegar to the mouth. Finally, they took a spear, and one of the Jews thrust it into the side of the Savior. from the hole in the icon made by the spear, blood and water flowed. The Jewish rabbis, seeing the miracle, said, “The followers of Jesus Christ say that He could heal the sick. Let us take this blood and water into the synagogue and anoint those afflicted with infirmities. Then we shall see whether what is spoken of Him is true.” vessel with the blood was put in the synagogue. The inhabitants of Beret, once they learned of the miracle, began to bring those suffering from various illnesses into the synagogue. all were healed, after being anointed with the blood from the icon of the Savior. the Jewish people believed in Christ and exclaimed, “Glory to You, O Christ, Whom our fathers crucified, Whom we also crucified in the form of Your icon. Glory to You, O Son of God, for having worked such a miracle! We believe in You, therefore be merciful to us and receive us!” Jews went to the Bishop of Beret. After showing him the wonderworking icon and the blood and water that flowed from it, they told him of their misdeed. The bishop, seeing their sincere repentance, accepted them, catechized them for many days and then baptized them. he consecrated the synagogue into a church of our Savior Jesus Christ. At the request of the Jews, he also consecrated other synagogues into churches dedicated to the holy martyrs. There was great joy in that city, not only because many people were healed, but because many were baptized due to the miracles worked by the icon of the Savior. St Rabulas of Samosata, Commemorated February 19 ; Martyr Aquilina of Byblos in Syria, Commemorated on June 13 ;

Constantinople, 374-430, Saint Augustine of Hippo, Bishop and Theologian, Latin church
Rome, 374-430, Saint Augustine of Hippo; Roman Saint, 367-420, Jerome ; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430); JEROME, SCHOLAR, TRANSLATOR, AND THEOLOGIAN (30 SEP 420); Martyr Pamphilius the Presbyter at Caesarea, in Palestine, Commemorated on February 16; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15;

Constantinople, 374-430, AUGUSTINE OF HIPPO, Algeria, bishop and theologian, combated Donatist, Manichaean &Pelagian h, reason
Africa, North Africa, 374-430, AUGUSTINE OF HIPPO, Algeria, North Africa, bishop and theologian, wrote many works devoted to combating the Donatist, Manichaean and Pelagian heresies; Hippo; St Augustine the Bishop of Hippo, Commemorated on June 15 ; Augustine was born in the city of Thagaste in northern Africa. was raised by his mother, Saint Monica (May 4), and he received his education at Carthage. the capacity of professor of rhetoric, Augustine arrived at Milan, Italy where Saint Ambrose (December 7) was bishop. the guidance of Saint Ambrose, Augustine studied the Holy Scriptures. The Word of God produced in his soul a radical crisis; he accepted holy Baptism, gave all his wealth to the poor and was tonsured as a monk. the year 391 Valerian, Bishop of Hippo, ordained Saint Augustine a priest, and in 395, appointed him vicar bishop of the see of Hippo. After the death of Bishop Valerian, Saint Augustine took his place. his 35 years as bishop, Saint Augustine wrote many works devoted to combating the Donatist, Manichaean and Pelagian heresies. Augustine wrote many works (according to his student and biographer Possidias, the number approached 1030). Of his works the best known are: The City of God (De civitate Dei), The Confessions, 17 Books against the Pelagians and Handbook of Christian Knowledge (The Enchiridion). Augustine was concerned above all else that his writings be intelligent and edifying. “It is better,” he said, “for them to condemn our grammar, than for people not to understand.” Saint Augustine died on August 28, 430. AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430); (Aurelius Augustinus) was one of the greatest theologians of Western Christianity. his day the Mediterranean world consisted of an Eastern, Greek-speaking half and a Western, Latin-speaking half, with different ways of looking at things, and different habits of thought.) was born 13 November 354 in North Africa, about 45 miles south of the Mediterranean, in the town of Tagaste in Numidia (now Souk-Ahras in Algeria), near ancient Carthage (modern Tunis). mother, Monnica, was a Christian (see 4 May), and his father for many years a pagan (although he became a Christian before his death). mother undertook to bring him up as a Christian, and on one level he always found something attractive about Christ, but in the short run he was more interested in the attractions of sex, fame, and pride in his own cleverness. a moderate amount of running around as a teen-ager, he took a mistress, who bore him a son when he was about eighteen. was a long-term relationship, apparently with faithfulness on both sides, and the modern reader is left wondering why he did not simply marry the girl. He never tells us this (and in fact never tells us her name), so that we can only guess. It seems likely that she was a freedwoman, and the laws forbade marriage between a free-born Roman citizen and a slave, or an ex-slave. he was 19 and a student at Carthage, he read a treatise by Cicero that opened his eyes to the delights of philosophy. was from the beginning a brilliant student, with an eager intellectual curiosity, he never mastered Greek -- he tells us that his first Greek teacher was a brutal man who constantly beat his students, and Augustine rebelled and vowed never to learn Greek. By the time he realized that he really needed to know Greek, it was too late; and although he acquired a smattering of the language, he was never really at home in it. his mastery of Latin was another matter. He became an expert both in the eloquent use of the language and in the use of clever arguments to make his points. became a teacher of rhetoric in Carthage, but was dissatisfied. It was the custom for students to pay their fees to the professor on the last day of the term, and many students attended faithfully all term, and then did not pay. In his late twenties, Augustine decided to leave Africa and seek his fortune in Rome. Augustine teaching in Rome, by Gozzoli Augustine teaching in Rome, by Gozzoli a long time Augustine was attracted by the teachings of Manicheeism, named for Mani, a Persian who had preached kind of synthesis of Christianity with Zoroastrianism, the dominant religion of Persia. had taught the existence of a power of light, God, the supreme Creator, and of a dark and evil power that opposed him. the Zoroastrian (Parsi) view, the dark power was a rebel against his creator, and doomed to ultimate defeat. on the other hand, was a thoroughgoing dualist, who taught that there are two gods of equal power and eternity, and that the universe is the scene of an unending battle between light and darkness, good and evil, knowledge and ignorance, soul and body, etc. Manichees as they moved west into the Roman Empire adopted many traits of what is generically called Gnosticism. In particular, they advertised themselves as being not an alternative to Christianity but as the advanced version of Christianity, as the faith for the spiritually mature, the intellectually gifted. claimed that their beliefs were based on reason rather than authority, and that they had answers for everything, at least as soon as the learner was sufficiently advanced to comprehend them. differed from the classical Gnostics by not contrasting spirit with matter. On their view, everything was composed of material particles, but these were either light or dark. the mind was composed of light particles, imprisoned in the body, a cage made of dark particles, something like the Gnostic contrast between spirit and matter was there. were divided into an inner circle, the "elect," who were expected to be celibate and vegetarian, so as to avoid all those dark particles, the "learners," of whom considerably less was expected. signed up as a learner. He was at first completely captivated, but then met with a series of disappointments. rank and file of the movement did not seem to be very clear thinkers. He met the leaders, who were advertised as the Towering Intellects of the Ages, and was not impressed. prospered in Rome, and was eventually appointed chief professor of rhetoric for the city of Milan, at that time the capital city of the Empire in the West. should be noted that this was an extremely prestigious appointment. In classical times, when laws were often made and issues voted on by huge public assemblies, when even juries typically had several hundred members, and when a man's public influence, or even on occasion his life, depended on his ability to sway large audiences, rhetoric -- the art of manipulating an audience -- was a skill that few men thought they could afford to neglect. was one of the few, and we know what happened to him!) art, at first intensely practical, had by Augustine's day become a display form admired for its own sake. However, the admiration was there. Every lawyer, arguing a case, was expected to give an eloquent speech, full of classical allusions and standard rhetorical flourishes. And Augustine was at the top of the field. St. Augustine entering Milan, by Gozzoli St. Augustine entering Milan, by Gozzoli Milan Augustine met the bishop Ambrose, and was startled to find in him a reasonableness of mind and belief, a keenness of thought, and an integrity of character far in excess of what he had found elsewhere. For the first time, Augustine saw Christianity as a religion fit for a philosopher. after his arrival in Milan, Augustine was plunged into two crises. First, his mother arrived from Africa, and persuaded him that he ought to give up his mistress and get married. He agreed to a betrothal to a suitable young lady; but his betrothed was too young for immediate marriage, and so the actual wedding was postponed for two years. Meanwhile the mistress had been sent back to Africa. Augustine, not ready for two years of sexual abstinence, lapsed back into promiscuity. The second crisis was that Augustine became a neo-Platonist. Plato, as interpreted by his later spokesmen, in particular by Plotinus, taught that only God is fully real, and that all other things are degenerations in varying degrees from the One--things are progressively less good, less spiritual, and less real as one goes rung by rung down the cosmic ladder. By contemplating spiritual realities, directing one's attention first to one's own mind and then moving up the ladder rung by one to the contemplation of God, one acquires true wisdom, true self-fulfilment, true spirituality, and union with God, or the One. Augustine undertook this approach, and believed that he had in fact had an experience of the presence of God, but found that this only made him more aware of the gulf between what he was and what he realized that he ought to be. he continued to hear Bishop Ambrose. And finally, partly because Ambrose had answers for his questions, partly because he admired Ambrose personally, and chiefly (or so he believed) because God touched his heart, he was converted to Christianity in 386 and was baptised by Ambrose at Easter of 387. 12 years later he wrote an account of his life up to a time shortly after his conversion, a book called the Confessions, a highly readable work available in English. Ostensibly an autobiography, it is more an outpouring of penitence and thanksgiving. "Take and Read", by Gozzoli "Take and Read", by Gozzoli a well-known chapter, Augustine describes his conversion. His intellectual objections had lost their force, and he was at a point where the difficulty was that he seemed unable to make a commitment to living chastely, or unable to make a commitment, period. He heard of a group of young men, Christians, one of whom decided to become a desert hermit, whereupon the others, one at a time, made the same commitment, encouraged and inspired by the examples of those in the group who had already done so. (In many circles at that time, becoming a desert hermit had the same overtones as joining the Peace Corps did for many young persons in the 1960's, or joining the armed forces for many in the weeks immediately after the attack on Pearl Harbor.) Augustine went aside to ponder the question, "How is it that these young men can make so drastic a commitment, and I cannot take even the first step of declaring myself a Christian?" He heard what seemed to be a child's voice coming from next door, saying over and over, "Tolle, lege; tolle, lege," or, "Pick up and read; pick up and read." Since he could not think of any reason why a child would be saying that, he took it as an omen, and picked up a copy of Paul's Epistle to the Romans. As he opened it, his eye fell on the end of the thirteenth chapter: The night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. he read, he experienced this as God speaking directly to him, convicting him of his past sins, and offering him forgiveness; calling him to amend his life, and promising him the grace and power to do it. He burst into tears, and surrendered. Later, he wrote: Late have I loved Thee, O Lord; and behold, Thou wast within and I without, and there I sought Thee. Thou was with me when I was not with Thee. Thou didst call, and cry, and burst my deafness. Thou didst gleam, and glow, and dispell my blindness. Thou didst touch me, and I burned for Thy peace. For Thyself Thou hast made us, and restless our hearts until in Thee they find their ease. Late have I loved Thee, Thou Beauty ever old and ever new. Thou hast burst my bonds asunder; unto Thee will I offer up an offering of praise. written as an account of his life, the Confessions keeps digressing into speculations about the nature of time, the nature of causality, the nature of free will, the motives of human action, etc. deWohl has written a novel about Augustine, based mostly on the Confessions, called The Restless Flame. It is an excellent introduction to the man. his conversion, Augustine went back to his native Africa in 387, where he was ordained a priest in 391 and consecrated bishop of Hippo in 396. It was not his intention to become a priest. He was visiting the town of Hippo (or Hippo Regius, now Annaba, 36:55 N 7:47 E), was in church hearing a sermon, and the bishop, without warning, said, "This congregation is in need of more priests, and I believe that the ordination of Augustine would be to the glory of God." Willing hands dragged Augustine forward, and the bishop together with his council of priests laid hands on Augustine and ordained him to the priesthood. (The experience may have colored Augustine's perception of such questions as, "Does a man come to God because he has chosen to do so, or because God has chosen him, and drawn him to Himself?") A few years later, when the Bishop of Hippo died, Augustine was chosen to succeed him. was a diligent shepherd of his flock, but he also found time to write extensively. He was an admirer of Jerome, and wrote him a letter hoping to establish a friendship, but the letter went astray. (In those days there was no public post office, and if you wanted to send a letter to a friend in Athens, you entrusted it to someone you knew who was travelling to Athens, or at least in that general direction, with instructions to deliver it or pass it on to someone else who would oblige.) Jerome did not get the letter, and the contents became public knowledge before he heard of it. Augustine, in addition to saying how much he admired Jerome, had offered some criticisms of something Jerome had written. Jerome was furious, and came close to writing Augustine off altogether. However, Augustine wrote him a second letter, apologizing and explaining what had happened, and Jerome was mollified. They had a long and intellectually substantial correspondence. written output was vast, and largely responsible for the fact that the entry for him in the index of the Encyc. Brit. is more than a column long. His surviving works (and it is assumed that the majority did not survive) include 113 books and treatises, over 200 letters, and over 500 sermons. His work greatly influenced Luther and Calvin, to the point where for a while Roman Catholic speakers and writers were wary of quoting him lest they be suspected of Protestant tendencies. have already mentioned his Confessions. A second great work of his is the book, De Civitatae Dei (The City of God). This was written after Rome had been sacked by invaders led by Alaric the Visigoth. It is a reply to those who said that the Roman Empire was falling apart because the Christians had taken over; he discusses the work of God in history, and the relation between the Christian as citizen of an earthly commonwealth and the Christian as citizen of Heaven. third great work is his De Trinitate (On the Trinity). Here, he discusses the doctrine of the Trinity by undertaking to compare the mind of man with the mind of God, since man is made in the image of God (Genesis 1:27). Augustine begins by pointing out a Trinitarian structure in the act of knowing something. He continues by pointing out a Trinitarian structure in the act of self-awareness. He concludes by pointing out a Trinitarian structure in the act of religious contemplation by which man sees himself as made in the image of God. AND THE DONATISTS a century before Augustine was born, the Church in Africa had been torn apart by the Donatist controversy. For a brief account of this controversy (and the Pelagian and other controversies of the day), but a longer one than I am prepared to give here, I refer the reader to the relevant section of the book, Sketches of Church History, by Canon Robertson. the persecution of the Church by the Emperor Decius, some Christian clergymen in Africa, or so it was alleged, had stood firm against threat of torture, imprisonment and death more consistently and nobly than others. The Donatists maintained that their clergy derived their ordinations from clergy with very good records of constancy under persecution, and that they were the Church of the Martyrs, as opposed to the Church of the Sell-outs, which was everybody else. They further held that sacraments received at the hands of unworthy ministers were of no value. Or at least it seems that they held this. Augustine had a long correspondence and controversy with them, and at one point they apparently replied that they did not hold this, to which Augustine replied, "In that case, will you kindly tell me what the controversy is all about, and what you and I have been debating for the last eighteen months, and what your bishops and ours have been out of fellowship with each other about for the last century?" The controversy dragged on, with part of the dispute historical (whether Bishop so-and-so, now seventy years dead, had really done what he was accused of doing), and part theological. It seems clear that the Donatists, at least most of the time, argued that the holiness of the Church depended on the holiness of its members, especially its clergy. Against them, Augustine maintained that the holiness of the Church is not derived from the average level of virtue of its individual members, but is derived from the Holiness of its Head, who is Christ. AND THE PELAGIANS Augustine's day, a man from Britain named Morgan, or in Latin Pelagius (means "islander" -- consider the words "pelagic" and "archipelago"), began to preach, denouncing what he saw as a slackening of moral standards. He saw professed Christians living less than exemplary lives, and offering human frailty as an excuse. His reply was: "Nonsense. God has given you free will. You can choose to follow the example of Adam, or you can choose to follow the example of Christ. God has given everyone the grace he needs to be good. If you are not good, you simply need to try harder." Augustine asked him about original sin, and he replied that there is no such thing. Augustine asked him why, in that case, it was the universal custom to baptize infants, and he had no answer. Augustine saw the teaching of Pelagius as totally undermining the doctrine that God is the ultimate source of all good, and encouraging the virtuous and well-behaved Christian to feel that he had earned God's approval by his own efforts. Pelagius was condemned by Pope Innocent I, and then re-instated by Pope Zosimus. Augustine refused to accept the judgement of Zosimus, and ultimately won the day. the end of his life, the Vandals, a barbarian people with a reputation for wanton destructiveness (hence our modern term "vandal"), who had earlier invaded Spain from the north and settled down there (hence the province of Spain called "Andalusia"), became involved in a civil war in Northern Africa, and their troops invaded Africa in huge numbers. The leader of the losing side took refuge in the town of Hippo, and the Vandals were besieging the town (which they ultimately captured) when Augustine, bishop of Hippo, died 28 August 430, aged 75. by James Kiefer [Several of Augustine's works can also be found online at the Christian Classics Ethereal Library.] MONNICA, MOTHER OF AUGUSTINE OF HIPPO (4 MAY 387); know about Monnica almost entirely from the autobiography (the Confessions) of her son Augustine, a major Christian writer, theologian and philosopher (see 28 August). was born in North Africa, near Carthage, in what is now Tunisia, perhaps around 331, of Christian parents, and was a Christian throughout her life. Her name has usually been spelled "Monica," but recently her tomb in Ostia was discovered, and the burial inscription says "Monnica," a spelling which all AC (Archaeologically Correct) persons have hastened to adopt. (On the other hand, it may simply be that the artisan who carved the inscription was a bad speller.) As a girl, she was fond of wine, but on one occasion was taunted by a slave girl for drunkenness, and resolved not to drink thereafter. She was married to a pagan husband, Patricius, a man of hot temper, who was often unfaithful to her, but never insulted or struck her. It was her happiness to see both him and his mother ultimately receive the Gospel. soon recognized that her son was a man of extraordinary intellectual gifts, a brilliant thinker and a natural leader of men (as a youngster he was head of a local gang of juvenile delinquents), and she had strong ambitions and high hopes for his success in a secular career. Indeed, though we do not know all the circumstances, most Christians today would say that her efforts to steer him into a socially advantageous marriage were in every way a disaster. However, she grew in spiritual maturity through a life of prayer, and her ambitions for his worldly success were transformed into a desire for his conversion. He, as a youth, rejected her religion with scorn, and looked to various pagan philosophies for clues to the meaning of life. He undertook a career as an orator and teacher of the art of oratory (rhetoric), and moved from Africa to Rome and thence to Milan, at that time the seat of government in Italy. His mother followed him there a few years later. In Milan, Augustine met the bishop Ambrose, from whom he learned that Christianity could be intellectually respectable, and under whose preaching he was eventually converted and baptised on Easter Eve in 387, to the great joy of Monnica. his baptism, Augustine and a younger brother Navigius and Monnica planned to return to Africa together, but in Ostia, the port city of Rome, Monnica fell ill and said, "You will bury your mother here. All I ask of you is that, wherever you may be, you should remember me at the altar of the Lord. Do not fret because I am buried far from our home in Africa. Nothing is far from God, and I have no fear that he will not know where to find me, when he comes to raise me to life at the end of the world." by James Kiefer

Constantinople, 374-450, Arsenius t Great, Egyptian, Roman, Byzantine St, Theodosius' sons, Sketis, Silence, Flame, tears
Constantinople, 374-450, Arsenius t Great, Egyptian, Roman, Byzantine St, Theodosius' sons, Sketis, Silence, Flame, baskets, tears; Venerable Arsenius the Great, Commemorated on May 8 ; Arsenius the Great was born in the year 354 at Rome into a pious Christian family, which provided him a fine education and upbringing. He studied rhetoric and philosophy, and mastered the Latin and Greek languages. Saint Arsenius gave up philosophy and the vanity of worldly life, seeking instead the true wisdom praised by Saint James “pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits” (Jas. 3:17). He entered the ranks of the clergy as a deacon in one of the Roman churches, dedicating himself to the service of God. emperor Theodosius (379-395), who ruled the eastern half of the Roman Empire, heard about his erudition and piety, and he wished to entrust Arsenius with the education of his sons Arcadius and Honorius. Arsenius, however, protested that he had given up secular studies in order to serve God. Against his will, but in obedience to the will of Pope Damasus (December 11), Saint Arsenius agreed to teach the imperial children, hoping to teach them Christian piety as well. he arrived at Constantinople, Arsenius was received with great honor by the emperor Theodosius, who charged him to educate his sons not only in wisdom, but also in piety, guarding them from the temptations of youth. “Forget that they are the emperor’s sons,” said Theodosius, “for I want them to submit to you in all things, as to their father and teacher.” fervor the saint devoted himself to the education of the youths, but the high esteem in which he was held troubled his spirit, which yearned for the quietude of monastic life. Saint Arsenius entreated the Lord to show him the way to salvation. The Lord heard his prayer and one time he heard a voice telling him, “Arsenius, flee from men, and you shall be saved.” And then, removing his rich clothing and replacing it with old and tattered garments, he secretly left the palace, boarded a ship for Alexandria, and he made his way to Sketis, a monastery in the midst of the desert. at the church, he asked the priests to accept him into the monastic brotherhood, calling himself a wretched wanderer, though his very manner betrayed him as a cultivated man. The brethren led him to Abba John the Dwarf (November 9), famed for his holiness of life. He, wishing to test the newcomer’s humility, did not seat Arsenius with the monks for the trapeza meal. He threw him a piece of dry bread saying, “Eat if you wish.” Saint Arsenius got down on his hands and knees, and picked up the bread with his mouth. Then he crawled off into a corner and ate it. Seeing this, Elder John said, “He will be a great ascetic!” Then accepting Arsenius with love, he tonsured him into monasticism. Arsenius zealously passed through his obediences and soon he surpassed many of the desert Fathers in asceticism. The saint again heard the Voice while he was praying, “Arsenius, hide from people and dwell in silence, this is the root of virtue.” From that moment Saint Arsenius settled in a solitary cell deep in the desert. taken on the struggle of silence he seldom left his seclusion. He came to church only on Sundays and Feast days, observing complete silence and conversing with no one. When Abba Moses asked him why he hid himself from people, Saint Arsenius replied, “God knows that I love you, but I cannot remain with God and with men at the same time. The Heavenly Powers all have one will and praise God together. On earth, however, there are many human wills, and each man has his own thoughts. I cannot leave God in order to live with people.” absorbed in constant prayer, the saint did not refuse visiting monks with his counsel and guidance, giving short, but perceptive answers to their questions. Once, a monk from Sketis saw the great Elder through a window standing at prayer, surrounded by a flame. handicraft of Saint Arsenius was to weave baskets, for which he used the fronds of date palms soaked in water. For a whole year Saint Arsenius did not change the water in the container, but merely added a little water to it from time to time. This caused his cell to be permeated with a foul stench. When asked why he did this, the saint replied that it was fitting for him to humble himself in this way, because in the world he had used incense and fragrant oils. He prayed that after death he would not experience the stench of hell. fame of the great ascetic spread far, and many wanted to see him, and they disturbed his tranquility. As a result, the saint was forced to move around from place to place. But those thirsting to receive his guidance and blessing still found him. Arsenius taught that many take upon themselves great deeds of repentance, fasting, and vigil, but it is rare for someone to guard his soul from pride, greed, jealousy, hatred of one’s brother, remembrance of wrongs, and judgment. In this they resemble graves which are decorated outwardly, but filled with stinking bones. certain monk once asked Saint Arsenius what he should do when he read the Holy Scriptures and did not comprehend their meaning. The Elder answered, “My child, you must study and learn the Holy Scriptures constantly, even if you do not understand their power... For when we have the words of the Holy Scriptures on our lips, the demons hear them and are terrified. Then they flee from us, unable to bear the words of the Holy Spirit Who speaks through His apostles and prophets.” monks heard how the saint often urged himself on in his efforts with the words, “Rouse yourself, Arsenius, work! Do not remain idle! You have not come here to rest, but to labor.” He also said, “I have often regretted the words I have spoken, but I have never regretted my silence.” great ascetic and keeper of silence was given the gift of tears with which his eyes were constantly filled. He spent fifty-five years at monastic labors and struggles. He spent forty years at Sketis, and ten years on the mountain of Troe near Memphis. Then he spent three years at Canopus, and two more years at Troe, where he fell asleep in the Lord. Our holy, God-bearing Father Arsenius reposed when he was nearly one hundred years old, in the year 449 or 450. only disciples seem to have been Alexander, Zoilos, and Daniel (June 7).

Constantinople, 375, Hieromartyr Marcellus of Apamea, permission to destroy Temple, Lesser Blessing of Water, temple destroyed
Syria, 375, Hieromartyr Marcellus the Bishop of Apamea, Syria (Orontes River 5), permission to destroy Temple, temporary wood woould not burn, Lesser Blessing of Water, wood burned, caught destroying another temple, thrown into fire; Apamea, Syria; Hieromartyr Marcellus the Bishop of Apamea, Commemorated August 14 ; Hieromartyr Marcellus, Bishop of Apamea, was born of illustrious parents on the island of Cyprus. received a fine education, he occupied a high civil office. marveled at his purity of life, mildness, kindness and eloquence. the year 375, the saint left his wife and children, and devoted himself to a monastic life in Syria. people of Apamea, having him come to the city on some practical matter, elected him as bishop. the account of Theodoret of Cyrrhus we learn that Saint Marcellus received permission from the emperor Saint Theodosius the Great (379-395) to destroy a strongly built temple of Jupiter at Apamea, the saint didn’t know how to accomplish this. certain worker promised to help him. He undermined three of the huge columns, propping them up temporarily with olive wood. he tried to set them afire, but the wood would not burn. Saint Marcellus learned of this, he performed the Lesser Blessing of Water, he commanded that this water be faithfully sprinkled around the wood. this, the wood burned quickly, the columns fell down and the whole pagan temple collapsed in upon itself. soldiers near Aulona in the Apamea district demolished another pagan temple, the saint, watching from a distance, was seized by pagans and thrown into a fire. killers were found, and the saint’s sons wanted to take revenge. local Council forbade them to do this, decreeing that it would be wrong to avenge such a death as the saint had received. Instead, they ought to give thanks to God.

Byzantium, 375-383, Emperor, Gratian, Christian, in the West
Byzantine Emperor, 375-383, Gratian ; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430) ; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; St Marcian of Cyrrhus, Commemorated on November 2; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Martin the Merciful the Bishop of Tours, Commemorated on November 11; St Amphilochius the Bishop of Iconium, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St John of Egypt, Commemorated on December 2; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; Venerable Melania the Younger of Rome, Commemorated on December 31; St Peter the Bishop of Sebaste, in Armenia, Commemorated on January 9; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; St Theodosius of Antioch, Commemorated on January 11 ; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Venerable Marcian of Cyrrhus in Syria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; Venerable Macarius the Great of Egypt, Commemorated on January 19; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Mausimas the Syrian, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Publius the Ascetic of Syria, Commemorated on January 25 ; St Simeon "œthe Ancient" of Mt. Sinai, Commemorated on January 26; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Venerable Isidore of Pelusium, Commemorated on February 4; St Meletius the Archbishop of Antioch, Commemorated on February 12; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Germanus of Dacia Pontica, Commemorated on February 29; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; GREGORY OF NYSSA, (9 MAR 395); CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on March 22; Martyr Bathusius in the Crimea, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; St Acacius the Bishop of Melitene, Commemorated on April 17; Venerable Theodore Trichinas "œthe Hair-Shirt Wearer"Â and Hermit Near Constantinople, Commemorated on April 20; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22;

Constantinople, 376-382, Gothic Civil War, Eastern Roman Empire, Roman Roads
Byzantine Period, Gothic Civil War, 376-382, Eastern Roman Empire; Greatmartyr Nicetas the Goth, Commemorated on September 15; St Martin the Merciful the Bishop of Tours, Commemorated on October 12 ; St Ambrose the Bishop of Milan, Commemorated on December 7;

Constantinople, 376-382, Gothic General, Fritigern, Christian, Victor, Arian
Byzantine Period, Gothic General, 376-382, Fritigern, Christian, Victor Byzantine Period, Gothic Civil War, 376-382, Eastern Roman Empire; Greatmartyr Nicetas the Goth, Commemorated on September 15; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397);

Byzantium, 379-395, Emperor, Theodosis 1, the Great, with Christian Goths, anti Pagan
Byzantine Emperor, 379-395, Theodosis 1, the Great ; I (11 January 347-“ 17 January 395), also called Theodosius the Great, was Roman emperor from 379 to 395, during Late Antiquity. reign accelerated the Christianization of the Roman Empire, achieved military successes when the frontiers of the empire were threatened by the wars of the Migration Period, and defeated two rival emperors in successive civil wars. He was the first emperor of the Theodosian dynasty (r. 379-“457), and married into the ruling Valentinianic dynasty (r. 364-“455). His decrees made Nicene Christianity the state church of the Roman Empire and punished Roman paganism, Hellenistic religion, and Arianism. his capital Constantinople he commissioned the honorific Column of Theodosius, the Theodosian Walls, and the Golden Gate, among the greatest works of ancient Roman architecture. a military career and a governorship under his father Theodosius the Elder he became magister equitum and was then elevated to the imperial rank of augustus by the emperor Gratian (r. 367-“383). He replaced the latter's uncle and senior augustus Valens (r. 364-“378), who had been killed in the Battle of Adrianople. Theodosius married Gratian's half-sister Galla, daughter of Valentinian the Great (r. 364-“375), and defeated the rebellion of Magnus Maximus (r. 383-“388) on behalf of his new brother-in-law, Valentinian II (r. 375-“392). When Valentinian II died, Theodosius became the senior emperor, having already made his eldest son Arcadius his co-augustus. Theodosius then defeated the usurper Eugenius (r. 392-“394). accepting his elevation, he campaigned against Goths and other barbarians who had invaded the Empire. His resources were not sufficient to destroy them or drive them out, which had been Roman policy for centuries in dealing with invaders. By treaty, which followed his indecisive victory at the end of the Gothic War, they were established as foederati, autonomous allies of the Empire, south of the Danube, in Illyricum, within the Empire's borders. They were given lands and allowed to remain under their own leaders, not assimilated as had been normal Roman practice. issued decrees that effectively made Nicene Christianity the official state religion of the Roman Empire, including the Edict of Thessalonica.[4][5] neither prevented nor punished the destruction of prominent Hellenistic temples of classical antiquity, including the Temple of Apollo in Delphi and the Serapeum in Alexandria. He dissolved the order of the Vestal Virgins in Rome's Temple of Vesta. In 393, he banned the pagan rituals of the Olympic Games. his death, Theodosius's young and incapable sons were the two augusti. Arcadius (r. 383-“408) inherited the eastern empire and ruled from Constantinople and Honorius (r. 393-“423) the western empire, an administrative division that endured until the fall of the western Roman empire in the late 5th century. fought two destructive civil wars, successively defeating the usurpers Magnus Maximus in 387-“388 and Eugenius in 394, at great cost to the power of the Empire. His management of the empire was marked by heavy tax exactions, by the compulsory establishment of Christianity, and by a court in which according to Peter Brown "everything was for sale".[6] is considered a saint by the Catholic, Eastern Orthodox, and Oriental Orthodox churches, and his feast day is on January 17.[7] life[edit] to Polemius Silvius, Theodosius the Great was born on 11 January 347 or 346.[8] The epitome de Caesaribus places his birthplace at Cauca (Coca, Segovia) in Hispania.[8] According to the traditional texts of the chronicle of Hydatius and Zosimus, he was born at "Cauca in Gallaecia".[9][10][11] These texts are probably corrupted with interpolations, as Cauca was in fact not part of the province of Gallaecia, while according to Themistius, Claudius Claudianus, and Marcellinus Comes, he was born at Italica in Hispania Baetica.[11] These claims were probably fictitious and intended to connect Theodosius with the lineage of his distant predecessor Trajan (r. 98-“117), who had came from Italica.[8] Thedosius's father was Theodosius the Elder and his mother was Thermantia.[8] Theodosius had a brother named Honorius, a sister referred to in Aurelius Victor's De caesaribus but whose name is unknown, and a niece, Serena.[8] career[edit] accompanied his father, the comes rei militaris, on his 368-“369 campaign against the Franks, Scots, and Saxons to restore order and the rule of the emperors Valentinian I (r. 364-“375) and Valens (r. 364-“378) in Roman Britain, which had been threatened in 367 by the Great Conspiracy.[12][13][8] They also defeated the usurpation in Britain by Valentinus.[13] Previous to this in 366, Theodosius the Elder attacked and defeated the Alamanni in Roman Gaul; the defeated prisoners had been resettled in the Po Valley.[14][15] the Elder was made magister equitum in 369, and retained the post until 375.[8] Theodosius and his father son campaigned against the Alamanni 370.[8] The two Theodosi campaigned against Sarmatians in 372/373.[8] The emperors' rule in Roman Africa was disrupted by the revolt of Firmus in 373.[16] Theodosius the Elder moved to defeat the usurpation.[16] In about 373, Theodosius was made dux of the province of Moesia Prima.[17] In 374, the Quadi and their allies the Sarmatians overran the province of Valeria in the praetorian prefecture of Illyricum.[18] Theodosius drove the Sarmatians out of the Roman territory and then defeated the Quadi.[19][20] He is reported to have defended his province with marked ability and success.[19] the Elder fell from power in 375, and Theodosius the dux of Moesia Prima retired to his estates in the Iberian Peninsula, where he married Aelia Flaccilla in 376.[8] Their first child, Arcadius, was born around 377.[8] Pulcheria, their daughter, was born in 377 or 378.[8] Theodosius had returned to the Danube frontier by 378, when he was appointed magister equitum.[8] the death of his uncle Valens (r. 364-“378), Gratian, now the senior augustus, sought a candidate to nominate as Valens's successor. On 19 January 379, Theodosius I was made augustus over the eastern provinces at Sirmium.[8][21] His wife, Aelia Flaccilla, was accordingly raised to augusta.[8] The new augustus's territory spanned the Roman praetorian prefecture of the East, including the Roman diocese of Thrace, and the additional dioceses of Dacia and of Macedonia. Theodosius the Elder, who had died in 375, was then deified as: Divus Theodosius Pater, lit. 'the Divine Father Theodosius'.[8] administrative divisions of the Roman Empire in 395, under Theodosius I. of Valentinian II showing Valentinian and Theodosius I on the reverse, each holding a mappa reign: 379-“383[edit] October 379 the Council of Antioch was convened.[8] On 27 February 380 Theodosius issued the Edict of Thessalonica, making Nicene Christianity the state church of the Roman Empire.[8] In 380, Theodosius was made Roman consul for the first time and Gratian for the fifth; in September the augusti Gratian and Theodosius met, returning the Roman diocese of Dacia to Gratian's control and that of Macedonia to Valentinian II.[21][8] In autumn Theodosius fell ill, and was baptized.[8] According to the Consularia Constantinopolitana, Theodosius arrived at Constantinople and staged an adventus, a ritual entry to the capital, on 24 November 380.[8] issued a decree against Christians deemed heretics on 10 January 381.[8] According to the Consularia Constantinopolitana, on the 11 January, Athanaric, king of the Gothic Thervingi arrived in Constantinople; he died and was buried in Constantinople on 25 January.[8] 8 May 381, Theodosius issued an edict against Manichaeism.[8] In mid-May, Theodosius convened the First Council of Constantinople, the second ecumenical council after Constantine's First Council of Nicaea in 325; the Constantinopolitan council ended on 9 July.[8] According to Zosimus, Theodosius won a victory over the Carpi and the Scirii in summer 381.[8] On 21 December, Theodosius decreed the prohibition of sacrifices with the intent of divining the future.[8] 21 February 382, the body of Theodosius's father in law Valentinian the Great was finally laid to rest in the Church of the Holy Apostles.[8] Another Council of Constantinople was held in summer 382.[8] to the Consularia Constantinopolitana, a treaty of foedus was reached with the Goths, and they were settled between the Danube and the Balkan Mountains.[8] settlement of the Gothic Wars[edit] Goths and their allies (Vandals, Taifals, Bastarnae and the native Carpians) entrenched in the provinces of Dacia and eastern Pannonia Inferior consumed Theodosius's attention. Gothic crisis was so dire that his co-Emperor Gratian relinquished control of the Illyrian provinces and retired to Trier in Gaul to let Theodosius operate without hindrance. major weakness in the Roman position after the defeat at Adrianople was the recruiting of barbarians to fight against other barbarians. In order to reconstruct the Roman Army of the East, Theodosius needed to find able bodied soldiers and so he turned to the most capable men readily at hand: the barbarians recently settled in the Empire. This caused many difficulties in the battle against barbarians since the newly recruited fighters had little or no loyalty to Theodosius. It did not help that Theodosius himself was dangerously ill during many months after his elevation, being confined to his bed in Thessalonica during much of 379.[22] suppressed the incursions into dioceses of Illyria (Pannonia and Dalmatia) by Alathaeus and Saphrax in 380.[23] He succeeded in convincing both to agree to a treaty and be settled in Pannonia.[24] was able finally to enter Constantinople in November 380, after two seasons in the field, having ultimately prevailed by offering highly favorable terms to the Gothic chiefs.[23] His task was rendered much easier when Athanaric, an aged and cautious leader, accepted Theodosius's invitation to a conference in the capital, Constantinople, and the splendor of the imperial city reportedly awed him and his fellow-chiefs into accepting Theodosius' offers.[25] himself died soon after, but his followers were impressed by the honorable funeral arranged for him by Theodosius, and agreed to defending the border of the empire.[25] The final treaties with the remaining Gothic forces, signed 3 October 382, permitted large contingents of barbarians, primarily Thervingian Goths, to settle in Thrace south of the Danube frontier.[26] The Goths now settled within the Empire would largely fight for the Romans as a national contingent, as opposed to being fully integrated into the Roman forces.[26] provinces along the Ister (Danube), showing the Roman dioceses of Thrace, Dacia, Pannonia and Italia Annonaria on the empire's northern frontier civil war: 383-“384[edit] of Theodosius, showing both he and his co-augustus Valentinian II (r. 375-“392) enthroned on the reverse, each crowned by Victory and together holding an orb victoria augg ("the Victory of the Augusti") to the Chronicon Paschale, Theodosius celebrated his quinquennalia on 19 January 383 at Constantinople; on this occasion he raised his eldest son Arcadius to co-augustus.[8] Early 383 saw the acclamation of Magnus Maximus as augustus in Britain and the appointment of Themistius as praefectus urbi in Constantinople.[8] On 25 July, Theodosius issued a new edict against gatherings of Christians deemed heretics.[8] unable to do much about Maximus due to his still inadequate military capability, opened negotiations with the Persian emperor Shapur III (r. 383-“388) of the Sasanian Empire.[27] In an attempt to curb Maximus's ambitions, Theodosius appointed Flavius Neoterius as praetorian prefect of Italy.[28] in 383, Gratian's wife Constantia died.[21] Gratian remarried, wedding Laeta, whose father was a consularis of Roman Syria.[29] On the 25 August 383, according to the Consularia Constantinopolitana, Gratian was killed at Lugdunum (Lyon) by Andragathius, the magister equitum of the rebel augustus during the rebellion of Magnus Maximus .[21] Constantia's body arrived in Constantinople on 12 September that year and was buried in the Church of the Holy Apostles on 1 December.[21] Gratian was deified as Latin: Divus Gratianus, lit. 'the Divine Gratian'.[21] 21 January 384 all those deemed heretics were expelled from Constantinople.[8] According to the Consularia Constantinopolitana, Theodosius received in Constantinople an embassy from the Sasanian Empire in 384.[8] In summer 384, Theodosius met his co-augustus Valentinian II in northern Italy.[30][8] Theodosius brokered a peace agreement between Valentinian and Magnus Maximus which endured for several years.[31] of Theodosius, found in 1847 in Almendralejo, Spain reign: 384-“387[edit] second son Honorius was born on 9 December 384 and titled nobilissimus puer (or nobilissimus iuvenis).[8] The death of Aelia Flaccilla, Theodosius's first wife and the mother of Arcadius, Honorius, and Pulcheria, occurred by 386.[8] She died at Scotumis in Thrace and was buried at Constantinople, her funeral oration delivered by Gregory of Nyssa.[8][32] A statue of her was dedicated in the Byzantine Senate.[32] In 384 or 385, Theodosius's niece Serena was married to the magister militum, Stilicho.[8] On 25 May 385, Theodosius repeated the ban on sacrifices that were done in order to predict the future.[8] the beginning of 386, Theodosius's daughter Pulcheria also died.[8] That summer more Goths were defeated, and many were settled in Phrygia.[8] According to the Consularia Constantinopolitana, a Roman triumph over the Gothic Greuthungi was then celebrated at Constantinople.[8] The same year, work began on the great triumphal column in the Forum of Theodosius in Constantinople, the Column of Theodosius.[8] On 19 January 387, according to the Consularia Constantinopolitana, Arcadius celebrated his quinquennalia in Constantinople.[8] By the end of the month, there was an uprising or riot in Antioch (Antakya).[8] With a peace agreement with Persia in the Roman-“Persian Wars came a division of Armenia.[8] civil war: 387-“388[edit] peace with Magnus Maximus was broken in 387, and Valentinian escaped the west with Justina, reaching Thessalonica (Thessaloniki) in summer or autumn 387 and appealing to Theodosius for aid; Valentinian II's sister Galla was then married to the eastern augustus at Thessalonica in late autumn.[30][8] Theodosius may still have been in Thessalonica when he celebrated his decennalia on 19 January 388.[8] Theodosius was consul for the second time in 388.[8] Galla and Theodosius's first child, a son named Gratian, was born in 388 or 389.[8] 10 March 388, Christians deemed heretics were forbidden from residing in cities.[8] On 14 March, Theodosius banned the intermarriage of Jews and Christians.[8] In summer 388, Theodosius recovered Italy from Magnus Maximus for Valentinian, and in June, the meeting of Christians deemed heretics was banned by Valentinian.[30][8] armies of Theodosius and Maximus fought at the Battle of Poetovio in 388, which saw Maximus defeated. On 28 August 388 Maximus was executed.[33] Now the de facto ruler of the Western empire as well, Theodosius celebrated his victory in Rome on June 13, 389 and stayed in Milan until 391, installing his own loyalists in senior positions including the new magister militum of the West, the Frankish general Arbogast.[33] July, Magnus Maximus was defeated by Theodosius at the Battle of Save; on 28 August, Magnus Maximus was executed by Theodosius.[8] According to the Consularia Constantinopolitana, Arbogast killed Flavius Victor (r. 384-“388), Magnus Maximus's young son and co-augustus, in Gaul in August/September that year. Damnatio memoriae was pronounced against them, and inscriptions naming them were erased.[8] affairs: 388-“391[edit] Ambrose barring Theodosius from Milan Cathedral, Anthony van Dyck, c. 1620 came into conflict with Ambrose, bishop of Mediolanum (Milan), in October 388 over the persecution of Jews at Callincium-on-the-Euphrates (Raqqa).[8] As mentioned in the Panegyrici Latini and in a panegyric of Claudian's on the sixth consulship of Honorius, Theodosius then received another embassy from the Persians in 389.[8] According to the Consularia Constantinopolitana, Theodosius staged an adventus on entering Rome on 13 June 389.[8] On 17 June, he issued a decree against Manichaeism.[8] Theodosiushad left Valentinian under the protection of the magister militum Arbogast, who then defeated the Franks in 389.[31][30] 390 the population of Thessalonica rioted in complaint against the presence of the local Gothic garrison. The garrison commander was killed in the violence, so Theodosius ordered the Goths to kill all the spectators in the circus as retaliation, an event known as the Massacre of Thessalonica; Theodoret, a contemporary witness to these events, reports: the anger of the Emperor rose to the highest pitch, and he gratified his vindictive desire for vengeance by unsheathing the sword most unjustly and tyrannically against all, slaying the innocent and guilty alike. It is said seven thousand perished without any forms of law, and without even having judicial sentence passed upon them; but that, like ears of wheat in the time of harvest, they were alike cut down.[34] was excommunicated by the bishop of Milan, Ambrose, for the massacre.[35] Ambrose told Theodosius to imitate David in his repentance as he had imitated him in guilt; Ambrose readmitted the emperor to the Eucharist only after several months of penance.[citation needed] spring 390, possibly in April, the Massacre of Thessalonica was perpetrated by Theodosius's army, leading to a confrontation with Ambrose.[8] Ambrose demanded that the emperor do penance for the massacre.[8] According to the 5th-century church historian Theodoret, on 25 December 390 (Christmas), Ambrose received Theodosius back into the Christian Church in his bishopric of Mediolanum.[8] According to the Chronicon Paschale, on 18 February 391, the head of John the Baptist was translated to Constantinople.[8] On the 24 February, attendance at pagan sacrifices and temples was forbidden by law.[8] In early summer 391, an uprising in Alexandria was suppressed, and the Serapeum of Alexandria was destroyed.[8] On 16 June, pagan worship was prohibited by law.[8] In 391, a delegation from the Roman Senate was snubbed in Gaul because of the reappearance of the Altar of Victory in the Curia Julia.[30] to Zosimus, Theodosius then campaigned against marauding barbarian bandits in Macedonia in autumn 391.[8] Eventually, he came to Constantinople, where according to Socrates Scholasticus's Historia Ecclesiastica he held an adventus, entering the city on 10 November 391.[8] of Eugenius (r. 392-“394), showing both he and Theodosius enthroned on the reverse, each crowned by Victory and together holding an orb. Marked: victoria augg ("the Victory of the Augusti") of the Theodosian emperors from the Hoxne Hoard: portraits of Theodosius I (top), Arcadius (left), and Honorius (right) civil war: 392-“394[edit] 15 May 392, Valentinian II died at Vienna in Gaul (Vienne), either by suicide or as part of a plot by the magister militum Arbogast.[30] Valentinian had quarrelled publicly with Arbogast, and was found hanged in his room.[36] Arbogast announced that this had been a suicide.[36] He was deified with the consecratio: Divae Memoriae Valentinianus, lit. 'the Divine Memory of Valentinian'.[30] was then sole adult emperor, reigning with his son Arcadius. Arbogast was unable to assume the role of emperor because of his non-Roman background.[36] Instead, on 22 August at the behest of Arbogast, a magister scrinii and vir clarissimus, Eugenius, was acclaimed augustus at Lugdunum.[8] Eugenius made some limited concessions to the Roman religion; like Maximus he sought Theodosius's recognition in vain.[36] On 8 November 392, all cult worship of the gods was forbidden by Theodosius.[8] to Polemius Silvius, Theodosius raised his second son Honorius to augustus on 23 January 393.[8] He cited Eugenius's illegitimacy.[36] 393 was the year of Theodosius's third consulship.[8] On 29 September 393, Theodosius issued a decree for the protection of Jews.[8] According to Zosimus, at the end of April 394, Theodosius's wife Galla died.[8] On 1 August, a colossal statue of Theodosius was dedicated in Constantinople's Forum of Theodosius, an event recorded in the Chronicon Paschale.[8] the last years of Theodosius's reign, one of the emerging leaders of the Goths, named Alaric, participated in Theodosius's campaign against Eugenius in 394, only to resume his rebellious behavior against Theodosius's son and eastern successor, Arcadius, shortly after Theodosius' death. had gathered a large army, including the Goths whom he had settled in the eastern empire as foederati, as well as Caucasian and Saracen auxiliaries, and marched against Eugenius.[37] According to Socrates Scholasticus, Theodosius defeated Eugenius at the Battle of the Frigidus (the Vipava) on 6 September 394.[8] battle began on 5 September 394, with Theodosius' full frontal assault on Eugenius's forces.[citation needed] Theodosius was repulsed on the first day, and Eugenius thought the battle to be all but over.[citation needed] In Theodosius's camp, the loss of the day decreased morale.[citation needed] It is said[by whom?] that Theodosius was visited by two "heavenly riders all in white" who gave him courage.[citation needed] The next day, the battle began again and Theodosius's forces were aided by a natural phenomenon known as the Bora, which produces cyclonic winds.[38] The Bora blew directly against the forces of Eugenius and disrupted the line.[citation needed] Eugenius's camp was stormed; Eugenius was captured and soon after executed.[38] On 8 September, Arbogast killed himself.[8] to Socrates, on 1 January 395, Honorius arrived in Mediolanum and a victory celebration was held there.[8] suffered from a disease involving severe edema, in Milan.[39] According to the Consularia Constantinopolitana, Theodosius died in Mediolanum on 17 January 395.[8] His funeral was held there on 25 February.[8] Ambrose delivered a panegyric titled De obitu Theodosii in the presence Stilicho and Honorius in which Ambrose praised the suppression of paganism by Theodosius.[39] body transferred to Constantinople, where according to the Chronicon Paschale he was buried on 8 November 395 in the Church of the Holy Apostles.[8] He was deified as: Divus Theodosius, lit. 'the Divine Theodosius'.[8] He was interred in a porphyry sarcophagus that was described in the 10th century by Constantine VII Porphyrogenitus in his work De Ceremoniis.[40] offers a laurel wreath to the victor, on the marble base of the Obelisk of Thutmosis III at the Hippodrome of Constantinople. patronage[edit] section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2017) (Learn how and when to remove this template message) oversaw the removal in 390 of an Egyptian obelisk from Alexandria to Constantinople.[41] It is now known as the obelisk of Theodosius and still stands in the Hippodrome of Constantinople,[41] the long Roman circus that was the centre of Constantinople's public life and scene of political turmoil. Re-erecting the monolith was a challenge for the technology that had been honed in the construction of siege engines. The obelisk, still recognizably a solar symbol, had been moved from Karnak to Alexandria with what is now the Lateran obelisk by Constantius II. Lateran obelisk was shipped to Rome soon afterwards, but the other one then spent a generation lying at the docks due to the difficulty involved in attempting to ship it to Constantinople. Eventually, the obelisk was cracked in transit. The white marble base is entirely covered with bas-reliefs documenting the imperial household and the engineering feat of removing it to Constantinople. Theodosius and the imperial family are separated from the nobles among the spectators in the imperial box, with a cover over them as a mark of their status. The naturalism of traditional Roman art in such scenes gave way in these reliefs to conceptual art: the idea of order, decorum and respective ranking, expressed in serried ranks of faces. This is seen as evidence of formal themes beginning to oust the transitory details of mundane life, celebrated in Roman portraiture. Forum Tauri in Constantinople was renamed and redecorated as the Forum of Theodosius, including a column and a triumphal arch in his honour.[42] of Nazianzus takes his leave of the emperor Theodosius in a miniature from the Paris Gregory, a 9th-century illuminated manuscript of the Homilies of Gregory policy[edit] 325, Constantine I convened the Council of Nicaea, which affirmed the doctrine that Jesus, the Son, was equal to God the Father and "of one substance" with the Father (homoousios in Greek). The Council condemned the teachings of Arius, who believed Jesus to be inferior to the Father. the council's ruling, controversy continued for decades, with several christological alternatives to the Nicene Creed being brought forth. Theologians attempted to bypass the Christological debate by saying that Jesus was merely like (homoios in Greek) God the father, without speaking of substance (ousia). These non-Nicenes were frequently labelled as Arians (i.e., followers of Arius) by their opponents, though not all would necessarily have identified themselves as such.[43] Emperor Valens had favored the group who used the homoios formula; this theology was prominent in much of the East and had under Constantius II gained a foothold in the West, being ratified by the Council of Ariminum, though it was later abjured by a majority of the western bishops (after Constantius II's death in 361). The death of Valens damaged the standing of the Homoian faction, especially since his successor Theodosius steadfastly held to the Nicene Creed which was the interpretation that predominated in the West and was held by the important Alexandrian church. of orthodoxy[edit] Barocci, Saint Ambrose forces Emperor Theodosius I to make penance for the Thessaloniki massacre (1603), left-side nave, Saint Ambrose Altar, Milan Cathedral. 27 February 380, together with Gratian and Valentinian II, Theodosius issued the decree "Cunctos populos", the so-called Edict of Thessalonica, recorded in the Codex Theodosianus xvi.1.2. This declared the Nicene Trinitarian Christianity to be the only legitimate imperial religion and the only one entitled to call itself Catholic; non-Christian religions or those who did not support the Trinity, he described as "foolish madmen".[44] He also ended official state support for the traditional polytheist religions and customs.[45] 26 November 380, two days after he had arrived in Constantinople, Theodosius expelled the Homoian bishop, Demophilus of Constantinople, and appointed Meletius patriarch of Antioch, and Gregory of Nazianzus, one of the Cappadocian Fathers from Cappadocia (today in Turkey), patriarch of Constantinople. Theodosius had just been baptized, by bishop Ascholius of Thessalonica, during a severe illness.[citation needed] May 381, Theodosius summoned a new ecumenical council at Constantinople to repair the schism between East and West on the basis of Nicene orthodoxy.[46] The council went on to define orthodoxy, including the Third Person of the Trinity, the Holy Spirit, as equal to the Father and 'proceeding' from Him, whereas the Son was 'begotten' of Him.[47] The council also "condemned the Apollonarian and Macedonian heresies, clarified jurisdictions of the bishops according to the civil boundaries of dioceses and ruled that Constantinople was second in precedence to Rome."[47] of pagan religion[edit] article: Persecution of pagans under Theodosius I persecution of pagans under Theodosius I began in 381, after the first couple of years of his reign in the Eastern Roman Empire. In the 380s, Theodosius I reiterated Constantine's ban on some practices of Roman religion, prohibited haruspicy on pain of death, decreed magistrates who did not enforce laws against polytheism were subject to criminal prosecution, broke up some pagan associations and tolerated attacks on Roman temples. 391 and 392 Theodosius promulgated three laws restricting pagan religious practices. The first, issued in June 391 and addressed to the urban prefect of Rome, banned ritual sacrifice and access to temples, with heavy fines for infractors. A similar measure was addressed to Alexandria in June 392. These two laws were apparently aimed at public officials specifically and not binding on the population at large.[48] The third and more extreme law, issued in November 392, prohibited pagan worship in every form, including animal sacrifice and offerings of incense and wine, again threatening offenders with confiscation of property.[49] This measure was addressed specifically to the praetorian prefect of the East, the staunchly Christian Rufinus, and there is seemingly no evidence of its application in the West, where Theodosius himself appointed several pagans to high office to mollify them.[50] He turned pagan holidays into workdays, closed temples, confiscated Temple endowments and disbanded the Vestal Virgins.[51] The practices of taking auspices and witchcraft were punished. Theodosius refused to restore the Altar of Victory in the Senate House, as asked by non-Christian senators.[52]:115 392 until his death in 395, while non-Christians continued to request toleration,[53][54] he ordered, authorized, or at least failed to punish, the closure or destruction of many temples, holy sites, images and objects of piety throughout the empire.[55][56][57][58][59] 393 he issued a comprehensive law that prohibited any public non-Christian religious customs,[60] and was particularly oppressive to Manicheans.[61] He is likely to have discontinued the ancient Olympic Games, whose last record of celebration was in 393, though archeological evidence indicates that some games were still held after this date.[62] Icon of the Mother of God of Cyprus, Commemorated July 9 ; Translation of the relics of the Hieromartyr Phocas the Bishop of Sinope, Commemorated on July 22 ; Virginmartyr Eupraxia of Tabenna, Commemorated on July 25; Venerable Isaac the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3; Venerable Horus of the Thebaid, Egypt, Commemorated on August 7; Hieromartyr Marcellus the Bishop of Apamea, Commemorated on August 14; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430) ; MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; Repose of St John Chrysostom, Archbishop of Constantinople, Commemorated on September 14; NINIAN OF GALLOWAY, BISHOP, MISSIONARY TO SCOTLAND (16 SEP 430) ; St Paul the Confessor the Archbishop of Constantinople, Commemorated on November 6; St Amphilochius the Bishop of Iconium, Commemorated on November 23; St Peter of Galatia, Commemorated on November 25; St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St John of Egypt, Commemorated on December 2; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; AMBROSE OF MILAN, BISHOP AND DOCTOR (7 DEC 397); St Ambrose the Bishop of Milan, Commemorated on December 7; Venerable Melania the Younger of Rome, Commemorated on December 31; Venerable Domnica of Constantinople, Commemorated on January 8; St Peter the Bishop of Sebaste, in Armenia, Commemorated on January 9; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; St Theodosius of Antioch, Commemorated on January 11 ; Venerable Eupraxia of Tabenna, in Egypt, Commemorated on January 12; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Emperor Theodosius the Great, Commemorated on January 17; Venerable Marcian of Cyrrhus in Syria, Commemorated on January 18; Venerable Macarius of Alexandria, Commemorated on January 19; Venerable Macarius the Great of Egypt, Commemorated on January 19; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚ÂœComfortÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ or ÃƒÂ¢Ã‚Â€Ã‚ÂœConsolationÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on January 21; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Mausimas the Syrian, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Publius the Ascetic of Syria, Commemorated on January 25 ; St Simeon ÃƒÂ¢Ã‚Â€Ã‚Âœthe AncientÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ of Mt. Sinai, Commemorated on January 26; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Venerable Isidore of Pelusium, Commemorated on February 4; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; Venerable Eusebius the Hermit of Syria, Commemorated on February 15; St Flavian, Archbishop of Antioch, Commemorated on February 16; Icon of the Mother of God of Cyprus, Commemorated on February 19; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Germanus of Dacia Pontica, Commemorated on February 29; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Venerable Agathon of Egypt, Commemorated on March 2; Venerable Paul the Simple and Disciple of the Venerable Anthony the Great, Commemorated on March 7; GREGORY OF NYSSA, (9 MAR 395); St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on March 22; Martyr Bathusius in the Crimea, Commemorated on March 26 ; Venerable John the Clairvoyant, Anchorite, of Egypt, Commemorated on March 27; Venerable Apollonius, Ascetic, of Egypt, Commemorated on March 31; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; St Acacius the Bishop of Melitene, Commemorated on April 17; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; Venerable Theodore Trichinas ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Hair-Shirt WearerÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ and Hermit Near Constantinople, Commemorated on April 20; St Donatus the Bishop of Euroea in Epirus, Commemorated on April 30; MONNICA, MOTHER OF AUGUSTINE OF HIPPO (4 MAY 387); St Monica, Commemorated on May 4 ; Venerable Arsenius the Great, Commemorated on May 8 ; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Commemoration of the Holy Fathers of the Second Ecumenical Council, Commemorated on May 22; Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on May 30 ; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379); St Augustine the Bishop of Hippo, Commemorated on June 15 ; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; St Alexander the Founder of the Monastery of the ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœUnsleeping OnesÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on July 3; Venerable Sisoes the Great, Commemorated on July 6;

Constantinople, 379-390, Patriarch, Gregory the Theologian, of Nazianzus
Constantinople Patriarch, 379-390, Gregory the Theologian; Righteous Nonna the mother of St Gregory the Theologian, Commemorated on August 5 ; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25;

Constantinople, 379-417, Ismaelite Saint Agabbas, silence, loin chains, always standing or kneeling, constant prayer, peace
Arabs, 379-417, Ismaelite Saint Agabbas of Syria, Saracens, Arabs, Land of the Saracens (Syrian Desert, Pre Islamic Arabia), inner prayer & silence, hermit 38 yrs, barefoot, loin chains, never sat or lay down, always standing or kneeling, constant prayer, died in peace; Saracens; Saint Agabbas of Syria, Commemorated on November 22; Agabbas was by birth an Ishmaelite (Arab) and pursued asceticism in Syria. was a novice under the Monk Eusebius, from whom he learned inner prayer and silence, he lived thirty-eight years as a hermit. saint always went barefoot, wore chains on his loins and never sat nor lay down. Agabbas spent both day and night standing or kneeling, constantly at prayer. finished his ascetic life in peace.

Constantinople, 379-429, Domnica oConstantinople, fCarthage, miracles moved people tLife eternal, old age spotless life
Africa, North Africa, 379-429, Domnica oConstantinople, fCarthage, North Africa, monastic, high spiritual perfection, healing, power over nature, prophecy, miracles moved people tLife eternal, tSoul, old age spotless life; Carthage; Venerable Domnica of Constantinople, Commemorated January 8 ; Domnica came from Carthage to Constantinople in the time of the holy Emperor Theodosius the Great. she was baptized by Patriarch Nectarius and entered a women’s monastery. strict and prolonged ascetic effort she attained to high spiritual perfection. saint healed the sick, demonstrated power over the natural elements, and predicted the future. her miracles the saint moved inhabitants of the capital towards concerns about life eternal and the soul. by virtues, the saint departed this life a spotless virgin in her old age.

Constantinople, 379-440, Theodolous, Eparch oConstantinople, Stylite oEdessa, resigned position, gave wealth, ate once aWeek
Armenia, 379-440, Theodolous, Eparch oConstantinople, Stylite oEdessa, Armenia (Intersection and Euphrates River 3), resigned position, gave wealth tPoor, became monk, ate once aWeek as Stylite; Edessa, Syria; St Theodoulus the Eparch of Constantinople, Commemorated December 3 ; Theodoulus was an eparch during the reign of Theodosius the Great. resigned his position because he did not want to be distracted by vain worldly cares. his wife’s death, Saint Theodoulus gave his wealth away to the poor and became a monk. traveled to Edessa and lived on top of a pillar for thirty years, eating only once a week. Theodoulus the Stylite departed to the Lord around 440.

Constantinople, 379-446, Dalmatius of Constantinople, desired asceticism, no food 40days GLent, Divine vision, 3rd EC
Constantinople, 379-446, Dalmatius of Constantinople, in Theo tGreat's army, desired asceticism, wSonFaustus, tonsured bIsaac, no food 40days GLent, Igumen, Divine vision, 3rd EC; Byzantium, 364-440, Byzantine Saint, Dalmatius of Constantinople; Dalmatius, Dalmatus, or Dalmatos (died AD 440) archimandrite of the Dalmatian Monastery in Constantinople. also held the title Archimandrite of the Monasteries, making him the city's chief monk.[1] served in the second company of Guards under Theodosius the Great. was married with a family. a call to monastic life, he received instruction from Isaac of Dalmatia.[2] most of the city's monks, he was an opponent of the Nestorian heresy, and he played an important role in the downfall of Nestorius. Cyril of Alexandria's instructions, Dalmatius led an army of monks to the palace of Theodosius II, and shouted abuse against him, he had sided with the Nestorians and annulled the First Council of Ephesus.[3] this was the first time Dalmatius had left his monastery in 48 years, the emperor was astonished to see the holy man abroad and granted his request to hear Cyril's case, which led ultimately to Cyril's vindication.[4] feast day of St Dalmatius is August 3. Venerable Dalmatus the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3; Dalmatus served in the army of the holy emperor Theodosius the Great (379-395) and attracted his notice. saint was soon filled with the desire to dedicate himself to his Lord and Creator. sometime between the years 381-383, he left the service of an earthly ruler in order to serve the King of Heaven. went with his son Faustus to Saint Isaac’s monastery near Constantinople in order to speak with him. Isaac (May 30) tonsured both father and son into monasticism, and they both began to lead a strict ascetic life. Dalmatus excelled all the other monks in virtue. during Great Lent, Saint Dalmatus did not eat any food for the forty days. he regained his strength and was found worthy of a divine vision. holy ascetic was chosen to be the igumen after the death of the most devout Isaac. fact, at the Third Ecumenical Council which met in Ephesus in 431 A. D. which condemned the heresy of Nestorius, Saint Dalmatus was honored for his defense of the Orthodox Faith. the Council the holy Fathers elevated Saint Dalmatus to be the archimandrite of his monastery, where he died peacefully at the age of ninety (after 446). was succeeded by his son Faustus, who proved to be a worthy successor of his father.

Constantinople, 379-446, Faustus of Constantinople, Dalmatius' son, desired asceticism, excelled at Fasting, replaced father
Constantinople, 379-446, Faustus of Constantinople, Dalmatius' son, desired asceticism, excelled at Fasting, replaced father as igumen; Venerable Faustus the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3; Faustus and his father Dalmatus received the monastic tonsure from Saint Isaac (May 30) at his monastery near Constantinople. Faustus, like his father, had attained the heights of monasticism, and excelled at fasting. the death of his father, he succeeded him as igumen of the monastery. details of his ascetical life are not known. Venerable Dalmatus the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3; Dalmatus served in the army of the holy emperor Theodosius the Great (379-395) and attracted his notice. saint was soon filled with the desire to dedicate himself to his Lord and Creator. sometime between the years 381-383, he left the service of an earthly ruler in order to serve the King of Heaven. went with his son Faustus to Saint Isaac’s monastery near Constantinople in order to speak with him. Isaac (May 30) tonsured both father and son into monasticism, and they both began to lead a strict ascetic life. Dalmatus excelled all the other monks in virtue. during Great Lent, Saint Dalmatus did not eat any food for the forty days. he regained his strength and was found worthy of a divine vision. holy ascetic was chosen to be the igumen after the death of the most devout Isaac. fact, at the Third Ecumenical Council which met in Ephesus in 431 A. D. which condemned the heresy of Nestorius, Saint Dalmatus was honored for his defense of the Orthodox Faith. the Council the holy Fathers elevated Saint Dalmatus to be the archimandrite of his monastery, where he died peacefully at the age of ninety (after 446). was succeeded by his son Faustus, who proved to be a worthy successor of his father.

Constantinople, 380-435, John Cassian LScythian, years studying Jerusalem&Egypt monasticism, then writings teaching west
Mongol, Scythia, 380-435, Saint John Cassian the Roman, well educated, Tomis Monastery, Germanus' relative, tJerusalem&Bethlehem 5yrs, tThebaid&Sketis f7rrs, CONFERENCES WITH THE FATHERS i24Chap, back Bethlehem 3yrs, back Egypt til 399, A Theopilus Nile M disturbances, tConstantnople to see Chrysostom, J C accepted John as disciple, o Deadon, in C 5yrs, 404 JC exiled & they went to Rome for Innocent case, priesthood, tGaul, Marselles G, 415 estab 2 Cenobic Monasteries, men&women, Castor of Aptia Julia requests THE INSTITUTES OF CENOBITIC LIFE 12 books, 431 final work ON THE INCARNATION OF THE LORD, AGAINST NESTORIUS, criticized Augustine's abstract reasoning, died 435, relics in Marselles; Romania, 380-435, Saint John Cassian the Roman; Venerable John Cassian the Roman, Commemorated on February 28; John Cassian the Roman was born around 360, probably in Lesser Scythia (in Dacia Pontica). His pious Christian parents gave him an excellent classical education, and also instructed him in the Holy Scriptures and in the spiritual life. John entered a monastery in the diocese of Tomis, where his friend and relative Saint Germanus labored as an ascetic. 380, desiring to venerate the Holy Places, Saint John went to Jerusalem with his sister and his friend Saint Germanus. The two monks stayed at a Bethlehem monastery, not far from where the Savior was born. five years at the monastery, Saints John and Germanus traveled through the Thebaid and the desert monasteries of Sketis for seven years, drawing upon the spiritual experience of countless ascetics. Egyptian monks taught them many useful things about spiritual struggles, prayer, and humility. Like honeybees they journeyed from place to place, gathering the sweet nectar of spiritual wisdom. notes Saint John made formed the basis of his book called CONFERENCES WITH THE FATHERS in twenty-four chapters. to Bethlehem for a brief time, the spiritual brothers lived for three years in complete solitude. they went back to Egypt and lived there until 399. of the disturbances caused by Archbishop Theophilus of Alexandria to the monasteries along the Nile, they decided to go to Constantinople, after hearing of the virtue and holiness of Saint John Chrysostom. The great hierarch ordained Saint John Cassian as a deacon and accepted him as a disciple. John and Germanus remained with Saint John Chrysostom for five years, learning many profitable things from him. Chrysostom was exiled from Constantinople in 404, Saints John Cassian and Germanus went to Rome to plead his case before Innocent I. was ordained to the holy priesthood in Rome, or perhaps later in Gaul. Chrysostom’s death in 407, Saint John Cassian went to Massilia [Marseilles] in Gaul (now France). There he established two cenobitic monasteries in 415, one for men and another for women, based on the model of Eastern monasticism. the request of Bishop Castor of Aptia Julia (in southern Gaul), Cassian wrote THE INSTITUTES OF CENOBITIC LIFE (De Institutis Coenobiorum) in twelve books, describing the life of the Palestinian and Egyptian monks. between 417-419, the volume included four books describing the clothing of the monks of Palestine and Egypt, their schedule of prayer and services, and how new monks were received into the monasteries. last eight books were devoted to the eight deadly sins and how to overcome them. his writings, Saint John Cassian provided Christians of the West with examples of cenobitic monasteries, and acquainted them with the asceticism of the Orthodox East. speaks as a spiritual guide about the purpose of life, about attaining discernment, about renunciation of the world, about the passions of the flesh and spirit, about the hardships faced by the righteous, and about prayer. John Cassian also wrote CONFERENCES WITH THE FATHERS (Collationes Patrum) in twenty-four books in the form of conversations about the perfection of love, about purity, about God’s help, about understanding Scripture, about the gifts of God, about friendship, about the use of language, about the four levels of monasticism, about the solitary life and cenobitic life, about repentance, about fasting, about nightly meditations, and about spiritual mortification. This last has the explanatory title “I do what I do not want to do.” 1-10 of the CONFERENCES describe Saint John’s conversations with the Fathers of Sketis between 393-399. Books 11-17 relate conversations with the Fathers of Panephysis, and the last seven books are devoted to conversations with monks from the region of Diolkos. 431 Saint John Cassian wrote his final work, ON THE INCARNATION OF THE LORD, AGAINST NESTORIUS (De Incarnationem Domini Contra Nestorium). In seven books he opposed the heresy, citing many Eastern and Western teachers to support his arguments. his works, Saint John Cassian was grounded in the spiritual experience of the ascetics, and criticized the abstract reasoning of Saint Augustine (June 15). John said that “grace is defended less adequately by pompous words and loquacious contention, dialectic syllogisms and the eloquence of Cicero (i.e. Augustine), than by the example of the Egyptian ascetics.” the words of Saint John of the Ladder (March 30), “great Cassian reasons loftily and excellently.” His writings are also praised in the Rule of Saint Benedict. John Cassian lived in the West for many years, but his spiritual homeland was the Orthodox East. He fell asleep in the Lord in the year 435. His holy relics rest in an underground chapel in the Monastery of Saint Victor in Marseilles. His head and right hand are in the main church.

Constantinople, 381, Second Ecumenical Council 381, consolidated 325 victory, over new Nicene Creed heresys
Constantinople, 381, Second Ecumenical Council 381, consolidated 325 victory, over new Nicene Creed heresys, after 325 new Arian offshoots, macedonius's similar not same essence, plus Holy Spirit not of same essence, A second heretic, Acetius said Father has a completely different essence from Son, Eunomios taught hierarchical subordination Son to Father & Holy Spirit to Son. Everyone who came to him was rebaptized into œdeath of Christ, denying Baptism in the Name of the Father and of the Son and of the Holy Spirit, which is commanded us by the Savior Himself (Mt. 28:19). A third heresy Valentius and Ursacius at the Arimonian Council. They attempted to deceive the Orthodox bishops, proclaiming that the Son of God is from God, and is in the likeness of God the Father, and is not a created being as the Arians taught; Constantinople, 381, Second Ecumenical Council 381, First Council of Constantinople; of the Holy Fathers of the Second Ecumenical Council, Commemorated on May 22; Second Ecumenical Council was convened in the year 381 and consolidated the victory of Orthodoxy attained in the year 325 at the First Ecumenical Council. the difficult years which passed after the acceptance of the Nicene Symbol of Faith (Creed), the Arian heresy developed new offshoots. Under the guise of struggle against the Sabellian heresy, which taught about a blending of the Hypostatic Persons of the Father and the Son [as mere aspects or modalities within the Trinity], Macedonius began to employ the word “homoiousiosâ€ “of similar essenceâ€ [in contrast to the Orthodox teaching of “homoousiosâ€, “of the same essenceâ€] regarding the essence of the Son and that of the Father. formula still presented a danger because Macedonius presented himself as a struggler against the Arians, who used the term “like the Father.â€ Besides this, the Macedonians, being semi-Arians, depending on conditions and advantages of the moment, sometimes inclined towards Orthodoxy, sometimes towards Arianism. They blasphemed the Holy Spirit by suggesting that He was not “of the same essenceâ€ with the Father and the Son. second heretic, Aetius, introduced the concept “anomoionâ€ (“different in essence.â€) He said that the Father has a completely different essence from that of the Son. His disciple Eunomios taught a hierarchical subordination of the Son to the Father, and of the Holy Spirit to the Son. Everyone who came to him was rebaptized into the “death of Christ,â€ denying Baptism in the Name of the Father and of the Son and of the Holy Spirit, which is commanded us by the Savior Himself (Mt. 28:19). third heresy arose from the teachings of Valentius and Ursacius at the Arimonian Council. They attempted to deceive the Orthodox bishops, proclaiming that the Son of God is from God, and is in the likeness of God the Father, and is not a created being as the Arians taught. The heretics did not wish to use the term “one in essenceâ€ in describing the relation of the Son to the Father, saying that the word “essenceâ€ is not found within the Holy Scripture. Besides these three main heresies, there were also many other false teachings. The heretic Apollinarios said, “The flesh of the Savior did not have a human soul or reason. The Word of God took the place of the absent soul; and Divinity remained dead for three days.â€ order to refute these heretical opinions, the holy Emperor Theodosius the Great (379-395) convened an Ecumenical Council at Constantinople, at which 150 bishops were present. Upon investigation by the Holy Fathers it was proposed that a Creed which holy Pope Damasus had sent to Bishop Paulinus of Antioch should be read. This appears to be the so-called Sirmean Creed, drawn up by Potamius of Lisbon, who participated in a pro-Arian Council at Sirmium in 357, but changed his opinions two years later. The document was a vain attempt to please everyone by not mentioning the terms ousia (essence, or substance), homoousios (identical in essence, or substance), and homoiousion (similar in essence, or substance), "by which the minds of many are perturbed." It said that there "ought to be no mention of any of them at all, nor any exposition of them in the Church." By not defining the Church's teaching clearly, the document is ambiguous, neither endorsing the various heresies it contained, nor the teaching of the Church. Ecumenical Synod is convened primarily to deal with false teachings and refute them by proclaiming the faith handed down to us by the Apostles and the Holy Fathers. To use the definition of St. Vincent of Lérins: "that which has been believed everywhere, always, by everyone." There can be no compromise between truth and falsehood. the document was aloud, the Holy Fathers rejected the false teaching of Macedonius, and unanimously affirmed the Apostolic teaching that the Holy Spirit is not a creature, but is rather the Life-Creating Lord, Who proceeds from the Father, and is worshipped and glorified with the Father and the Son. In order to combat other heresies, of the Eunomians, Arians and Semi-Arians, the Holy Fathers reaffirmed the Nicene Symbol of Faith. the Symbol (Creed), accepted by the First Ecumenical Council, the divine nature of the Holy Spirit was not addressed, since at that earlier time [in 325] heresies against the Holy Spirit had not become widespread. Therefore, the holy Fathers of the Second Ecumenical Council added to the Nicean Symbol its eighth, ninth, tenth, eleventh and twelfth sections. They definitively formulated and affirmed the Nicene-Constantinople Symbol of Faith, which is used even now by all the Orthodox Churches. Second Ecumenical Council also established the norms for ecclesiastical courts [Canon VI], and it decided to receive those repentant heretics who were properly baptized in the name of the Holy Trinity through Chrismation, but those baptized with a single immersion were to be received as pagans. Holy Woman Olympias (Olympiada) the Deaconess of Constantinople, Commemorated on July 25 ; St Amphilochius the Bishop of Iconium, Commemorated November 23 ; St Peter the Bishop of Sebaste, in Armenia, Commemorated January 9 ; St Gregory the Bishop of Nyssa, Commemorated January 10; Emperor Theodosius the Great, Commemorated January 17 ; St Gregory the Theologian the Archbishop of Constantinople, Commemorated January 25 ; St Gregory the Theologian the Archbishop of Constantinople, Commemorated on January 25; St Meletius the Archbishop of Antioch, Commemorated February 12; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; St Eustathius the Archbishop of Antioch, Commemorated on February 21; GREGORY OF NYSSA, (9 MAR 395); St Cyril the Archbishop of Jerusalem, Commemorated on March 18; CYRIL OF JERUSALEM, BISHOP AND THEOLOGIAN (18 MAR 386) ; St Acacius the Bishop of Melitene, Commemorated on April 17; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); MONNICA, MOTHER OF AUGUSTINE OF HIPPO (4 MAY 387); Commemoration of the Holy Fathers of the Second Ecumenical Council, Commemorated on May 22; BASIL THE GREAT, BISHOP, THEOLOGIAN (14 JUNE 379);

Constantinople, 381-397, Nectarius, Patriarch, catechumen apptmt , good prelate, Church Fathers' testimonies
Constantinople Patriarch, 381-397, Holy Patriarch Nectarius; (died 17 September 397) was the archbishop of Constantinople from AD 381 until his death, the successor to Saint Gregory Nazianzus [1] and predecessor to St. John Chrysostom. at Tarsus in Cilicia of a noble family, he was widely known for his admirable character. When Gregory resigned as Archbishop of Constantinople, Nectarius was praetor of Constantinople.[1] Preparing for a journey to Tarsus, he called on the Bishop of Tarsus, Diodore, who was attending the First Council of Constantinople (one of the ecumenical councils), to ask if he could take letters for him; his appearance and manners struck Diodorus so forcibly that he at once determined that he should be advanced as a candidate for Bishop; making an excuse of attending to some other business, he took Nectarius to see Meletius.[2] unexpected appointment[edit] the Emperor Theodosius I wanted the Bishops at the Council to suggest new candidates and reserving to himself the right of making the choice, the Bishop of Antioch put at the bottom of his list, Nectarius' name. The Emperor having read the lists, declared Nectarius to be his choice. This caused some amazement amongst the Fathers who wanted to know who and what this Nectarius was. He was still only a catechumen. There was much astonishment at the emperor's unexpected choice, but the people of Constantinople were delighted at the news as was the whole council.[1] was duly baptized and his clothes were changed for the robes of a Bishop of the Imperial city and became at once president of the Second Ecumenical Council.[1] ruled the church for upwards of 16 years, and is thought of as having been a good prelate. His name heads the 150 signatures to the canons of the Second Ecumenical Council. The 3rd canon declares that, "...the Bishop of Constantinople shall hold the first rank after the bishop of Rome, because Constantinople is the new Rome." threatens[edit] the Bishops of the West opposed the election result and asked for a common synod of East and West to settle the succession and so the Emperor Theodosius, soon after the close of the second council, summoned the Imperial Bishops to a fresh synod at Constantinople; nearly all of the same bishops who had attended the earlier second council were assembled again in early summer of 382. On arrival they received a letter from the synod of Milan, inviting them to a great general council at Rome; however they indicated that they must remain where they were, because they had not made any preparations for such long a journey. However, they sent three --Syriacus, Eusebius and Priscian—with a synodal letter to Pope Damasus I, archbishop Saint Ambrose and the other bishops assembled in the council at Rome.[1] Roman synod to which this letter was addressed was the fifth under Damasus. No formal account remains of its proceedings, nor of how its members treated the question of Nectarius. Theodosius, did however, send commissaries to Rome in support of his synod.[1] his 15th letter (to the bishops of Illyria) he indicated that the church in Rome had finally agreed to recognize both Nectarius and Flavian.[1] letters from Nectarius remain extant in the files of his predecessor Gregory Nazianzus. In the first he expresses his hearty good wishes for his episcopate. The last is of great importance, urging him not to be too liberal in tolerating the Apollinarians.[1] 383 a third synod at Constantinople was held. In spite of the decrees of bishops and emperor, the Arians and Pneumatomachians continued to spread their doctrines. Theodosius summoned all parties to the Imperial city for a great discussion in June, hoping to reconcile all differences. Before this he had sent for the Archbishop and told him that all questions should be fully debated.[1] this, Nectarius returned home, full of anxiety and consulted the Novatianist Bishop Agelius, who felt himself unsuited to arbitrate on such a controversy. However he did have a reader, Sisinnius, a philosopher and theologian, to whom he referred the argument with the Arians. Sisinnius suggested that they should produce the testimonies of the old Fathers of the Church on the doctrine of the Son, and first ask the heads of the several parties whether they accepted these authorities or desired to anathematize them.[1] the Archbishop and the Emperor agreed to this suggestion and when the Bishops met, the Emperor asked whether they respected "...the teachers who lived before the Arian division?" They confirmed that they did and he then asked if they acknowledged, "...them sound and trustworthy witnesses of the true Christian doctrine?".[1] question however produced divisions and so the emperor ordered each party to draw up a written confession of its doctrine. When this was done, the Bishops were summoned to the Imperial palace, where the emperor received them with kindness and retired to his study with their written confessions. Theodosius however rejected and destroyed all except that of the orthodox, because he felt that the others introduced a division into the Holy Trinity.[1] this, Theodosius forbade all sectaries, except the Novatianists, to hold divine services or to publish their doctrines or to ordain clergy, under threat of severe civil penalties.[1] 385 the emperor's wife Aelia Flaccilla (or Placilla) and their daughter Pulcheria died. The archbishop asked Gregory of Nyssa to preach the funeral sermons for both of them.[1] the close of his episcopate, Nectarius abolished the office of presbyter penitentiary, whose duty appears to have been to receive confessions before communion. His example was followed by nearly all other Bishops. The presbyter penitentiary was added to the ecclesiastical roll about the time of the Novatianist schism, when that party declined to communicate with those who had lapsed in the Decian persecution. Gradually there were fewer lapsed to reconcile, and his duties became more closely connected with preparation for communion. Nectarius abolished the office due to a scandal that had occurred in connection with it.[3] died in office on 17 September 397[4] (Butler says 27 September) and was succeeded by Saint John Chrysostom.[3] Holy Woman Olympias (Olympiada) the Deaconess of Constantinople, Commemorated on July 25 ;

Constantinople, 383, Saturninus, consul, christian roman officer and politician, Goths, Thrace, Haemus pass, plains, exiled
Byzantium, 383, Saturninus (consul 383); Saturninus (fl. 377–400) was a Roman army officer and politician. was probably a Christian: it is known that he hosted a bishop, that he donated to a monastery and that he was in touch for a short time with Gregory of Nazianzus. followed the military career, and in 377/378 he fought against the Goths. After the inconclusive Battle of the Willows, the Eastern Emperor Valens, who was in the Eastern frontier, appointed Saturninus temporary commander of cavalry and sent him to Thrace with a cavalry unit, to support the magister peditum Traianus.[1] Saturninus and Traianus blocked the Goths near the passes of the Haemus, building a line of fortifications that repulsed the Gothic attacks. The two generals hoped to force the Goths to suffer through the cold winter and the scarcity of food in order to force them into submission; alternatively, the two generals planned to call back the sentinels, luring the Goths of Fritigern into an open-field battle in the plains between the Haemus and the Danube, where they were confident of winning.[2] Fritigern did not accept battle, but enlisted Hunnic and Alan reinforcements. Saturninus realised that he could no longer fight the enemy with his troops, lifted the block on the mountain passes, and retired.[3] magister militum per Thracias, Emperor Theodosius I, who had succeeded Valens after his death in the Battle of Adrianople, entrusted Saturninus to negotiate peace with the Goths: in October 382 he signed a treaty according to which the Goths were to live in the Low Danube as foederati. successful negotiation guaranteed Saturninus the imperial favour, and he was appointed consul for the year 383. Themistius dedicated to him a panegyric. 400 Saturninus was serving under the Eastern Emperor Arcadius, when the magister militum Gainas deposed and exiled him. Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople, Commemorated on May 30 ;

Constantinople, 384, 10,000 Martyred Fathers of Deserts & Caves of Scete by Impious Patriarch Theophilus
Egypt, 384, 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Scetes monasteries, Egyptian Desert, 330, 360 of them, falsely accused of Origenism, for giving Isidore shelter; Scetes monestary; 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; holy martyrs of Christ, who lived in the deserts and caves of the Nitrian desert, were delivered up by Patriarch Theophilus of Alexandria to face a bitter death. falsely accused them of Origenism, but in fact they incurred the patriarch’s anger by giving shelter to the priest Isidore.

Constantinople, 384-412, Impious Pope Theophilus of Alexandria
Egyptian Patriarch, 384-412, Pope Theophilus of Alexandria; 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; holy martyrs of Christ, who lived in the deserts and caves of the Nitrian desert, were delivered up by Patriarch Theophilus of Alexandria to face a bitter death. He falsely accused them of Origenism, but in fact they incurred the patriarch’s anger by giving shelter to the priest Isidore. Venerable Hellius of Egypt, Commemorated on July 14; Holy Woman Olympias (Olympiada) the Deaconess of Constantinople, Commemorated on July 25; Theophilus of Alexandria (385-412), had repeatedly benefited from the generosity of Saint Olympias, but turned against her for her devotion to Saint John Chrysostom. She had also taken in and fed monks, arriving in Constantinople, whom Patriarch Theophilus had banished from the Egyptian desert. He levelled unrighteous accusations against her and attempted to cast doubt on her holy life. St Cyril the Archbishop of Alexandria, Commemorated on June 9;

Constantinople, 386-412, Saints Barnabas and Sophronius of Sumela Monastery, founded by them, from Athens
Sumela Monastery, Mt Mela near Trebizond; It is not known when the monastery was founded, but the Turkish Ministry of Culture and Tourism places the date around AD 386, during the reign of the emperor Theodosius I (375–395).[7][8] According to William Miller, two Athenian monks named Barnabas and Sophronios founded the monastery. It became famous for an icon of the Theotokos known as the Panagia Gorgoepekoos, said to have been painted by the Apostle Luke.[9] Saints Barnabas and Sophronius of Asia Minor, Commemorated on August 18; Barnabas and his nephew Sophronius were Athenians who lived on Mount Mela near Trebizond in Asia Minor. They died in the year 412.

Constantinople, 386-412, Directress Icon, aMela Monastery, Mt Mela near Trebizond, Apostle Luke iconographer
Armenia, 386-412, Directress Icon, at Mela Monastery, Mt Mela near Trebizond, Apostle Luke the iconographer, AKA Panagia Gorgoepekoos; Armenia, 386-412, Directress Icon, at Mela Monastery, Mt Mela near Trebizond, Apostle Luke the iconographer, AKA Panagia Gorgoepekoos; Panagia Hodegetria or "Directress" icon depicts the Virgin Mary presenting her son on her left arm to the viewer and with her hand she is gesturing towards him, pointing to Christ as 'The Way'. on the other hand, has his right hand raised in a gesture of blessing with the index and middle fingers joined (to refer to the two natures of Christ) and his thumb locks over the other fingers (to signify the Holy Trinity). term 'Hodegetria' is Greek and translates to 'the One who Shows the Way'. In this icon, although the Virgin Mary is the largest subject, the principal image in the icon is Christ. His presence is like that of an adult. features of the Hodegetria include the starburst on one or both shoulders and on the part of the blue mantle that covers the forehead. fringe on the mantle indicates imperial status, as does the throne that is occasionally included in the image. Virgin Mary's frontal gaze is also a key feature of the Hodegetria type. odd letters on the left and right and level with the top of the Virgin's head appear to be an adaptation of the usual inscription that occupies this position in other Hodegetrias: "MP θY" -- the first and last Greek letters of the Greek words for "Mother of God." name Hodegetria also refers to the Hodegon Monastery in Constantinople, which has such an icon. Sumela Monastery, Mt Mela near Trebizond; It is not known when the monastery was founded, but the Turkish Ministry of Culture and Tourism places the date around AD 386, during the reign of the emperor Theodosius I (375–395).[7][8] According to William Miller, two Athenian monks named Barnabas and Sophronios founded the monastery. It became famous for an icon of the Theotokos known as the Panagia Gorgoepekoos, said to have been painted by the Apostle Luke.[9] Directress Icon of the Mother of God, Commemorated on August 18; Hodegetria (or “Directress”) Icon of the Mother of God. to Tradition, this icon in the Mela monastery near Trebizond was painted by the Evangelist Luke.

Constantinople, 386-446, Saint, Hypatius of Bithynia
Byzantium, 386-446, Saint, Hypatius of Bithynia; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31;

Constantinople, 390-430, Nilus, Ascetic&Faster of Sinai, Chrysostom's disciple, Constantinople perfect, t cave monastic in 390
Egypt, 390-430, Venerable Nilus Ascetic & Faster of Sinai, Chrysostom's disciple, perfect of Constantinople, then cave monastic in 390, fasting virgil prayer to spiritual perfection, counciled farmers&emperor, wrote soul-profiting works, saracens captured son, prayer freed him through Emessa bishop's ransom, who ordained them bishops; Mount Sinai - Horeb in Egypt, Saint Helena, Constantine's Mother made a mistake as to the location of the Desert of Sin and therefor Sinai and Mount Horeb. She put Horeb in Egypt and not in Midian. Many miracles still happened in this mistaken location; Venerable Nilus the Faster of Sinai, Commemorated on November 12 ; Neilos the Ascetic of Sinai, a native of Constantinople, during the V century was a disciple of Saint John Chrysostom, exerted a tremendous influence upon their lives and their spiritual struggles.1 receiving a fine education, the Saint was appointed to the important post of prefect of the capital while still a young man. this period, Neilos was married and had children, but the couple found courtly life distasteful. the year 390, by mutual consent, they decided to abandon the world and entered monasteries. Neilos's wife and daughter went to one of the women’s monasteries in Egypt, while he and his son Theódoulos went to Mount Sinai, where they settled in a cave, which they dug out with their own hands. forty years this cave served as the abode of Saint Neilos. fasting, vigil, and prayer, he attained a high degree of spiritual perfection. began coming to him from every occupation and social rank, from the Emperor down to the farmer, and all of them received counsel and comfort from the Saint. Sinai, Saint Neilos wrote many soul-profiting works to guide Christians on the path of salvation. In one of his letters there is an angry denunciation of the Emperor Arkadios, who had unjustly exiled Saint John Chrysostom. ascetical writings of Saint Neilos are widely known: they are perfectly executed in form, profoundly Orthodox in content, and are clear and lucid in expression. His Ascetic Discourse is found in Volume I of the English Philokalia. Neilos suffered many misfortunes in the wilderness. Saracens captured his son Theódoulos, whom they intended to offer as a sacrifice to their pagan gods. By the Saint's prayers the Lord rescued Theódoulos, his father found him with the Bishop of Emessa, who had ransomed the young man from the barbarians. bishop ordained both of them as presbyters. ordination they returned to Sinai, where they lived as ascetics together until Saint Neilos reposed. holy relics were transferred to Constantinople in the reign of Justin II (565-578), and were placed in the church of the Holy Apostles. Greek Philokalia has a quote from Saint Neilos beneath his icon: "The state of prayer is a passionless, settled disposition of the soul which, by supreme love, transports the wisdom-loving mind to spiritual heights." (See the English Philokalia, 153 Sections. Concerning Prayer, # 53). In earlier editions of the Synaxaristes and the Menaion, it was erroneously stated that Saint Neilos lived during the reign of Emperor Maurikios (582-602). This was corrected in later editions, since he was a disciple of Saint John Chrysostom, and was esteemed by Emperor Arkadios because of his virtues.

Constantinople, 392&841, Cyprus Icon, Lazarus tomb, Arab arrow hit knee, A struck d
Cyprus, 392 & 841, Cyprus Icon, appeared at Lazarus' tomb, copies at Moscow&Stromyn, Triumph of Orthodoxy Week the first sunday of lent, Arab shot arrow, hit her knee, he struck dead, 1841 Stromyn Icon girl healed by voice from icon, then more miracles; Cyprus; Icon of the Mother of God of Cyprus, Commemorated February 19; Cyprus Icon of the Mother of God. this icon the Mother of God is depicted sitting on a throne with the Divine Infant in Her arms. There is an angel on either side of Her. prototype of this holy icon manifested itself in the year 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ (October 17), and is kept there in a monastery. copies of the Cyprus Icon are at the Moscow’s Dormition Cathedral, and in the Nikolo-Golutvin church in the village of Stromyn, Moscow diocese (Commemorated on the Sunday of Orthodoxy). the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. the island of Cyprus a certain Arab was passing by a church dedicated to the Most Holy Theotokos. order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin’s knee, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety. days commemorating the Cyprus Icon are the Day of the Holy Spirit, April 20, and July 9. Some copies of the Cyprus Icon have additional names such as “Cleansing,” “Knife,” and “Hawk.” “Stromyn” Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.” sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromyn” Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).

Byzantium, 395-408, Emperor, Arcadius in the East, weak, Eudoxia, Alaric, Chrysostom
Byzantine Emperor, 395-408, Arcadius in the East; Arcadius ( 1 January 377 – 1 May 408) was Roman emperor from 383 to 408. He was the eldest son of the augustus Theodosius I (r. 379–395) and his first wife Aelia Flaccilla, and the brother of Honorius (r. 393–423). Arcadius ruled the eastern half of the empire from 395, when their father died, while Honorius ruled the west. A weak ruler, his reign was dominated by a series of powerful ministers and by his wife, Aelia Eudoxia.[2] Translation of the relics of the Hieromartyr Phocas the Bishop of Sinope, Commemorated on July 22 ; Venerable Cherimon (Chaeremon) of Egypt, Commemorated on August 16; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; Repose of St John Chrysostom, Archbishop of Constantinople, Commemorated on September 14; Venerable John the Short, of Egypt, Commemorated on November 9; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St John of Egypt, Commemorated on December 2; St Theodoulus the Eparch of Constantinople, Commemorated on December 3 ; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; Venerable Melania the Younger of Rome, Commemorated on December 31; St Theodosius of Antioch, Commemorated on January 11 ; Venerable John Calabytes "œthe Hut-Dweller"Â, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Cyril the Archbishop of Alexandria, Commemorated on January 18; Icon of the Mother of God "œComfort or œConsolation"Â, Commemorated on January 21; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Mausimas the Syrian, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Mares the Singer in Syria, Commemorated on January 25 ; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Venerable Isidore of Pelusium, Commemorated on February 4; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Asclepius of Syria, Commemorated on February 27; Venerable Marana of Syria, Commemorated on February 28; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable Agathon of Egypt, Commemorated on March 2; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Alexis the Man of God, Commemorated on March 17; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; Venerable George of Mt. Maleon in the Peloponnesus, Commemorated on April 4; St Acacius the Bishop of Melitene, Commemorated on April 17; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Apostle Andronicus of the Seventy, Commemorated on May 17 ; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10; St Augustine the Bishop of Hippo, Commemorated on June 15 ; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Martyr Tigrius the Presbyter of Constantinople, Commemorated on June 16; St Alexander the Founder of the Monastery of the "œUnsleeping Ones"Â, Commemorated on July 3; Venerable Sisoes the Great, Commemorated on July 6;

Byzantium, 395-404, Empress, Aelia Eudoxia in the East, conflict with John Chrysostom
Byzantium, 395-404, Emperess Aelia Eudoxia in the East ; Eudoxia (died 6 October 404) was a Roman Empress consort by marriage to the Roman Emperor Arcadius. marriage was the source of some controversy, as it was arranged by Eutropius, one of the eunuch court officials, who was attempting to expand his influence. Empress, she came into conflict with John Chrysostom, the Patriarch of Constantinople, who was popular among the common folk for his denunciations of imperial and clerical excess. She had five children, four of whom survived to adulthood, including her only son and future emperor Theodosius II, but she had two additional pregnancies that ended in either miscarriages or stillbirths and she died as a result of the latter one. Byzantine Emperess, 395-408, Eudoxia in the East; Translation of the relics of the Hieromartyr Phocas the Bishop of Sinope, Commemorated on July 22 ; Venerable Cherimon (Chaeremon) of Egypt, Commemorated on August 16; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; JOHN CHRYSOSTOM, BISHOP OF ANTIOCH AND OF CONSTANTINOPLE, PREACHER, THEOLOGIAN, LITURGIST (13 Sept. 407) ; Repose of St John Chrysostom, Archbishop of Constantinople, Commemorated on September 14; Venerable John the Short, of Egypt, Commemorated on November 9; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St John of Egypt, Commemorated on December 2; St Theodoulus the Eparch of Constantinople, Commemorated on December 3 ; Venerable Karion (Cyrion) and his son in Egypt, Commemorated on December 5 ; Venerable Zachariah of Egypt, Commemorated on December 5; Venerable Melania the Younger of Rome, Commemorated on December 31; St Theodosius of Antioch, Commemorated on January 11 ; Venerable John Calabytes œthe Hut-DwellerÂ, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Cyril the Archbishop of Alexandria, Commemorated on January 18; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Mausimas the Syrian, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Mares the Singer in Syria, Commemorated on January 25 ; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Isidore of Pelusium, Commemorated on February 4; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Asclepius of Syria, Commemorated on February 27; Venerable Marana of Syria, Commemorated on February 28; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Venerable Agathon of Egypt, Commemorated on March 2; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Alexis the Man of God, Commemorated on March 17; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; Venerable George of Mt. Maleon in the Peloponnesus, Commemorated on April 4; St Acacius the Bishop of Melitene, Commemorated on April 17; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Apostle Andronicus of the Seventy, Commemorated on May 17 ; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10; St Augustine the Bishop of Hippo, Commemorated on June 15 ; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Martyr Tigrius the Presbyter of Constantinople, Commemorated on June 16; St Alexander the Founder of the Monastery of the œUnsleeping OnesÂ, Commemorated on July 3; Venerable Sisoes the Great, Commemorated on July 6;

Byzantium, 395-423, Emperor, Honorius in the West, weak, Rome sacked
Byzantine Emperor, 395-423, Honorius in the West; Venerable Cherimon (Chaeremon) of Egypt, Commemorated on August 16; MARTIN OF TOURS, BISHOP AND THEOLOGIAN (11 NOV 397); St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; St Theodosius of Antioch, Commemorated on January 11 ; Venerable John Calabytes œthe Hut-DwellerÂ, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; St Cyril the Archbishop of Alexandria, Commemorated on January 18; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Salamanes the Silent of the Euphrates, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Mares the Singer in Syria, Commemorated on January 25 ; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated on January 30; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; St Abraham the Bishop of Charres in Mesopotamia, Commemorated on February 14; Venerable Maron the Hermit of Syria, Commemorated on February 14; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Asclepius of Syria, Commemorated on February 27; Venerable Marana of Syria, Commemorated on February 28; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Venerable Agathon of Egypt, Commemorated on March 2; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Alexis the Man of God, Commemorated on March 17; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; Venerable George of Mt. Maleon in the Peloponnesus, Commemorated on April 4; St Acacius the Bishop of Melitene, Commemorated on April 17; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Blessed Child Musa of Rome, Commemorated on May 16 ; Apostle Andronicus of the Seventy, Commemorated on May 17 ; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10; St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Translation of the relics of the Holy and Wonderworking Unmercenary John, Commemorated on June 28 ;

Constantinople, 396-444, Cyril, dogmatic writings, Orthodox truth, interpret Scripture, censure heretics
Byzantine Saint, 396-444, Cyril of Alexandria; St Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; St Cyril the Archbishop of Alexandria, Commemorated on January 18; Athanasius and Cyril were Archbishops of Alexandria. These wise teachers of truth and defenders of Christ’s Church share a joint Feast in recognition of their dogmatic writings which affirm the truth of the Orthodox Faith, correctly interpret the Holy Scripture, and censure the delusions of the heretics. Cyril was the nephew of Patriarch Theophilus of Alexandria, who educated him from his youth. He succeeded to his uncle’s position in 412, but was deposed through the intrigues of the Nestorian heretics. He later resumed his See, however. Cyril presided at the Third Ecumenical Council in 431, which censured the Nestorian blasphemy against the Most Holy Theotokos. His wise words demonstrated the error of their false doctrine. Cyril departed to the Lord in the year 444, and is also commemorated on June 9 (the day of his repose).

Constantinople, 396-444, Cyril of Alexandria, presided in the 3rd E Council 431, winning the day for orthodoxy
Egypt, 396-444, Cyril of Alexandria, presided in the 3rd E Council 431, winning the day for orthodoxy; Alexandria; Saint Cyril, Archbishop of Alexandriam Commemorated on January 18; Athanasius and Cyril were Archbishops of Alexandria. These wise teachers of truth and defenders of Christ’s Church share a joint Feast in recognition of their dogmatic writings which affirm the truth of the Orthodox Faith, correctly interpret the Holy Scripture, and censure the delusions of the heretics. Cyril was the nephew of Patriarch Theophilus of Alexandria, who educated him from his youth. He succeeded to his uncle’s position in 412, but was deposed through the intrigues of the Nestorian heretics. He later resumed his See, however. Cyril presided at the Third Ecumenical Council in 431, which censured the Nestorian blasphemy against the Most Holy Theotokos. His wise words demonstrated the error of their false doctrine. Cyril departed to the Lord in the year 444, and is also commemorated on June 9 (the day of his repose). Saint Athanasius the Great, Archbishop of Alexandria, Commemorated on January 18; Athanasius and Cyril were Archbishops of Alexandria. These wise teachers of truth and defenders of Christ’s Church share a joint Feast in recognition of their dogmatic writings which affirm the truth of the Orthodox Faith, correctly interpret the Holy Scripture, and censure the delusions of the heretics. Athanasius took part in the First Ecumenical Council when he was still a deacon. He surpassed everyone there in his zeal to uphold the teaching that Christ is consubstantial (homoousios) with the Father, and not merely a creature, as the Arians proclaimed. radiant beacon of Orthodoxy spent most of his life in exile from his See, because of the plotting of his enemies. He returned to his flock as he was approaching the end of his life. Like an evening star, he illumined the Orthodox faithful with his words for a little while, then reposed in 373. He is also commemorated on May 2 (the transfer of his holy relics).

Constantinople, 397-407, John Chrysostom in C, Priest's p, s Liturgy, Exodia's hatred, 3 exiles, earthquake, fire, barbarians
Byzantine Saint, 369-407, John Chrysostom; Holy Woman Olympias (Olympiada) the Deaconess of Constantinople, Commemorated on July 25; JEROME, SCHOLAR, TRANSLATOR, AND THEOLOGIAN (30 SEP 420); Venerable Nilus the Faster of Sinai, Commemorated on November 12; St John Chrysostom the Archbishop of Constantinople, Commemorated on November 13; John Chrysostom, Archbishop of Constantinople, one of the Three Hierarchs [January 30], was born at Antioch in about the year 347 into the family of a military commander. father, Secundus, died soon after the birth of his son. mother, Anthusa, widowed at twenty years of age, did not seek to remarry but rather devoted all her efforts to the raising of her son in Christian piety. youth studied under the finest philosophers and rhetoricians. scorning the vain disciplines of pagan knowledge, the future hierarch turned himself to the profound study of Holy Scripture and prayerful contemplation. Meletius, Bishop of Antioch (February 12), loved John like a son, guided him in the Faith, and in the year 367 baptized him. three years John was tonsured as a Reader. When Saint Meletius had been sent into exile by the emperor Valens in the year 372, John and Theodore (afterwards Bishop of Mopsuestia) studied under the experienced instructors of ascetic life, the presbyters Flavian and Diodorus of Tarsus. highly refined Diodorus had particular influence upon the youth. John’s mother died, he embraced monasticism, which he called the “true philosophy.” John and his friend Basil were being considered as candidates for the episcopal office, and they decided to withdraw into the wilderness to avoid this. While Saint John avoided the episcopal rank out of humility, he secretly assisted in Basil’s consecration. this period Saint John wrote his “Six Discourses on the Priesthood,” a great work of Orthodox pastoral theology. saint spent four years struggling in the wilderness, living the ascetic life under the guidance of an experienced spiritual guide. here he wrote three books entitled, “Against the Opponents of Those Attracted to the Monastic Life”, and a collection entitled, “A Comparison of the Monk with the Emperor” (also known as “Comparison of Imperial Power, Wealth and Eminence, with the True and Christian Wisdom-Loving Monastic Life”), both works which are marked by a profound reflection of the worthiness of the monastic vocation. two years, the saint lived in a cave in complete silence, but was obliged to return to Antioch to recover his health. Meletius, the Bishop of Antioch, ordained him deacon in the year 381. following years were devoted to work on new theological writings: “Concerning Providence” (“To the Ascetic Stagirios”), “Book Concerning Virginity,” “To a Young Widow” (2 discourses), and the “Book of Saint Babylos, and Against Julian and the Pagans.” the year 386 Saint John was ordained presbyter by Bishop Flavian of Antioch. John was a splendid preacher, and his inspired words earned him the name “Golden-Mouthed” (“Chrysostom”). twelve years the saint preached in church, usually twice a week, but sometimes daily, deeply stirring the hearts of his listeners. his pastoral zeal to provide Christians with a better understanding of Holy Scripture, Saint John employed hermeneutics, an interpretation and analysis of the Word of God (i.e. exegesis). Among his exegetical works are commentaries on entire books of the Holy Scripture (Genesis, the Psalter, the Gospels of Matthew and John, the Epistles of the Apostle Paul), and also many homilies on individual texts of the Holy Bible, but also instructions on the Feastdays, laudations on the Saints, and also apologetic (i.e. defensive) homilies (against Anomoeans, Judaizers and pagans). a priest, Saint John zealously fulfilled the Lord’s command to care for the needy. Under Saint John, the Antiochian Church provided sustenance each day to as many as 3,000 virgins and widows, not including in this number the shut-ins, wanderers and the sick. John began his commentary on Genesis at the beginning of Great Lent in 388, preaching thirty-two homilies during the forty day period. During Holy Week he spoke of how Christ was betrayed, and about the Cross. During Bright Week, his pastoral discourse was devoted to the Resurrection. His exegesis of the Book of Genesis was concluded only at the end of October (388). Pascha in the following year (389) the saint began his homilies on the Gospel of John, and toward the end of the year 389 he took up the Gospel of Matthew. the year 391 the Christians of Antioch listened to his commentary on the Epistles of the holy Apostle Paul to the Romans and to the Corinthians. 393 he explained the Epistles to the Galatians, the Ephesians, Timothy, Titus, and the Psalms. In his homily on the Epistle to the Ephesians, Saint John denounced a schism in Antioch, “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the heavenly Father, one Body and one Spirit.” fame of the holy preacher grew, and in the year 397 with the death of Archbishop Nectarius of Constantinople, successor to Saint Gregory the Theologian, Saint John Chrysostom was summoned from Antioch, and elected to the See of Constantinople. the capital, the holy archpastor was not able to preach as often as he had at Antioch. Many matters awaited the saint’s attention, and he began with the most important -- the spiritual perfection of the priesthood. He himself was the best example of this. The financial means apportioned for the archbishop were channeled by the saint into the upkeep of several hospices for the sick and two hostels for pilgrims. He fasted strictly and ate very little food, and usually refused invitations to dine because of his delicate stomach. saint’s zeal in spreading the Christian Faith extended not only to the inhabitants of Constantinople, but also to Thrace to include Slavs and Goths, and to Asia Minor and the Pontine region. established a bishop for the Bosphorus Church in the Crimea. John sent off zealous missionaries to Phoenicia, to Persia, and to the Scythians, to convert pagans to Christ. also wrote letters to Syria to bring back the Marcionites into the Church, and he accomplished this. Preserving the unity of the Church, the saint would not permit a powerful Gothic military commander, who wanted the emperor to reward his bravery in battle, to open an Arian church at Constantinople. saint exerted much effort in enhancing the splendor of the church services: he compiled a Liturgy, he introduced antiphonal singing for the all-night Vigil, and he wrote several prayers for the rite of anointing the sick with oil. saintly hierarch denounced the dissolute morals of people in the capital, especially at the imperial court, irrespective of person. When the empress Eudoxia connived to confiscate the last properties of the widow and children of a disgraced dignitary, the saint rose to their defense. The arrogant empress would not relent, and nursed a grudge against the archpastor. ’s hatred of the saint blazed forth anew when malefactors told her that the saint apparently had her in mind during his sermon on vain women. A court was convened composed of hierarchs who had been justly condemned by Chrysostom: Theophilus of Alexandria, Bishop Severian of Gabala, who had been banished from the capital because of improprieties, and others. court of judgment declared Saint John deposed, and that he be executed for his insult to the empress. The emperor decided on exile instead of execution. An angry crowd gathered at the church, resolved to defend their pastor. In order to avoid a riot, Saint John submitted to the authorities. very night there was an earthquake at Constantinople. The terrified Eudoxia urgently requested the emperor to bring the saint back, and promptly sent a letter to the banished pastor, beseeching him to return. Once more, in the capital church, the saint praised the Lord in a short talk, “For All His Ways.” slanderers fled to Alexandria. But after only two months a new denunciation provoked the wrath of Eudoxia. In March 404, an unjust council was convened, decreeing the exile of Saint John. Upon his removal from the capital, a fire reduced the church of Hagia Sophia and also the Senate building to ashes. Devastating barbarian incursions soon followed, and Eudoxia died in October 404. Even pagans regarded these events as God’s punishment for the unjust judgment against the saint. Armenia, the saint strove all the more to encourage his spiritual children. In numerous letters (245 are preserved) to bishops in Asia, Africa, Europe and particularly to his friends in Constantinople, Saint John consoled the suffering, guiding and giving support to his followers. In the winter of 406 Saint John was confined to his bed with sickness, but his enemies were not to be appeased. From the capital came orders to transfer Saint John to desolate Pityus in Abkhazia on the Black Sea. Worn out by sickness, the saint began his final journey under military escort, traveling for three months in the rain and frost. He never arrived at his place of exile, for his strength failed him at Comana. the crypt of Saint Basiliscus (May 22), Saint John was comforted by a vision of the martyr, who said, “Despair not, brother John! Tomorrow we shall be together.” After receiving the Holy Mysteries, the hierarch fell asleep in the Lord on September 14, 407. His last words were, “Glory to God for all things!” holy relics of Saint John Chrysostom were solemnly transferred to Constantinople in the year 438. The disciple of Saint John, the venerable Isidore of Pelusium (February 4), wrote: “The house of David is grown strong, and the house of Saul enfeebled. He is victor over the storms of life, and has entered into heavenly repose.” he died on September 14, Saint John’s celebration was transferred to this day because of the Feast of the Elevation of the Holy Cross. Saint John Chrysostom is also celebrated on January 27 and January 30. St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Venerable James the Solitary of Syria, Commemorated on November 26; Blessed Theosebia the Deaconess, sister of Sts Basil the Great and Gregory of Nyssa, Commemorated on January 10; St Gregory the Bishop of Nyssa, Commemorated on January 10; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom, Commemorated on January 30; Venerable Isidore of Pelusium, Commemorated on February 4; St Meletius the Archbishop of Antioch, Commemorated on February 12; Venerable Maron the Hermit of Syria, Commemorated on February 14; St Flavian, Archbishop of Antioch, Commemorated on February 16; St Germanus of Dacia Pontica, Commemorated on February 29; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; Venerable Theodore Trichinas "œthe Hair-Shirt Wearer"Â and Hermit Near Constantinople, Commemorated on April 20;

Constantinople, 399-420, Saint, Maruthas of Martyropolis, pius writer, envoy, marytr
Byzantine Saint, 399-420, Maruthas of Martyropolis; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; Maruthas was Bishop of Tagrith (Martyropolis), a city which he founded between the Byzantine Empire and Persia. He was famed for his knowledge and his piety, he wrote about the martyrs, and he suffered for his faith in Christ under the Persian emperor Sapor. He also left behind other works in the Syrian language, among which the most famous are: “Commentary on the Gospel,” “Verses of Maruthas,” “Liturgy of Maruthas” and “The 73 Canons of the Ecumenical Council at Nicea” (325) with an account of the acts of the Council. the year 381 Saint Maruthas participated in the Second Ecumenical Council at Constantinople, convened against the heresy of Macedonius. In 383, he attended the Council of Antioch against the Messalians. the years 403-404 Saint Maruthas set off to Constantinople to plead with the emperor Arcadius to protect Persian Christians. He was twice sent by the emperor Theodosius the Younger to the Shah Izdegerd to secure the peace between the Empire and Persia. the year 414 Saint Maruthas, having done his duty as envoy to the court of Izdegerd, persuaded the Shah to a favorable disposition towards Christians, and he assisted greatly in the freedom of Christians in Persia. He rebuilt Christian churches razed during the persecution by the Persian ruler Sapor. He also located relics of saints who had suffered martyrdom and transferred them to Martyropolis. He died there in 422. The relics of Saint Maruthas were later transferred to Egypt and placed in a skete monastery of the Mother of God.

Constantinople, 399-501, Stylianus of Paphlagonia, gave fortune, monastery jealousy, cave, child healings, S icon, divine light
Armenia, 399-501, Stylianus of Paphlagonia Region, Pontaine, Armenia (Gangra River, lower Kizilirmak River drainage), gave fortune, Monastery, jealousy, cave, sought after, child healings, S icon painted each time, death time divine light; Paphlagonia Region; Venerable Stylianus of Paphlagonia, Commemorated on November 26 ; Stylianus was born in Paphlagonia of Asia Minor sometime between the fourth and sixth centuries. inherited a great fortune from his parents when they died, but he did not keep it. He gave it away to the poor according to their need, desiring to help those who were less fortunate. left the city and went to a monastery, where he devoted his life to God. he was more zealous and devout than the other monks, he provoked their jealousy and had to leave. left the monastery to live alone in a cave in the wilderness, where he spent his time in prayer and fasting. goodness and piety of the saint soon became evident to the inhabitants of Paphlagonia, and they sought him out to hear his teaching, or to be cured by him. Many were healed of physical and mental illnesses by his prayers. Stylianus was known for his love of children, and he would heal them of their infirmities. after his death, the citizens of Paphlagonia believed that he could cure their children. Whenever a child became sick, an icon of Saint Stylianus was painted and was hung over the child’s bed. the hour of his death, the face of Saint Stylianus suddenly became radiant, and an angel appeared to receive his soul. as a protector of children, Saint Stylianus is depicted in iconography holding an infant in his arms. Pious Christians ask him to help and protect their children, and childless women entreat his intercession so that they might have children.

Constantinople, 352-370, Gorgonia, Gregory tTheologian's Sis, blended married state w unmaried state, all good, virtuous woman.kmz

Constantinople, 352-370, Gorgonia, Gregory tTheologian's Sis, blended married state w unmaried state, all good, virtuous woman
Lykaonia, 352-370, Gorgonia, Sister of Saint Gregory the Theologian, Iconium, Lykaonia (Goksu River and Great Road), blended married state w unmaried state, all that is good, Solomon's virtuous woman ; Iconium; Saint Gorgonia, Sister of Saint Gregory the Theologian, Commemorated on February 23; of the information about Saint Gorgonia (Γοργονία) comes from her brother, Saint Gregory Nazianzus (January 25) in his Oration VIII, "On his Sister Gorgonia," which was delivered sometime after their brother Saint Caesarius (March 9) went to the Lord in 369, and before the repose of their father, the elder Saint Gregory Nazianzus, in 374. was the daughter of Saint Gregory Nazianzus (January 1) and Saint Nonna (August 5), and was named for her maternal grandmother Gorgonia. Saint Gregory the Theologian tells us that she derived her existence and her reputation from their parents, because they sowed in her the seeds of piety. praising her virtues, Saint Gregory states that her modesty surpassed those of her own time, and those who lived before her. She blended the excellence of the married state with that of the unmarried state, avoiding the disadvantages of each, while combining all that is best in both. Thus, Saint Gorgonia proved that "neither of them absolutely binds us to, or separates us from, God or the world." It is the mind which nobly presides over marriage and virginity, arranging and working on them as "the raw material of virtue." Gorgonia had consecrated herself to God, and also won her husband Alypios to her side. He was from the city of Iconium, where Faustinus was the bishop. She made Alypios "a good fellow servant, instead of an unreasonable master." This pious couple had five children; two sons who became bishops, and three daughters: Alypianḗ, Eugenia, and Nonna. Moreover, she made her children and their children's children the fruit of her spirit, dedicating to God not only her soul, but also her entire family and household. As long as she lived, she showed herself as an example of all that is good. Her devoted brother even compared her to King Solomon's virtuous woman (Proverbs 31:10-31). daughter of a saintly family took both her natural and spiritual parents as her models of virtue, and they were the source of her goodness. She did not wear fine clothes or expensive jewelry, nor did she use pigments to enhance her beauty. The only red coloring dear to her was the blush of modesty; and her only white coloring was the tint of temperance. adorned the churches with offerings, and thereby presented herself to God as a living temple. She opened her house to members of her family who were in want, and even to strangers. She was sympathetic to those in trouble, and compassionate toward widows. She "dispersed abroad" and "gave to the poor" (Psalm 111/112:9). The only wealth she left to her children was the excellence of her example. her fasting, her chanting of the Psalms, her vigils, her tears, and her prayers, she surpassed not only women, but also the most devout men, thereby demonstrating that the distinction between male and female is one of body, not of soul. day, as Saint Gorgonia was riding in her carriage, the mules bolted and the carriage was overturned. She was dragged over the ground and suffered serious injury. Those who were not Christians were scandalized that God would permit such a thing to happen to this righteous woman. Although she was bruised in her bones and limbs, she would not allow a physician to examine her, in order to preserve her modesty. She trusted that God would heal her, and He did. Seeing her unexpected recovery, people concluded that the accident had occurred so that by her patient endurance and her miraculous healing, God would be glorified. Gorgonia longed for death, preferring to be with Christ rather than remain on earth. She had a vision in which the day of her death was revealed to her so that she might prepare herself. As that time drew near she took to her bed, and spent her last day giving instructions to her husband, her children, and her friends. After discoursing about spiritual matters, she reposed in the year 370 at the age of thirty-eight. Her last words were, “I will both lie down in peace and sleep” (Psalm 4:8).

Constantinople, 400-499, 5th Century, Folder, Nestorius, Nestorianism

Constantinople, 401-485, Marcellus, Apamea, Syria, monastic schema, spiritual talents, clairvoyance, angels encircling, igumen
Syria, 401-485, Marcellus, Apamea, Syria, monastic schema, spiritual talents, clairvoyance, angels encircling, igumen Unsleeping Ones Monastery, fApamea, wealthy parents died early, ed aAntioch&Ephesus, distributed tPoor, tUnsleeping M Constantinople & Alexander, monk, great spiritual talents incl clairvoyance, left before he knew A would die tAvoid igumen, returned aJohn named igumen, John's assistant, after J's death Igumen for 60 yrs, many people came rich&poor, many times angels encircling him, attending&guarding him, many monks came, built Church, hospital, &hostel fHomeless, treated sick, cast devils, worked miracles, example ill monk called out mentally fAnkara, M heard at once prayed monk healed at once, same for ship wMonks on Black Sea, fire raging aConstantinople he stopped from his monastery by prayer, another example, servant John unjustly accused hid at the monastery, his lord Ardaburios demanded him back, refused, sent detachment, soldiers surrounded m threatening kill anyone, brethern wanted to fold, Marcellus signed cross went out alone, lightning, thunder, & Cross appeared brighter than the sun, soldiers ran, Ardaburios pardoned servant, departed 485, 5days later appreared to disciple Lukian conforting him fortelling L's death; Apamea, Syria; Venerable Marcellus the Abbot of the Monastery of the "Unsleeping Ones", Commemorated December 29 ; Marcellus, igumen of the Monastery called “the Unsleeping Ones,” was a native of the city of Apamea in Syria. parents were wealthy, but died when he was young. received his education first at Antioch, and then at Ephesus. his possessions left him by his parents he distributed to the poor, thereby sundering his ties to the world. the guidance of an experienced elder at Ephesus, Marcellus entered upon the path of asceticism. later went on to Byzantium to Saint Alexander, igumen of the monastery named “the Unsleeping.” The monastery received its name because in it psalmody was done constantly, both day and night, by alternating groups of monks. Alexander accepted Marcellus and tonsured him into the monastic schema. in the works of watchfulness, fasting and prayer, the saint received great spiritual talents and the gift of clairvoyance. foresaw the day of Abba Alexander’s death and his own election as igumen. However, since he was still young, he did not want to rule others. So he slipped out of the monastery to visit other provinces and other monasteries, where he received edification from the monks who lived there. the death of Saint Alexander, when Abba John had already been chosen as igumen, Marcellus returned to the great joy of the brethren. Abba John made Marcellus his own closest assistant. After John’s death, Saint Marcellus was chosen igumen of the monastery in spite of his own wishes, and in this position he remained for sixty years. of his saintly life spread far. People came to Marcellus from afar, both the illustrious and the common, rich and the poor. times they saw angels encircling the saint, attending and guarding him. the help of God, the monastery of “the Unsleeping Ones” flourished. many monks came to place themselves under the direction of Saint Marcellus that it became necessary to enlarge the monastery and the church. Marcellus received donations from believers for expansion, and built a beautiful large church, a hospital, and a hostel for the homeless. his prayers the monk treated the sick, cast out devils and worked miracles. example, one of the monks was sent to Ankara and fell ill. near death, he called out mentally to his abba. that very hour Saint Marcellus heard his disciple in the monastery, and he began to pray for him. He who was sick recovered at once. a ship with his monks came into danger on the Black Sea, the saint calmed the tempest by his prayers. time, when they told him that a fire was raging at Constantinople, he prayed tearfully for the city, and the fire subsided as if extinguished by the tears of the monk. the servant of a certain Arian nobleman named Ardaburios, was unjustly accused of something, and he hid out at the monastery to escape his master’s wrath. twice demanded that Saint Marcellus hand John over to him, but he refused. then sent out a detachment of soldiers, who surrounded the monastery, threatening to slay anyone who interfered with their mission. brethren went to the abba, asking him to surrender John and save the monastery. Marcellus signed himself with the Sign of the Cross, then boldly went out alone through the monastery gate towards the soldiers. flashed in the sky, thunder rumbled, and the Cross appeared shining brighter than the sun. soldiers threw down their weapons and took to flight. Ardaburios, learning from the soldiers what had happened, was frightened, and because of Saint Marcellus he pardoned the servant. Marcellus peacefully departed to the Lord in the year 485. His faithful disciple Lukian grieved terribly over him, but on the fifth day after the death Saint Marcellus appeared to him and comforted him, foretelling his own impending end.

Constantinople, 401, Kathariotissa Icon, Epirus shepherds flee w Luke's birth icon, lost, clearing fire, not b
Ithaka Island; Icon of the Mother of God Kathariotissa, Commemorated September 8 ; wonderworking icon depicting the Nativity of the Theotokos is venerated on the Greek island of Ithaca. Monastery of Kathara; Monastery of the Kathara, pilgrimage and reference point for all inhabitants of Ithaca, built on the south-eastern peak of the Homeric Mount Nirito in a nice corner, 600m from the sea and 15 km. from Vathy. history of the monastery begins in 1696. history of the image of the Virgin is even older, reported by Father Theodosius Dendrinos in the second edition of his book 'The Monastery of Our Lady of Kathara, Ithaca'. local dialect the name “Kathara” means the twigs and small shrubs which are cut and burned to clear some place. says that shepherds from Epirus were persecuted by the Albanians so they had to leave their homes and flee to Ithaca where they settled on Mount Nirito at Mazos location, 400 approximately opposite the current monastery. realized that the miraculous picture depicting the Genesis of the Virgin was missing. night they saw a blinding light at the location where there is now the church of the monastery. all the research they never found anything there. same phenomenon was repeated for several nights, so they decided to cut and burn the bushes and twigs to clean the place to see what is going on there. the fire was extinguished they saw a picture that was not burned. was the painting of Genesis of the Virgin. They decided to built a small church so they could place the painting inside. version of how the church got its name is that it was founded by followers of the Catholic heresy of the Cathars. According to archaeologist-author W. Gell in his book "The geography and antiquities of Ithaca," the site was dedicated to Apollo. theory concerning the name comes from author Ms. Rita Tsintili- Vlisma who says that there used to be a pagan temple (probably of Goddess Athena) at the location where the church is today. One of the many nicknames of the Goddess was ''Kathara”. little further from the monastery there is a bell tower and the chapel of Saints Constantine and Helen. During the years of occupation and mainly because of the earthquakes of 1953, the bell tower was destroyed and rebuilt. The view from the bell tower is breathtaking: You can see the southern part of the island, part of eastern Kefalonia, in the far left you can see Echinades Islands, the west coast of Aitoloakarnania, and far in the distance when visibility is good you can see the Peloponnese and Zakynthos on the right. painting of the Virgin is attributed to St. Luke and represents the birth of the Virgin. early 1993 monk Theodosius (aka Elias Vlismas) comes to the monastery and offers his services to the grace of Mary. is a patron and protector of the island and is celebrated on September 8th every year. Bibliography: 'The Monastery of Our Lady of Kathara Ithaca' (second edition) Father Theodosius Dendrinos. Source: Municipality of Ithaca Website

Constantinople, 403, Synod of the Oak, Constantinople, against Chrysostom
Synod of the Oak (403) illegally condemned Saint John Chrysostrom ; St Epiphanius the Bishop of Cyprus, Commemorated on May 12;

Constantinople, 403-439, Melania the Younger, wealth, chasity, visited prison and mine convicts, helped monasteries, much more
Rome, 403-439, Melania the Younger of Rome, wealth, chasity, children died, new life dedicated to God, visited sick , debtors prison, and mine convicts, sold estates italy and spain, helped monasteries in Mesopotamia, Syria, Egypt, Phoenicia and Palestine, to Africa, storm, ransom for city on the way, 7 yrs in Carthage, Cyril and Nestorius, to Jerusalem, distributed rest of gold, poverty and prayer, short egypt visit, desert fathers, Melania's cell on mt of olives, later founded monastery, 90 virgins, husband Apinianus died, 4 more yrs fasting and p, benefactor sent for Mount of the Assension Chapel; Melania the Younger (born in Rome c. 383, died in Jerusalem on 31 December 439) is a Christian saint and Desert Mother who lived during the reign of Emperor Honorius, son of Theodosius I. She is the paternal granddaughter of Melania the Elder. Feast of Melania the Younger is held on 31 December (the Julian calendar's 31 December falls on 13 January on the Gregorian calendar). In Ukraine, by Orthodox Christians, Malanka ("Melania's Day") is celebrated on 13 January, and on 31 December by other Christians. Mount of the Assension, Chapel of the Assension; Venerable Melania the Younger of Rome, Commemorated on December 31; Melania was born in Rome into a devout Christian family. Her parents, people of property and wealth, hoped that their daughter would marry and have children who would inherit their wealth. fourteen years of age Melania was married to the illustrious youth Apinianus. From the very beginning of their married life, Saint Melania asked her husband to live with her in chastity or else release her from the marriage. Apinianus answered, “I cannot agree to this right now. When we have two children to inherit the property, then we shall both renounce the world.” Melania gave birth to a daughter, whom the young parents dedicated to God. Continuing to live together in marriage, Melania secretly wore a hair shirt and spent her nights in prayer. The second child, a boy, was premature and had severe complications. They baptized him, and he departed to the Lord. the suffering of his wife, Apinianus asked the Lord to preserve Saint Melania’s life, and he vowed to spend the rest of their life together in chastity. Recovering, Saint Melania stopped wearing her beautiful clothing and jewelry. Soon their daughter also died. The parents of Saint Melania did not support the young couple’s desire to devote themselves to God. It was only when Saint Melania’s father became deathly ill, that he asked their forgiveness and permitted them to follow their chosen path, asking them to pray for him. saints then left the city of Rome, and began a new life completely dedicated to the service of God. Apinianus at this time was twenty-four years of age, and Melania twenty. They began to visit the sick, to take in wanderers, and to help the indigent. They visited those who were exiled, and mine-convicts, and the destitute, there in debtor’s prison. After selling their estates in Italy and Spain, they generously helped monasteries, hospitals, widows and orphans in Mesopotamia, Syria, Egypt, Phoenicia, and Palestine. churches and hospitals were built with their assistance. Churches of both West and East benefited from them. Leaving their native land, they set sail for Africa, and a strong storm arose while they were at sea. The sailors said that this was because of the wrath of God, but Saint Melania said that it was not God’s will that they should go directly to their destination. waves carried the ship to an island on which barbarians had landed. The besiegers demanded a ransom from the inhabitants, or else they threatened to lay waste the city. The saints supplied the necessary ransom, and thus saved the city and its people from destruction. their voyage, they landed in Africa and helped all the needy there. With the blessing of the local bishops, they made offerings to churches and monasteries. During this time Saint Melania continued to humble her flesh by strict fasting, and she fortified her soul by constantly reading the Word of God, making copies of the sacred books and distributing them to those who lacked them. She sewed a hairshirt for herself, put it on, and continued to wear it. saints spent seven years in Carthage, and then decided to visit Jerusalem. At Alexandria, they were welcomed by the bishop, Saint Cyril, and they met in church with the holy Elder Nestorius, who was possessed of the gift of prophecy and healing. The Elder turned to them and told them to have courage and patience in expectation of the Glory of Heaven. Jerusalem, the saints distributed their remaining gold to the destitute and then spent their days in poverty and prayer. After a short visit to Egypt, where the saints visited many of the desert Fathers, Saint Melania secluded herself in a cell on the Mount of Olives. Only occasionally did she see Saint Apinianus. she founded a monastery, where eventually ninety virgins lived in obedience to Saint Melania. Out of humility, she would not consent to be abbess, and lived and prayed in solitude as before. In her instructions, Saint Melania urged the sisters to be vigilant and to pray, to disdain their own opinions and cultivate first of all love for God and for one another, to keep the holy Orthodox Faith, and to guard their purity of soul and of body. particular, she exhorted them to be obedient to the will of God. Calling to mind the words of the Apostle Paul, she counselled them to keep the fasts “not with wailing, nor from compulsion, but in virtuous disposition with love for God”. her efforts an oratory and altar were built in the monastery, where they enshrined the relics of saints: the Prophet Zachariah, the holy Protomartyr Stephen, and the Forty Martyrs of Sebaste. About this time Saint Apinianus fell asleep in the Lord. Saint Melania buried his relics and there spent another four years in fasting and unceasing prayer. Melania wanted to build a men’s monastery on the Mount of the Ascension of the Lord. The Lord blessed her intent by sending a benefactor who provided the means for the monastery. Joyfully accepting it, Saint Melania finished the great work in a single year. In this monastery, saintly men began to lift up unceasing prayer in the church of the Ascension of Christ. completed her tasks, the saint left Jerusalem for Constantinople, hoping to save the soul of her pagan uncle Volusianus who had traveled there from Rome. Along the way she prayed at the relics of Saint Laurence (August 10), at the place of his martyrdom, and received auspicious signs. Arriving in Constantinople, the saint found her uncle had fallen ill. Her demeanor and her inspired discourses had a profound influence on the sick man. He gave up pagan impiety and died a Christian. this time many inhabitants of the capital were deceived by the heretical teaching of Nestorius. Saint Melania accepted anyone who turned to her for proper explanation, converting many of them to Orthodoxy. Many miracles were worked through the prayers of the saint. to her own monastery, the saint sensed the approach of death, and told this to the priest and the sisters. They listened to her final instructions with deep sorrow and with tears. Having asked their prayers and commanding them to preserve themselves in purity, she received the Holy Mysteries with joy. Saint Melania peacefully gave up her soul to the Lord in the year 439.

Constantinople, 406-425, Atticus of Constantinople, Patriarch, Archbishop, Opposed J Chry, then
Constantinople Patriarch, 406-425, Archbishop Atticus of Constantinople; Venerable Dius the Abbot of Antioch, Commemorated on July 19; St Celestine the Pope of Rome, Commemorated on April 8; St Acacius the Bishop of Melitene, Commemorated on April 17 ; St Maximian the Patriarch of Constantinople, Commemorated on April 21; Blessed Thais of Egypt, Commemorated on May 10; St Polybius the Bishop in Cyprus, Commemorated on May 12; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Venerable Serapion of Egypt, Commemorated on May 14; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10; St Tikhon the Bishop of Amathus in Cyprus, Commemorated on June 16 ; St Julius the Presbyter of Novara, Commemorated on June 21; Jacob Riis of WALTER RAUSCHENBUSCH, WASHINGTON GLADDEN, and JACOB RIIS, PROPHETIC WITNESSES, 1918, 1918, 1914, Commemorated July 2 ; St Alexander the Founder of the Monastery of the "œUnsleeping Ones"Â, Commemorated on July 3; Venerable Sisoes the Great, Commemorated on July 6;

Constantinople, 407-460, Kanides, Cappadocia, attracted tSolitary life as small child, age 7 lived iCave, one meal per week, a73
Armenia, 407-460, St Kanides, Cappadocia, Armenia (Central Anatolia), mother no fatty foods, attracted tSolitary life as small child, age 7 lived iCave, fasting Praying, one meal per week, uncooked vegetables, hair fell out dampness oCave, age 73 Cappadocia; Saint Kanides the Monk of Cappadocia, Commemorated on June 10; Kanides was born during the reign of Emperor Theodosios the Great (ca. 379). was the son of godly parents, Theodotos and Theophano, lived in Cappadocia. to Tradition, the Saint’s mother did not eat any fatty foods during the nine months when she was pregnant; and even when the saint was still a child, she was careful about what she ate. he was yet a small child, he became attracted to the solitary life, at the age of seven he went to a mountain where he lived in a cave, fasting and praying. is said that he ate only one meal of uncooked vegetables per week. of the great dampness of this cave, all the hair of his head and his beard fell out. living an ascetical and righteous life, he reposed in peace at the age of seventy-three, in the year 460.

Byzantium, 408-450, Emperor, Theodosius II, Younger, Eastern half, T Law Code, 2 heresies, University, Walls
Byzantine Emperor, 408-450, Theodosius II the Younger ; II (10 April 401 – 28 July 450), commonly called Theodosius the Younger[2] or the Calligrapher, was Roman emperor for most of his life, proclaimed augustus as an infant in 402 and ruling as the eastern Empire's sole emperor after the death of his father Arcadius in 408. His reign was marked by the promulgation of the Theodosian law code and the construction of the Theodosian Walls of Constantinople. He also presided over the outbreak of two great Christological controversies, Nestorianism and Eutychianism Venerable Dius the Abbot of Antioch, Commemorated on July 19; Emperor Theodosios the Younger, Commemorated on July 29; Finding of the relics of the Righteous St Gamaliel, Commemorated August 2 ; Finding of the relics of the Righteous St Nicodemus, Commemorated on August 2; Translation of the relics of the Protomartyr and Archdeacon Stephen from Jerusalem to Constantinople, Commemorated on August 2; 7 Holy Youths "Seven Sleepers" of Ephesus, Commemorated August 4; The Placing of the Cincture (Sash) of the Most Holy Mother of God, Commemorated on August 31; Venerable Theoctistus, Commemorated on September 3; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; Venerable Andronicus of Egypt with his Wife, Commemorated on October 9 ; Martyr Nazarius of Milan, Commemorated on October 14; 7 Holy Youths œSeven SleepersÂ of Ephesus, Commemorated on October 22; Martyr Anthony of Apamea, Commemorated on November 9; Venerable John the Short, of Egypt, Commemorated on November 9; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9; St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; St Peter of Galatia, Commemorated on November 25; Venerable James the Solitary of Syria, Commemorated on November 26; Prophet Habakkuk, Commemorated on December 2; St John of Egypt, Commemorated on December 2; St Theodoulus the Eparch of Constantinople, Commemorated on December 3 ; Protomartyr and Archdeacon Stephen, Commemorated on December 27; Venerable Marcellus the Abbot of the Monastery of the œUnsleeping OnesÂ, Commemorated on December 29; Venerable Melania the Younger of Rome, Commemorated on December 31; Virginmartyr Appolinaria of Egypt, Commemorated on January 5; St Marcian the Presbyter in Constantinople, Commemorated on January 10; St Theodosius of Antioch, Commemorated on January 11 ; St Elian, Missionary to Cornwall, England, Commemorated on January 13; Venerable John Calabytes œthe Hut-DwellerÂ, Commemorated on January 15; St Honoratus the Archbishop of Arles and Founder of Lerins Monastery, Commemorated on January 16 ; Veneration of the Precious Chains of the Holy and All-Glorious Apostle Peter, Commemorated on January 16; St Cyril the Archbishop of Alexandria, Commemorated on January 18; Venerable Euthymius the Great, Commemorated on January 20; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; St Macedonius the Hermit of Syria, Commemorated on January 24; St Philon, Bishop of Kolpasteia, Crete, Commemorated on January 24; Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated on January 27; Venerable Euphrosyne of Alexandria, Commemorated on February 15; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Alexander the founder of the Monastery, of the œUnsleeping OnesÂ, Commemorated on February 23; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Asclepius of Syria, Commemorated on February 27; St Celestine the Pope of Rome, Commemorated on April 8 ; St Acacius the Bishop of Melitene, Commemorated on April 17 ; St Maximian the Patriarch of Constantinople, Commemorated on April 21; St Mares the Singer in Syria, Commemorated on January 25 ; Venerable Xenophon of Constantinople, Commemorated on January 26; Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; Venerable Isidore of Pelusium, Commemorated on February 4; Venerable Martinian of Caesarea, in Palestine, Commemorated on February 13; Venerable Auxentius of Bithynia, Commemorated on February 14; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; St Flavian the Confessor the Patriarch of Constantinople, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Venerable Marana of Syria, Commemorated on February 28; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Agathon of Egypt, Commemorated on March 2; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Alexis the Man of God, Commemorated on March 17; Venerable Hypatius the Abbot of Rufinus in Chalcedon, Commemorated on March 31; Venerable George of Mt. Maleon in the Peloponnesus, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; St Celestine the Pope of Rome, Commemorated on April 8 ; St Acacius the Bishop of Melitene, Commemorated on April 17; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; St Maximian the Patriarch of Constantinople, Commemorated on April 21; Blessed Thais of Egypt, Commemorated on May 10; St Polybius the Bishop in Cyprus, Commemorated on May 12; St Epiphanius the Bishop of Cyprus, Commemorated on May 12 ; St Sabinus the Archbishop of Cyprus, Commemorated on May 12; Venerable Serapion of Egypt, Commemorated on May 14; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6; St Cyril the Archbishop of Alexandria, Commemorated on June 9; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10; St Tikhon the Bishop of Amathus in Cyprus, Commemorated on June 16 ; St Julius the Presbyter of Novara, Commemorated on June 21; Jacob Riis of WALTER RAUSCHENBUSCH, WASHINGTON GLADDEN, and JACOB RIIS, PROPHETIC WITNESSES, 1918, 1918, 1914, Commemorated July 2 ; St Alexander the Founder of the Monastery of the œUnsleeping OnesÂ, Commemorated on July 3; Venerable Sisoes the Great, Commemorated on July 6 ;

Constantinople, 408-450, Theodosius II, tYounger, Sister Pulcheria instructed him as defender Orthodox & 3rd E Council
Constantinople, 408-450, Theodosius II, tYounger, Reign at 7, Grandson oTheodosios tGreat, Sister Pulcheria instructed him as defender Orthodox & 3rd E Council; Emperor Theodosios the Younger, Commemorated on July 29; Emperor Theodosios II began his reign in the year 408 at the age of seven, succeeding his father, Arkadios. was called “the younger” in order to distinguish him from his grandfather Theodosios the Great. sister Pulcheria instructed him in Christian piety, and so he had a great reverence for the Orthodox Faith. Theodosios II assumed the throne, with the help of his sister Pulcheria, he was a strong supporter of the truth of the Orthodox Faith and defender of the Nicene Creed. his imperial decree of November 19, 430, the Third Ecumenical Synod met on June 22, 431 in Ephesus, condemned the heretical beliefs of Nestorius. of the fervent piety and great service to Orthodoxy of Theodosius II, the Church has numbered him among its Saints. Byzantine Emperor, 408-450, Theodosius II the Younger ; II (10 April 401 – 28 July 450), commonly called Theodosius the Younger[2] or the Calligrapher, was Roman emperor for most of his life, proclaimed augustus as an infant in 402 and ruling as the eastern Empire's sole emperor after the death of his father Arcadius in 408. His reign was marked by the promulgation of the Theodosian law code and the construction of the Theodosian Walls of Constantinople. He also presided over the outbreak of two great Christological controversies, Nestorianism and Eutychianism

Constantinople, 410, Lot oEgyptian desert, strove to be like flame in prayer, his sayings found in Paradise ot Fathers
Constantinople, 410, Lot oEgyptian desert, strove to be like flame in prayer, his sayings found in Paradise ot Fathers; Egyptian Desert (Nitrian Desert) ; There were three deserts in northern Egypt: the first was the Cells (the inner desert), so designated because of the many cells carved into the rocks. The second was called Skete (utter desert). The third was the Nitrian desert which reached the western bank of the Nile. Venerable Lot of Egypt, Commemorated on October 22; Lot was a wise ascetic of the desert who reposed in peace in the early fifth century. of his sayings are to be found in the "Paradise of the Fathers," which describes the life of the anchorites, recluses, monks, coenobites and ascetic Fathers of the deserts of Egypt compiled by Saint Athanasios of Alexandria, Saint Palladius, Bishop of Helenopolis, Saint Jerome and others. Nikodemos (Νikόdēmos) of the Holy Mountain writes: the Paradise of the Fathers, it is said that Saint Lot asked Abba Joseph of Panephysis the following question: 'Abba, as much as I am able, I pray a little, fast a little, study, and keep silent. According to my strength, I keep my mind free of evil thoughts. else should I do?' " Abba Joseph stood up and lifted his hands to heaven. And - O the miracle - the ten fingers of his hands became like ten lit candles, then he said to Abba Lot. "Strive, if you will, so that in prayer you may become entirely like a flame." Greek usage Abba Lot is commemorated on October 22. He is also commemorated with the Holy God-bearing Fathers who shone forth in the ascetic life, on Cheesefare Saturday at Matins (Ode 4 of the Canon).

Constantinople, 412-444, Cyril of Alexandria, Egyptian Patriarch, C of Ephesus 431, anti Nestor, Novat and Jew
Egyptian Patriarch, 412-444, Cyril of Alexandria; of Alexandria (c. 376 – 444) was the Patriarch of Alexandria from 412 to 444. was enthroned when the city was at the height of its influence and power within the Roman Empire. wrote extensively and was a leading protagonist in the Christological controversies of the late-4th and 5th centuries. was a central figure in the Council of Ephesus in 431, which led to the deposition of Nestorius as Patriarch of Constantinople. is counted among the Church Fathers and also as a Doctor of the Church, and his reputation within the Christian world has resulted in his titles Pillar of Faith and Seal of all the Fathers. Roman Emperor Theodosius II, however, condemned him for behaving like a "proud pharaoh", and the Nestorian bishops at their synod at the Council of Ephesus declared him a heretic, labelling him as a "monster, born and educated for the destruction of the church."[1] is well known for his dispute with Nestorius and his supporter Patriarch John of Antioch whom Cyril excluded from the Council of Ephesus for arriving late. is also known for his expulsion of Novatians and Jews from Alexandria and for inflaming tensions that led to the murder of the Hellenistic philosopher Hypatia by a Christian mob. Historians disagree over the extent of his responsibility in this. tried to oblige the pious Christian emperor Theodosius II (AD 408-450) to himself by dedicating his Paschal table to him.[2] It is also important to note that Cyril's Paschal table was provided with a Metonic basic structure in the form of a Metonic 19-year lunar cycle adopted by him around AD 425, which was very different from the first Metonic 19-year lunar cycle invented around AD 260 by Anatolius, but exactly equal to the similar lunar cycle which had been introduced around AD 412 by Annianus; the julian equivalent of this Alexandrian lunar cycle adopted by Cyril and nowadays referred to as the 'classical (Alexandrian) 19-year lunar cycle' would only much later emerge again: a century later in Rome as the basic structure of Dionysius Exiguus’ Paschal table (AD 525) and two more centuries later in England as the one of Beda's Easter table (AD 725).[3] Catholic Church did not commemorate Saint Cyril in the Tridentine Calendar: it added his feast only in 1882, assigning to it the date of 9 February. This date is used by the Western Rite Orthodox Church. Yet the 1969 Catholic Calendar revision moved it to 27 June, considered to be the day of the saint's death, as celebrated by the Coptic Orthodox Church.[4] The same date has been chosen for the Lutheran calendar. The Eastern Orthodox and Byzantine Catholic Churches celebrate his feast day on 9 June and also, together with Pope Athanasius I of Alexandria, on 18 January. St Cyril the Archbishop of Alexandria, Commemorated on June 9; St Cyril the Archbishop of Alexandria, Commemorated on January 18; Athanasius and Cyril were Archbishops of Alexandria. These wise teachers of truth and defenders of Christ’s Church share a joint Feast in recognition of their dogmatic writings which affirm the truth of the Orthodox Faith, correctly interpret the Holy Scripture, and censure the delusions of the heretics. Cyril was the nephew of Patriarch Theophilus of Alexandria, who educated him from his youth. He succeeded to his uncle’s position in 412, but was deposed through the intrigues of the Nestorian heretics. He later resumed his See, however. Cyril presided at the Third Ecumenical Council in 431, which censured the Nestorian blasphemy against the Most Holy Theotokos. His wise words demonstrated the error of their false doctrine. Cyril departed to the Lord in the year 444, and is also commemorated on June 9 (the day of his repose). 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; Venerable Hellius of Egypt, Commemorated on July 14;

Byzantium, 414-453, Empress, Pulcheria, Theodosius' sister, Virgin, significant influence, ecumenical councils
Byzantine Emperess, 414-453, Pulcheria ; Pulcheria (19 January 398 or 399 – July 453)[1] was an empress who advised her brother Theodosius II during his minority and then became wife to Marcian from November 450 to her death in 453. was the second (and oldest surviving) child of Eastern Roman Emperor Arcadius and Empress Aelia Eudoxia. In 414, the fifteen-year old Pulcheria became the chief guardian of her younger brother Theodosius II[2] and was also proclaimed "augusta". had significant, though changing, influence and political power during her brother's reign. When Theodosius II died on 26 July 450, Pulcheria married Marcian on 25 November 450, while simultaneously not violating her vow of virginity. She died three years later, in July 453. greatly influenced the Christian Church and its theological development by guiding two of the most important ecumenical councils in ecclesiastical history, namely those of Ephesus and Chalcedon, in which the Church ruled on christological issues. The Roman Catholic Church and the Eastern Orthodox Church subsequently recognized her as a saint.[3] 7 Holy Youths "Seven Sleepers" of Ephesus, Commemorated August 4; The Dormition of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on August 15; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9; St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Protomartyr and Archdeacon Stephen, Commemorated on December 27; Venerable Melania the Younger of Rome, Commemorated on December 31; Virginmartyr Appolinaria of Egypt, Commemorated on January 5; St Marcian the Presbyter in Constantinople, Commemorated on January 10; Venerable John Calabytes œthe Hut-DwellerÂ, Commemorated on January 15; Venerable Euthymius the Great, Commemorated on January 20; St Macedonius the Hermit of Syria, Commemorated on January 24; St Philon, Bishop of Kolpasteia, Crete, Commemorated on January 24; Venerable Xenophon of Constantinople, Commemorated on January 26; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; Venerable Auxentius of Bithynia, Commemorated on February 14; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable Alexander the founder of the Monastery, of the œUnsleeping OnesÂ, Commemorated on February 23; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; St Porphyrius the Bishop of Gaza, Commemorated on February 26; St Asclepius of Syria, Commemorated on February 27; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Venerable Marana of Syria, Commemorated on February 28; St Germanus of Dacia Pontica, Commemorated on February 29; Venerable John Cassian the Roman, Commemorated on February 29; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Agathon of Egypt, Commemorated on March 2; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable George of Mt. Maleon in the Peloponnesus, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; St Celestine the Pope of Rome, Commemorated on April 8 ; St Acacius the Bishop of Melitene, Commemorated on April 17; St Theotimus the Bishop of Lesser Scythia, Commemorated on April 20; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6;

Constantinople, 415, Gamaliel appeared to priest Lucian, Steven, Gamaliel and Nicodemos' relics
Byzantium, 415, Gamaliel appeared to priest Lucian, St Paul's instructor, Steven, Gamaliel and Nicodemos' relics Gamaliel's Home in Yavne, Way of the Sea 6, Palestine; Jamnia, 1 Maccabees Ch 4, Ch 5, Ch 10, Ch 15; Finding of the relics of Saint Gamaliel, Commemorated on August 2; Gamaliel was a Pharisee, a doctor of the Law (Acts 5:34), and the teacher of Saint Paul (Acts 22:3). the year 415, Saint Gamaliel appeared to a priest named Lucian. He was a tall, venerable man with a long white beard. He was dressed in white clothing which was edged with gold and marked with crosses, and held a gold wand in his hand. called Father Lucian by name three times, then told him to go to Jerusalem and inform Bishop John to open the tomb where his relics and those of other saints were resting. The priest asked the stranger who he was. “I am Gamaliel, who instructed the apostle Paul in the Law,” he replied. Then he told the priest where to find the relics of Saint Stephen. He also revealed that he had taken Saint Stephen’s body and laid it in his own tomb after it had been lying exposed for a day and a night. Gamaliel also mentioned that Saint Νikόdēmos was buried at the same spot. “I received him into my house in the country,” he said, “and maintained him there until the end of his life. After his death, I buried him honorably near Stephen.” Gamaliel informed the priest that he and his twenty-year-old son Abibas were also buried there. Father Lucian was afraid to believe this vision right away, lest it be a temptation from the Evil One. However, when Saint Gamaliel appeared again and commanded him to obey his instructions, he did so. monk named Migetius also had a vision of Saint Gamaliel and told Father Lucian to search for the relics in a place called Debatalia. When the relics were uncovered, an ineffable fragrance was noticed. relics of Saints Stephen, Gamaliel, Abibas, and Νikόdēmos were transferred from Jerusalem to Constantinople in 428 and placed in the church of the holy deacon Laurence (August 10).

Constantinople, 415, Uncovering Stephen's relics, S appeared 3 times, earthquake fragrance w area angel voices, m made clear
Jerusalem, 415, Uncovering relics of Holy Protomartyr Stephen, Jerusalem, he appeared 3 times before 338 tLukianos who informed patriarch John of Jerusalem, 415 J went to the spot, great earthquake beautiful fragrance whole area, angelic voices from Heaven, made clear martyrdom for God's glory, then miracles of healing, subsequently transferred to Constantinople, hand to Trinity Sergius Lavra ; Jerusalem; Uncovering of the relics of the Holy Protomartyr and Archdeacon Stephen, Commemorated on September 15; the reign of Saint Constantine the Great (May 21), Saint Stephen appeared three times to a pious old priest named Lukianos revealed to him the place where his relics had been hidden. informed Patriarch John of Jerusalem, who went to the designated spot and found the sacred relics of the Holy Protomartyr Stephen. the Saint’s relics were discovered, there was a great earthquake and those who were present noticed a beautiful fragrance suffusing the whole area. is said that angelic voices were heard from Heaven saying: “Glory to God in the highest, and on earth peace among men of good will” (Luke 2:14). is to say, “Glory be to God in the highest places of Heaven, and here on this earth troubled by sin, may divine peace reign; for God has demonstrated His good will toward mankind, by the Incarnation of His Son.” the angels made it clear that the Protomartyr Stephen had endured martyrdom for the love and glory of God. 415, the relics of Saints Stephen, Gamaliel, and Νikόdēmos were miraculously discovered and solemnly transferred to Jerusalem by Archbishop John, with Bishops Eutonius of Sebaste and Eleutherius of Jericho. that time on, the relics began to work miracles of healing. in the reign of the holy Emperor Theodosius the Younger (408-450), the relics of the holy Protomartyr Stephen were transferred from Jerusalem to Constantinople placed in the church dedicated to the holy Deacon Laurence (August 10), and were transferred there on August 2, until a church could be built in honor of Saint Stephen. Stephen’s right hand is kept in the Serapion Chamber of the Trinity-Sergius Lavra.

Constantinople, 420, Saint Passarion, founded a Jerusalem monastery, vicar-bishop oPalestine, converser wEuthymius tGreat
Saint Passarion, Commemorated on August 11; Passarion pursued asceticism in the first half of the fifth century. founded a monastery in Jerusalem. was “chorepiskopos” [vicar-bishop] of Palestine, a converser with Saint Euthymius the Great (January 20).

Byzantium, 420-460, Empress, Aelia Eudocia, wife of Theodosius Younger, heretic then redemed saint, hellenic writer
Jerusalem, 420-460, Empress, Aelia Eudocia, wife of Theodosius Younger, heretic then redemed saint; Eudocia Augusta (c. 401-460 AD), also called Saint Eudocia, was an Eastern Roman empress by marriage to Emperor Theodosius II (r. 402–450). lived in a world where Greek paganism and Christianity existed side by side, with both pagans and non-orthodox Christians being persecuted.[1] life Eudocia was born circa 400 in Athens into a family of Greek descent.[2][3][4][5][6] father, a Greek philosopher named Leontius,[5][6][7] taught rhetoric at the Academy of Athens, where people from all over the Mediterranean came to either teach or learn. given name was Athenais, chosen by her parents in honour of the city's protector, the pagan goddess Pallas Athena.[8] father was rich and had a magnificent house on the Acropolis with a large courtyard in which young Athenais frequently played as a child.[8] Athenais was 12 years old, her mother died and she became her father's comfort, taking on the responsibilities of household chores, raising her siblings and tending to her father. She had two brothers, Gessius and Valerius, who would later receive honours at court from their sister and brother-in-law. In return for her household activities, her father spent time giving her a thorough training in rhetoric, literature and philosophy. taught her the Socratic virtue of knowledge of moderation, and predicted that she would have a great destiny.[9] had a gift for memorisation, and easily learned the poetry of Homer and Pindar, which her father would recite to her. Both as a teacher and a role model, he had a great impact on her, prepared her for her destiny and influenced the literary work she created after she became Empress. he died in 420, she was devastated. In his will, he left all his property to her brothers, with only 100 coins reserved for her, saying that sufficient for her is her destiny, which will be the greatest of any woman.[9] had been her father's confidante and had expected more than this meager 100-coin inheritance. She begged her brothers to be fair and give her an equal share of their father's property, but they refused. after her father's death, at the age of 20, Athenais went to live with her aunt, who advised her to go to Constantinople and "ask for justice from the Emperor", confident she would receive her fair share of her father's wealth.[10] as an empress coin depicting a portrait of Aelia Eudocia, 425–429 AD. has it that when Theodosius (b. 401) was 20 years old, he wanted to get married. He talked to his sister Pulcheria, who began to search for a maiden fit for her brother, that was of either "patrician or imperial blood."[11] His longtime childhood friend, Paulinus, also helped Theodosius in his search.[11] Emperor's search had begun fortuitously at the same time that Athenais had arrived in Constantinople. Pulcheria had heard about this young woman, who had only 100 coins to her name, and when she met her, she was "astonished at her beauty and at the intelligence and sophistication with which she presented her grievance."[11] Upon reporting back to her brother, she told him she had "found a young girl, a Greek maid, very beautiful, pure and dainty, eloquent as well, the daughter of a philosopher", and young Theodosius, who was full of desire, fell in love instantly.[11] had been raised pagan, and upon her marriage to Theodosius II converted to Christianity and was renamed Eudocia.[12] They were married on 7 June 421, and there were "reports that Theodosius celebrated his wedding with chariot races in the hippodrome".[13] Her brothers, who had rejected her after their father's death, fled since they were fearful of the punishment they thought they were going to receive when they learned that she became empress.[14] instead called them to Constantinople, and Theodosius rewarded them.[14] The emperor made Gessius praetorian prefect of Illyricum and made Valerius magister officiorum.[14] Both Gessius and Valerius were rewarded because Eudocia believed that their mistreatment of her was part of her destiny.[14] Theodosius also honoured his best friend, Paulinus, with the title of magister officiorum, for he had helped find his wife.[14] rags-to-riches story, though it claims to be authentic and is accepted among historians, leads one to believe that the tale may have been twisted due to the detail of how the romance was portrayed. The earliest version of this story appeared more than a century after Eudocia's death in the "World Chronicle" of John Malalas, "an author who did not always distinguish between authentic history and a popular memory of events infused with folk-tale motifs".[15] facts are that she was the daughter of Leontius and she did originally have the name Athenais, according to the contemporary historians Socrates of Constantinople, and Priscus of Panion; however, they leave out any mention of Pulcheria's role in playing match-maker for her brother.[13] The historians Sozomen and Theodoret did not include Eudocia in their respective historical works, perhaps because they wrote after 443 when Eudocia had fallen into disgrace.[15] Christianity with classical culture on her pilgrimage to Jerusalem in spring of 438, Eudocia stopped in Antioch, and during her stay she addressed the senate of that city in Hellenic style (i.e., an encomium cast in Homeric hexameters) and distributed funds for the repair of its buildings.[6][16] was very conscious of her Greek heritage, as demonstrated in her famous address to the citizens of Antioch where she quoted a famous line by Homer: (Of your proud line and blood I claim to be).[6][16][17][18] last words of Eudocia's oration brought loud acclaim from the listeners, which resulted in the citizens of Antioch celebrating the Empress Eudocia's Christian Hellenism and commemorating her by erecting a golden statue of her in the curia and a bronze statue in the museum.[17][18][19] On her return, her position was undermined by the jealousy of Pulcheria and the groundless suspicion of an intrigue with her protege, Paulinus, the master of the offices.[20] historical study Theodosian Empresses: Women and Imperial Dominion in Late Antiquity (1982) by Kenneth Holum, further introduced the suggestion that her father, Leontius, was a native of Antioch rather than Athens, drawing from the "traditional link" between the two cities and their philosophers. argument is considered doubtful as the building activity of Eudocia in the 420s focused on Athens rather than Antioch.[21] Holum suggests that Eudocia may have been named after the great city of Athens, but she would have been born in Antioch. She even convinced her husband to "extend the walls of Antioch to take in a large suburb".[22] she also influenced state policy towards pagans and Jews under her husband's reign, and used the powerful influence she had to protect them from persecution.[22] also advocated for "reorganization and expansion" of education in Constantinople.[23] Eudocia had been raised and educated in traditional and classical sophist education from Athens, but her goal was to blend classical pagan education with Christianity. This was her way of using her power as empress to honour teachers and education, something that was very important to her in her life. also built the original Church of St. Polyeuctus in Constantinople, which her great-granddaughter Anicia Juliana greatly expanded and furnished in the 6th century. had three children with Theodosius II.[24][25] Licinia Eudoxia, born in 422, was the oldest. Licinia Eudoxia had been betrothed to her cousin, the Western Roman emperor Valentinian III since her birth, whom she married on 29 October 437.[26] The second child, Flaccilla, died in 431.[24] Arcadius was the only son and died in infancy. Only a year after she gave birth to her first child, Eudocia was proclaimed Augusta by her husband on 2 January 423.[27] to Jerusalem (438–439) mosaic depicting Eudocia in the Alexander Nevsky Cathedral, Sofia, Bulgaria. being named Augusta, she succeeded her sister-in-law, Pulcheria, who had been Augusta since 414. The relationship between the two women consisted of rivalry over power. Eudocia was jealous over the amount of power Pulcheria had within the court, while Pulcheria was jealous of the power Eudocia could claim from her. Their relationship created a "pious atmosphere" in the imperial court, and probably explains why Eudocia travelled to the Holy Land in 438.[28] went on a pilgrimage to Jerusalem in 438, bringing back with her holy relics to prove her faith.[24] Her relationship with her husband had deteriorated, and with much pleading from Melania, a wealthy widow from Palestine and good friend of Eudocia, Theodosius allowed her to go.[29] 443, Eudocia left the palace for reasons that cannot be fully ascertained. One rumor has it that Eudocia was banished from the court towards the latter part of her life for adultery. Theodosius suspected that she was having an affair with his long-time childhood friend and court advisor, Paulinus.[24] According to Malalas's account of this story, Theodosius II had given Eudocia a very large Phrygian apple as a gift. One day Paulinus had shown the emperor the same apple, not knowing that the emperor had given it to Eudocia as a gift. Theodosius recognized the apple and confronted Eudocia who had sworn she had eaten it. Eudocia's denials made the emperor believe that she had fallen in love with Paulinus and was having an affair, and had given his best friend the same apple he had given to her as a symbol of his love. Theodosius had Paulinus executed and Eudocia, embarrassed, decided to leave the court in 443.[16] the other hand, Marcellinus' version suggests intrigues of Theodosius and Eudocia against each other: on Theodosius' orders, comes domesticorum Saturninus killed two allies of the empress, and in revenge, she went on to have Saturninus assassinated.[contradictory] Theodosius subsequently deprived Eudocia of her royal attendants, prompting her to leave the palace.[30] Whatever the cause of her departure may be, she still retained her wealth and the title Augusta. Jerusalem (443–460) returned to Jerusalem in circa 443, where she lived for the last part of her life. In Jerusalem she focused on her writing. Here she was accused of the murder of an officer sent to kill two of her followers,[contradictory] for which she suffered the loss of her imperial staff;[12] she nevertheless retained great influence. involved in the revolt of the Syriac Monophysites (453), she was ultimately reconciled to Pulcheria and readmitted into the Orthodox Church. died an Orthodox Christian in Jerusalem on 20 October 460,[2] having devoted her last years to literature.[20] She was buried in Jerusalem in the Church of Saint Stephen,[31] one of the churches she had herself built in Jerusalem[32] (modern St. Stephen's Basilica now stands at the site). The empress never returned to the imperial court in Constantinople, but "she maintained her imperial dignity and engaged in substantial euergetistic programs."[33] work Eudocia. Colored stone inlay on marble from church of Lips monastery (Fenari Isa Mosque), Fatih, Istanbul. Archeological Museum. after her accession as an empress, Eudocia wrote a hexameter poem eulogizing the Roman performance in the Persian wars of 421–22. The work is now lost. While Eudocia could have written a lot of literature after leaving the court, only some of her work survived. Eudocia "wrote in hexameters, which is the verse of epic poetry, on Christian themes".[24] She wrote a poem entitled The Martyrdom of St. Cyprian in three books, of which 900 lines survived, and an inscription of a poem on the baths at Hamat Gader.[24] Her most studied piece of literature is her Homeric cento, which has been analyzed recently by a few modern scholars, such as Mark Usher and Brian Sowers. Eudocia is an understudied poet and has been neglected due to "lack of complete and authoritative text".[34] of St. Cyprian are three books (or volumes) to this epic poem, which tells the story of how "Justa, the Christian virgin, defeated the magician Cyprian through her faith in God. Cyprian had been hired by Aglaidas to force Justa to love him. It ends with the conversion of Cyprian, his swift rise to the rank of Bishop, and Justa becoming a deaconess, with the new name, Justina."[35] She later became known as Justina of Antioch. This story is all fiction, although the parallels between Eudocia's character Justa and Eudocia herself are interesting, as both of them converted to Christianity and changed their names upon succeeding to power. Although some of the text has been lost, most of it has been paraphrased by Photius. The poem is very long despite not all of it surviving the centuries, and can be found in Women Writers of Ancient Greece and Rome (2004) edited by Michael Ian Plant. The Hamat Gader poem poem inscribed on the baths at Hamat Gader was very short, and can be included here, as evidence of her hexameter writing style. The poem was inscribed so visitors could read it as they went into the pool. inscription of the poem I have seen many wonders in my life, countless, But who, noble Clibanus, however many his mouths, could proclaim Your might, when born a worthless mortal? But rather It is right for you to be called a new fiery ocean, Paean and parent, provider of sweet streams. From you the thousandfold swell is born, one here, one there, On this side boiling-hot, on that side in turn icy-cold and tepid. Into fountains four-fold four you pour out your beauty. Indian and Matrona, Repentius, holy Elijah, Antoninus the Good, Dewy Galatia, and Hygieia herself, warm baths both large and small, Pearl, ancient Clibanus, Indian and other Matrona, Strong, Nun, and the Patriarch's. For those in pain your powerful might is always everlasting. But I will sing of a god, renowned for wisdom For the benefit of speaking mortals. — [36] line "Of the Empress Eudocia" flanked by two crosses is set above the poem. This title line was added after the carving of the main inscription, making room for some doubt whether the poem was indeed authored by Eudocia. Clibanus is the name given to the source of the hot water. After praising his qualities and those of his many springs ("the thousandfold swell"), the poem enumerates "four-fold four", thus sixteen different parts of the bath complex, fourteen of which bear a name; these names include Hygieia (the pagan goddess of health), a whole range of pagan personal names, "holy Elijah" referring to the prophet, and two refer to Christians – a nun and a patriarch.[37] centos Homeric centos that Eudocia composed are her most popular poems, as well as those most analyzed by modern scholars, because Homer was a popular choice on which to write a cento. Eudocia's centos are the longest Homeric centos, and consist of 2,344 lines.[35] These centos are a clear representation of who Eudocia was, and what she believed in—an epic poem combining her Athenian classical educational background, but adding stories from the book of Genesis and the New Testament stories of the life of Jesus Christ. Usher analyzed this poem as a way to understand why Eudocia chose to use Homeric themes as a means to express her biblical interpretations. According to Usher, Eudocia needed to convey human experience relating to the Bible. She used themes from the Iliad and Odyssey because "they contained all Eudocia needed to tell the Gospel story. Whenever and wherever Eudocia needed to express greatness, pain, truthfulness, deceit, beauty, suffering, mourning, recognition, understanding, fear, or astonishment, there was an apt Homeric line or passage ready in her memory to be recalled."[38] Eudocia's Homeric poetry is essential to understanding her as a Christian woman in the Eastern Roman Empire, and understanding her role as empress. Her classical educational background is clearly seen in her poetry, which captures her literary talent. She made a point to connect her background love for studying classical Greek literature to her Christian beliefs. is regarded as saint in non-Protestant Christianity. Her feast day is 13 August. plot of Antonio Vivaldi's opera Atenaide is based on the courtship and marriage of Eudocia and Theodosius. is a featured figure on Judy Chicago's installation piece The Dinner Party, being represented as one of the 999 names on the Heritage Floor.[39][40] Jerusalem, 420-457, Patriarch, Theodosius of Jerusalem, head of the heretics; (died 457) was one of the leading Christian monks of Palestine opposed to the Council of Chalcedon (451). He was installed as bishop of Jerusalem in opposition Juvenal in 451 or 452, but was forced into exile by the emperor Marcian in 453.[1][2] about his life comes mainly from the works of John Rufus. These include a biography of Peter the Iberian and a narration of Theodosius' exile and death, the Narratio de obitu Theodosii Hierosolymitani. The latter is a short text known only from the Syriac version in two manuscripts.[3] Rufus describes Theodosius as a confessor and martyr.[4] A complementary anti-Chalcedonian Syriac account is found in Pseudo-Zacharias Rhetor.[5] A Chalcedonian version of events is given in Cyril of Scythopolis' biography of Euthymius the Great.[2] Juvenal returned to Jerusalem from Chalcedon in 451, many monks and clergy tried to persuade him to recant his acceptance of the council's canons. When he refused, they elected Theodosius as bishop in opposition and Juvenal fled.[5] Theodosius consecrated many anti-Chalcedonian bishops, including Peter the Iberian in the diocese of Maiuma.[2] When Juvenal returned with imperial troops in August 453, there were briefly two active bishops in the city.[6] Theodosius, however, accepted a sentence of exile and did not fight.[2] The bishops he consecrated, except for Peter, were deposed.[7] first went to Egypt or perhaps Sinai.[4] He then went to Antioch, perhaps to secure the support of Symeon Stylites, but was arrested at the city gates. On the orders of Marcian, he was brought to Constantinople. When he refused Marcian's entreaties to accept Chalcedon, he was imprisoned in the monastery of Saint Dios. When the abbot of that house was unable to win him over, he moved him to a narrow unheated cell for the winter. Theodosius fell seriously ill. When Leo I succeeded Marcian, he turned Theodosius over to the custody of the anti-Chalcedonian monks of Sykai. The deposed bishop died only a few days later.[8] His body was taken to Cyprus to prevent the Chalcedonians from stealing it to claim he had changed his mind. It was buried in an anti-Chalcedonian monastery.[4] The Narratio records that Theodosius' companion, Abban Romanus, was recalled to Palestine after his death.[3] the Coptic Orthodox Church, Theodosius was remembered as a champion of orthodoxy against Chalcedonism. Two works are attributed to him, but both are late Coptic forgeries. The first, In Honor of Victor, is a biography of the martyr Victor Stratelates. It is a poorly written text describing the virtues of Victor and the miracles he performed at Jerusalem. It is preserved in a codex from the White Monastery. The second, The Miracles of Saint George, is a homily on the miracles of Saint George, mostly surrounding the construction of his shrine in Jaffa.[2] Jerusalem Patriarch, 420-458, Juvenal; St Juvenal the Patriarch of Jerusalem, Commemorated on July 2; Repentence) The saint made many efforts to restore Church peace. At the suggestion of Saint Simeon the Stylite, the empress Eudokia repented before Saint Juvenal and returned to communion with the Orthodox. A large part of the Jerusalem flock, who had been led astray by the heretics, followed her. Having defeated the pernicious heresies, and having established oneness of mind and propriety, Patriarch Juvenal died peacefully among his faithful flock, after serving as a bishop for thirty-eight years. Juvenal, Patriarch of Jerusalem, occupied the throne of the Holy City during the years 420-458. During this period great luminaries of the Church enlightened the world: Saints Euthymius the Great (January 20), Simeon the Stylite (September 1), Gerasimus of Jordan (March 4), and many others. Juvenal was a friend and converser with Saint Euthymius the Great. During Saint Juvenal’s archpastoral service, the Eastern Church was troubled by dangerous false teachings, which he opposed with a pastoral zeal, safeguarding the flock of Christ. Third Ecumenical Council was convened in the city of Ephesus in 431. It condemned the heresy of Nestorius, which was opposed to the Orthodox teaching of the divine nature of Jesus Christ. Saint Cyril of Alexandria (June 9) presided at this Council, and among his colleagues was Patriarch Juvenal. 451, the Fourth Ecumenical Council met in the city of Chalcedon. It condemned the Eutchian [Monophysite] heresy, which taught that the human nature in Christ was totally swallowed up and absorbed by the divine nature. The holy Fathers, among them Saint Juvenal, condemned the heresy of Eutychius and affirmed the Orthodox doctrine of the union of two natures in the Lord Jesus Christ, the divine and the human, without separation and without mixture. The heretics, however, continued to confuse the minds of Christians. the head of the heretics stood Theodosius, who lived at Jerusalem, and who had won over to his side Eudokia, the widow of the emperor Theodosius the Younger (+ 450), who lived at Jerusalem. He demanded that Patriarch Juvenal repudiate the Council of Chalcedon, that is, that he should renounce the Orthodox dogma of the two natures in Christ. Juvenal would not agree to embrace falsehood, and bravely confessed the Chalcedon doctrine before the heretics. Theodosius and his adherents then deposed Patriarch Juvenal from the patriarchal throne. The saint withdrew to Constantinople, to Patriarch Anatolius (July 3) and the emperor Marcian. The heretic Theodosius, under the patronage of Eudokia, occupied the patriarchal throne in Palestine, but only for twenty months. Emperor Marcian, holding Saint Juvenal in high esteem, placed him on the patriarchal throne once more, and so the holy confessor returned to Jerusalem. saint made many efforts to restore Church peace. At the suggestion of Saint Simeon the Stylite, the empress Eudokia repented before Saint Juvenal and returned to communion with the Orthodox. A large part of the Jerusalem flock, who had been led astray by the heretics, followed her. Having defeated the pernicious heresies, and having established oneness of mind and propriety, Patriarch Juvenal died peacefully among his faithful flock, after serving as a bishop for thirty-eight years.

Constantinople, 420-480, Daniel t Stylite, Samosata, Armenia, Stylite Simeon visited, prophecy his S, Thrace w
Syria, 420-480, Daniel the Stylite, Samosata, Armenia (Euphrates River 3), mother dedicated him, after 5 yrs received name, left for manastery at 12, angelic garb, Stylite Simeon visited, prophecy his S, ascetic life, S place vision, Thrace wilderness, on p 33 yrs, healing, prayers for B Emperors, great fire prophecy, gracious words, 80 yrs; Samosata; Venerable Daniel the Stylite of Constantinople, Commemorated on December 11 ; Daniel the Stylite was born in the village of Bethara, near the city of Samosata in Mesopotamia. mother Martha was childless for a long while and in her prayers she vowed that if she had a child, she would dedicate him to the Lord. Her prayers were heard, and Martha soon gave birth to a son, who was without a name until he was five years of age. boy’s parents desired that since he was born through the good-will of God, he should also receive his name from God. took their son to a monastery located nearby and approached the igumen. The igumen gave orders to take down one of the service books, and unrolled it at random. He found the Prophet Daniel (December 17) mentioned in it. Thus did the boy receive his name. parents asked that he might remain at the monastery, but the igumen would not accept him, since he was still only a small boy. At twelve years of age, saying nothing to anyone, the child left home for the monastery. parents were happy when they learned where their son was, and they went to the monastery. Seeing that he was still going about in his worldly clothes, they besought that the igumen should clothe him in the angelic garb. That Sunday the igumen fulfilled their request, but permitted them often to visit their son. The brethren of the monastery were astonished at the saint’s ascetical efforts. Saint Simeon the Stylite (September 1) visited the monastery. He foretold to the young monk that he too would undertake the feat of pillar-dwelling. Daniel continued with his ascetic life in seclusion. the place of a new exploit was revealed to him in a vision, he withdrew into the Thracian wilderness together with two disciples. They set up a pillar, upon which Saint Daniel dwelt for 33 years. thronged to the pillar, the unfortunate and those who were sick, and all received help and healing from Saint Daniel. emperors also sought the prayers of the holy ascetic. most notable of the saint’s predictions was about a great fire in Constantinople. Saint Daniel possessed also the gift of gracious words. He guided many onto the path of correcting their lives. The monk reposed in his eightieth year.

Constantinople, 420-480, Romanos o Cilicia, cave near Antioch, fasting, hair shirt chains, no fire, miracles grace, h infertile
Cilicia, 420-480, Venerable Romanos of Cilicia of Asia Minor, cave near Antioch, Syria, fasting, heavy chains under hair shirt, no fire, miracles grace, crowds, healed infertility; Cilicia Region of Asia Minor ; Cilicia (Roman province); Cilicia; Venerable Romanos of Cilicia, Commemorated on November 27; Romanos was from the city of Roson in Cilicia, he spent his anchoritic life in strict fasting in a cave near Antioch during the V century. at the foot of a mountain, he built a small cell, in which he struggled as an ascetic. He wore heavy chains under his hair shirt, and for many years he did not light a fire in his cell. of his most holy life, God granted him the grace of working miracles. of his holiness attracted great crowds of the faithful to him, who asked for his blessing. Saint healed several persons who suffered from grave illnesses, and through his prayers, many infertile women were able to give birth to healthy children. charisma1 of working miracles did not make him proud. Quite the contrary! The Saint often quoted the words of Saint Paul: "Therefore, let anyone who thinks that he stands take heed lest he fall" (I Corinthians 10:12). also said that it is no great thing to perform miracles, but rather to do works of righteousness and to keep God's commandments. after leading a God-pleasing life, Saint Romanos reposed in peace. He is also commemorated on February 9. Romanos is one of many Saints whose intercession we seek for deliverance from childlessness and barreness. of the others are: Saint Stylianos (November 26), Saint Hypatios the Igoumen of Rufinianus in Chalcedon († March 31, 446), Saints Theodore and John (July 12). χάρισματα = Extraordinary powers given to certain individuals by God, enabling them to serve the Church by the grace of the Holy Spirit.

Constantinople, 420-480, Romanos oCilicia, lived iCave near Antioch, great miracles but, right works tBig Deal
Cilicia, 450, 5th Century, Romanos oCilicia, Region of Asia Minor, lived in cave near Antioch, from Roson, heavy chains, hair shirt, no fire for many years, grace of working miracles, great crowds, healed grave ilnesses, healed infertility, not proud for miracles, think stand take heed lest fall, miracles no big deal, righteousness the big deal Antioch (Orontes River 7); Cilicia Region of Asia Minor ; Venerable Romanós of Cilicia, Commemorated on February 9; Romanós was from the city of Rosón in Cilicia, but he spent his anchoritic life in strict fasting in a cave near Antioch during the V century. at the foot of a mountain, he built a small cell, in which he struggled as an ascetic. He wore heavy chains under his hair shirt, and for many years he did not light a fire in his cell. of his most holy life, God granted him the grace of working miracles. of his holiness attracted great crowds of the faithful to him, who asked for his blessing. The Saint healed several persons who suffered from grave illnesses, and through his prayers, many infertile women were able to give birth to healthy children. charisma1 of working miracles did not make him proud. Quite the contrary! The Saint often quoted the words of Saint Paul: "Therefore, let anyone who thinks that he stands take heed lest he fall" (I Corinthians 10:12). also said that it is no great thing to perform miracles, but rather to do works of righteousness and to keep God's commandments. after leading a God-pleasing life, Saint Romanós reposed in peace. He is also commemorated on November 27. Romanós is one of many Saints whose intercession we seek for deliverance from childlessness and barreness. Some of the others are: Saint Stylianos (November 26), Saint Hypatios the Igoumen of Rufinianus in Chalcedon († March 31, 446), Saints Theodore and John (July 12). χάρισματα = Extraordinary powers given to certain individuals by God, enabling them to serve the Church by the grace of the Holy Spirit.

Constantinople, 420-500, Matrona tConstantinople Abbess, left hubby, igumen iHoms&Beriut&Constan, miraculous gifts, paradise v
Lykaonia, 420-500, Matrona tConstantinople Abbess, fPerge (Pergamum), Pamphylia, Lykaonia, left marriage, hid in men's monastery, discovered by pierced ear&dreams, to women's m in emesa aka Homs, became igumen, miraculous healing gifts, husband coming, tJerusalem, tMt Sinai, t abandoned Temple in Beriut, converted local pagans, formed monastery there, God's will fulfilled per Dream, tConstantinople, husband had died, founded monastery strict rule virtuous life, vision in extreme old age 100 of her place in Paradise Perge; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9 ; Matrona, Abbess of Constantinople was born in the city of Perge Pamphylia (Asia Minor) in the fifth century. gave her in marriage to a wealthy man named Dometian. her daughter Theodota was born, they resettled in Constantinople. twenty-five-year-old Matrona loved to walk to the temple of God. She spent entire days there, ardently praying to the Lord and weeping for her sins. the church the saint met two pious Eldresses, Eugenia and Susanna, who from their youth lived there in asceticism, work and prayer. began to imitate the God-pleasing life of an ascetic, humbling her flesh by abstinence and fasting, which she had to endure criticism by her husband. soul yearned for a full renunciation of the world. long hesitation, Saint Matrona decided to leave her family entreated the Lord to reveal whether her intent was pleasing to Him. The Lord heard the prayer of His servant. during a light sleep, she had a dream that she had fled from her husband, who was in pursuit of her. The saint concealed herself in a crowd of monks approaching her, and her husband did not notice her. accepted this dream as a divine directive to enter a men’s monastery, where her husband would not think to look for her. gave her fifteen-year-old daughter to be raised by the Eldress Susanna, having cut her own hair and disguised herself in men’s attire, she went to the monastery of Saint Bassion (October 10). the Nun Matrona passed herself off as the eunuch Babylos and was accepted as one of the brethren. lest the monks learn that she was a woman, the saint passed her time in constant quietude and much work. The brethren marveled at the great virtue of Babylos. time the saint was working in the monastery vineyard with the other monks. The novice monk Barnabas noted that her ear-lobe was pierced and asked about it. “It is necessary, brother, to till the soil and not watch other people, which is not proper for a monk,” answered the saint. a certain while it was revealed in a dream to Saint Bassion, the igumen of the monastery, that the eunuch Babylos was a woman. was also revealed to Acacius, igumen of the nearby Abraham monastery. Bassion summoned Saint Matrona and asked in a threatening voice why she had entered the monastery: to corrupt the monks, or to shame the monastery. tears the saint told the igumen about all her past life, about her husband, hostile to her efforts and prayers, and about the vision directing her to go to the men’s monastery. that her intent was pure and chaste, Saint Bassion sent Saint Matrona to a women’s monastery in the city of Emesa. In this monastery the saint dwelt for many years, inspiring the sisters by her high monastic achievement. When the Abbess died, by the unanimous wish of the nuns the Nun Matrona became head of the convent. fame of her virtuous activities, and miraculous gift of healing, which she acquired from the Lord, spread far beyond the walls of the monastery. also heard about the deeds of the nun. Saint Matrona learned that her husband was coming to the monastery and wanted to see her, she secretly went off to Jerusalem, and then to Mount Sinai, from there to Beirut, where she settled in an abandoned pagan temple. local inhabitants learned of her seclusion, and began to come to her. The holy ascetic turned many from their pagan impiety and converted them to Christ. and girls began to settle by the dwelling of the nun and soon a new monastery was formed. fulfilled the will of God, revealed to her in a dream, the saint left Beirut and journeyed to Constantinople where she learned that her husband had died. the blessing of her spiritual Father, Saint Bassion, the ascetic founded a women’s monastery in Constantinople, to which sisters from the Beirut convent she founded also transferred. Constantinople monastery of Saint Matrona was known for its strict monastic rule and the virtuous life of its sisters. extreme old age Saint Matrona had a vision of the heavenly Paradise and the place prepared for her there after 75 years of monastic labor. At the age of one hundred, Saint Matrona blessed the sisters,and quietly fell asleep in the Lord.

Constantinople, 421, Hodegetria Icon, tFirst icon, bLuke, grace of Jesus with it, rescued fPalestine, bEudokia, gift fPoulkheri
Constantinople, 421, Hodegetria Icon, Monastery of the Guides or Hodegon Monastery, Hodegetria Icon, the first icon, by Luke, Megalynarion 1, grace of Jesus with it, rescued fPalestine, bEudokia, gift fPoulkheria, Guides Monastery, tBlachernae Church, countless miracles, like 717 Arab rescue, destroyed 1453 C Fall; Monastery of the Guides or Hodegon Monastery; Hodegetria Icon of the Mother of God (Παναγία Οδηγήτρια), Commemorated on June 20; Hodegetria (Hodēgḗtria) Icon of the Mother of God is historically the first icon of the Church, by the Holy Evangelist Luke, we sing in the Megalynarion1 of the Canon of Supplication to the Most Holy Theotokos: 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." to the tradition of the Synaxaristés, Luke painted the Icon of the Most Holy Theotokos from life, and she received it with great joy and blessed it saying, the grace of Him Who was bBorn of me be with this Icon." Icon, which was rescued from Palestine, sent to Constantinople, during the reign of Theodosios II the Younger Empress Eudokίa, a gift to the Emperor's sister, Saint Poulkherίa,2 placed it in the Monastery of the Guides (Μονή των Οδηγών), which she founded. it was moved to the Blachernae church. Icon performed countless miracles, as the rescue of Constantinople from the Arabs in the year 717. was destroyed by the Ottomans during the Fall of Constantinople in 1453. copy of the Icon can be found in the Monastery of Xenophontos on Mount Athos. Mother of God holds her Divine Child with her left hand, with her right hand she indicates that the way we must follow on our earthly pilgrimage is that which leads us to Christ, 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.

Byzantium, 423-455, Emperor, Valentian III, Western half, weak, dominated by generals, civil wars, Atilla
Byzantine Emperor, 423-455, Valentian III ; III (Latin: Placidus Valentinianus; 2 July 419 – 16 March 455) was Roman emperor in the West from 425 to 455. emperor in childhood, his reign over the Roman Empire was one of the longest, but was dominated by powerful generals vying for power amid civil wars and the invasions of Late Antiquity's Migration Period, including the campaigns of Attila the Hun. was the son of Galla Placidia and Constantius III, and as the great-grandson of Valentinian the Great (r. 364–375) he was the last emperor of the Valentinianic dynasty. As a grandson of Theodosius the Great (r. 379–395), Valentinian was also related to the Theodosian dynasty, to which his wife, Licinia Eudoxia, also belonged. A year before assuming the rank of augustus, Valentinian was given the imperial rank of caesar by his half-cousin and co-emperor Theodosius II (r. 402–450). The augusta Galla Placidia had great influence during her son's rule. During his early reign Aetius, Felix, and the comes africae, Bonifacius all competed for power within the western empire. Eventually Aetius would defeat Felix and Bonifacius. Aetius would go on to campaign against the many Germanic tribes invading the empire. Valentinian's reign the Huns invaded the Roman Empire. Eventually Aetius would defeat the Huns at the Battle of the Catalaunian Plains. Once the Huns returned, Pope Leo I and two other senators convinced Attila to leave. Valentinian himself killed Aetius, and in response Aetius's bodyguards assassinated Valentinian. Valentinian's reign was marked by the ongoing collapse of the western empire. Translation of the relics of the Protomartyr and Archdeacon Stephen from Jerusalem to Constantinople, Commemorated on August 2; Venerable Theoctistus, Commemorated on September 3; St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Venerable Daniel the Stylite of Constantinople, Commemorated on December 11; Virginmartyr Appolinaria of Egypt, Commemorated on January 5; St Marcian the Presbyter in Constantinople, Commemorated on January 10; St Elian, Missionary to Cornwall, England, Commemorated on January 13; Venerable John Calabytes œthe Hut-DwellerÂ, Commemorated on January 15; Veneration of the Precious Chains of the Holy and All-Glorious Apostle Peter, Commemorated on January 16; Venerable Euthymius the Great, Commemorated on January 20; St Paulinus the Merciful the Bishop of Nola, Commemorated on January 23; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; Venerable Auxentius of Bithynia, Commemorated on February 14; Venerable Euphrosyne of Alexandria, Commemorated on February 15; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable Alexander the founder of the Monastery, of the œUnsleeping OnesÂ, Commemorated on February 23; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24; St Asclepius of Syria, Commemorated on February 27; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Venerable Marana of Syria, Commemorated on February 28; Venerable John Cassian the Roman, Commemorated on February 29; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Agathon of Egypt, Commemorated on March 2; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Serapion of Egypt, Commemorated on April 7 ; St Celestine the Pope of Rome, Commemorated on April 8 ; Blessed Child Musa of Rome, Commemorated on May 16 ; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6; St Bassian the Bishop of Lodi in Lombardy, Commemorated on June 10;

Byzantium, 423-455, Empress, Honoraria, V III's sister, promiscuous, loved Attila, so he claimed empire
Rome, 423-455, Emperess, Honoraria; Grata Honoria, commonly referred to during her lifetime as Honoria,[1] was the older sister of the Western Roman Emperor Valentinian III. She is famous for her plea of love and help to Attila the Hun, which led to his proclamation of his claim to rule the Western Roman Empire. Coins attest that she was granted the title of Augusta not long after the accession of her brother in 426.[2] Roman Emperor, 423-455, Valentinian III; St. Epiphanius the Bishop of Cyprus, Commemorated on May 12;

Constantinople, 425-474, Marcian tPresbyter, built, renovated, embellished Churches, meek silence, wonderworking, deliverance
Rome, -474, Marcian tPresbyter iConstantinople, fRome (Aniene River, Tiber River 5), ed aC, built, renovated, embellishment oChurches, fInheritance, moral purity strict asceticism resented, but meekness silence won the day, tPatriarch attention, named presbyter, appointed treasurer Constantinople Church, distributed generous alms, non-covetous, denying self, only one set clothes, gift oWonderworking, deliverance, died 474, buried Forerunner's Monastery iC; Rome; St Marcian the Presbyter in Constantinople, Commemorated January 10 ; Marcian, Presbyter of the Great Church, born at Rome in his youth he received a first-rate education in Constantinople. the death of his parents, Saint Marcian used his inheritance on the building, renovation and embellishment of churches. he built a church dedicated to the holy Martyr Anastasia (December 22), richly adorned it, and had the holy relics of the saint transferred to it. also built a church of the Great Martyr Irene (May 5), the church of Saint Isidore. moral purity and strict asceticism were resented by those who were slothful and avaricious, for they regarded his life as an unspoken criticism of their own lack of virtue. his meekness and silence overcame their slanders and brought him to the attention of the Patriarch, ordained Saint Marcian a presbyter appointed him treasurer of the Church of Constantinople. his wealth Saint Marcian distributed generous alms, and distinguished himself by non-covetousness, denying himself in everything. accord with the command of the Savior, he did not even have an extra set of clothes, which he might need should he be caught in inclement weather. received a gift of wonderworking, Saint Marcian healed the sick and cast out devils. Marcian died between 472-474 was buried at the monastery of Saint John the Forerunner at Constantinople.

Constantinople, 426-427, Patriarch, Sisinius, virtues, piety, charity, 4 month recession because of Chrysostom
Constantinople Patriarch, 426-427, Sisinius ; I (died December 24, 427) was the Archbishop of Constantinople from 426 to 427.[1] the election, Sisinnius was priest in the area of Elaea (modern-day Cihangir) and had become known for his virtues and piety, as well as for acts of charity. the death of Archbishop Atticus of Constantinople, the patriarch's throne was vacant for some time, as there was controversy about the choice of a successor. According to the dominant view, this period was about four months and ended with the election of Sisinnius on February 426. the consecration and its establishment, the Emperor Theodosius II convened a meeting chaired by the Theodotus of Antioch. the days of the patriarch was in recession the question of the attitude of the followers of John Chrysostom, which occurred when he was exiled. St Maximian the Patriarch of Constantinople, Commemorated on April 21; St Proclus the Archbishop of Constantinople, Commemorated on November 20 ;

Constantinople, 428-431, Patriarch, Nestorius and Nestorianism
Constantinople Patriarch, 428-431, Nestorius ; St Maximian the Patriarch of Constantinople, Commemorated on April 21;

Constantinople, 431, Third Ecumenical Council, Ephesus, condemned Nestorius and his Christotokos, confirmed Theotokos
Third Ecumenical Council ; Council of Ephesus was a council of Christian bishops convened in Ephesus (near present-day Selçuk in Turkey) in AD 431 by the Roman Emperor Theodosius II. third ecumenical council, an effort to attain consensus in the church through an assembly representing all of Christendom,[1] confirmed the original Nicene Creed,[2] and condemned the teachings of Nestorius, Patriarch of Constantinople, who held that the Virgin Mary may be called the Christotokos, "Christ-bearer" but not the Theotokos, "God-bearer". It met in June and July 431 at the Church of Mary in Ephesus in Anatolia. Venerable Isaac the Ascetic of the Dalmatian Monastery at Constantinople, Commemorated on August 3 ; Hieromartyr Peter the Archbishop of Alexandria, Commemorated November 25 ; St Cyril the Archbishop of Alexandria, Commemorated on January 18 ; Venerable Euthymius the Great, Commemorated on January 20 ; Venerable Isidore of Pelusium, Commemorated February 4 ; St Acacius the Bishop of Melitene, Commemorated on April 17; St Cyril the Archbishop of Alexandria, Commemorated on June 9 ; St Juvenal the Patriarch of Jerusalem, Commemorated on July 2; St Anatolius the Patriarch of Constantinople, Commemorated on July 3;

Constantinople, 431-434, Patriarch, Maximian, pure and virtuous, ordained by Sisinius, replaced Nestorius
Constantinople Patriarch, 431-434, Maximian ; St Maximian the Patriarch of Constantinople, Commemorated on April 21; Maximian, Patriarch of Constantinople, was born in Rome from wealthy and pious parents. Upon receiving his inheritance, he provided tombs to bury those who led holy lives. Maximian was a plain man and he preferred to live far from worldly vanity. Because of his pure and virtuous life, Patriarch Sisinius of Constantinople (426-427) ordained him presbyter. When the heretic Nestorius (428-431) was deposed as Patriarch of Constantinople, Saint Maximian replaced him on the patriarchal throne on October 25, 431, during the reign of the holy emperor Theodosius the Younger (408-450). holy Patriarch Maximian died peacefully on April 12, 434, on Great and Holy Thursday.

Constantinople, 434-446, Proclus, Patriarch of Constantinople, disciple of J Chry, boy to heaven story, trisagion prayer
Constantinople, 434-446, Proclus, Patriarch of Constantinople, disciple of J Chry, boy to heaven story, trisagion prayer, early devoted all time prayer&scripture, witnessed appearance Apostle Paul, elucidated his thoughts wPolish, bishop oKyzikos, Nestorian' expelled him, preacher aC, defended Theotokos title bNestorius, patriarch aSisinius, transferred J Chry's relics fComana time of Theodosius II, earthquakes several months Bithynai, Hellespont, Phrygia devastated, rivers disappeared, terrible flooding iDry places, people camed out of city wPatriarch&emperor &offered prayers, Boy snatched up out of sight then returned reported hearing seeing angels singing Holy God Holy Mighty Holy Immortal, people sang Trisagion Prayer adding it tRefrain, then earthquakes stopped, many works survived, orthodox teaching, established decorum iChurch affairs, universal respect; Constantinople Patriarch, 434-446, Proclus of Constantinople; St Proclus the Archbishop of Constantinople, Commemorated on November 20; Proclus, Archbishop of Constantinople, from his early years devoted all his time to prayer and the study of Holy Scripture. Lord granted him the great good fortune to be a disciple of Saint John Chrysostom (November 13), who at first ordained him as a deacon, and then to the holy priesthood. witnessed the appearance of the Apostle Paul to Saint John Chrysostom. Saint Proclus received from his teacher a profound understanding of Holy Scripture, and learned to elucidate his thoughts in a polished form. the exile and death of Saint John Chrysostom, the holy Patriarch of Constantinople Sisinius (426-427) consecrated Saint Proclus as bishop of the city of Kyzikos, but under the influence of Nestorian heretics he was expelled by his flock there. Proclus then returned to the capital and preached the Word of God in the churches of Constantinople, strengthening listeners in the Orthodox Faith and denouncing the impiety of the heretics. once preached a sermon before Nestorius in which he fearlessly defended the title “Theotokosâ€ in speaking of the holy Virgin. the death of the Patriarch Saint Sisinius, Saint Proclus was chosen to take his place. Having thus been made Patriarch of Constantinople, he guided the Church over the course of twelve years (434-447). By the efforts of Saint Proclus, the relics of Saint John Chrysostom were transferred from Comana to Constantinople in the time of the holy emperor Saint Theodosius II (408-450). Saint Proclus was Patriarch, the Empire suffered destructive earthquakes, lasting for several months. At Bithynia, in the Hellespont, and in Phrygia cities were devastated, rivers disappeared from the face of the earth, and terrible flooding occurred in previously dry places. people of Constantinople came out of the city with the patriarch and emperor at their head and offered prayers for an end to the unprecedented calamities. one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. Then, whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: œHoly God, Holy Mighty, Holy Immortal. the people began to sing this Trisagion Prayer, adding to it the refrain, œHave mercy on us Then the earthquakes stopped. The Orthodox Church sings still this prayer at divine services to this very day. Constantinople flock esteemed their Patriarch for his ascetic life, for his concern about the downtrodden, and for his preaching. works of the saint have survived to the present day. Best known are his discourses against the Nestorians, two tracts of the Saint in praise of the Mother of God, and four tracts on the Nativity of Christ, setting forth the Orthodox teaching about the Incarnation of the Son of God. activity of the holy patriarch in establishing decorum in all the church affairs gained him universal esteem. Surrounded by love and respect, Saint Proclus departed to the Lord after serving as Patriarch for twenty years. St Flavian the Confessor the Patriarch of Constantinople, Commemorated on February 18;

Constantinople, 434-446, Proclus, Constantinople Archbishop, p s understndng, polished speech, d title Theotokos, earthquakes
Constantinople, 434-446, Proclus, Patriarch of Constantinople, disciple of J Chry, boy to heaven story, trisagion prayer, early devoted all time prayer&scripture, witnessed appearance Apostle Paul, elucidated his thoughts wPolish, bishop oKyzikos, Nestorian' expelled him, preacher aC, defended Theotokos title bNestorius, patriarch aSisinius, transferred J Chry's relics fComana time of Theodosius II, earthquakes several months Bithynai, Hellespont, Phrygia devastated, rivers disappeared, terrible flooding iDry places, people camed out of city wPatriarch&emperor &offered prayers, Boy snatched up out of sight then returned reported hearing seeing angels singing Holy God Holy Mighty Holy Immortal, people sang Trisagion Prayer adding it tRefrain, then earthquakes stopped, many works survived, orthodox teaching, established decorum iChurch affairs, universal respect; Constantinople, 434-446, St Proclus the Archbishop of Constantinopl (Bosphorus Strait, Golden Horn), Chrysostom disciple, witnessed appearance of Paul, profound scripture understanding, polished speech, defended title Theotokos, earthquakes, boy to heaven and back story,trisagion prayer; Constantinople; St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Proclus, Archbishop of Constantinople, from his early years devoted all his time to prayer and the study of Holy Scripture. Lord granted him the great good fortune to be a disciple of Saint John Chrysostom (November 13), who at first ordained him as a deacon, and then to the holy priesthood. witnessed the appearance of the Apostle Paul to Saint John Chrysostom. Proclus received from his teacher a profound understanding of Holy Scripture, learned to elucidate his thoughts in a polished form. the exile and death of Saint John Chrysostom, the holy Patriarch of Constantinople Sisinius (426-427) consecrated Saint Proclus as bishop of the city of Kyzikos, under the influence of Nestorian heretics he was expelled by his flock there. Proclus then returned to the capital and preached the Word of God in the churches of Constantinople, strengthening listeners in the Orthodox Faith and denouncing the impiety of the heretics. once preached a sermon before Nestorius in which he fearlessly defended the title “Theotokos” in speaking of the holy Virgin. the death of the Patriarch Saint Sisinius, Saint Proclus was chosen to take his place. thus been made Patriarch of Constantinople, he guided the Church over the course of twelve years (434-447). the efforts of Saint Proclus, the relics of Saint John Chrysostom were transferred from Comana to Constantinople in the time of the holy emperor Saint Theodosius II (408-450). Saint Proclus was Patriarch, the Empire suffered destructive earthquakes, lasting for several months. Bithynia, in the Hellespont, and in Phrygia cities were devastated, rivers disappeared from the face of the earth, and terrible flooding occurred in previously dry places. people of Constantinople came out of the city with the patriarch and emperor at their head and offered prayers for an end to the unprecedented calamities. one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: “Holy God, Holy Mighty, Holy Immortal.” the people began to sing this Trisagion Prayer, adding to it the refrain, “Have mercy on us!” Then the earthquakes stopped. The Orthodox Church sings still this prayer at divine services to this very day. Constantinople flock esteemed their Patriarch for his ascetic life, for his concern about the downtrodden, and for his preaching. works of the saint have survived to the present day. Best known are his discourses against the Nestorians, two tracts of the Saint in praise of the Mother of God, and four tracts on the Nativity of Christ, setting forth the Orthodox teaching about the Incarnation of the Son of God. activity of the holy patriarch in establishing decorum in all the church affairs gained him universal esteem. Surrounded by love and respect, Saint Proclus departed to the Lord after serving as Patriarch for twenty years.

Constantinople, 434-446, Devastating Earthquakes, boy lifted up, Trisagion Prayer
Constantinople, 434-446, Devastating Earthquakes throughout B. Empire, Trisagion Prayer; Constantinople Patriarch, 434-446, Proclus of Constantinople; St Proclus the Archbishop of Constantinople, Commemorated on November 20;

Constantinople, 438, Translation Chrysostom relics, Comana, Armenia to Constantinople, due to Proclus' homily at Hagia Sophia
Armenia, 438, Translation relics of Chrysostom, Comana, Armenia to Constantinople, due to Proclus' homily at Hagia Sophia after 30 yrs.; Comana (Cappadocia); Translation of the relics of St John Chrysostom the Archbishop of Constantinople, Commemorated January 27 ; John Chrysostom, the great ecumenical teacher and hierarch, died in the city of Comana in the year 407 on his way to a place of exile. He had been condemned by the intrigues of the empress Eudoxia because of his daring denunciation of the vices of those ruling over Constantinople. The transfer of his venerable relics was made in the year 438, thirty years after the death of the saint, during the reign of Eudoxia’s son emperor Theodosius II (408-450). John Chrysostom had the warm love and deep respect of the people, and grief over his untimely death lived on in the hearts of Christians. Saint John’s disciple, Saint Proclus, Patriarch of Constantinople (434-447), during services in the Church of Hagia Sophia, preached a sermon praising Saint John. He said, “O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint.” who were present in church, deeply touched by the words of Saint Proclus, did not allow him even to finish his sermon. With one accord they began to entreat the Patriarch to intercede with the emperor, so that the relics of Saint John might be brought back to Constantinople. emperor, overwhelmed by Saint Proclus, gave his consent and gave the order to transfer the relics of Saint John. But those he sent were unable to lift the holy relics until the emperor realized that he had sent men to take the saint’s relics from Comana with an edict, instead of with a prayer. He wrote a letter to Saint John, humbly asking him to forgive his audacity, and to return to Constantinople. After the message was read at the grave of Saint John, they easily took up the relics, carried them onto a ship and arrived at Constantinople. coffin with the relics was placed in the Church of Holy Peace (Hagia Eirene). When Patriarch Proclus opened the coffin, the body of Saint John was found to be incorrupt. The emperor approached the coffin with tears, asking forgiveness for his mother, who had banished Saint John. All day and night people did not leave the coffin. the morning the coffin was brought to the Church of the Holy Apostles. The people cried out, “Father, take up your throne.” Then Patriarch Proclus and the clergy standing by the relics saw Saint John open his mouth and say, “Peace be to all.” Many of the sick were healed at his tomb. celebration of the transfer of the relics of Saint John Chrysostom was established in the ninth century.

Constantinople, 440-461, Roman Pope, Pope Leo I, LEO THE GREAT, met Attila the Hun in 452, Tone of Leo, 451 Council Document
Roman Pope, 440-461, Pope Leo I; I (c. 400 – 10 November 461), also known as Leo the Great, was Bishop of Rome from 29 September 440 until his death. Pope Benedict XVI said that Leo's papacy "was undoubtedly one of the most important in the Church's history."[1] was a Roman aristocrat, and was the first pope to have been called "the Great". He is perhaps best known for having met Attila the Hun in 452 and allegedly persuaded him to turn back from his invasion of Italy. He is also a Doctor of the Church, most remembered theologically for issuing the Tome of Leo, a document which was a major foundation to the debates of the Ecumenical Council of Chalcedon. The Council of Chalcedon, the fourth ecumenical council, dealt primarily with Christology, and elucidated the orthodox definition of Christ's being as the hypostatic union of two natures, divine and human, united in one person, "with neither confusion nor division". It was followed by a major schism associated with Monophysitism, Miaphysitism and Dyophysitism.[2] LEO THE GREAT, BISHOP OF ROME, DOCTOR (10 NOV 461); St Leo the Great the Pope of Rome, Commemorated on February 18;

Constantinople, 443-529, Saint Theodosius the Great, Judea, Cenobiarch, from Cappadocia, Armenia
Jerusalem, 443-529, Saint Theodosius the Great, Judea; St. Christopher of Palestine, Commemorated on August 30;

Constantinople, 443-529, Theodosius tGreat, 1st Cenobiarch, fArmenia, settled Magi's cave, defended ECs against heresy
Jerusalem, 443-529, Theodosius the Great, Judea, Cenobiarch, fCappadocia Armenia, splendid voice, church singing reading, early days tJerusalem Holy Land, met Simeon tStylite, wPredicted his service, settled Magi's cave 30 yrs, people came, cave too small, walked wCenser cold charcoal till it lit itself, there place for cenobitic Larva, poor aid, wanderer shelteer, famine relief woNeeding bread, miracle repeated, built home fStrangers, separate infirmaries monks laymen, dying shelter, services 3 languages, all gathered Greek service, Eutychius' heresy during Emperor Anastasius, no sacraments or Clergy, Emperor accepted, orthodox persecution, T's letter tEmperor, E slowed then renewed, T tChurch iJerusalem, whoever does not honor EC's be anathema, tPrison till E's death, during life many miracles healings, prayer destroyed locusts, soldiers sailors saved, predicted Antioch earthquake, foretold time oDeath, died a105; Jerusalem, 443-529, Saint Theodosius the Great, Judea; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; Theodosius the Great lived during the fifth-sixth centuries, was the founder of cenobitic monasticism. was born in Cappadocia of pious parents. with a splendid voice, he zealously toiled at church reading and singing. Theodosius prayed fervently that the Lord would guide him on the way to salvation. his early years he visited the Holy Land and met with Saint Simeon the Stylite (September 1), who blessed him and predicted future pastoral service for him. for the solitary life, Saint Theodosius settled in Palestine into a desolate cave, in which, according to Tradition, the three Magi had spent the night, having come to worship the Savior after His Nativity. lived there for thirty years in great abstinence and unceasing prayer. flocked to the ascetic, wishing to live under his guidance. the cave could no longer hold all the monks, Saint Theodosius prayed that the Lord Himself would indicate a place for the monks. a censer with cold charcoal and incense, the monk started walking into the desert. a certain spot the charcoal ignited by itself and the incense smoke began to rise. the monk established the first cenobitic monastery, or Lavra (meaning “broad” or “populous”). the Lavra of Saint Theodosius became renowned, and up to 700 monks gathered at it. to the final testament of Saint Theodosius, the Lavra rendered service to neighbor, giving aid to the poor and providing shelter for wanderers. Theodosius was extremely compassionate. when there was a famine in Palestine and a multitude of people gathered at the monastery, the monk gave orders to allow everyone into the monastery enclosure. disciples were annoyed, knowing that the monastery did not have the means to feed all those who had come. when they went into the bakery, they saw that through the prayers of the abba, it was filled with bread. miracle was repeated every time Saint Theodosius wanted to help the destitute. the monastery, Saint Theodosius built home for taking in strangers, infirmaries for monks and laymen, also a shelter for the dying. that people from various lands gathered at the Lavra, the saint arranged for services in the various languages: Greek, Georgian and Armenian. gathered to receive the Holy Mysteries in the large church, where divine services were chanted in Greek. the reign of the Byzantine Emperor Anastasius (491-518) there arose the heresy of Eutychius and Severus, recognized neither the sacraments nor the clergy. emperor accepted the false teaching, and the Orthodox began to suffer persecution. Theodosius stood firmly in defense of Orthodoxy and wrote a letter to the emperor on behalf of the monks, in which they denounced him and refuted the heresy with the teachings of the Ecumenical Councils. affirmed moreover, that the desert-dwellers and monks would firmly support the Orthodox teaching. emperor showed restraint for a short while, but then he renewed his persecution of the Orthodox. holy Elder then showed great zeal for the truth. Leaving the monastery, came to Jerusalem and in the church, he stood at the high place and cried out for all to hear: “Whoever does not honor the four Ecumenical Councils, let him be anathema!” this bold deed the monk was sent to prison, but soon returned after the death of the emperor. Theodosius accomplished many healings and other miracles during his life, coming to the aid of the needy. his prayers he once destroyed the locusts devastating the fields in Palestine. by his intercession, soldiers were saved from death, he also saved those perishing in shipwrecks and those lost in the desert. the saint gave orders to strike the semandron (a piece of wood hit with a mallet), so that the brethren would gather at prayer. told them, “The wrath of God draws near the East.” several days it became known that a strong earthquake had destroyed the city of Antioch at the very hour when the saint had summoned the brethren to prayer. his death, Saint Theodosius summoned to him three beloved bishops and revealed to them that he would soon depart to the Lord. three days, he died at the age of 105. saint’s body was buried with reverence in the cave in which he lived at the beginning of his ascetic deeds.

Constantinople, 446-449, Patriarch, Archbishop Flavian, excommunicated Eutyches, Robber Council, beaten by Dioscorus
Constantinople Patriarch, 446-449, Archbishop Flavian of Constantinople ; St Flavian the Confessor the Patriarch of Constantinople, Commemorated on February 18; Flavian the Confessor, Patriarch of Constantinople, occupied the patriarchal throne of Constantinople under the holy Emperor Theodosius the Younger (408-450) and his sister the holy Empress Pulcheria (September 10). first he was a presbyter and caretaker of church-vessels in the cathedral. He became Patriarch after the death of holy Patriarch Proclus (November 20). During this time, various disturbances and heresies threatened church unity. the year 448, Saint Flavian convened a local Council at Constantinople to examine the heresy of Eutyches, which admitted only one nature (the divine) in the Lord Jesus Christ. Persisting in his error, the heretic Eutyches was excommunicated from the Church and deprived of dignity, but Eutyches had a powerful patron in the person of Chrysathios, a eunuch close to the emperor. intrigue Chrysathios brought Bishop Dioscorus of Alexandria over to the side of Eutyches, and obtained permission from the emperor to convene a church council at Ephesus, afterwards known as the “Robber Council.” presided at this council, gaining the acquittal of Eutyches and the condemnation of Patriarch Flavian by threats and force. Saint Flavian was fiercely beaten up during the sessions of this council by impudent monks led by a certain Barsumas. the impious president of the Robber Council, the heretic Dioscorus, took part in these beatings. After this heavy chains were put upon Saint Flavian, and he was sentenced to banishment at Ephesus. The Lord, however, ended his further suffering, by sending him his death (+ August 449). The holy Empress Pulcheria withdrew from the imperial court. Soon the intrigues of Chrysathios were revealed. The emperor dismissed him, and restored his sister Saint Pulcheria. Through her efforts, the relics of holy Patriarch Flavian were reverently transferred from Ephesus to Constantinople.

Constantinople, 447, Commemoration ot Earthquake o447, Boy to heaven, pray this way, Holy G, Holy M, Holy I, have mercy on us
Constantinople, 447, Commemoration of the Earthquake of 447, barefoot procession, young boy lifted up into heaven, God to people, supplicate this way, without adding to it, Holy God, Holy Mighty, Holy Immortal, have mercy on us, They did, earthquake stopped, boy reposed; Commemoration of the Earthquake of 447, Commemorated on September 25; the reign of Emperor Theodsios II (402-450) the city of Constantinople was shaken by earthquakes for nearly four months. that time several churches, houses, and the city's stone walls collapsed and were destroyed. All the inhabitants of the city were terrified. Proclus (November 20) organized a barefoot Cross Procession and solemnly prayed for God to protect them. this was taking place, the tremors increased dramatically, and a young boy in the crowd was lifted up into Heaven by some invisible power, and the people, cried out, "Lord, have mercy." returning to earth, the boy told the people that he had heard the Angels glorifying God by singing "Holy God, Holy Mighty, Holy Immortal, have mercy on us," and that a voice had commanded him to tell Patriarch Proclus that henceforth the people should supplicate God in this way, without adding anything to it. Patriarch instructed the people to sing this hymn, whereupon the ground stopped shaking and the child reposed. that time the hymn was inserted into the Divine Liturgy, just as it was sung by the people during the earthquake, and as it is still sung up to the present day. Constantinople, 434-446, Devastating Earthquakes throughout B. Empire, Trisagion Prayer; Constantinople Patriarch, 434-446, Proclus of Constantinople; St Proclus the Archbishop of Constantinople, Commemorated on November 20;

Constantinople, 447-502, King Vakhtang Gorgasali (wolf's head), 7'10", unity f faith motherland, Ossetia v, Byz v, autocephalous
Georgia, 447-502, King Vakhtang Gorgasali (wolf's head), Kartli (town, Tbilisi), K at 15, 7'10", unity selflessness for faith motherland, Ossetia v, Caucasian mt tribe treaties, Byz v in west, life to God, warhorse cary up mt, outrun deer, stress calm, autocephalous c, first catholicos peter, Jerusalem monastery, G forts churches diocese monasteries strongholds royal residence capital Tiblisi, political creed church union w Byz, independence, church nation union, died 502 Pesia battle; Kartli; Saint Vakhtang Gorgasali, King of Georgia, Commemorated on November 30; holy and right-believing king Vakhtang I ascended the throne of Kartli at the age of fifteen. that time Kartli was continually being invaded by the Persians from the south and by the Ossetians from the north. situation was no better in western Georgia: the Byzantines had captured all the lands from Egrisi to Tsikhegoji. his coronation, the young King Vakhtang summoned his court and addressed his dedicated servants with great wisdom. said that the sorrowful circumstances in which the nation had found itself were a manifestation of God’s anger at the sins of the king and the people. called upon everyone to struggle in unity and selflessness on behalf of the Faith and motherland. Vakhtang led a victorious campaign against the Ossetians, freed the captive princess (his older sister), and signed several treaties with the Caucasian mountain tribes to secure their cooperation in the struggle against foreign conquerors. he carried out another campaign in western Georgia, freed that region from the Byzantines, reinforced the authority of King Gubaz, and returned in triumph to Kartli. Vakhtang was remarkable in faith, wisdom, grace, virtue, and appearance (he towered above all others at a stately seven feet ten inches). spent many nights in prayer and distributed alms to the poor, in this way dedicating his life to God. Vakhtang could fight tirelessly in battle. in armor and fully armed, he could carry a war-horse on his shoulders and climb from Mtskheta to the Armazi Fortress in the mountains outside the city. foot he could outrun a deer. holy king was judicious in politics, displayed great composure, and preserved a sense of calm even when critical decisions needed to be made. the brow of Vakhtang’s military helmet was depicted a wolf, and on the back, a lion. a glimpse of the helmet with the wolf and lion, the Persians would cry out to one another: “Dar’ az gurgsar!” (“Beware of the wolf’s head!”) This was the source of King Vakhtang’s appellation “Gorgasali.” King Vakhtang’s reign the Georgian Church was first recognized as autocephalous. the holy king banished the pagan fire-worshippers from Georgia, he also sent a certain Bishop Michael—who was inclined to the Monophysite heresy, which had been planted in Georgia by the Persians—to Constantinople to be tried by the patriarch. bishop had disgracefully cursed the king and his army for rising up against the Monophysites. In fact, he was so infuriated that when King Vakhtang approached him to receive his blessing, he kicked him in the mouth and broke several of his teeth. patriarch of Constantinople subsequently defrocked Bishop Michael and sent him to a monastery to repent. importantly perhaps, the patriarch and the Byzantine emperor then sent to the patriarch of Antioch several clergymen whom King Vakhtang had chosen for consecration. Antioch the patriarch consecrated twelve of these clergymen as bishops and enthroned a certain Petre as the first Catholicos of Georgia. fulfilled the will of Holy King Mirian by founding the Georgian Holy Cross Monastery in Jerusalem. addition, he replaced a wooden church that had been built in Mtskheta at the time of Saint Nino with a church made of stone. his reign several new dioceses were founded. Vakhtang built a cathedral in Nikozi (Inner Kartli) and established a new diocese there, to which he translated the holy relics of the Protomartyr Razhden. Vakhtang built fortresses at Tukhari, Artanuji, and Akhiza; monasteries in Klarjeti at Artanuji, Mere, Shindobi, and Akhiza; established many other strongholds, churches, and monasteries as well. built a new royal residence in Ujarma laid the foundations of the new Georgian capital, Tbilisi. political creed consisted of three parts: an equal union of the Georgian Church with the Byzantine Church, national independence, and the unity of the Church and nation. the year 502 the sixty-year-old King Vakhtang was obliged to defend his country for the last time. In a battle with the Persians he was fatally wounded when a poisoned arrow pierced him under the arm. Before he died, King Vakhtang summoned the clergy, his family and his court and urged them to be strong in the Faith and to seek death for Christ’s sake in order to gain eternal glory. of Georgia mourned the passing of the king. His body was moved from the royal residence in Ujarma to Mtskheta, to Svetitskhoveli Cathedral, which he had himself built. There he was buried with great honor. fifteen centuries later, with the blessing of Catholicos-Patriarch Ilia II, an addition was built onto the Sioni Patriarchal Cathedral in Holy King Vakhtang Gorgasali’s name, and a cathedral in his honor was founded in the city of Rustavi.

Constantinople, 449-458, Patriarch, Anatolius of Constantinople, 451 Council, Orthodox, Euphemia's scroll choice
Constantinople Patriarch, 449-458, Anatolius of Constantinople; Greatmartyr Euphemia the All-praised, Commemorated on July 11; the year 451 in the city of Chalcedon, in the very church where the glorified relics of the holy Great Martyr Euphemia rested, the sessions of the Fourth Ecumenical Council (July 16) took place. prolonged discussions the two sides could not come to a decisive agreement. holy Patriarch Anatolius of Constantinople proposed that the Council submit the decision of the Church dispute to the Holy Spirit, through His undoubted bearer Saint Euphemia the All-Praised, whose wonderworking relics had been discovered during the Council’s discussions. The Orthodox hierarchs and their opponents wrote down their confessions of faith on separate scrolls and sealed them with their seals. They opened the tomb of the holy Great Martyr Euphemia and placed both scrolls upon her bosom. Then, in the presence of the emperor Marcian (450-457), the participants of the Council sealed the tomb, putting on it the imperial seal and setting a guard to watch over it for three days. During these days both sides imposed upon themselves strict fast and made intense prayer. After three days the patriarch and the emperor in the presence of the Council opened the tomb with its relics: the scroll with the Orthodox confession was held by Saint Euphemia in her right hand, and the scroll of the heretics lay at her feet. Saint Euphemia, as though alive, raised her hand and gave the scroll to the patriarch. After this miracle many of the hesitant accepted the Orthodox confession, while those remaining obstinant in the heresy were consigned to the Council’s condemnation and excommunication. Miracle of Saint Euphemia the All-Praised: The holy Great Martyr Euphemia (September 16) suffered martyrdom in the city of Chalcedon in the year 304, during the time of the persecution against Christians by the emperor Diocletian (284-305). One and a half centuries later, at a time when the Christian Church had become victorious within the Roman Empire, God deigned that Euphemia the All-Praised should again be a witness and confessor of the purity of the Orthodox teaching. the year 451 in the city of Chalcedon, in the very church where the glorified relics of the holy Great Martyr Euphemia rested, the sessions of the Fourth Ecumenical Council (July 16) took place. The Council was convened for determining the precise dogmatic formulae of the Orthodox Church concerning the nature of the God-Man Jesus Christ. This was necessary because of the widespread heresy of the Monophysites [“mono-physisâ€ meaning “one natureâ€], who opposed the Orthodox teaching of the two natures in Jesus Christ, the Divine and the Human natures (in one Divine Person). The Monophysites falsely affirmed that in Christ was only one nature, the Divine [i.e. that Jesus is God but not man, by nature], causing discord and unrest within the Church. At the Council were present 630 representatives from all the local Christian Churches. On the Orthodox side Anatolius, Patriarch of Constantinople (July 3), Juvenal, Patriarch of Jerusalem (July 2), and representatives of Saint Leo, Pope of Rome (February 18) participated in the conciliar deliberations. The Monophysites were present in large numbers, headed by Dioscorus, the Patriarch of Alexandria, and the Constantinople archimandrite Eutychius. prolonged discussions the two sides could not come to a decisive agreement. holy Patriarch Anatolius of Constantinople proposed that the Council submit the decision of the Church dispute to the Holy Spirit, through His undoubted bearer Saint Euphemia the All-Praised, whose wonderworking relics had been discovered during the Council’s discussions. The Orthodox hierarchs and their opponents wrote down their confessions of faith on separate scrolls and sealed them with their seals. They opened the tomb of the holy Great Martyr Euphemia and placed both scrolls upon her bosom. Then, in the presence of the emperor Marcian (450-457), the participants of the Council sealed the tomb, putting on it the imperial seal and setting a guard to watch over it for three days. During these days both sides imposed upon themselves strict fast and made intense prayer. After three days the patriarch and the emperor in the presence of the Council opened the tomb with its relics: the scroll with the Orthodox confession was held by Saint Euphemia in her right hand, and the scroll of the heretics lay at her feet. Saint Euphemia, as though alive, raised her hand and gave the scroll to the patriarch. After this miracle many of the hesitant accepted the Orthodox confession, while those remaining obstinant in the heresy were consigned to the Council’s condemnation and excommunication. an invasion by the Persians during the seventh century, the relics of Saint Euphemia were transferred from Chalcedon to Constantinople, into a newly built church dedicated to her. Many years later, during the period of the Iconoclast heresy, the reliquary with the relics of the saint was cast into the sea by order of the Iconoclast emperor Leo the Isaurian (716-741). The reliquary was rescued from the sea by the ship-owning brothers Sergius and Sergonos, who gave it over to the local bishop. The holy bishop ordered that the relics be preserved in secret, beneath a crypt, since the Iconoclast heresy was continuing to rage. A small church was built over the relics, and over the reliquary was put a board with an inscription stating whose relics rested within. When the Iconoclast heresy was finally condemned at the holy Seventh Ecumenical Council (in the year 787), during the time of Saint Tarasius, Patriarch of Constantinople (784-806) and the emperor Constantine VI (780-797) and his mother Saint Irene (797-802), the relics of the holy Great Martyr Euphemia were once again solemnly transferred to Constantinople. St Anatolius the Patriarch of Constantinople, Commemorated on July 3;

Constantinople, 449&249, Seven Sleepers of Ephesus, Lord revealed resurection through 7 Sleepers 200 yr in cave, no decay
Ephesus, 249 & 449, Seven Sleepers of Ephesus (Ephesus River Mouth and Great Road Ephesus to the Euphrates), Lord revealed resurection of dead through 7 Sleepers 200 yr in cave, no decay; Ephesus; Revelation 2: 1-7, The Message to Ephesus; 7 Holy Youths "Seven Sleepers" of Ephesus, Commemorated August 4; Seven Youths of Ephesus: Maximilian, Iamblicus, Martinian, John, Dionysius, Exacustodianus (Constantine) and Antoninus, in the third century. Maximilian was the son of the Ephesus city administrator, and the other six youths were sons of illustrious citizens of Ephesus. youths were friends from childhood, and all were in military service together. the emperor Decius (249-251) arrived in Ephesus, he commanded all the citizens to offer sacrifice to the pagan gods. Torture and death awaited anyone who disobeyed. seven youths were denounced by informants, and were summoned to reply to the charges. Appearing before the emperor, the young men confessed their faith in Christ. military belts and insignia were quickly taken from them. permitted them to go free, however, hoping that they would change their minds while he was off on a military campaign. The youths fled from the city and hid in a cave on Mount Ochlon, where they passed their time in prayer, preparing for martyrdom. youngest of them, Saint Iamblicus, dressed as a beggar and went into the city to buy bread. On one of his excursions into the city, he heard that the emperor had returned and was looking for them. Saint Maximilian urged his companions to come out of the cave and present themselves for trial. where the young men were hidden, the emperor ordered that the entrance of the cave be sealed with stones so that the saints would perish from hunger and thirst. of the dignitaries at the blocked entrance to the cave were secret Christians. to preserve the memory of the saints, they placed in the cave a sealed container containing two metal plaques. On them were inscribed the names of the seven youths and the details of their suffering and death. Lord placed the youths into a miraculous sleep lasting almost two centuries. In the meantime, the persecutions against Christians had ceased. the reign of the holy emperor Theodosius the Younger (408-450) there were heretics who denied that there would be a general resurrection of the dead at the Second Coming of our Lord Jesus Christ. of them said, “How can there be a resurrection of the dead when there will be neither soul nor body, since they are disintegrated?” affirmed, “The souls alone will have a restoration, since it would be impossible for bodies to arise and live after a thousand years, when even their dust would not remain.” the Lord revealed the mystery of the Resurrection of the Dead and of the future life through His seven saints. owner of the land on which Mount Ochlon was situated, discovered the stone construction, and his workers opened up the entrance to the cave. Lord had kept the youths alive, and they awoke from their sleep, unaware that almost two hundred years had passed. Their bodies and clothing were completely undecayed. to accept torture, the youths once again asked Saint Iamblicus to buy bread for them in the city. Going toward the city, the youth was astonished to see a cross on the gates. Hearing the name of Jesus Christ freely spoken, he began to doubt that he was approaching his own city. he paid for the bread, Iamblicus gave the merchant coins with the image of the emperor Decius on it. He was detained, as someone who might be concealing a horde of old money. took Saint Iamblicus to the city administrator, who also happened to be the Bishop of Ephesus. Hearing the bewildering answers of the young man, the bishop perceived that God was revealing some sort of mystery through him, and went with other people to the cave. the entrance to the cave the bishop found the sealed container and opened it. He read upon the metal plaques the names of the seven youths and the details of the sealing of the cave on the orders of the emperor Decius. into the cave and seeing the saints alive, everyone rejoiced and perceived that the Lord, by waking them from their long sleep, was demonstrating to the Church the mystery of the Resurrection of the Dead. the emperor himself arrived in Ephesus and spoke with the young men in the cave. Then the holy youths, in sight of everyone, lay their heads upon the ground and fell asleep again, this time until the General Resurrection. emperor wanted to place each of the youths into a jeweled coffin, but they appeared to him in a dream and said that their bodies were to be left upon the ground in the cave. In the twelfth century the Russian pilgrim Igumen Daniel saw the holy relics of the seven youths in the cave. is a second commemoration of the seven youths on October 22. According to one tradition, which entered into the Russian Prologue (of Saints’ Lives), the youths fell asleep for the second time on this day. The Greek Menaion of 1870 says that they first fell asleep on August 4, and woke up on October 22. is a prayer of the Seven Sleepers of Ephesus in the Great Book of Needs (Trebnik) for those who are ill and cannot sleep. The Seven Sleepers are also mentioned in the service for the Church New Year, September 1.

Constantinople, 449&249, Seven Sleepers, wealthy, m belts, hid in cave, entrance sealed, sleep, owner resurection
Ephesus, 250, Seven Sleepers; 7 Holy Youths œSeven Sleepers of Ephesus, Commemorated on August 4; Seven Youths of Ephesus: Maximilian, Iamblicus, Martinian, John, Dionysius, Exacustodianus (Constantine) and Antoninus, lived in the third century. Saint Maximilian was the son of the Ephesus city administrator, and the other six youths were sons of illustrious citizens of Ephesus. The youths were friends from childhood, and all were in military service together. the emperor Decius (249-251) arrived in Ephesus, he commanded all the citizens to offer sacrifice to the pagan gods. Torture and death awaited anyone who disobeyed. The seven youths were denounced by informants, and were summoned to reply to the charges. Appearing before the emperor, the young men confessed their faith in Christ. military belts and insignia were quickly taken from them. Decius permitted them to go free, however, hoping that they would change their minds while he was off on a military campaign. The youths fled from the city and hid in a cave on Mount Ochlon, where they passed their time in prayer, preparing for martyrdom. youngest of them, Saint Iamblicus, dressed as a beggar and went into the city to buy bread. On one of his excursions into the city, he heard that the emperor had returned and was looking for them. Saint Maximilian urged his companions to come out of the cave and present themselves for trial. where the young men were hidden, the emperor ordered that the entrance of the cave be sealed with stones so that the saints would perish from hunger and thirst. Two of the dignitaries at the blocked entrance to the cave were secret Christians. Desiring to preserve the memory of the saints, they placed in the cave a sealed container containing two metal plaques. On them were inscribed the names of the seven youths and the details of their suffering and death. Lord placed the youths into a miraculous sleep lasting almost two centuries. In the meantime, the persecutions against Christians had ceased. During the reign of the holy emperor Theodosius the Younger (408-450) there were heretics who denied that there would be a general resurrection of the dead at the Second Coming of our Lord Jesus Christ. Some of them said, “How can there be a resurrection of the dead when there will be neither soul nor body, since they are disintegrated?” Others affirmed, “The souls alone will have a restoration, since it would be impossible for bodies to arise and live after a thousand years, when even their dust would not remain.” Therefore, the Lord revealed the mystery of the Resurrection of the Dead and of the future life through His seven saints. owner of the land on which Mount Ochlon was situated, discovered the stone construction, and his workers opened up the entrance to the cave. The Lord had kept the youths alive, and they awoke from their sleep, unaware that almost two hundred years had passed. Their bodies and clothing were completely undecayed. to accept torture, the youths once again asked Saint Iamblicus to buy bread for them in the city. Going toward the city, the youth was astonished to see a cross on the gates. Hearing the name of Jesus Christ freely spoken, he began to doubt that he was approaching his own city. he paid for the bread, Iamblicus gave the merchant coins with the image of the emperor Decius on it. He was detained, as someone who might be concealing a horde of old money. They took Saint Iamblicus to the city administrator, who also happened to be the Bishop of Ephesus. Hearing the bewildering answers of the young man, the bishop perceived that God was revealing some sort of mystery through him, and went with other people to the cave. the entrance to the cave the bishop found the sealed container and opened it. He read upon the metal plaques the names of the seven youths and the details of the sealing of the cave on the orders of the emperor Decius. Going into the cave and seeing the saints alive, everyone rejoiced and perceived that the Lord, by waking them from their long sleep, was demonstrating to the Church the mystery of the Resurrection of the Dead. the emperor himself arrived in Ephesus and spoke with the young men in the cave. Then the holy youths, in sight of everyone, lay their heads upon the ground and fell asleep again, this time until the General Resurrection. emperor wanted to place each of the youths into a jeweled coffin, but they appeared to him in a dream and said that their bodies were to be left upon the ground in the cave. In the twelfth century the Russian pilgrim Igumen Daniel saw the holy relics of the seven youths in the cave. is a second commemoration of the seven youths on October 22. According to one tradition, which entered into the Russian Prologue (of Saints’ Lives), the youths fell asleep for the second time on this day. The Greek Menaion of 1870 says that they first fell asleep on August 4, and woke up on October 22. is a prayer of the Seven Sleepers of Ephesus in the Great Book of Needs (Trebnik) for those who are ill and cannot sleep. The Seven Sleepers are also mentioned in the service for the Church New Year, September 1.

Constantinople, 450, Church otLife-giving Fountain, MOG appeared to Leo, heal blind man wClay, church d&rebuilt mTimes, exiles
Constantinople, 450, Church of the Life-giving Fountain at Constantinople, MOG appeared to Leo for healing blind man, important Orthodox Pilgrimage site, water from spring and clay from site will heal his eyes, plus MOG prophecy Leo become emperor, church destroyed and rebuilt many times, place of exile outside the city; church of the Life-giving Fountain at Constantinople; Church of the Life-Giving Font of the Theotokos (Istanbul); Church of the Life-Giving Font of the Theotokos is the latest church, built in 1835, that bears the same dedication as the shrine erected in this place between the end of the fifth and beginning of the sixth centuries, for the wonderworking holy spring located there. Emperor Leo I the Thracian (457-474) oversaw the building of the church that was named in honour of the Most Holy Theotokos. For almost fifteen hundred years, this sanctuary has been one of the most important pilgrimage sites of Greek Orthodoxy.[1] Main article: Life-Giving Spring site was chosen by Leo due to a divine experience the emperor went through earlier in his life. Leo was walking in a forested area when he saw a blind man who asked him for water to quench his thirst. It was then that Leo heard a message from a voice saying that there was water deep within the woods that the man could drink. The clay from its waters would be able to heal the man's eyes. The Theotokos also prophesied at this time that Leo would one day become emperor of Constantinople. Leo listened to the voice, quenched the man's thirst, and allowed him to gain sight just as the Mother of God proclaimed. site was the place where Emperor Leo decided to build the church in her name. The blessed water continued to work miracles for others and earned the name "The Life-Giving Spring." of the Church its history, the church at the fountain had been destroyed and then rebuilt on many occasions, at the request of the Virgin Mother. era Byzantine times the sanctuary was one of the most important in Constantinople. On Ascension Day, the Emperor arrived by boat to the small harbor of the Golden Gate. He rode up to the sanctuary, where he was acclaimed by the factions, who offered him a cross and garlands. Later, he dressed in his ceremonial robe, and after receiving the Patriarch, the two entered the church hand-in-hand. Ascension, the Marriage at Cana (January 8), and the anniversary of the Miracle of Leo I on 16 August were celebrated here.[1] Each future Empress coming to Constantinople for her wedding was received by her future spouse in the Monastery of the Spring. to earthquakes, the building was rebuilt in 790, under Empress Irene, and after the great earthquake of 869, under Basil I (867–886).[1] On 7 September 924 Tsar Simeon I of Bulgaria burned the complex, which was at once restored by Romanos I Lekapenos (920–944).[2] Three years later the son of Simeon, Peter was married to Maria, the niece of Lekapenos.[1][2] to its position outside the city, the monastery was often used as place of exile. In 1078 Georgios Monomachos was banished there. In 1084, Emperor Alexios I Komnenos confined the philosopher John Italus to the monastery, because of his neoplatonic theories.[1] the Latin invasion of 1204, the church was occupied by the Latin clergy and, according to Byzantine sources, this caused the end of the so called "habitual miracle" (to synetés thauma).[1] 1328 Andronikos III Palaiologos used the monastery as base to attack Constantinople. Two years later, as he lay dying in the town of Didymoteicho, he drank water from the spring and recovered at once.[1] the Ottoman siege of Constantinople in 1422, Sultan Murad II camped in the sanctuary. It is unknown whether the Byzantines restored the building before the conquest of the city in 1453. Russian pilgrims of the fifteenth century do not mention the church, only the spring.[1] era serving the Christian people at Constantinople for about 1,000 years, Muslim invaders tore down the church in 1453 after taking over the city of Constantinople. The Church of the Life-giving Spring was destroyed and its building materials were used to construct the Bayezid II Mosque for the Sultan. The church site was covered with earth and crushed stone, so that the very foundations of the church disappeared from sight. The beautiful surrounding areas were turned into a Muslim cemetery. A Turkish sentinel, placed at the ruins of the church, forbade Christians not only to gather at the site, but even to approach there. 16th-century French scholar Pierre Gilles writes that in 1547 the church did not exist anymore, but the sick continued to attend the spring.[1] by little, the strictness of this ban eased, and Christians were permitted to build a small church there. In 1727 Metropolitan Nikodemos of Dercos and Neochorion, built a small chapel above the Hagiasma. Twenty-five steps led down into the chapel, which had a window in the roof to let the light in. The holy Spring was still there, surrounded by a railing. An icon, discovered in the foundations of the old church, was worshiped in the chapel. The Armenians tried to take possession of the spring, but several firmans secured the possession to the Greeks. The complex was controlled by Turkish guardians, who collected from the pilgrims a tax that they used for the maintenance of the prisons. Later the complex came into the possession of the Ecumenical Patriarchate. after the onset of Greek War of Independence in 1821, even this little chapel was destroyed by the Janissaries, who poisoned the spring and buried it under the rubble. the latter part of the reign of Sultan Mahmoud II (1808-39), the Orthodox received a measure of freedom to conduct religious services. In 1833, a firman allowed Patriarch Constantius I of Constantinople (1830-34) to rebuild the church. For the third time, a large and prestigious church was erected above the sacred Life-giving Spring, with work beginning in July of 1833. While workmen were clearing the ground, they uncovered the foundations of the earlier church.[note 1] The Sultan allowed them to build not just a chapel, but a new and beautiful church on the foundations of the old one. Construction began on September 14, 1833, and was completed on December 30, 1834. February 2, 1835, with great pomp, the Ecumenical Patriarch Constantius II of Constantinople (1834-35), celebrating with 12 bishops and an enormous flood of the faithful, consecrated the church which stands to this day, dedicating it to the Most Holy Theotokos. was built a hospital and alms-house. Even the Muslims spoke with great respect of the Life-giving Spring, and of the Theotokos, who through it pours out her grace-filled power. "Great among women Holy Mary" is how they refer to the Most Holy Virgin. The water from the Life-giving Spring they call the "water of Holy Mary." era September 6, 1955, during the anti-Greek Istanbul Pogrom, the church was one of the targets of the fanatic mob. The building was burned to the ground while the abbot was lynched and the 90 year-old Archimandrite Chrisanthos Mantas was assasinated by the mob.[3] small chapel has been rebuilt on the site, but the church has not yet been restored to its former size. Today, in addition to the church, the compound includes the underground shrine of the Zoodochos Pigi with the holy spring which has golden fish in it. The spring still flows to this day and is considered by the faithful to have wonderworking properties. sanctuary is directed by a titular bishop and is one of the most popular among the Orthodox of Istanbul, who visit it especially during the Friday after Easter, and on the feast day of the Elevation of the Holy Cross on September 14. On these two days, a great feast, both popular and religious takes place there.[1] Funerals of people to be buried in the nearby cemetery are also celebrated in the church. one kilometer south of the church an important Greek hospital is active, the “Balikli Greek Hospital Foundation” (Balikli Rum Hastanesi Vakf). of Churches and Monasteries Life-Giving Spring gave origin to many churches and monasteries bearing the same name in the Greek world. Most of them were erected after the end of the Byzantine Empire. Monasteries Original monastery in Constantinople. Monastery of the Theotokos the Life-Giving Spring -- Dunlap, California. Monastery of the Life-Giving Spring -- Kastri, Pellana municipality, Laconia prefecture, Greece.[note 2] Churches The Life-Giving Spring Acadimias, Athens Theotokos of the Life-Giving Spring Russian Orthodox Mission -- Bryan, Texas See also Life-Giving Spring Panagia Blachernitissa Holy water The Life Giving Fountain of the Mother of God, Commemorated on April 4; appearance of the Mother of God to Emperor Leo Marcellus occurred on April 4, 450. addition to this day, on Friday of Bright Week, the Church remembers the rebuilding of the church of the Life-giving Fountain at Constantinople, and the great miracles which took place in that church in the past.

Constantinople, 450. 5th Century, Anthony, Apamea, stone mason building church, killed by pagan townspeople at night w sword
Syria, 450. 5th Century, Anthony, Apamea, stone mason building church, killed by pagan townspeople at night w sword, ; Syria, 450, Martyr Anthony, Apamea; Apamea, Syria; Martyr Anthony of Apamea, Commemorated on November 9 ; Holy Martyr Anthony, a Syrian, lived during the fifth century and was a stone-mason. With the blessing of the bishop of the Syrian city of Apamea, he started to build a church dedicated to the Holy Trinity. When the pagan townspeople learned of this, they rushed into his house by night and murdered him with a sword.

Constantinople, 450, 5th Century, Achilles, monk of Scetis, Egyptian Desert, wish eat sauce, Go Egypt, Peace Blood
Egypt, 450, 5th Century, Achilles, monk of Scetis, Egyptian Desert, A said: Tell Me What You are Eating, water and salt with Palm Leaves, Later A said: Come Brothers, see Isaiah eating, If you wish to eat sauce in Sketis, go to Egypt!, later Elder seeing A spitting Blood, asked what was wrong, A said: Word of Brother grieved me. I struggled not to tell him, I prayed God would remove rememberance of that Word. Then it became as blood in my mouth, and I spat it out. Now I am at peace, and I have forgotten my sorrow; Scetis ; Venerable Achilles, Commemorated on January 17; Akhillás (or Achilles) was an anchorite of the desert during the V century. Νikόdēmos of the Holy Mountain writes: "It is said of Saint Akhillás in the Evergetinós that he once went to Abba Isaiah, and found him eating something which he had mixed with salt and water on a plate. When the Elder saw that he was hiding it behind some plaited reeds, he said, "Tell me, what are you eating?" Isaiah replied, "Forgive me, Father. I was cutting palm leaves and I went out in the heat. I put some into my mouth, with some salt, but the heat burned my throat and I was unable to swallow. So I had to add some water to the salt in order to swallow. Forgive me, Father." Akhillás called the other monks and said, "Come here, Brothers, and behold Abba Isaiah eating sauce in Skḗtis. If you wish to eat sauce, go to Egypt!" Elder who came to see Abba Akhillás found him spitting out blood from his mouth. He asked him what was wrong, but he did not respond. he said, "The word of a brother grieved me. I struggled not to tell him so, thus I prayed that God would remove from me the remembrance of that word. the word became as blood in my mouth, and I spat it out. Now I am at peace, and I have forgotten my sorrow." Akhillás reposed in peace. the third Troparion of Ode One of the Canon for Saturday of Cheesefare Week, Saint Akhillás Is mentioned along with Saint Ammoun: "Achilles and Ammoun, the flowers of the desert."

Constantinople, 450, 5th Century, John, ascetic otSyrian Deserts, shelterless life, bread&salt, heavy chains, refused almond tree
Syria, 450, 5th Century, John, ascetic otSyrian Deserts (Land of the Saracens), shelterless life, on hill 25yrs, bread&salt only, heavy chains, refused almond tree to deny body respite ; Syrian Deserts; Venerable John, Ascetic of the Syrian Deserts, Commemorated February 23 ; John, disciple of Saint Limnaeus (February 22), lived in Syria in the fifth century, and chose for himself the ascetic struggle of “a shelterless life.” settled on a hill, sheltered from the wind on all sides, and lived there for twenty-five years. He ate only bread and salt, and he exhausted his body under heavy chains. one of the nearby ascetics planted an almond tree on the hill so that Saint John could enjoy its shade and get out of the vicious heat, the saint told him to cut it down. This he did in order to deny his body any respite.

Constantinople, 450, 5th Century, Antiochus and Antoninus, ascetics otSyrian Deserts (Land of the Saracens) w John
Saints Antiochus & Antoninus also lived in asceticism w Saint John. They continued their ascetical struggles until they reached an advanced age, offering an example of spiritual strength, and overcoming every obstacle. ; Syrian Deserts; Venerable Antiochus and Antoninus, ascetics of the Syrian Deserts, Commemorated on February 23; Antiochus and Antoninus also lived in asceticism with Saint John. They continued their ascetical struggles until they reached an advanced age, offering an example of spiritual strength, and overcoming every obstacle.

Constantinople, 450, 5th Century, Zebinas, ascetic otSyrian Deserts (Land of the Saracens) uJohn,w Moses, never sat down
Syrian Deserts; Venerable Zebinas, Ascetic of the Syrian Deserts, Commemorated February 23;; Zebinas lived in Syria during the fifth century. He lived an ascetical life on the same mountain as Saint Moses. He never sat down during his Rule of prayer, but sometimes he leaned on his staff. The neighboring inhabitants venerated Saint Zebinas, and they received great help in their sorrows and needs through his prayers. He reached a great old age, then departed to the Lord.

Constantinople, 450, 5th Century, Polychronius, ascetic otSyrian Deserts, underZebinas, heavy root on shoulders
Syrian Deserts; Venerable Polychronius, Ascetic of the Syrian Deserts, Commemorated February 23; Polychronius lived in Syria in the fifth century. He was the disciple of Saint Zebinas, and imitated the life of his Elder, spending both day and night in fasting and vigil. Saint Polychronius had no chains, but he dug up a heavy oaken root from the earth and carried it on his shoulders when he prayed. Saint Polychronius asked God to send rain during a drought, and he filled up a stone vessel with oil for the needy.

Constantinople, 450, 5th Century, Moses, ascetic otSyrian Deserts (Land of the Saracens) wJohn under Polychroniius
Syrian Deserts; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; Moses lived in Syria in the fifth century. Imitating Saint John, he settled on a high mountain near the village of Rama. He was a disciple of Saint Polychronius, and lived with him. Emulating his Elder in everything, Saint Moses was the very model of an austere ascetical life. Saint Moses died in Syria in the fifth century.

Constantinople, 450, 5th Century, Damian, ascetic otSyrian Deserts, withdrew to Ieros, solitary, small box lentils
Syrian Deserts; Venerable Damian, Ascetic of the Syrian Deserts, Commemorated February 23; Damian lived in Syria in the fifth century. He withdrew to a monastery named Ieros and lived there in asceticism. In his cell he had only a small box of lentils from which he ate.

Byzantium, 450-457, Emperor, Marcian, pious, married Emperor's sister Pulcheria, d Huns Atilla
Byzantine Emperor, 450-457, Marcian ; ( c. 392 – 26 January 457) was Roman emperor of the East from 450 to 457. little of his life before becoming emperor is known, other than that he was a domesticus (personal assistant) who served under the commanders Ardabur and his son Aspar for fifteen years. After the death of Emperor Theodosius II on 28 July 450, Marcian was made a candidate for the throne by Aspar, who held much influence because of his military power. a month of negotiations Pulcheria, Theodosius' sister, agreed to marry Marcian. Flavius Zeno, a military leader whose influence was similar to Aspar's, may have been involved in these negotiations, as he was given the high-ranking court title of patrician upon Marcian's accession. was elected and inaugurated on 25 August 450. reversed many of the actions of Theodosius II in the Eastern Roman Empire's relationship with the Huns under Attila and in religious matters. almost immediately revoked all treaties with Attila, ending all subsidy payments to him. 452, while Attila was raiding Italy, then a part of the Western Roman Empire, Marcian launched expeditions across the Danube into the Great Hungarian Plain, defeating the Huns in their own heartland. This action, accompanied by the famine and plague that broke out in northern Italy, allowed the Western Roman Empire to bribe Attila into retreating from the Italian peninsula. Attila's death in 453, Marcian took advantage of the resulting fragmentation of the Hunnic confederation by settling Germanic tribes within Roman lands as foederati ("federates" providing military service in exchange for benefits). also convened the Council of Chalcedon, which declared that Jesus had two "natures": divine and human. This led to the alienation of the population of the eastern provinces of Syria and Egypt, as many of them were miaphysites, rejecting the new official Christology. died on 26 January 457, leaving the Eastern Roman Empire with a treasury surplus of seven million solidi coins, an impressive achievement considering the economic ruin inflicted upon the Eastern Roman Empire by the Huns and Theodosius' tribute payments. his death, Aspar passed over Marcian's son-in-law, Anthemius, and had a military commander, Leo I, elected as emperor. Greatmartyr Euphemia the All-praised, Commemorated on July 11 ; The Dormition of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on August 15 ; Venerable Theoctistus, Commemorated on September 3; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; St Bassian of Constantinople, Commemorated on October 10 ; Martyr Anthony of Apamea, Commemorated on November 9; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Marcellus the Abbot of the Monastery of the ÃƒœUnsleeping Ones, Commemorated on December 29; Virginmartyr Appolinaria of Egypt, Commemorated on January 5; St Marcian the Presbyter in Constantinople, Commemorated on January 10; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; St Elian, Missionary to Cornwall, England, Commemorated on January 13; Venerable Euthymius the Great, Commemorated on January 20; St Philon, Bishop of Kolpasteia, Crete, Commemorated on January 24; Venerable Xenophon of Constantinople, Commemorated on January 26; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; Venerable Auxentius of Bithynia, Commemorated on February 14; Venerable Euphrosyne of Alexandria, Commemorated on February 15; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Serapion of Egypt, Commemorated on April 7 ; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6;

Constantinople, 451-457, Proterius of Alexandria, Egyptian Patriarch, replaced Monophysite heretic Dioscorus
Egypt, 451-457, Egyptian Patriarch, Proterius of Alexandria; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Hieromartyr Proterius, Patriarch of Alexandria, and those with him. The priest Proterius lived in Alexandria during the patriarchal tenure of Dioscorus (444-451), an adherent of the Monophysite heresy of Eutyches. Proterius fearlessly denounced the heretics and confessed the Orthodox Faith. 451 at the Fourth Ecumenical Council of Chalcedon, the heresy of Eutyches was condemned and the teaching of Christ as Perfect God and Perfect Man, existing in these two natures “unconfusedly” and “indivisibly” [and “immutably” and “inseparably”] was set forth. The heretic Dioscorus was deposed and exiled, and Proterius, distinguished for his strict and virtuous life, was placed upon the patriarchal throne of Alexandria. many supporters of Dioscorus remained in Alexandria. Rebelling against the election of Proterius, they rioted and burned the soldiers who were sent out to pacify them. The pious emperor Marcian (450-457) deprived the Alexandrians of all the privileges they were accustomed to, and sent new and reinforced detachments of soldiers. The inhabitants of the city then quieted down and begged Patriarch Proterius to intercede with the emperor to restore their former privileges to them. The kindly saint consented and readily obtained their request. the death of Marcian the heretics again raised their heads. Presbyter Menignus (“the Cat”), himself striving for the patriarchal dignity, and taking advantage of the absence of the prefect of the city, was at the head of the rioters. Saint Proterius decided to leave Alexandria, but that night he saw in a dream the holy Prophet Isaiah, who said to him, “Return to the city, I am waiting to take you.” The saint realized that this was a prediction of his martyric end. He returned to Alexandria and concealed himself in a baptistry. insolent heretics broke into this refuge and killed the Patriarch and six men who were with him. The fact that it was Holy Saturday and the Canon of Pascha was being sung did not stop them. In their insane hatred they tied a rope to the body of the murdered Patriarch, and dragged it through the streets. They beat and lacerated it, and finally they burned it, scattering the ashes to the wind. Orthodox reported this to the holy Emperor Leo (457-474) and Saint Anatolius, Patriarch of Constantinople (July 3). An army arrived at Alexandria, the rebellion was crushed, and Menignus was brought to trial and exiled. the death of the Hieromartyr Proterius, four Thracian bishops of his time wrote: “We consider His Holiness Proterius to be in the ranks and choir of the saints, and we beseech God to be compassionate and merciful to us through his prayers.”

Constantinople, 452,330&452,1st&2nd finding Forerunner's Head,1st 330 M Olives F told f monks,2nd cave near Emesa452 F showed m
Jerusalem, 330 & 452, First and second finding Forerunner's Head, Joanna wife of steward Chuza, Innocents Mt Olives Church and Cell, found head diggng foundation, signs of grace, hid it again same place, 330 Constantine time Forerunner appeared twice monks Jerusalem pilgrimage, way home potter carrying bag, Forerunner appeared ordering potter to flee from careless monks, gave it to sister in jug, heretic Eustathius buried it in cave near Emesa, monks settled in the cave and monastery arose, in 452 Forerunner appeared to Marcellus archmandrite and exposed head, second finding, to Emesa, to Constantinople ; Mount of Olives; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated February 24 ; 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. 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. 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. 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, 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. 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. 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. knowing what he was carrying, the potter continued on his way. the holy Forerunner appeared to him and ordered him to flee from the careless and lazy monks, with what he held in his hands. 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. that time the venerable head was successively preserved by devout Christians, 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. however, did not permit this. Pious monks settled in the cave, and then a monastery arose at this place. 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.

Byzantium, 455-455, Emperor, Petronius Maximus. Vandals Sack Rome
Byzantine Emperor, 455-455, Petronius Maximus. Vandals Sack Rome; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Zosimas of Palestine, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6;

Byzantium, 457-474, Emperor, Leo I the Thracian, the Great, recovered Western territories, Placing Robe at Blachernae
Byzantine Emperor, 457-474, Leo I the Thracian ; I (c. 401 – 18 January 474) was Eastern Roman emperor from 457 to 474. native of Dacia Aureliana near historic Thrace,[2] he was known as Leo the Thracian. He was called Leo the Great probably to distinguish him from his young grandson and co-augustus Leo II ("the Small").[3] the Eastern Empire for nearly 20 years, Leo proved to be a capable ruler. He oversaw many ambitious political and military plans, aimed mostly at aiding the faltering Western Roman Empire and recovering its former territories. is notable for being the first Eastern Emperor to legislate in Koine Greek rather than Late Latin.[4] is commemorated as a saint in the Orthodox Church, with his feast day on 20 January.[5][6] St Gennadius the Patriarch of Constantinople, Commemorated on August 31; Venerable Theoctistus, Commemorated on September 3; Icon of the Mother of God "Jerusalem"Â, Commemorated on October 12 ; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9; Venerable Stylianus of Paphlagonia, Commemorated on November 26; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Marcellus the Abbot of the Monastery of the "œUnsleeping Ones"Â, Commemorated on December 29; Virginmartyr Appolinaria of Egypt, Commemorated on January 5; St Marcian the Presbyter in Constantinople, Commemorated on January 10; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; St Hilary the Bishop of Poitiers, Commemorated on January 13; Venerable Euthymius the Great, Commemorated on January 20; St Philon, Bishop of Kolpasteia, Crete, Commemorated on January 24; Venerable Xenophon of Constantinople, Commemorated on January 26; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; Venerable Auxentius of Bithynia, Commemorated on February 14; Venerable Euphrosyne of Alexandria, Commemorated on February 15; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable Baradates, Hermit of Syria, Commemorated on February 22; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; Virginmartyr Domnina of Syria, Commemorated on March 1; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; St Patrick the Bishop of Armagh and Enlightener of Ireland, Commemorated on March 17; Venerable Zosimas of Palestine, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; Venerable Serapion of Egypt, Commemorated on May 14; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Constantinople, 457-470, Saint Apollinaria, Marcarius Monastery, Sketis Desert
Egypt, 457-470, Saint Apollinaria, Marcarius Monastery, Sketis Desert, daughter oRoman Empire procounsul fThedosis tYounger during his minority, renouned beauty wiscom, fervent faith, inclined virginity till death, prayed for that, asked parents go Jerusalem, took servants &gold, distributed tPoor, venerated, freed servants, kept 1 plus old eunuch, tAlexandria, slipped away, monk garb, hid marsh, asceticism there, Angel appeared iDream, go Marcarius' Sketis monastery, call yourself Dorotheus, distinguished ascetical life, parents sent her sister possessed by spirit tMacarius, M brought sister tBro Dorotheus, sister healed, D returened to her cell, violent deamon made sister look pregnant, deamon through sisters lips said D responsible, D or A took blame & went home tRome, She reveals secret tParents, healed sister again, returned to Sketis, reposed 470, then monks discovered secret; Egypt, 380-457, Saint Apollinaria; Monastery of Saint Macarius the Great, Sketis Desert; Saint Apollinaria of Egypt, Commemorated on January 5;

Constantinople, 457-470, Apollinaria, Sketis Desert, prayed fVirginity, entered mens m, her sister's demon accused her Rape, secret rvld
Egypt, 457-470, Saint Apollinaria, Marcarius Monastery, Sketis Desert, daughter oRoman Empire procounsul fThedosis tYounger during his minority, renouned beauty wiscom, fervent faith, inclined virginity till death, prayed for that, asked parents go Jerusalem, took servants &gold, distributed tPoor, venerated, freed servants, kept 1 plus old eunuch, tAlexandria, slipped away, monk garb, hid marsh, asceticism there, Angel appeared iDream, go Marcarius' Sketis monastery, call yourself Dorotheus, distinguished ascetical life, parents sent her sister possessed by spirit tMacarius, M brought sister tBro Dorotheus, sister healed, D returened to her cell, violent deamon made sister look pregnant, deamon through sisters lips said D responsible, D or A took blame & went home tRome, She reveals secret tParents, healed sister again, returned to Sketis, reposed 470, then monks discovered secret; Egypt, 380-457, Saint Apollinaria; Monastery of Saint Macarius the Great, Sketis Desert; Saint Apollinaria of Egypt, Commemorated on January 5; renowned Apollinaria lived during the reign of Leo the Great (‎457–474), was the daughter of Anthemius, a former proconsul of Rome during the minority of Theodosius the Younger (408-450). Apollinaria was renowned for her beauty and wisdom, well as for her fervent faith and whole-hearted devotion to Christ. a young age she was inclined to live a life of virginity, she prayed to God night and day that she might achieve her desire, which was to remain a virgin until death. this reason she entreated her parents to let her go to Jerusalem. they granted her permission, the blessed one took some male and female servants with her, as well as gold, silver and expensive clothes, and left for Jerusalem. she distributed everything to the poor. she venerated the Holy Places, she freed her servants, keeping just one old servant and a eunuch with her. them, she went to Alexandria. Arriving there at a level and even place, she decided to rest a little from her weary journey. away from her servants, she changed into monastic garb and hid in a marsh, she lived a life of asceticism for several years in strict fasting and prayer. day, an angel appeared to her in a dream and instructed her to go to the monastery of Sketis, was under the spiritual direction of Saint Macarius of Egypt (January 19), to call herself Dorotheus. Macarius accepted her as one of the brethren, and she quickly distinguished herself by her ascetical life. Apollinaria’s parents had another daughter who was possessed by an unclean spirit. sent her to Saint Macarius at Sketis, brought the afflicted girl to "Father Dorotheus." her prayers, and by divine grace, her sister was healed. wanted her to remain with them, but she bade all of them farewell and returned to her monastic cell. her sister was attacked by a violent demon, made her appear to be pregnant. demon spoke through the girl’s lips, saying that Dorotheus had forced himself on her. outraged parents sent soldiers to the monastery to find the monk who had defiled their daughter. Apollinaria took the blame and accompanied the envoys to the home of her parents in Rome. she revealed her secret to them, healed her sister, and returned to Sketis. reposed in the year 470, and was found worthy to dwell in the heavenly abodes (John 14:2). after her death, as the monks were preparing her body for burial, was it discovered that “he” was actually a woman. Saint was buried in a cave in the monastery church of Saint Macarius of Egypt. Apollinaria is commemorated on January 4 in Greek usage, while the Slavic churches honor her on January 5.

Constantinople, 458, Placing Mother of God's Honorable Robe at Blachernae, Constantinople
Blachernae; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae; Placing of the Venerable Robe of the Most Holy Theotokos at Blachernae: the reign of the Byzantine Emperor Leo the Great (457-474), the brothers Galbius and Candidus, associates of the emperor, set out from Constantinople to Palestine to venerate the holy places. a small settlement near Nazareth they stayed in the home of a certain old Jewish woman. In her house they noticed a room where many lamps were lit, incense burned, and sick people were gathered. When they asked her what the room contained, the pious woman did not want to give an answer for a long time. persistent requests, she said that she had a very precious sacred item: the Robe of the Mother of God, which performed many miracles and healings. Her Dormition the Most Holy Virgin bequeathed one of her garments to a pious Jewish maiden, an ancestor of the old woman, instructing her to leave it to another virgin after her death. the Robe of the Mother of God was preserved in this family from generation to generation. jewelled chest, containing the sacred Robe, was transferred to Constantinople. Saint Gennadius, Patriarch of Constantinople (August 31), and the emperor Leo, having learned of the sacred treasure, were convinced of the incorrupt state of the holy Robe, and they certified its authenticity. Blachernae, near the seacoast, a new church in honor of the Mother of God was constructed. On June 2, 458 Saint Gennadius transferred the sacred Robe into the Blachernae church with appropriate solemnity, placing it within a new reliquary. the maphorion (i.e., the outer robe) of the Mother of God, and part of Her belt were also put into the reliquary with Her Robe. This circumstance also influenced the Orthodox iconography of the Feast, in connecting the two events: the Placing of the Robe, and the Placing of the Belt of the Mother of God in Blachernae. The Russian pilgrim Stephen of Novgorod, visiting Constantinople in about the year 1350, testifies: “We arrived at Blachernae, where the Robe lies upon an altar in a sealed reliquary.â€ than once, during the invasion of enemies, the Most Holy Theotokos saved the city to which She had given Her holy Robe. Thus it happened during the time of a siege of Constantinople by the Avars in 626, by the Persians in 677, and by the Arabs in the year 717. Especially relevant for us are events of the year 860, intimately connected with the history of the Russian Church. June 18, 860 the Russian fleet of Prince Askold, a force comprising more than 200 ships, laid waste the coastal regions of the Black Sea and the Bosphorus, then entered into the Golden Horn and threatened Constantinople. The Russian ships sailed within sight of the city, setting ashore troops who “proceeded before the city, stretching forth their swords.â€ The emperor Michael III (842-867), interrupted his campaign against the Arabs and returned to the capital. All night he prayed prostrated upon the stone tiles of the church of the Mother of God at Blachernae. The holy Patriarch Photius spoke to his flock, calling for tears of repentance to wash away sins, and to seek the intercession of the Most Holy Theotokos with fervent prayer. danger grew with each passing hour. “The city was barely able to stand against a spear,â€ says Patriarch Photius in another of his homilies. Under these conditions the decision was made to save the church’s sacred objects, especially the holy Robe of the Mother of God, which was kept in the Blachernae church, not far from the shore. serving an all-night Vigil, and taking it out from the Blachernae church, they carried the sacred Robe of the Mother of God in a procession around the city walls. They dipped its edge into the waters of the Bosphorus, and then they transported it to the center of Constantinople into the church of Hagia Sophia. The Mother of God protected the city and quelled the fury of the Russian warriors. An honorable truce was concluded, and Askold lifted the siege of Constantinople. June 25 the Russian army began to leave, taking with them a large tribute payment. A week afterwards, on July 2, the wonderworking Robe of the Mother of God was solemnly returned to its place in the reliquary of the Blachernae church. In remembrance of these events an annual feastday of the Placing of the Robe of the Mother of God was established on July 2 by holy Patriarch Photius. in October-November of the year 860, a Russian delegation arrived in Constantinople to conclude a treaty “in love and peace.â€ Some of the conditions of the peace treaty included articles concerning the Baptism of Kievan Rus, the payment of an annual tribute by the Byzantines to the Russians, permission for them to serve with the Byzantine army, an agreement to trade in the territory of the Empire (primarily in Constantinople), and to send a diplomatic mission to Byzantium. important was the point about the Baptism of Rus. The continuator of the Byzantine “Theophanes Chroniclesâ€ relates that “their delegation arrived in Constantinople with a request for them to receive holy Baptism, which also was fulfilled.â€ An Orthodox mission was sent to Kiev to fulfill this mutual wish of the Russians and the Greeks. Not very long before this (in 855) Saint Cyril the Philosopher (February 14 and May 11) had created a Slavonic alphabet and translated the Gospel. Saint Cyril was sent with his brother, Saint Methodius (April 6 and May 11), on a mission to Kiev with books translated into Slavonic. This was at the initiative of Saint Photius, whose student Saint Cyril was. The brothers spent the winter of 860/861 at Cherson, and in the spring of 861 they were at the River Dniepr, with Prince Askold. Askold was faced with a difficult choice, just as holy Prince Vladimir faced: both the Jews on the one hand, and the Moslems on the other, wanted him to accept their faith. But under the influence of Saint Cyril, the prince chose Orthodoxy. At the end of the year 861, Saints Cyril and Methodius returned to Constantinople and carried letters with them from Prince Askold to Emperor Michael III. Askold thanked the emperor for sending him “such men, who showed by both word and by example, that the Christian Faith is holy.â€ “Persuaded that this is the true Faith,â€ Askold further wrote, “we bid them to baptize in the hope that we may also attain sanctity. We are all friends of the Kingdom and prepared to be of service to you, as requested.â€ accepted holy Baptism with the name Nicholas, and many of his retinue were also baptized. Directly from Constantinople, the capital of Orthodoxy, through the efforts of the holy Apostles to the Slavs both the Slavonic divine services and the Slavonic written language arrived in Rus. Photius appointed Metropolitan Michael to Kiev, and the Russian metropolitan district was entered into the lists of dioceses of the Patriarchate of Constantinople. Patriarch Photius in an encyclical of the year 867 called the Baptism of the Bulgarians and the Russians as among the chief accomplishments of his archpastoral service. “The Russians, who lifted their hand against the Roman might,â€ he wrote, almost quoting literally from the missive of Askold, “have now replaced the impious teaching which they held to formerly, with the pure and genuine Christian Faith, and with love having established themselves in the array of our friends and subjects.â€ (The Byzantines counted as “subjectsâ€ all accepting Baptism from Constantinople and entering into military alliance with the Empire.) “The desire and zeal of faith has flared up within them to such an extent, that they have accepted bishops and pastors, and they embrace Christian sanctity with great zeal and fervor.â€ Feast of the Placing of the Robe of the Most Holy Theotokos in Blachernae also marks the canonical establishment of the Russian Orthodox metropolitanate in Kiev. By the blessing of the Mother of God and by the miracle from Her holy Robe not only was the deliverence of Constantinople from the most terrible siege in all its history accomplished, but also the liberation of the Russians from the darkness of pagan superstition to life eternal. Together with this, the year 860 brought recognition to Kievan Rus from Byzantium, and signified the emergence of the young Russian realm into the arena of history. attempt of Prince Askold to renew the Christian evangelization begun by the holy Apostle Andrew the First-Called, which he intended as a religious and state reform, ended unsuccessfully. The time for the spread of Christianity in the Russian Land had not yet come. The adherents of the old paganism were too strong, and the princely power was too weak. In the clash of Askold with the pagan Oleg in 882 the Kievans betrayed their prince. Askold, lured into the camp of his enemies for talks, received a martyr’s death at the hand of hired killers. the deed of Blessed Askold (the Ioakimov Chronicle calls him such) was not extinguished in the Russian Church. Oleg the Sage, who killed Askold, occupied the Kiev princedom after him, and called Kiev the “Mother of Russian Cities.â€ most ancient chronicles of Kiev preserved the grateful memory of the first Kievan Christian prince: the church of the Prophet of God Elias, built by Askold and later mentioned in Igor’s Treaty with the Greeks (in 944), is on the site where the present church of this name now stands, and there is also the church of Saint Nicholas the Wonderworker, built in the 950s by Saint Olga over Askold’s grave. most important achievement of Askold, entering forever into the Church inheritance not only of Rus, but of also all Orthodox Slavs, is the Slavonic Gospel and Slavonic services, translated by Saints Cyril and Methodius. Their apostolic activity among the Slavs began in Kiev at the court of Askold in 861, and continued afterwards in Moravia and Bulgaria. Following Blessed Askold, in the words of the ancient Alphabetic Prayers, “the Slavonic tribe now soars in flight, all striving toward Baptism.â€ outstanding works of Byzantine Church hymnology and homiletics are connected with the miracle of the Robe of the Most Holy Theotokos at Blachernae. There are two homilies of Saint Photius, one of which he preached within days of the siege of Constantinople, and the other soon after the departure of the Russian forces. Also associated with the campaign of Askold against Constantinople is the composition of a remarkable “Akathist to the Most Holy Theotokos,â€ which certain Church histories ascribe also to holy Patriarch Photius. This Akathist forms an integral part of the services of Praise to the Most Holy Theotokos (i.e., the “Saturday of the Akathist,â€ Fifth Saturday of Great Lent). is not only Byzantine sources that relate the events of the year 860, but also Russian historical chronicles. Saint Nestor the Chronicler, stressing the significance of the Russian campaign against Constantinople, notes that from this time “it was begun to be called the Russian Land.â€ Certain of the chronicles, among them the Ioakimov and Nikonov, preserved accounts of the Baptism of Prince Askold and Kievan Rus after the campaign against Constantinople. The popular commemoration of this event is firmly associated with the names of the Kievan princes Askold and Dir, although in the opinion of historians, Dir was prince of Kiev somewhat earlier than Askold. veneration of the feast of the Placing of the Robe was long known in the Russian Church. Saint Andrew Bogoliubsky (July 4) built a church in honor of this feastday in the city of Vladimir at the Golden Gates. At the end of the fourteenth century, part of the Robe of the Mother of God was transferred from Constantinople to Rus by Saint Dionysius, Archbishop of Suzdal (June 26). holy Robe of the Mother of God, which previously saved Constantinople, later saved Moscow from hostilities. Tatars of the Horde of the princeling Mazovshi approached the walls of Moscow in the summer of 1451. Saint Jonah, Metropolitan of Moscow, with constant prayer and church services, encouraged the defenders of the capital. On the night of July 2, the Chronicle relates, great confusion occurred within the Tatar camp. The enemy abandoned their plundered goods and speedily departed in disarray. In memory of the miraculous deliverance of Moscow, Saint Jonah built the church of the Placing of the Robe in the Kremlin, making it his primary church. It burned, but in its place in the years 1484-1486 a new church, also dedicated to the Feast of the Placing of the Robe of the Mother of God, was built thirty years later. This temple, standing at present, continued to serve as the primary church of Russian metropolitans and patriarchs until the cathedral of the Twelve Apostles was built under Patriarch Nikon. Venerable Romanus the Melodist, œSweet-SingerÂ, Commemorated on October 1 ; Appearance of the Smolensk œDirectressÂ Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ; Blessed Andrew the Fool-For-Christ at Constantinople, Commemorated October 2 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated October 12 ; Righteous Anna of Constantinople, Commemorated October 29 ; St Sopatra of Constantinople, Commemorated on November 9 ; Venerable Patapius of Thebes, Commemorated on December 8 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Prophet Isaiah, Commemorated on May 9 ; St Germanus the Patriarch of Constantinople, Commemorated on May 12; Icon of the Mother of God œthe Unbreakable WallÂ, Commemorated on May 28; St Anna and Her Son of Constantinople, Commemorated on June 13; St Anna and Her Son of Constantinople, Commemorated on June 13; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2; Translation of the "Blachernae" Icon of the Mother of God to Russia, Commemorated July 7 ;

Constantinople, 458-471, Patriarch, Gennadius, Placing Robe at Blachernae
Constantinople Patriarch, 458-471, Gennadius; St Gennadius the Patriarch of Constantinople, Commemorated on August 31; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Constantinople, 459-532, Saint Sabbas the Sanctified
Jerusalem Saint, 459-532, Sabbas the Sanctified; Venerable Euthymius the Great, Commemorated on January 20; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30;

Constantinople, 460-505, Peter, 1st Georgia Catholicos, f Byz, close to Vakhtang I, autocephaly, harmony b church & state
Georgia, 460-505, Peter, first Catholicos of Georgia in Kartli (town, Tbilisi), Gregory's pupil in Byz, close to Vakhtang I, so Geo close w Byz, autocephaly, harmony between church and state, respect for king; Kartli; Hierarch Peter, first Catholicos of Georgia, Commemorated on November 30; Peter was the first catholicos of Georgia. He led the Church of Kartli from the 460s through the beginning of the 6th century. to God’s will, Saint Peter inaugurated the dynasty of the chief shepherds of Georgia. is written in the biography of Holy King Vakhtang IV Gorgasali that the king was introduced to Peter, a pupil of Saint Gregory the Theologian, during one of his visits to Byzantium, and he became very close to him. At that time he was also introduced to the future catholicos Samuel. close spiritual bond of the holy king and the catholicos, combined with their concerted efforts on behalf of the Church, contributed immeasurably to the establishment of friendly political relations between Georgia and Byzantium and the proclamation of the autocephaly of the Georgian Apostolic Church. returned to his own capital, King Vakhtang sent an envoy to Byzantium to find him a wife. He also sent a request that the hierarch Peter be elevated as catholicos and that the priest Samuel be consecrated bishop. He pleaded with the patriarch to hasten the arrival of Catholicos Peter and the twelve bishops with him. patriarch of Constantinople approved King Vakhtang’s request to institute the rank of catholicos of Georgia. Since the Georgian Church was still under the jurisdiction of Antioch, Peter and Samuel were sent to the Antiochian patriarch himself to be elevated. The autocephaly of the Georgian Church was proclaimed upon the arrival of the holy fathers in Georgia. Peter ruled the Church according to the principle of autocephaly and established a form of self-rule that would later help to increase the authority of the Georgian Apostolic Orthodox Church. mutual respect and cooperation of the catholicos and the holy king laid the foundations for future, harmonious relations between secular and Church authorities in Georgia. Their example defined the authority of the Church and a national love and respect for the king. accompanied Holy King Vakhtang Gorgasali to war with the Persians in 502. It is written that “the fatally wounded king Vakhtang summoned the catholicos, the queen, his sons and all the nobility.” Saint Peter heard the king’s last confession, granted the remission of his sins, presided at his funeral service, and blessed the prince Dachi (502-514) to succeed him as king of Kartli. Catholicos Peter led the Georgian Church with great wisdom to the end of his days. Holy Synod of the Georgian Apostolic Orthodox Church canonized the holy catholicos Peter and the holy catholicos Samuel on October 17, 2002.

Constantinople, 469, Battle of Bassianae (Byzantine (Gothic, Roman) victory over the Huns)
Battle of Bassianae (Byzantine (Gothic, Roman) victory over the Huns) 469; The war ended in 469. Marcellinus Comes shortly recorded "The head of Dinzic, son of Attila, king of the Huns, was brought to Constantinople".[14] The Chronicon Paschale recounts "Dinzirichus, Attila's son, was killed by Anagastes, general in Thrace. His head was brought to Constantinople, carried in procession through the Middle Street, and fixed on a pole at the Wooden Circus. The whole city turned out to look at it".[14] Jordanes recounts events in c. 468: "Now after firm peace was established between Goths and Romans, the Goths found that what they received from the emperor was not sufficient for them. Furthermore, they were eager to display their wonted valor, and so began to plunder the neighboring peoples around them, first attacking the Sadagis[nb 1] who held the interior of Pannonia. When Dintzic, king of the Huns, a son of Attila, learned this, he gathered to him the few who still seemed to have remained under his sway, namely, the Ultzinzures[nb 2] the Angisciri[nb 3] the Bittugures[nb 4] and the Bardores[nb 5] Coming to Bassianae (see Battle of Bassianae), a city of Pannonia, he beleaguered it and began to plunder its territory. When the Goths learned this, they abandoned the expedition they had planned against the Sadagis and turned upon the Huns and drove them so ingloriously from their own land that those who remained have been in dread of the arms of the Goths from that time down to the present day."[22] Dengizich, Atilla's Son; Icon of the Mother of God œJerusalem, Commemorated on October 12;

Constantinople, 469, Luke's Jerusalem Icon, war hero 469 over huns, 988 Korsun and Novgorod, 1571 Moscow, 1812 France
Jerusalem, 463, Luke's Jerusalem Icon, war hero Constantnpl 469 over huns, 988 Korsun and Novgorod, 1571 Moscow, 1812 stolen by France, but copy ; Jerusalem; Icon of the Mother of God Jerusale, Commemorated on October 12 ; Jerusalem Icon of the Mother of God, by tradition, was painted by the holy Evangelist Luke fifteen years after the Ascension of the Lord at Gethsemane. the year 463, the icon was transferred to Constantinople. Byzantine army carried the Jerusalem Icon into battle when they turned back an invasion of the Scythians. 988 the icon was transferred to Korsun and given to the holy Prince Vladimir. the people of Novgorod accepted Christianity, Saint Vladimir sent them this icon. 1571, Ivan the Terrible transferred the icon to the Moscow Dormition cathedral. the Napoleonic invasion of 1812, the original was stolen by the French and brought to Paris. An authenticated copy was placed in the Dormition cathedral. Jerusalem Icon is also commemorated on November 13, and on the Fifth Saturday of Great Lent.

Byzantium, 474, Emperor, Leo II, May have been poisoned by his Mother
Byzantine Emperor, 474, Leo II ; St John the Silent of St Sabbas Monastery, Commemorated on December 3; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Marcellus the Abbot of the Monastery of the œUnsleeping OnesÂ, Commemorated on December 29; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; St Leo the Great the Pope of Rome, Commemorated on February 18; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30; Venerable Mary of Egypt, Commemorated on April 1 ; Venerable Zosimas of Palestine, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; St Isaac the Syrian, Abbot of Spoleto, Commemorated on April 12; Womanmartyr Thomais of Alexandria, Commemorated on April 13; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6;

Constantinople, 474-477, Commander, Armatus, son of Basiliscus, Icon of Armatia
Byzantium, 474-477, Commander, Armatus, son of Basiliscus; Byzantium, 475-476, Emperor, Basiliscus; Icon of the Mother of God of Armatia, Commemorated on July 21;

Byzantium, 474-491, Emperor, Zeno, Leo II's Father, Stabilized Eastern Empire, only begotten son of (one) God
Byzantine Emperor, 474-491, Zeno ; Zeno (; Greek: ; c. 425 -“ 9 April 491) was Eastern Roman emperor from 474 to 475 and again from 476 to 491. Domestic revolts and religious dissension plagued his reign, which nevertheless succeeded to some extent in foreign issues. His reign saw the end of the Western Roman Empire following the deposition of Romulus Augustus and the death of Julius Nepos, but he contributed much to stabilising the Eastern Empire. ecclesiastical history, Zeno is associated with the Henotikon or "instrument of union", promulgated by him and signed by all the Eastern bishops, with the design of solving the monophysite controversy. 1 Biography 1.1 Rise to power 1.1.1 Early life 1.1.2 Son-in-law of Leo I 1.2 Reign 1.2.1 First reign and Basiliscus' revolt (475-“476) 1.2.2 End of the Western Empire 1.2.3 Revolt of Marcian (479) 1.2.4 Revolt of Illus (484-“488) 1.2.5 Affairs with the Goths (474-“487) 1.2.6 Promulgation of the Henotikon (482) 1.2.7 Suppressing the Samaritan revolt (484) 1.3 Death and succession 2 In popular culture 3 See also 4 Notes 5 Bibliography 5.1 Primary sources 5.2 Secondary sources 6 External links -----------------------------------Rise to power[edit] -----------------------------------Early life[edit] detail of the Missorium of Aspar, depicting the powerful magister militum Aspar and his elder son Ardabur (434 circa). caused Ardabur's fall, producing treacherous letters that linked him to the Sassanid King; Ardabur later bribed some of Zeno's soldiers into trying to kill him. original name was Tarasis, and more accurately Tarasikodissa in his native Isaurian language (Latin: Trascalissaeus).[2] was born in Isauria, at Rusumblada, later renamed Zenopolis in Zeno's honour.[3] His father was called Kodisa (as attested by his patronymic "Tarasicodissa"), his mother Lallis, his brother Longinus. had a wife, Arcadia, whose name indicates a relationship with the Constantinopolitan aristocracy, and whose statue was erected near the Baths of Arcadius, along the steps that led to Topoi.[4] Eastern and other Christian traditions maintain that Zeno had two daughters, Hilaria and Theopiste, who followed a religious life,[5] but historical sources attest the existence of only one son by Arcadia, called Zenon.[6] to ancient sources, Zeno's prestigious career ”he had fought against Attila in 447 to defend Constantinople and been consul the following year ”was the reason why another Isaurian officer, Tarasis, chose the Greek name Zeno when he married into the Imperial family, thus being known as Zeno when he rose to the throne.[7] Some modern historians suggest that the Isaurian general Zeno was the father of the emperor,[8] but there is no consensus about this, and other sources suggest that Tarasis was a member of Zeno's entourage. Isaurians were a people who lived inland from the Mediterranean coast of Anatolia, in the core of the Taurus Mountains (generally what is now the Konya/Bozkir area of Turkey). Like most borderland tribes, they were looked upon as barbarians by the Romans even though they had been Roman subjects for more than five centuries. However, being Orthodox Christians rather than Arians, as the Goths and other Germanic tribes were, they were not formally barred from the throne.[3] to some scholars, in the mid-460s, the Eastern Roman Emperor, Leo I, wanted to balance the weight of the Germanic component of the army, whose leader was the Alan magister militum Aspar. He thought that Tarasis and his Isaurians could be that counterweight, and called him, with many Isaurians, to Constantinople. This interpretation, however, has been contested.[9] the mid-460s, Arcadia and Zeno had been living at Constantinople for some time,[4] where Lallis and Longinus also lived, the latter married to a Valeria, possibly a woman of aristocrat rank.[9] to ancient sources, the earliest reference to Tarasis dates back to 464, when he put his hands on some letters written by Aspar's son, Ardabur, which proved that the son of the magister militum had incited the Sassanid King to invade Roman territory, promising to support the invasion. Through these letters, which Tarasis gave to Leo, the Emperor could dismiss Ardabur, who at the time was magister militum per Orientem and patricius, thus reducing Aspar's influence and ambition. reward for his loyalty, which Leo praised to Daniel the Stylite,[10] Tarasis was appointed comes domesticorum, an office of great influence and prestige.[4] This appointment could mean that Tarasis had been a protector domesticus, either at Leo's court in Constantinople, or attached at Ardabur's staff in Antioch.[9] 465, Leo and Aspar quarrelled about the appointment of consuls for the following year; it was on this occasion that Tarasis' position was strengthened, as he became friend and ally of the Emperor.[11] of Leo I[edit] of Ariadne, elder daughter of Emperor Leo I and wife of Zeno. make himself more acceptable to the Roman hierarchy and the population of Constantinople, Tarasis adopted the Greek name of Zeno and used it for the rest of his life. In mid-late 466, Zeno married Ariadne, elder daughter of Leo I and Verina; there is no reference to him divorcing Arcadia who evidently died prior to this. The next year their son was born, and Zeno became father of the heir apparent to the throne, as the only son of Leo I had died in his infancy; to stress his claim to the throne, the boy was called Leo.[12] however, was not present at the birth of his son, as in 467, he participated in a military campaign against the Goths.[9][13] I, father-in-law of Zeno, Eastern Roman Emperor from 457 to 474. as a member of the protectores domestici, did not take part in the disastrous expedition against the Vandals, led in 468 by Leo's brother-in-law Basiliscus. following year, during which he held the honour of the consulate, he was appointed magister militum per Thracias and led an expedition in Thrace. The sources do not clearly state what enemy he fought there, and historians had proposed either Goths or Huns, or the rebels of Anagastes. way, before leaving, Leo and Zeno asked for Daniel the Stylite's opinion about the campaign, and Daniel answered that Zeno would be the target of a conspiracy but would escape unharmed. Indeed, Leo sent some of his personal soldiers with Zeno to protect him, but they were bribed by Aspar to capture him instead. Zeno was informed of their intention and fled to Serdica, and, because of this episode, Leo grew even more suspicious of Aspar.[14] the attack, Zeno did not return to Constantinople, where Aspar and Ardabur were, still with considerable power. Instead, he moved to the "Long Wall" (the Long Wall of the Thracian Chersonese or, less probably, the Anastasian Wall), then to Pylai and from there to Chalcedon. While waiting here for an opportunity to return to the capital, he was appointed magister militum per Orientem. He took the monk Peter the Fuller with him and left for Antioch, his office's see, passing through Isauria, where he put down the rebellion of Indacus. Zeno stayed at Antioch for two years.[15] living in Antioch with his family, Zeno sympathised with the Monophysite views of Peter the Fuller, and supported him against his opponent, the Chalcedonian bishop Martyrius. allowed the arrival in Antioch of monks from nearby monasteries who increased the number of Peter's followers, and did not effectively repress their violence. Martyrius went to Constantinople to ask Leo for help, but, on returning to Antioch, he was informed that Peter had been elected bishop, and resigned (470). ----------------------------Leo reacted by ordering Peter into exile and addressing to Zeno a law that forbade the monks from leaving their monasteries or fomenting rebellion (1 June 471).[16] In 470/471, had also to deal with an invasion of Tzanni, who attacked Roman Armenia.[17] Zeno far from Constantinople, Aspar had increased his influence by having his son Patricius appointed Caesar and married to Leo I's younger daughter, Leontia (470). are contradictory on the causes, but clearly state that in 471, Leo I had Aspar and Ardabur treacherously killed. This certainly occurred with Zeno's and Basiliscus' approval, as, on the eve of the murders, the two generals had moved closer to Constantinople (Zeno was at Chalcedon). Thereafter, Zeno returned to Constantinople and was appointed magister militum praesentalis.[18] reign and Basiliscus' revolt (475-“476)[edit] of Leo II, minted in the name of "Leo and Zeno perpetual Augusti"; it belongs to the period when both Zeno and his son were joint emperors, between 9 February and 17 November 474. On 25 October 473, I appointed as Caesar his grandson Leo II, the son of Zeno and Ariadne. On 18 January 474, Leo I died; if Leo II had not already been proclaimed co-emperor by his grandfather, he would have become Augustus on that occasion. Leo II was seven years old (too young to rule himself) Ariadne and her mother Verina prevailed upon him to crown Zeno, his father, as co-emperor, which he did on 9 February 474. When Leo II became ill and died, Zeno became sole emperor. had to settle matters with the Vandal King, Genseric, who was conducting raids against the Empire's coastal cities, threatening key commercial sea routes. sent Genseric a high-ranking officer as ambassador, Severus, who succeeded in stipulating an "eternal" peace between the Vandals and the Empire, which allowed the Romans to pay ransoms for the prisoners in Vandal hands and which ended the Vandal persecution of Orthodox Christians in their territory.[19] this success, Zeno continued to be unpopular with the people and Senate because of his barbarian origins; his right to the throne was limited to his marriage with Ariadne and his relationship to Verina, the dowager Empress. he chose to draw support from the Isaurian component of the army, in particular, the Isaurian generals Illus and Trocundes, both brothers. Verina decided to overthrow her son-in-law Zeno and replace him with her lover, the ex-magister officiorum Patricius, with the help of her brother Basiliscus. conspirators fomented riots in the capital against the Isaurian emperor; Basiliscus succeeded also in convincing Illus, Trocundes and the Ostrogothic general Theodoric Strabo to join the plot.[19] of Basiliscus, who revolted against Zeno in January 475 and held power until Zeno's return in August 476. Basiliscus was Verina's brother; he took power after having Zeno flee from Constantinople, but alienated the people of Constantinople and was captured and put to death by Zeno. January 475, Zeno was forced to flee Constantinople to Isauria with his wife and mother,[20] some Isaurian fellows and the Imperial treasure. Illus and Trocundes were sent to chase him, and Zeno was compelled to shut himself up in a fortress, where Illus besieged him, capturing also Zeno's brother, Longinus and keeping him as an hostage.[19] the conspirators quickly fell in conflict with each other. Basiliscus took the throne for himself, putting to death Verina's lover and candidate, Patricius. He also allowed the mob to kill all of the Isaurians left in Constantinople, an episode that damaged relations with the Isaurian generals Illus and Trocundes. appointed his nephew Armatus magister militum, thus alienating Theodoric Strabo. Zeno had left no money, Basiliscus was forced to levy heavy taxes. he alienated the Church by supporting the Monophysites. people of Constantinople also put the blame on him for a great fire that burned several parts of the city. the secret support of the Senate, and bribes paid by Zeno, Illus agreed to switch sides and united his army with Zeno's, marching on Constantinople. Basiliscus tried to recover popular support and sent another army against Zeno, under his nephew Armatus' command. Zeno succeeded in bribing Armatus too, promising to confirm his rank of magister militum praesentalis for life and promoting his son (also called Basiliscus) to the rank of Caesar; Armatus' army failed to intercept Zeno's troops during their march on Constantinople.[19] August 476, Zeno besieged Constantinople. The Senate opened the gates of the city to the Isaurian, allowing the deposed emperor to resume the throne. Basiliscus fled with his family to the baptistery of Hagia Sophia.[21][22] Betrayed by the Patriarch Acacius, he surrendered himself and his family after extracting a solemn promise from Zeno not to shed their blood. Basiliscus and his family were sent to a fortress in Cappadocia, where Zeno had them enclosed in a dry cistern, to die from exposure.[21][23][24] his restoration, Zeno fulfilled his promises, letting Armatus keep his title of magister militum praesentalis (possibly even raising him to the rank of patricius) and appointing his son Basiliscus Caesar in Nicaea.[25] 477, however, Zeno changed his mind, probably at Illus' instigation, as the latter stood to gain from the fall of Armatus, and ordered Armatus' death. Zeno confiscated all of Armatus' properties, deposed his son Basiliscus, and had him ordained as a priest.[26][27][28] of the Western Empire[edit] solidus was minted by Odoacer in the name of Zeno. Odoacer ruled Italy under the formal patronage of the Eastern Emperor. western emperor Olybrius died in the autumn of 472. Gundobad, the western magister militum then proclaimed Glycerius, the comes domesticorum (commander of the Imperial guard) as western emperor in Ravenna. I refused to endorse Glycerius and elevated his nephew Julius Nepos to co-emperor for the west in 473. Expecting resistance, Nepos was forced by bad winter weather to delay his voyage until the next year; it was therefore left to Zeno, as Leo's successor, to support Julius Nepos' installation in Ravenna. Nepos arrived in Italy, quickly deposed Glycerius who offered no resistance, and was proclaimed emperor by the Roman Senate in June 474. Julius was on good terms with Zeno, and he even minted coins in the names of Zeno, Leo II and himself.[29] and the Mediterranean Basin at the fall of the Western Roman Empire in 476 August 475, during Basiliscus' reign, while Zeno was in Isauria blocked by Illus' army, Orestes, the western magister militum, revolted, forcing Nepos to flee Italy for Dalmatia; Orestes proclaimed his own son Romulus Augustus emperor, but was unable to gain the allegiance of the remnants of the Western Empire outside of Italy.[29] year later, while Zeno was entering Constantinople to end Basiliscus' brief usurpation, Romulus and Orestes were overthrown by the Chieftain Odoacer. the support of Odoacer, the Roman Senate sent an envoy to present the imperial insignia to the restored Zeno. They asked Zeno to dissolve the separation of the empire and rule as sole Emperor; also, to appoint Odoacer both patricius and official imperial governor of Italy. the same time, Zeno received another embassy, sent by Julius Nepos, who asked Zeno to give him the money and the army he needed to resume his control of Italy. Zeno answered that the Roman Senate should welcome back Julius Nepos, their rightful emperor, and that Odoacer should properly receive the patriciate from Nepos, although he allowed that he would also grant it.[30] Odoacer was officially recognised and left in possession of Italy, while Nepos kept his title and the other fragments of the empire's western holdings, but no army. in deference to Zeno, Odoacer recognised Nepos' de jure reign in Italy until his death, ruling and even minting coins in his name, but he never allowed his return. Nepos' assassination in 480, Odoacer invaded Dalmatia to pursue and punish the assassins (and also to take Dalmatia for himself). Zeno legitimised Odoacer's authority in Dalmatia; Odoacer recognised Zeno as sole emperor of the again unitary Empire, but increasingly started using the title of king for himself.[31] of Marcian (479)[edit] was the son of the Western Roman Emperor Anthemius (467-“472) and a grandson of Emperor Marcian (450-“457). He had married Ariadne's sister Leontia, and was therefore Zeno's brother-in-law; he was twice consul, in 467 and 472. 479 Marcian tried to overthrow Zeno and claim the throne for himself. With the help of his brothers Procopius Anthemius and Romulus, he gathered in Constantinople troops composed of both citizens and foreigners in the house of a Caesarius, south of the Forum of Theodosius, and from there they marched at the same time on the imperial palace and on the house of Illus, who was a supporter of Zeno. The emperor almost fell into the hands of the rebels, who, during the day, overwhelmed the imperial troops, who were also attacked by citizens from the roofs of their houses. During the night, however, Illus moved an Isaurian unit, quartered in nearby Chalcedonia, into Constantinople and also corrupted Marcian's soldiers, who allowed Zeno to flee. The following morning, Marcian, understanding that his situation was desperate and that reinforcements from Theodoric Strabo would not arrive in time, took refuge in the church of the Holy Apostles, but was arrested with his brothers.[32] sent Marcian and his brothers to Caesarea in Cappadocia. They tried to flee, but Marcian was captured and obliged to become a monk in Tarsus (Cilicia),[33] or imprisoned in Isauria, in the fortress of Papurius. He tried to escape a second time, and this time he succeeded, but, after gathering new troops and attacking Ancyra, he was defeated and captured by Trocundus, Illus' brother.[32] of Illus (484-“488)[edit] section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2011) (Learn how and when to remove this template message) commanding position and popular favour of Illus rendered him an object of suspicion, and Zeno in various ways sought to rid himself of him. Verina, the dowager Empress, plotted against his life. Verina's attempt was unsuccessful, and Zeno, equally jealous of her and of Illus, banished her at the suggestion of the latter, confining her in the fort of Papurius. There is some doubt as to the timing of these events. Candidus of Isauria places the banishment of Verina before the revolt of Marcian, and Theodore Lector assigns as the cause of it her share in the revolt of Basiliscus. It is not unlikely, indeed, that this turbulent woman was twice banished, once before Marcian's revolt, for her connection with Basiliscus, and again after Marcian's revolt, for her plot against Illus. her prison she managed to persuade her daughter Ariadne, the wife of Zeno, to attempt to obtain her release, first from Zeno, and then from Illus, to whom the Emperor referred her. Illus refused her request. Ariadne, like her mother, attempted to assassinate Illus. ascribes her hatred to another cause: he says that Illus had infused jealous suspicions into Zeno's mind which had led Zeno to attempt to end her life, and that her knowledge of these things stimulated her to revenge. The assassin whom she employed only wounded Illus; the assassin was taken prisoner and Zeno, who appears to have been privy to the affair, was unable to prevent his execution. ” with his friend Pamprepius, Leontius and his brother Trocundus “ now retired from court. They first went to Nicaea and then, on pretence of change of air and of procuring a cure for his wound, into the East where he was made magister militum. Having traversed Asia Minor, they raised the standard of revolt in 484, when Illus declared Leontius Emperor. sent an army to fight them, but Illus won, obtained possession of Papurius, released Verina, and induced her to crown Leontius at Tarsus. 485 Zeno sent against the rebels a fresh army, said to consist of Macedonians and Scythians (Tillemont conjectures, not unreasonably, that these were Ostrogoths) under John the Hunchback, or, more probably, John the Scythian, and Theoderic the Amal, who was at this time consul. John defeated the rebels near Seleucia and drove them into the fort of Papurius where he blockaded them. After a few months Trocundus died; the fort was taken only after four years of siege, by the treachery of Trocundus's brother-in-law, who had been sent for the purpose from Constantinople by Zeno. Illus and Leontius were beheaded (488) and their heads sent to the Emperor.[34] with the Goths (474-“487)[edit] weight with the name of Theoderic the Great, King of the Ostrogoths and ruler of Italy. served under Zeno, fighting against his opponent Theodoric Strabo (476-“481), and then was the leader of the army that besieged the fort of Papurius and captured and killed Illus' brother, Trocundus (484). aggressions of the two Ostrogothic leaders, Theoderic the Amal (Theoderic the Great), the son of Theodemir and leader of the Moesian Ostrogoths, and Theodoric Strabo, the leader of the Thracian Ostrogoths, had been a constant source of danger since 472. Although Zeno at times contrived to play them off against each other, they in turn were able to profit by his dynastic rivalries. It was only by offering them pay and high command that he kept them from attacking Constantinople itself. the death of Leo II, Theodoric Strabo rebelled against Zeno. His support was instrumental in overthrowing Zeno and raising Basiliscus to the Byzantine throne (475), but Theodoric and Basiliscus had a falling-out, so when Zeno returned to Constantinople in 476 and defeated Basiliscus, Strabo was reported to have not defended the city.[35][36] 476/477, Zeno allied himself with Strabo's rival, Theoderic the Amal, and ordered him to attack Strabo. The leader of the Thracian Goths sent an embassy to the Emperor, offering peace and blaming the Moesian Theodoric. Zeno understood that this offering was hiding further conspiracies, and convinced the Senate and army to declare Strabo a public enemy.[28] plan was to have the two Theoderics attack each other. He sent the Amal against Strabo, who supported the revolt of Marcian, with the promise of a huge Roman force as reinforcement (478). When Theoderic the Amal arrived through the mountains at Mount Soundis, he did not find the Roman reinforcement army he expected, but instead Theodoric Strabo's army, in a strongly fortified camp. The two Theoderics agreed to put forward a joint request to the Emperor, in order to extend to the south the settlement territory of the Ostrogoths in Moesia.[37] tried to divide the two Theoderics by bribing the Amal, but he refused the bribe. The Imperial army obtained some initial successes, but Zeno did not press his advantage, and allowed the Amal to move westward in Thrace, plundering territories as he went. With the Amal far away, Strabo accepted an agreement with Zeno: Strabo was to be given back his wealth, money to pay 13,000 soldiers, the command of two palatinae units, and the title once more of magister militum.[37] However, the army of Theodoric Strabo, 30,000-men strong was still a menace for Zeno, who convinced the Bulgars to attack the Thracian Goths in their own base. Strabo defeated the Bulgars in 480/481, and moved towards Constantinople, but he had to deal with problems with his own men, so he could not capitalise upon his victory and was forced to return to Greece. On his way back, he died in an accident.[37] Theodoric Strabo died in 481, the future Theoderic the Great became king of the entire Ostrogoth nation and continued to be a source of trouble in the Balkan peninsula. Zeno allied to Theoderic, whom he appointed magister militum praesentalis and even consul for the year 484, the first time a barbarian who was not a citizen of the Empire reached such a high distinction. Zeno had Theoderic fight against Illus and the usurper Leontius, besieging them at Papurius in 484-“488. However, in 486 Theoderic revolted again and attacked Constantinople, severing the city's water supply. Zeno bought a peace and agreed with Theoderic that the Ostrogoths should have gone to invade Italy to fight Odoacer, who had allegedly supported Leontius, and to establish his new kingdom there (487). This all but eliminated the Germanic presence in the east.[38] of the Henotikon (482)[edit] religious matters, Zeno is famous for his Henotikon, or "Act of Union", issued in 482 to mediate between Chalcedonian and Miaphysite views about the nature of Christ. The Chalcedonians recognised two natures (physis) in Christ, the Miaphysites only one; the Council of Chalcedon (451) had issued the Chalcedonian Creed and condemned the Miaphysite position, but the Miaphysites were still strong, especially in the Eastern provinces of the Empire, and the Patriarch of Alexandria, Peter Mongus, was a Miaphysite. Supporting the Miaphysites was one of the mistakes made by Basiliscus, as the people of Constantinople were Chalcedonian, but Zeno needed the support of the Miaphysite provinces ”Egypt, Syria, Palestine and Asia Minor; also, the Patriarch of Constantinople, Acacius, was interested in reducing the distance between the two positions. in 482 Zeno issued the Henotikon, a document he had developed with the support of Acacius and addressed to the factions in Egypt. The edict affirmed the Nicene-Constantinopolitan Creed (i.e., the Creed of Nicaea completed at Constantinople) as affording a common, final and united symbol or expression of faith. All other symbola or mathemata were excluded; Eutyches and Nestorius were unmistakably condemned in an anathema, while the twelve chapters of Cyril of Alexandria were accepted. The teaching of Chalcedon was not so much repudiated as passed over in silence; Jesus Christ was described as the "only-begotten Son of God [...] one and not two" and there was no explicit reference to the two natures.[39] bishop of Rome, Pope Felix III, refused to accept the document and excommunicated Acacius (484), thus beginning the Acacian schism, which lasted until 519.[40] 488 the patriarch of Antioch, Peter the Fuller, came to Constantinople to have his right to the Church of Cyprus confirmed. Zeno called the bishop of Cyprus, Anthemius, to answer the accusations. The bishop claimed that before his departure, he had had a vision of St. Barnabas, in which the position of the tomb of the apostle had been revealed to him. In the tomb, Anthemius had found the relics of the apostle and a copy of the Gospel of Matthew written in Hebrew by Barnabas himself. received the relics and the manuscript, and in exchange he proclaimed the autonomy of the Church of Cyprus.[41] 489 Zeno closed the Persian school of Edessa, Mesopotamia, by request of bishop Cyrus II of Edessa, because it promoted Nestorian teachings, and built a church in its place. The school relocated to its original home of Nisibis, becoming again the School of Nisibis, and leading to a wave of Nestorian immigration into Persia.[42] the Samaritan revolt (484)[edit] Gerizim, where Samaritan sources have Zeno buried. According to Samaritan sources, Zeno (whom the sources call "Zait the King of Edom") persecuted the Samaritans. The Emperor went to Sichem (Neapolis), gathered the elders and asked them to convert; when they refused, Zeno had many Samaritans killed, and converted the synagogue to a church. Zeno then took for himself Mount Gerizim, where the Samaritans worshipped God, and built several edifices, among which a tomb for his recently deceased son, on which he put a cross, so that the Samaritans, worshipping God, would prostrate in front of the tomb. According to these same sources, Zeno was buried on Mount Gerizim. in 484, the Samaritans revolted. rebels attacked Sichem, burnt five churches built on Samaritan holy places and cut off the fingers of bishop Terebinthus, who was officiating the ceremony of Whitsun. They elected Justa (or Justasa/Justasus) as their king and moved to Caesarea, where a significant Samaritan community lived. Here several Christians were killed and the church of St. Sebastian was destroyed. Justa celebrated the victory with games in the circus. to John Malalas, the dux Palestinae Asclepiades, whose troops were reinforced by the Caesarea-based Arcadiani of Rheges, defeated Justa, killed him and sent his head to Zeno.[43] According to Procopius of Caesarea, Terebinthus went to Zeno to ask for revenge; the Emperor personally went to Samaria to quell the rebellion.[44] historians believe that the order of the facts preserved by Samaritan sources should be inverted, as the persecution of Zeno was a consequence of the rebellion rather than its cause, and should have happened after 484, around 489. rebuilt the church of St. Procopius in Neapolis (Sichem) and the Samaritans were banned from Mount Gerizim, on whose top a signalling tower was built to alert in case of civil unrest.[45] and succession[edit] died on 9 April 491,[46] of dysentery[47] or of epilepsy,[48] after ruling for 17 years and 2 months. No sons were to succeed him: Leo had died in 474, Zenon, the first son, in his youth, while living at court.[6] then chose a favoured member of the Imperial court, Anastasius, to succeed Zeno, whose brother Longinus revolted, starting the Isaurian War. to a popular legend recorded by two 11th century and 12th century writers, Zeno was buried alive after becoming insensible due to drinking or an illness.[49] For three days cries of "have pity on me!" could be heard from within his verd antique sarcophagus, but because of the hatred of his wife and subjects, Ariadne refused to open the tomb.[50] This tale is not likely, as earlier and contemporary sources do not mention it, even though they too were hostile to his memory.[50] Icon of the Mother of God of Armatia, Commemorated on July 21; Icon of the Mother of God of Armatia, Commemorated on August 17; St John the Silent of St Sabbas Monastery, Commemorated on December 3; Venerable Sava the Sanctified, Commemorated on December 5; 62 Martyred Priests of Africa, martyred by the Arians, Commemorated on December 8; 300 Martyred laypeople of Africa, martyred by the Arians, Commemorated on December 8; Venerable Marcellus the Abbot of the Monastery of the "œUnsleeping Ones"Â, Commemorated on December 29; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; Martyr Speusippus in Cappadocia, Commemorated on January 16; Venerable Xenophon of Constantinople, Commemorated on January 26; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; St Leo the Great the Pope of Rome, Commemorated on February 18; St Rabulas of Samosata, Commemorated on February 19 ; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30; Venerable Mary of Egypt, Commemorated on April 1 ; Venerable Zosimas of Palestine, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; St Isaac the Syrian, Abbot of Spoleto, Commemorated on April 12; Womanmartyr Thomais of Alexandria, Commemorated on April 13; St Agapitus the Pope of Rome, Commemorated on April 17; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6;

Constantinople, 474-558, John tSilent, built church, Bishop a28, but bright star tSabbas, hides rank, silent sentence, Lion stry
Jerusalem, 474-558, John tSilent oSabbas, Lavra of St Sava, Sabbas watercourse from Theodosius', Judea, near Jerusalem, born 454 Nicopolis, Armenia, wealthy, loved solitude&prayer, built church wInheritance, monk a18, at that church, Bishop oColonia a28 in 1482, influenced family fgood, but sister married bad Armenia Governor Pazinkos in 1492, P interferred Church spiritual ecclesiastical matters, John tConstantinople&Emperor Zeno unsuccessfully, overwhelmed worldly matters, tJerusalem, prayed, Bright Star leads John tSabbas, hiding Bishop rank accepted as Novice, under Savva, toiled obediently 4yrs, served guesthouse and monastery builders, when Savva saw his humility&labor he wanted to make him presbyter, so John had to reveal his rank tJerusalem Patriarch Elias, sentenced to live in silence, 4yrs in cell no visitors or church, then desiring solitude abstinence withdrew tDesert f9yrs, eating plants&grass, survived Saracens incursion Lord sent Lion, many miracles in desert, back tMonastery, 524 Savva died, not with him so grieved, Savva appeared foretold Origen heresy struggle, 66yrs at Sabbas, Holy Spirit grace acqiured, many miracles, clairvoyance, deliverance, invoking his name, even while alive, saved from destruction, beautiful shade fig tree story, seeds on barren rock, lived t104; Great Lavra of St. Sabbas; Venerable John the Silent of Saint Sabbas Monastery, Commemorated on December 3; John the Silent was born around 454 in the city of Nicopolis, Armenia the family of a military commander named Enkratius and his wife Euphemia. boy began to study Holy Scripture, and he loved solitude and prayer with all his heart. the inheritance his parents left him, John built a church dedicated to the Most Holy Theotokos. eighteen years of age, John became a monk, living an ascetic life of fasting, prayer, and temperance with ten other monks at the church he had founded. the request of the citizens of Colonia, the Metropolitan of Sebaste consecrated the twenty-eight-year-old John as Bishop of Colonia. assumed the episcopal throne, the saint did not alter his strict ascetic manner of life. the influence of the saint his relatives, his brother Pergamios (an associate of the emperors Zeno and Anastasius) and his nephew Theodore (an associate of the emperor Justinian), also lived in a Christian manner. John’s tenth year as bishop, the governorship of Armenia was assumed by Pazinikos, the husband of the saint’s sister, Maria. new governor began to interfere in spiritual and ecclesiastical matters, and there was unrest in the Church. Saint John then went to Constantinople, and through Archbishop Euthymius, he entreated the emperor Zeno to defend the Armenian Church from the evil Governor. by worldly quarrels, John secretly left his diocese and sailed to Jerusalem. tears he besought God to show him a place where he might live and find salvation. bright star appeared, which led Saint John to the Lavra of Saint Savva. concealing his episcopal rank, was accepted in the community as a simple novice. the guidance of the igumen Saint Savva(December 5), John toiled obediently for more than four years at every task he was assigned. a guesthouse was built at the Lavra, Saint John served the workers, serving their food and assisting in the construction of the building. a cenobitic monastery for novices was being built, John was once again assigned to help the workers. Saint John’s humility and love of labor, Saint Savva deemed him worthy of ordination to presbyter. John was forced to reveal his rank to Patriarch Elias of Jerusalem (494-517), who told Saint Savva that John could not be ordained. he said that John was to live in silence, and that no one should trouble him. the Lord also revealed Saint John’s secret to Saint Savva. John spent four years in his cell, receiving no one and not going out even for church. ever greater solitude and increased abstinence, Saint John quit the Lavra and withdrew into the desert, where he spent more than nine years, plants and grass. survived a devastating incursion of the Saracens and did not perish, only because the Lord sent him a defender: a ferocious lion. When the enemy tried to harm the saint, the lion attacked them and they scattered in fright. speaks of many miracles Saint John performed during this time in the desert. Saint Savva returned after an extended stay in Scythopolis, he persuaded Saint John to forsake the wilderness and to live at the monastery. this, the Lord, in a miraculous way, revealed to everyone at the Lavra that the monk John was actually a bishop. Saint John reached age seventy, his holy and God-bearing spiritual Father Saint Savva died. saint grieved deeply over this, since he was not present at the time. Savva appeared to him in a vision, and having consoled him, he foretold that there would be much toil ahead in the struggle against heresy. John even had to leave his solitude to strengthen the brethren in the struggle with the Origenists. John the Silent spent sixty-six years at the Lavra of Saint Savva the Sanctified. his constant ascetic efforts, by his untiring prayer and humble wisdom, Saint John acquired the grace of the Holy Spirit. his prayers, many miracles took place, and he was able to discern the secret thoughts of people. He healed the sick and those possessed by demons. during his lifetime he saved those who invoked his name from certain destruction. he scattered fig seeds on barren rock, and a beautiful and fruitful tree sprang up. In time, the tree grew so much that it overshadowed the saint’s cell. John the Silent departed to the Lord in peace at the age of 104.

Byzantium, 475-476, Emperor, Basiliscus, Varina's b, barbarian successor to Leo, Miaphysite, k by Zeno coming back
Byzantium, 475-476, Emperor, Basiliscus; Basiliscus (died 476/477) was Eastern Roman emperor from 475 to 476. A member of the House of Leo, he came to power when Emperor Zeno was forced out of Constantinople by a revolt. Basiliscus was the brother of Empress Aelia Verina, who was the wife of Emperor Leo I (457-“474). His relationship with the Emperor allowed him to pursue a military career that, after minor initial successes, ended in 468, when he led the disastrous Roman invasion of Vandal Africa, in one of the largest military operations of Late Antiquity. succeeded in seizing power in 475, exploiting the unpopularity of Emperor Zeno, the barbarian successor to Leo, and a plot organised by Verina that had caused Zeno to flee Constantinople. However, during his short rule, Basiliscus alienated the fundamental support of the Church and the people of Constantinople, promoting the Miaphysite christological position in opposition to the Chalcedonian faith. Also, his policy of securing his power through the appointment of loyal men to key roles antagonised many important figures in the imperial court, including his sister Verina. So, when Zeno tried to regain his empire, he found virtually no opposition, triumphantly entering Constantinople, and capturing and killing Basiliscus and his family. struggle between Basiliscus and Zeno impeded the Eastern Roman Empire's ability to intervene in the fall of the Western Roman Empire, which happened in early September 476. When the chieftain of the Heruli, Odoacer, deposed Western Emperor Romulus Augustus, sending the imperial regalia to Constantinople, Zeno had just regained his throne, and was in no position to take any action but appoint Odoacer dux of Italy, thereby ending the Western Roman Empire. Icon of the Mother of God of Armatia, Commemorated on July 21;

Byzantium, 491-518, Emperor, Anastasius I, better govrnmt, econ, but heratic
Byzantine Emperor, 491-518, Anastasius I ; Anastasius I (Greek:431 -“ 9 July 518) was Byzantine emperor from 491 to 518. He made his career as a government administrator. He came to the throne at the age of 61 after being chosen by the wife of his predecessor, Zeno. His religious tendencies caused tensions throughout his reign. He is often recognized as the first Byzantine emperor.[4] His reign was characterised by improvements in the government, economy, and bureaucracy in the Eastern Roman empire.[5] He is noted for leaving the imperial government with a sizeable budget surplus of 23,000,000 solidi due to minimisation of government corruption, reforms to the tax code, and the introduction of a new form of currency.[6] He is venerated as a saint by the Syriac Orthodox Church on 29 July. BENEDICT. FOUNDER OF WESTERN MONASTICISM (11 JULY 540); Restoration of the Temple of the 40 Martyrs, Commemorated on August 9; Return of the Relics of the Apostle Bartholomew from Anastasiopolis to Lipari, Commemorated August 25 : By the power of God the chests did not sink into the depths of the sea, but miraculously floated upon the waves and reached Italy. The chest with the relics of the Apostle Bartholomew came to land at the island of Lipari, and the remaining chests continued their journey and came to land at various places in Italy. The chest with the relics of the Martyr Papian halted at Sicily, the Martyr Lucian at Messina, the Martyr Gregory at Calabria, and the Martyr Acacius at Askalon. ; St Christopher of Palestine, Commemorated on August 30; St John the Silent of St Sabbas Monastery, Commemorated on December 3; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; Venerable Vendemianus the Hermit of Bithynia, Commemorated on February 1; St Gobnata of Ballyvourney, Commemorated on February 11 ; St Rabulas of Samosata, Commemorated on February 19 ; Venerable John, Ascetic of the Syrian Deserts, Commemorated on February 23; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; St Asclepius of Syria, Commemorated on February 27; St James the Faster of Phoenicia, Syria, Commemorated on March 4; Venerable Gerasimus of the Jordan, Commemorated on March 4; St Mark the Ascetic of Egypt, Commemorated on March 5 ; Venerable Benedict of Nursia, Commemorated on March 14 ; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30; Venerable Mary of Egypt, Commemorated on April 1 ; Venerable Zosimas of Palestine, Commemorated on April 4; Venerable Serapion of Egypt, Commemorated on April 7 ; St Isaac the Syrian, Abbot of Spoleto, Commemorated on April 12; St Agapitus the Pope of Rome, Commemorated on April 17; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6; St Ephraim the Patriarch of Antioch, Commemorated on June 8; St David of Thessaloniki, Commemorated on June 26; St Severus the Presbyter of Interocrea in Italy, Commemorated on June 27;

Constantinople, 495-552, Gregory, Archbishop oHomer (Omrits), called tHomer bMiracles, Converted Jews bDebate&Jesus appearing
Arabs, 495-552, Gregory Archbishop oOmirits (Wadi Nejran), Bishop oHomer (Omrits), as a youth filled wGrace oGod Gifts Healing Wonderworking, Deacon aMilan, hermit gives him prophecy, confirmed bElder schemamonk oMountain, fiery column, was him, standing iAir, Go Rome Boniface Aglaida church, then Alexandria tbBishop, Then tNegran in Homer tPreach, felt unworthy, wished remain wElder, but Elder knew his secret, G had seen vision Peter Paul placing Bishop's robe on him, tCarchage, tRome, Boniface Aglaida church, Tomb St Peter, his vision told him walk virtue live God's will, Paul dream cup oOil, receive priesthood&Episcopacy, during this time Emperor Elesbaan' armies oEthiopia vanquished Himyarite Dunaan a Jew, Negran liberated, christianity restored, but no christians, E asked Alexandria fBishop&Clergy, while praying Apostle Mark appeared tPatriarch told him find Deacon named Gregory who tBe Priest&Bishop, send him to Elesbaan, miracle during the service, face shone wGrace Holy Spirit, vestments fragrance oMyrrh filling whole church, iHomer G preaching tPagans&Jews, after 3yrs E returned Ethiopia, leftAbramus as king, G crowned A, A ordered all baptized, Jews say better believe willingly, requested debate, Jews given 40 days prepare, debate lasted several days, G refuted all Jew arbuments using OT, Rabbi Ervan vision Moses worshiping Jesus, M saying E would be defeated being in oposition tTruth, Christian Truth prevaied iDebate but E needed to see Jesus, G said request impertinent but Lord can do to convince you, G prays aloud, recalling incarnation, miracles, 3day resurrection, ascention and invoked power oLife-creating Cross, Show thyself to these people, Glorify thy Holy Name, Earthquaked, heavens opened in East, iRadiant cloud oLight Jesus came down, Lords Voice, through G's prayer, He whom your fathers put to death will heal you, Jews struck blind, healed receiving baptism, Gregory guided Homer 30 more years til 552; Nejran or Negran; Wadi Najran; St Gregory the Archbishop of Omirits, Commemorated December 19 ; Gregory, Bishop of Homer (Omirits), the son of Agapius and Theodota, filled with the grace of God and possessed gifts of healing and wonderworking even in his youth. Providence of God led him to hierarchical service. still a deacon at Mediolanum (Milan) he heard the foretelling of his destiny from a hermit, then he received confirmation of these words from another spirit-bearing Elder who lived an ascetic life in the mountains. Gregory went to this holy schemamonk for guidance, a miracle occurred. he approached the mountain, he saw a fiery column in the air. He soon realized that the fiery column was actually the man of God coming toward him. That night he saw the Elder standing in the air above the ground. Elder revealed to Saint Gregory that he must go to Rome to pray in the church of Saints Boniface and Aglaida. he would go to Alexandria and to become a bishop. he would arrive in the city of Negran in the land of Homer (in southern Arabia) to proclaim the Gospel. Gregory felt himself unworthy of this, and wished to remain with the ascetic as his disciple. that Gregory should have no doubts of the veracity of his words, the Elder revealed that he knew a secret about him. In a vision, Gregory had seen the First-Ranked Apostles Peter and Paul, and they had placed a bishop’s omophorion upon him. Gregory stayed a short time in Carthage (North Africa) serving as a deacon, then arrived in Rome. went to the church of Saints Boniface and Aglaida, then to the tomb of Saint Peter. he was granted a vision of the holy Apostle, who told him to walk the path of virtue and to live according to God’s will. night he saw the Apostle Paul in a dream bringing to him a cup filled with oil, foretelling that he should receive the grace of the priesthood and the episcopacy. this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. city of Negran was liberated, and Christianity restored in the land of Homer. all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent. in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Gregory crowned and anointed Abramius as king. he issued a decree that all his subjects be baptized. certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism. Jews were given forty days to prepare for the debate, which lasted for several days. Gregory refuted all the arguments of the head Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated. the grace of God Christian truth prevailed in the debate, Ervan would not acknowledge his defeat. He made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you. waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!” he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.” Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. they believed in Christ and they implored the holy bishop to heal them. receiving holy Baptism, all of them were healed. Ervan received the Christian name Leo (meaning “lion”). this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. reposed in the year 552 and was buried in a crypt in the cathedral of Afar.

Constantinople, 500-599, 6th Century, Folder, Monophysites

Constantinople, 501-547, BENEDICT, FOUNDER OF WESTERN MONASTICISM, Monte Cassino, B's rule prayer reading labor eating sleep
Rome, 501-547, BENEDICT of Nursia (Nera River 1), Northeast of Rome, repelled by dissolute life, to Subiaco, asked to be abbot but too strict, again and 12 communities, Monte Cassino, impacted Totila, B's rule prayer reading labor eating sleep, vows of obedience stability conversion of life, preserved scriptures, windmills, waterwheels, crop rotation, dignity of labor, importance of order and planning; Nursia; BENEDICT, FOUNDER OF WESTERN MONASTICISM (11 JULY 540); was born at Nursia (Norcia) in Umbria, Italy, around 480 AD. was sent to Rome for his studies, but was repelled by the dissolute life of most of the populace, and withdrew to a solitary life at Subiaco. group of monks asked him to be their abbot, but some of them found his rule too strict, and he returned alone to Subiaco. other monks called him to be their abbot, and he agreed, founding twelve communities over an interval of some years. chief founding was Monte Cassino, an abbey which stands to this day as the mother house of the world-wide Benedictine order. of Monte CassinoTotila the Goth visited Benedict, and was so awed by his presence that he fell on his face before him. Benedict raised him from the ground and rebuked him for his cruelty, telling him that it was time that his iniquities should cease. Totila asked Benedict to remember him in his prayers and departed, to exhibit from that time an astonishing clemency and chivalry in his treatment of conquered peoples. drew up a rule of life for monastics, a rule which he calls "a school of the Lord's service, in which we hope to order nothing harsh or rigorous." Rule gives instructions for how the monastic community is to be organized, and how the monks are to spend their time. average day includes about four hours to be spent in liturgical prayer (called the Divinum Officium -- the Divine Office), five hours in spiritual reading and study, six hours of labor, one hour for eating, and about eight hours for sleep. The Book of Psalms is to be recited in its entirety every week as a part of the Office. Benedictine monk takes vows of "obedience, stability, and conversion of life. That is, he vows to live in accordance with the Benedictine Rule, not to leave his community without grave cause, and to seek to follow the teaching and example of Christ in all things. procedure today for a prospective monk is to spend a week or more at the monastery as a visitor. He then applies as a postulant, and agrees not to leave for six months without the consent of the Abbot. that time, he may suspect that he has made a mistake, and the abbot may say, "Yes, I think you have. Go in peace." Alternately, he may say, "It is normal to have jitters at this stage. I urge you to stick it out a while longer and see whether they go away." Many postulants leave before the six months are up.) six months, he may leave or become a novice, with vows for one year. the year, he may leave or take vows for three more years. three years, he may leave, take life vows, or take vows for a second three years. After that, a third three years. After that, he must leave or take life vows (fish or cut bait). he takes life vows after four and a half to ten and a half years in the monastery. At any point in the proceedings at which he has the option of leaving, the community has the option of dismissing him. St. Benedict, by Fra Angelico effect of the monastic movement, both of the Benedictine order and of similar orders that grew out of it, has been enormous. owe the preservation of the Holy Scriptures and other ancient writings in large measure to the patience and diligence of monastic scribes. purely secular terms, their contribution was considerable. Benedict's time, the chief source of power was muscle, whether human or animal. Ancient scholars apparently did not worry about labor-saving devices. The labor could always be done by oxen or slaves. monks were both scholars and workers. A monk, after spending a few hours doing some laborious task by hand, was likely to think, "There must be a better way of doing this." result was the systematic development of windmills and water wheels for grinding grain, sawing wood, pumping water, and so on. The rotation of crops (including legumes) and other agricultural advances were also originated or promoted by monastic farms. monks, by their example, taught the dignity of labor and the importance of order and planning. details, see The Mediaeval Machine: The Industrial Revolution of the Middle Age, by Jean Gimpel, (Holt Rinehart & Winston, 1976; Penguin, 1977, ISBN 0-14-00-4514-7). by James Kiefer Venerable Benedict of Nursia, Commemorated on March 14; Benedict, founder of Western monasticism, was born in the Italian city of Nursia in the year 480. he was fourteen years of age, the saint’s parents sent him to Rome to study. by the immorality around him, he decided to devote himself to a different sort of life. first Saint Benedict settled near the church of the holy Apostle Peter in the village of Effedum, news of his ascetic life compelled him to go farther into the mountains. he encountered the hermit Romanus, who tonsured him into monasticism and directed him to live in a remote cave at Subiaco. From time to time, the hermit would bring him food. three years the saint waged a harsh struggle with temptations and conquered them. soon began to gather to him, thirsting to live under his guidance. number of disciples grew so much, that the saint divided them into twelve communities. community was comprised of twelve monks and was a separate skete. The saint gave each skete an igumen from among his experienced and only the novice monks remained with Saint Benedict for instruction. strict monastic Rule Saint Benedict established for the monks was not accepted by everyone, and more than once he was criticized and abused by dissenters. he settled in Campagna and on Mount Cassino he founded the Monte Cassino monastery, for a long time was a center of theological education for the Western Church. monastery possessed a remarkable library. Benedict wrote his Rule, based on the experience of life of the Eastern desert-dwellers and the precepts of Saint John Cassian the Roman (February 29). Rule of Saint Benedict dominated Western monasticism for centuries (by the year 1595 it had appeared in more than 100 editions). Rule prescribed the renunciation of personal possessions, as well as unconditional obedience, and constant work. was considered the duty of older monks to teach the younger and to copy ancient manuscripts. This helped to preserve many memorable writings from the first centuries of Christianity. new monk was required to live as a novice for a year, to learn the monastic Rule and to become acclimated to monastic life. deed required a blessing. head of this cenobitic monastery is the igumen. He discerns, teaches, and explains. The igumen solicits the advice of the older, experienced brethren, but he makes the final decisions. the monastic Rule was strictly binding for everyone and was regarded as an important step on the way to perfection. Benedict was granted by the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold the day of his death in 547. The main source for his Life is the second Dialogue of Saint Gregory. Benedict’s sister, Saint Scholastica (February 10), also became famous for her strict ascetic life and was numbered among the saints.

Constantinople, 501-547, Benedict of Nursia, founded 12 monasteries, his Rule, f of western monasticism, windmills&waterwheels
Roman Saint, 500-547, Benedict of Nursia; of Nursia (c. 2 March 480 - c. 21 March 547 AD) is a Christian saint venerated in the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Anglican Communion and Old Catholic Churches.[3] He is a patron saint of Europe.[4] founded twelve communities for monks at Subiaco, Lazio, Italy (about 65 kilometres (40 mi) to the east of Rome), before moving to Monte Cassino in the mountains of southern Italy. The Order of Saint Benedict is of later origin and, moreover, not an "order" as commonly understood but merely a confederation of autonomous congregations.[5] main achievement, his "Rule of Saint Benedict", contains a set of rules for his monks to follow. Heavily influenced by the writings of John Cassian, it shows strong affinity with the Rule of the Master, but it also has a unique spirit of balance, moderation and reasonableness, which persuaded most Christian religious communities founded throughout the Middle Ages to adopt it. As a result, his Rule became one of the most influential religious rules in Western Christendom. For this reason, Giuseppe Carletti regarded Benedict as the founder of Western Christian monasticism.[6] BENEDICT. FOUNDER OF WESTERN MONASTICISM (11 JULY 540); Venerable Benedict of Nursia, Commemorated on March 14;

Constantinople, 501-555, Gregory of Homer, m d accurate prophecies&visions, m travels, Ethiopia, converts fourfold people
Africa, East Africa, Ethiopia, 501-555, Saint Gregory of Homer or Omrits was the purported archbishop of Ẓafar, the capital of the kingdom of Ḥimyar, in the mid-6th century, according to a hagiographical dossier compiled in the 10th century. This compilation is essentially legendary and fictitious, although a few parts of it are of historical value. Written in Greek, it survives also in a Slavonic translation.[2] The three works in the dossier are conventionally known as the Bios (Life), Nomoi (Laws) and Dialexis (Debate).[3] The whole dossier is sometimes known as the Acts of Gregentios.[4] name Gregentios is unknown apart from the Bios and related texts. According to the Bios, he received his name from a local holy man. Several later scribes, encountering an unheard of name, changed it to Gregorios (Gregory).[5] This is the name that appears in all the Slavonic versions, as well as an Arabic translation of the Dialexis.[2][5] It also appears in the fresco depicting Gregentios in the monastery of Koutsovendis on Cyprus, painted between 1110 and 1118.[6] Other scribal emendations are Gregentinos and Rhegentios.[5] name has a Latin ending, which may indicate a western origin for the name, but such suffixes had entered vernacular Greek by the time the Bios was written. The name may be derived from Agrigentius, "man from Agrigento", or from a combination of the name Gregory with either Agrigentius or the name of Saint Vincentius. The biography of Gregory of Agrigento was a major source used by the author of the Bios, and an itinerary of Vincentius may also have been used.[5] only known persons named after Gregentios are two 19th-century monks of Mount Athos. The first was the archimandrite of Vatopedi in April 1842 and the second a monk of the Skete of Saint Anne who died in 1879 aged 69. Both monastic communities had copies of the Bios and Dialexis of Gregentios.[5] Bios, which Jean-Marie Sansterre called a "hagiographical romance", is divided into nine chapters. While the first eight are vague in their chronology and geography, the ninth draws on superior historical sources and contains more precise details.[7] The early part, which includes an Avar raid on his hometown, may also reflect authentic conditions in the northern Balkans during the later 6th century.[8] The Bios was completed either at Constantinople in the 10th century or in Rome in the 9th century.[7] The Nomoi and Dialexis are later additions. The whole collection, which presents as a unity, was not brought together before the 10th century. The Nomoi may contain some authentic information, since it shares characteristics with legal inscriptions from pre-Islamic South Arabia.[2] The Dialexis, which is a debate between Gregentios and a Jew named Herban, was the most popular part of the work and circulated independently into modern times.[4] life in Avaria start of the Bios of Gregentios, from a copy made in 1180 and now in Saint Catherine's Monastery, Sinai[9] to his Bios, Gregentios was born on 6 December in the late 5th century in the town of Lyplianes (Ljubljana) in the land of the Avars.[2][7][10] father was named Agapios and his mother Eusebia. At his baptism, he was named after a sage who lived on a nearby mountain. His schooling begins at the age of seven. At the age of ten, he is pushed into a river by a deer. Miraculously saved from drowning, he retires to the desert, where he receives instruction and prophecies about his future from a holy man.[11] his mother dies, Gregentios is placed in the custody of the married but childless priest who baptised him. During a barbarian invasion, the townspeople flee to the fortress of Korada. Gregentios, who was in the vineyards at the time, manages to sneak in through the Rhomanesios gate while the fortress is besieged. After the barbarians retreat, both Gregentios and his foster mother have prophetic dreams about him. At the urging of a certain Sergios, his foster mother tells her dream to an elder named Niketas, who interprets it as saying that Gregentios will one day convert a fourfold people.[11] next traveled extensively in northern and central Italy and Sicily before sailing to Alexandria in Egypt.[2][7] The Bios presents him as travelling from Lyplianes to Moryne (Murano), Antenora (Padua) and Agrigento, then by boat to Pavia, then to Milan and Carthage, then by foot to Rome, then to Augustopolis (either Augusta or Koper) and finally Alexandria. In its order, timing and means of travel, this itinerary is absurd.[12] and Sicily first departs with the holy man from the desert. They reach Moryne in a single day. There they stay with a man named Sabbatios, where a holy fool named Peter informs Gregentios that his foster parents are searching for him. The holy man and Gregentios leave Moryne after the local bishop learns of the latter's spiritual gifts. In Antenora, they stay in the house of Theodoretos, while the bishop of Moryne searches for him. Bishop Eulogios of Antenora makes Gregentios a deacon and lector. A holy woman named Theodora informs him again of his foster parents' search.[10] the holy man, Gregentios moves on to Agrigento, leaving the bishop of Antenora also to send searchers after him. He is hosted by the priest Stephanos in the church of the Mother of God outside the walls. He visits the grave of the hermit Eirene, who appears to him and talks to him. He visits two churches in the city, and a woman preaching to a crowd from a balcony predicts that he will go to Egypt and Ḥimyar. The holy man then appears and whisks Gregentios away to Milan. Going by boat, they pass Rome on the way.[10] Milan, Gregentios stays with one Niketas, while the holy man moves on to Largention (Piacenza). He visits the grave of Saint Ambrose and begins reading his works. He takes on as a disciple a boy of fourteen named Leon, who later becomes governor of Melike (either Ravenna or the land of the Melingoi) and is assassinated. Gregentios has a vision of the underworld in which he sees Leon among those who died before their time awaiting the Last Judgement. The holy man then returns and the two travel to Carthage, where they stay with one Constantine.[10] and Rome Carthage, Gregentios meets a woman named Philothea who is regarded as a mute who only barks and sighs. The holy man reveals that this is merely a gift God gave her to ward off a man who tried to seduce her. She speaks to Gregentios clearly and lucidly. his time in Carthage, he befriends a young man named George and they visit a church dedicated to Saint Anastasia. There, a holy woman identifies Gregentios by name and birthplace. When George asks for the same treatment, she reproaches and names the women he has been sinning with. young man, a Thracian named Pothetos, asks Gregentios for spiritual advice. Gregentios writes sixteen homilies that make Pothetos regret his marriage, but Gregentios convinces him to go home to his wife.[10] Carthage, the holy man takes Gregentios to Rome. On the way, he has a vision of the devil in the valley of Patherolymna. Rome, they stay with a man named Benedict near the Great Portico. He owns a slave named Elizabeth, who is sexually abused by a demon every night. After Gregentios writes a formula on a piece of papyrus and gives it to her, she is freed from the demon.[10] day, Gregentios is visited by Saint Peter, who had been absent from his grave when Gregentios visited it, for he had gone to give comfort to the persecuted Christians of Negra (Najrān). tells Gregentios that the time has not yet come for the holy man's identity to be revealed. a woman identifies Gregentios by name as the prophet of the Ḥimyarites. He is also identified by name by the monk Abramios. At the request of a beggar named Zacharias, he heals the eye of a youth named Basil. In ecstasy at the tomb of Saint Paul, he sees a vision of the saint bringing him a pallium.[10] visits a church dedicated to Saint Boniface, whose feast day he will come to share. He meets a fool for Christ named John who throws stones at passersby. visits a hermit named Michael, who sends him on to a hermit named Artados, who lives atop a mountain beyond the Dry Lakes. Artados prophesies in detail about Gregentios' future in Egypt and Ḥimyar, where he will convert four peoples: pagans, Jews, Ḥimyarites and Maurousians. a stay of two days, Gregentios returns to Rome, where he meets Pope Felix IV (526–530). The holy man rejoins him and they go to Augustopolis.[10] Augustopolis, Gregentios stays with a widow named Euphemia. In the market, he meets an Armenian from Artazat (Artaxata), who prophesies his future. a few days, the holy man and Gregentios board a ship from Leukas for Alexandria. There, Gregentios is greeted by name by a female slave, whose prophesies how the patriarch will call him to be an archbishop. He stays in the house of one Leontios. In Alexandria, he visits a monastery led by a eunuch-abbot named Epiphanios. His prayers chase away a devil who throws stones at a monk named Kosmas. A woman named Archontia greets him by name.[10] in South Arabia last part of the Bios "contains the only clear historical information scattered through the whole" of the Gregentios materials.[13] 523, the Ḥimyarite king Dhū Nuwās massacres the Christians of Najrān and its leader, Arethas. Emperor Justin I asks the Ethiopian (Aksumite) king Elesboam (Caleb) to lead an expedition against Dhū Nuwās. writes to the patriarch of Alexandria, Proterios, for a bishop to evangelize the Ḥimyarites.[14] (The actual patriarch at this time was Timothy IV.[2]) Mark informs Proterios of Gregentios in a dream. The patriarch consecrates Gregentios as bishop and send him back with the Ethiopian envoys.[14] This takes place after the successful Ethiopian conquest of Ḥimyar (525).[2] Ethiopia, Gregentios stays for a time in the capital, Amlem (Aksum), before crossing the sea to Medekion (Maddaban) and then heading to Taphar (Ẓafār) and finally Najrān, where he meets the king. consecrates the churches that the kings has built and installs priests in them at Najrān, Ẓafār, Akana, Atarph, Legmia , Azaki and Iouze.[14][15] Bios describes Elesboam's retirement to a monastery and the miraculous invocation of his name. Gregentios threatens the Ḥimyarites with the death penalty for all those who do not convert, whereupon the hole country becomes Christian. The Dialexis is interposed here, and the end of the Bios follows.[14] remains in Ḥimyar for thirty years, assisting Elesboam's appointed viceroy, Abraha, in building churches. Shortly after Abraha dies and is succeeded by his son Seridos (Masrūq), Gregentios dies on 19 December. He is buried in the cathedral.[16] He is commemorated in the Synaxarion of Constantinople on 19 December.[2] Start of the Nomoi in a manuscript copied in Gaza in 1487[17] Nomoi ton Homeriton, also known in Latin as Leges Homeritarum,[18] is usually regarded as a fictional law code containing some amount of authentic pre-Islamic South Arabian material. The laws are not arranged thematically, but may be subsumed under eight headings: (1) morals, marriage and family; (2) slavery; (3) right of employment; (4) culture and social life; (5) cruelty against animals; (6) rental laws; (7) officeholders; and (8) miscellaneous. Within the last class are laws concerning sorcery, poisoning, perjury, theft, extrajudicial punishments, infringing ecclesiastical asylum, workhouses for criminals and prohibitions on begging. The Nomoi do not come near to being a comprehensive law code. There is, for example, no law of inheritance.[19] Nomoi prescribes harsh punishments for transgressions, often mutilation, and mitigating factors are nowhere admitted. Its strong prohibitions of wife-beating and cruelty to animals stand out, however, since Byzantine law knew no restriction on the treatment of animals. The laws seem concerned strictly with an urban community like Najrān. Administration and taxation are governed in a clearly Byzantine manner. The prohibitions on dancing, singing, gambling and gaming may be taken from the canons of the Quinisext Council (691/692). On the whole, the influence of canon law is limited, but Christian theological justifications are provided for the laws. Although the Nomoi is a civil law code, it presents itself as having been promulgated by a supernatural force to the geitoniarchai (administrators of Najrān's 36 districts). It bears the unmistakable stamp of a Christian monk of a strong ascetic spirit. In the words of J. B. Bury, the laws "illustrate the kind of legislation at which the ecclesiastical spirit, unchecked, would have aimed."[20] and authorship authenticity of the Nomoi was first put in doubt by Cardinal Jean-Baptiste-François Pitra in 1864. He was followed by many, including Louis Duchesne, but in 1969 Nina Pigulevskaya defended a 6th-century origin. She thought the code was written in the Byzantine Empire and never actually came into force in Ḥimyar. Irfan Shahîd and A. K. Irvine have also defended the authenticity of the code.[21] Garth Fowden considers that it contains some authentic material.[18] It mentions a slave market at a place called Trikanos or Trikanon, a place not attested anywhere else.[21] features of the Nomoi that would be unusual in 6th-century Byzantium have been ascribed to South Arabian influence. They may, however, reflect a later date of composition. Mutilation was an uncommon punishment in Byzantine law prior to Leo III's Ecloga (741). One of the most unusual and cruel punishments in the Nomoi—suspending a convict upside down and smoking him to death with burning hay—is actually attested in an 8th-century Byzantine source (Nikephoros's Breviarium). Some prescriptions regarding marriage in the Nomoi became a part of Byzantine law during the reign Leo VI (886–912).[22] Similarities between the Najrān of the Nomoi and Constantinople under the Macedonian dynasty suggest that the Nomoi was probably written at Constantinople in the 10th century.[23] The Nomoi may be compared with other pseudepigraphal texts of supposed supernatural origin from Byzantium, such as the Didascalia Apostolorum and Letter of Christ Fallen from Heaven.[24] earliest manuscript witness to the Nomoi, a copy made in 1180 on Cyprus, shows some Western influence in its terminology. It is probable that it was copied from a manuscript made shortly before in Crusader Syria. Some of its terminology does not appear in Greek again until the Assizes of Cyprus in the 14th century.[24] Dialexis purports to be a record written around 550 or 560 of a debate between Gregentios and a Jew named Herban that took place before the royal court of Ḥimyar around 520 or 530. The author does not claim to have been present or to have known Gregentios, but does claim to have had access to a record of the proceedings written at the time by the notary Palladios. [25] The text, however, shows clear evidence of having been composed after the start of the controversies over monothelitism (7th century), iconoclasm (8th century) and the filioque clause, which only became a live controversy in the Byzantine Empire after 860.[26] is a treatise against the Azymites in the form of a letter that is ascribed to Gregentios in one manuscript. Given the issue it discusses, it can have no connection to the time in which Gregentios supposedly lived. In 1660, some "letters of Gregentios"—possibly the same treatise—were catalogued as part of the library of Denis Pétau that had been purchased after his death by Queen Christina of Sweden. There is no further record of these letters and they appear to be lost.[27] Afar, Ethiopia (Semara) ; St Gregory the Archbishop of Omirits, Commemorated on December 19 ; Gregory, Bishop of Homer (Omirits), the son of Agapius and Theodota, was filled with the grace of God and possessed gifts of healing and wonderworking even in his youth. Providence of God led him to hierarchical service. While still a deacon at Mediolanum (Milan) he heard the foretelling of his destiny from a hermit, and then he received confirmation of these words from another spirit-bearing Elder who lived an ascetic life in the mountains. Gregory went to this holy schemamonk for guidance, a miracle occurred. As he approached the mountain, he saw a fiery column in the air. He soon realized that the fiery column was actually the man of God coming toward him. That night he saw the Elder standing in the air above the ground. Elder revealed to Saint Gregory that he must go to Rome to pray in the church of Saints Boniface and Aglaida. he would go to Alexandria and to become a bishop. he would arrive in the city of Negran in the land of Homer (in southern Arabia) to proclaim the Gospel. Gregory felt himself unworthy of this, and wished to remain with the ascetic as his disciple. that Gregory should have no doubts of the veracity of his words, the Elder revealed that he knew a secret about him. In a vision, Gregory had seen the First-Ranked Apostles Peter and Paul, and they had placed a bishop’s omophorion upon him. Gregory stayed a short time in Carthage (North Africa) serving as a deacon, then arrived in Rome. He went to the church of Saints Boniface and Aglaida, then to the tomb of Saint Peter. There he was granted a vision of the holy Apostle, who told him to walk the path of virtue and to live according to God’s will. That night he saw the Apostle Paul in a dream bringing to him a cup filled with oil, foretelling that he should receive the grace of the priesthood and the episcopacy. this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. city of Negran was liberated, and Christianity restored in the land of Homer. But all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent. in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. After three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Gregory crowned and anointed Abramius as king. he issued a decree that all his subjects be baptized. certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism. Jews were given forty days to prepare for the debate, which lasted for several days. Gregory refuted all the arguments of the head of the Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated. the grace of God Christian truth prevailed in the debate, but Ervan would not acknowledge his defeat. made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you. waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. He recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!” he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, and the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.” Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. Then they believed in Christ and they implored the holy bishop to heal them. Upon receiving holy Baptism, all of them were healed. Rabbi Ervan received the Christian name Leo (meaning “lion”). this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. He reposed in the year 552 and was buried in a crypt in the cathedral of Afar.

Constantinople, 501-555, Elesbaan of Ethiopia, E lost Dunaan war, recluse visit, revenge, vow, victory, crown to J
Africa, East Africa, 501-555, Elesbaan of Ethiopia, Dunaan ruled Arabia & killed christians, E unsuccessful war against D, revelation to visit recluse, lost because unrighteous revenge, vow to serve then victory, then abdication, service, and crown to Jerusalem Christ's Tomb; Ethiopia; Blessed Elesbaan the King of Ethiopia, Commemorated on October 24 ; Elesbaan1 was the Emperor of what is now Ethiopia, lived when Arabia was ruled by Dunaan, an oppressor of Christians. pious Elesbaan was unable to stand by while those who believed in Christ were being massacred. declared war on Dunaan, but his first military campaign was not successful. to learn the reason for his defeat, Elesbaan, inspired by a revelation from above, visited a recluse named Zenon. revealed to the Emperor that he had acted unrighteously in his desire to take revenge against Dunaan, for the Lord has said, “Vengeance is mine, I shall repay!” (Hebrews 10:30). holy ascetic urged Elesbaan to promise that he would devote the rest of his life to God, if he wished to escape His wrath for his self-willed revenge, and then he would defeat Dunaan. Elesbaan made that vow to the Lord, in 520 he and his army confronted the enemy. This time, he defeated, captured, and executed Dunaan. to the Roman Martyrology, after Elesbaan defeated the enemies of Christ, he sent his royal diadem to Jerusalem to be hung near the Life-Giving tomb of Christ, during the reign of Emperor Justin. his victory, the Saint kept his word and abdicated as Emperor, himself in a monastery. the next fifteen years he lived a life of strict fasting and asceticism. Elesbaan reposed around 553-555. His name is given as Kaleb on his coins and inscriptions.

Constantinople, 501-580, St Christopher of Palestine, Roman, Monastery of St. Theodosius, prayed and prostrated each night
Monastery of St. Theodosius, 476; Jerusalem, 471-576, Jerusalem Saint, Theodosius the Cenobiarch; St. Christopher of Palestine, Commemorated on August 30; Christopher, a Roman, lived during the sixth century. He was tonsured into monasticism at the monastery of Saint Theodosius (January 11) in Palestine, near Jerusalem. The accounts of Abba Theodulus about Saint Christopher are contained in chapters 105 and 234 of the book The Spiritual Meadow (Limonarion) Saint Christopher went to Jerusalem to worship at the Holy Sepulchre of the Lord and at the Life-Creating Cross. At the gateway of the church he beheld a monk not moving from the spot. Two ravens flew before his face. Saint Christopher discerned that these were demons, which held the monk back from entering the church. asked the brother: “Why do you stand at the gate and not enter?” The brother answered: “Pardon me, Father, but within me struggle two thoughts. One says: go and venerate the Venerable Cross. The other says: don’t go in, make some excuse, and come to venerate the Cross another time.” Then Saint Christopher took the brother by the hand and led him into the church. The ravens immediately disappeared, and the brother venerated the Cross and the Holy Sepulchre. Saint Christopher told this story to someone who was distracted by his duties and neglected his prayers. day Saint Christopher fulfilled his monastic obedience, and by night he retired to a cave, where at an earlier time Saint Theodosius and other Fathers had prayed. At each of the 18 steps leading into the cave, he made 100 prostrations, and spent the greater part of the night in prayer, before the semantron was sounded for Orthros. spent eleven years doing this. time, descending into the cave, he beheld a multitude of lamps in it. Two radiant youths were tending them. “Why have you put the lamps here so that I cannot enter in and pray?” asked the monk. “These are the lamps of the Fathers,” they replied. “Tell me, does my lamp burn or not?” They said, “Pray, and we will light it.” “Pray?” he said, “What have I been doing up to now?” Then the saint said to himself: “Christopher, if you wish to be saved, greater effort is needed!” dawn he went from the monastery to Mount Sinai, taking nothing with him. The monk toiled there for fifty years at great exploits. Finally, he heard a voice saying, “Christopher! Go to the monastery where you struggled earlier, so that you might rest there with your Fathers.” Venerable Copres of Palestine, Commemorated on September 24;

Constantinople, 510-556, Saint Romanos the Melodist
Byzantium, 510-556, Saint Romanos the Melodist; Venerable Romanus the Melodist, "œSweet-Singer"Â, Commemorated on October 1;

Constantinople, 518-520, John tCappadocian, Patriarch of Constantinople, remembered for reunion oEast&West
Constantinople, 518-520, John tCappadocian, Patriarch of Constantinople; II, surnamed Cappadox or the Cappadocian (? – 19 January 520) was Patriarch of Constantinople in 518–520, the reign of Byzantine emperor Anastasius I an enforced condemnation of the Council of Chalcedon. short patriarchate is memorable for the celebrated Acclamations of Constantinople, and the reunion of East and West after a schism of 34 years. the death of Timothy I, John of Cappadocia, whom he had designated his successor, was presbyter and chancellor of the Church of Constantinople.[1] July 9, 518, the long reign of Anastasius came to a close, the orthodox Justin succeeding. Sunday July 15, the new emperor entered the cathedral, and the patriarch, accompanied by twelve prelates, was making his way through the throngs that crowded every corner. he came near the raised dais where the pulpit stood shouts arose, "Long live the patriarch! Long live the emperor! Why do we remain excommunicated? Why have we not communicated these many years? You are Catholic, what do you fear; worthy servant of the Trinity? Cast out Severus the Manichee! O Justin, our emperor, you win! This instant proclaim the synod of Chalcedon, because Justin reigns".[1] and other cries continued. procession passed into the inclosure, but the excited congregation went on shouting outside the gates of the choir in similar strains: "You shall not come out unless you anathematize Severus",[1] to the heretical patriarch of Antioch. patriarch John, having meanwhile gained time for thought and consultation, came out and mounted the pulpit, saying, is no need of disturbance or tumult; nothing has been done against the faith; we recognize for orthodox all the councils which have confirmed the decrees of Nicaea, and principally these three - Constantinople, Ephesus, and the great council of Chalcedon".[1] people were determined to have a more formal decision, and continued shouting for several hours, mingling with their former cries such as these: a day for a festival in honour of Chalcedon!" the holy synod this very morrow!".[1] people being thus firm, the deacon Samuel was instructed to announce the desired festival. the people continued to shout with all their might, "Severus is now to be anathematized; anathematize him this instant, or there's nothing done!".[1] patriarch, seeing that something must be settled, took counsel with the twelve attendant prelates, who agreed to the curse on Severus. extemporaneous and intimidated council then carried a decree by acclamation: is plain to all that Severus in separating himself from this church condemned himself. therefore, the canons and the Fathers, we hold him alien and condemned by reason of his blasphemies, and we anathematize him".[1] domes of St. Sophia rang with shouts of triumph and the crowd dispersed. It was a day long remembered in Constantinople.[1] next day the promised commemoration of Chalcedon took place. as the patriarch made his processional entrance and approached the pulpit clamours arose: the relics of Macedonius to the church! Restore those exiled for the faith! Let the bones of the Nestorians be dug up! Let the bones of the Eutychians be dug up! Cast out the Manichees! Place the four councils in the diptychs! Place Leo, bishop of Rome, in the diptychs! Bring the diptychs to the pulpit!".[1] kind of cry continuing, the patriarch replied, "Yesterday we did what was enough to satisfy my dear people, and we shall do the same to-day. We must take the faith as our inviolable foundation; it will aid us to reunite the churches. Let us then glorify with one mouth the holy and consubstantial Trinity".[1] the people went on crying madly, "This instant, let none go out! I abjure you, shut the doors! You no longer fear Amantius the Manichee! Justin reigns, why fear Amantius?".[1] they continued. The patriarch tried in vain to bring them to reason. It was the outburst of enthusiasm and excitement long pent up under heterodox repression. It bore all before it. patriarch was at last obliged to have inserted in the diptychs the four councils of Nicaea, Constantinople, Ephesus, and Chalcedon, and the names of Euphemius and Macedonius, patriarchs of Constantinople, and Leo, bp. of Rome. the multitude chanted for more than an hour, "Blessed be the Lord God of Israel, for He hath visited and redeemed His people!".[1] The choir assembled on the raised platform, and, turning eastwards, sang the Trisagion, the whole people listening in silence. When the moment arrived for the recitation of the names of the defunct bishops from the diptychs, the multitude closed in silence about the holy table; and when the deacon had read the new insertions, a mighty shout arose, "Glory be to Thee, O Lord!".[1] authenticate what had been done, John assembled on July 20 a council of 40 bishops, who happened to be at the capital. The four general councils and the name of Pope Leo were inscribed in the diptychs. Severus of Antioch was anathematized after an examination of his works in which a distinct condemnation of Chalcedon was discovered. wrote to John III of Jerusalem and to Epiphanius of Tyre, telling them the good news of the acclamations and the synod. His letters were accompanied by orders from Justin to restore all who had been banished by Anastasius, and to inscribe the council of Chalcedon in the diptychs. At Jerusalem and at Tyre there was great joy. Many other churches declared for Chalcedon, and during the reign of Justin 2,500 bishops gave their adhesion and approval. came the reconciliation with Rome. The emperor Justin wrote to the pope a fortnight after the scene of the acclamations, begging him to further the desires of the patriarch John for the reunion of the churches. John wrote saying that he received the four general councils, and that the names of Leo and of Hormisdas himself had been put in the diptychs. A deputation was sent to Constantinople with instructions that Acacius was to be anathematized by name, but that Euphemius and Macedonius might be passed over in silence.[1] deputies arrived at Constantinople on March 25, 519. received the pope's letters with great respect, and told the ambassadors to come to an explanation with the patriarch, who at first wished to express his adherence in the form of a letter, but agreed to write a little preface and place after it the words of Hormisdas, which he copied out in his own handwriting. Two copies were sent by the legates to Rome, one in Greek, the other in Latin. Emperor, senate, and all present were overjoyed at this ratification of peace.[1] sting of the transaction still remained; they had now to efface from the diptychs the names of five patriarchs - Acacius, Fravitta, Euphemius, Macedonius, and Timothy - and two emperors - Zeno and Anastasius I. the bishops at Constantinople gave their consent in writing; so did all the abbots, after some discussion. Easter Day the pacification was promulgated. The court and people, equally enthusiastic, surged into St. Sophia. The vaults resounded with acclamations in praise of God, the emperor, St. Peter, and the Pope of Rome. who had prophesied sedition and tumult, were signally disappointed. Never within memory had so vast a number communicated. emperor sent an account of the proceedings throughout the provinces and the ambassadors forwarded their report to Rome, saying that there only remained the negotiations with the Patriarch of Antioch. wrote to Hormisdas to congratulate him on the great work, and to offer him the credit of its success. Soon after, on January 19, 520, John died.[1] Saint John the Cappadocian, Patriarch of Constantinople,Commemorated on August 25; John the Cappadocian, Patriarch of Constantinople, occupied the patriarchal throne from 518-520. The holy Patriarch Photius (857-867) termed him “a habitation of virtues.”

Byzantium, 518-527, Emperor, Justin I, elected at 70, Justinian dynasty, no pagan symbols
Byzantine Emperor, 518-527, Justin I ; BENEDICT. FOUNDER OF WESTERN MONASTICISM (11 JULY 540); St John the Silent of St Sabbas Monastery, Commemorated on December 3; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Theodosius the Great, the Cenobiarch, Commemorated on January 11; St Gobnata of Ballyvourney, Commemorated on February 11 ; St Rabulas of Samosata, Commemorated on February 19 ; St James the Faster of Phoenicia, Syria, Commemorated on March 4; Venerable Benedict of Nursia, Commemorated on March 14 ; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30; Venerable Mary of Egypt, Commemorated on April 1 ; Venerable Zosimas of Palestine, Commemorated on April 4; St Isaac the Syrian, Abbot of Spoleto, Commemorated on April 12; St Agapitus the Pope of Rome, Commemorated on April 17; St Ephraim the Patriarch of Antioch, Commemorated on June 8; Venerable Zosimus of Phoenicia, Syria, Commemorated on June 8; St David of Thessaloniki, Commemorated on June 26; Venerable Martha the Mother of the Venerable Simeon Stylites the Younger, Commemorated on July 4 ;

Byzantium, 518-527, Holy Emperess Markiane, buried, Church of Holy Apostles, and monastery, Phanar, pious ascetic, philanthropy
Byzantium, 518-527, Righteous Emperess Markiane, buried, Church of the Holy Apostles, and monastery, Phanar, Constantinople, pious ascetic, philanthropy ; Church of the Holy Apostles; Holy Empress Markianḗ, Commemorated on January 27; Saint Markianḗ was the wife of Emperor Justin I the Elder (reigned 518 - 527). She was distinguished for her piety, her ascetical life, and her philanthropy. righteous death was peaceful, and she was buried in the church of the Holy Apostles at Constantinople.

Constantinople, 519-601, David of Wales, Mynyw, West Wales, Chief's son, under Germanu, founded monastery, extreme austerity
England, 519-601, DEWI of WALES, Mynyw in Pembrokeshire, West Wales, Chief's son, disciple oMissionary Germanus, founded monastery, extreme austerity like Egyptian desert fathers; Saint David; David (Welsh: Dewi Sant; Latin: Davidus; c. 500 – c. 589) was a Welsh bishop of Mynyw (now St Davids) during the 6th century. is the patron saint of Wales. was a native of Wales, and tradition has preserved a relatively large amount of detail about his life. birth date, however, is uncertain: suggestions range from 462 to 512.[1] is traditionally believed to be the son of Saint Non and the grandson of Ceredig ap Cunedda, king of Ceredigion.[2] Welsh annals placed his death 569 years after the birth of Christ,[3] but Phillimore's dating revised this to 601.[4] Saint David, Bishop of Wales, Commemorated on March 1; David, Patron of Wales, said to have been the son of a Welsh chieftain, in the latter half of the sixth century. to the priesthood, he studied under the tutorship of a disciple of Saint Germanus, who later became Bishop of the Isle of Man, and engaged in missionary work and the building of churches in many places. he settled in the southwest corner of Wales, at Menevia. he founded a monastery known for its extreme austerity, in imitation of the desert fathers. he was consecrated Bishop of the primatial See of Wales, Menevia, afterwards known as Saint David’s in his honor. reposed in the Lord about the year 601 AD and, through the years, has been venerated as one of the greatest and most beloved saints of the British Isles. England, 519-589, DEWI of WALES, Mynyw in Pembrokeshire, West Wales, apostle of W, St. David's Cathedral, 4 territories Bangor, Llandaff, St Asaph, St Davids, Celtic ties, 1066 south wales roman, 1300 W highlands in North roman; Mynyw (Menevia in English) in Pembrokeshire; DAVID (DEWI) OF WALES, (1 MAR 544) ; the pagan Anglo-Saxons invaded Britain in the fifth and sixth centuries, many British Christians sought refuge in the hill country of Wales. they developed a style of Christian life devoted to learning, asceticism, and missionary fervor. there were no cities, the centers of culture were the monasteries, and most abbots were bishops as well. (David in English) was the founder, abbot, and bishop of the monastery of Mynyw (Menevia in English) in Pembrokeshire. was responsible for much of the spread of Christianity in Wales, and his monastery was sought out by many scholars from Ireland and elsewhere. He is commonly accounted the apostle of Wales, as Patrick is of Ireland. His tomb is in St. David's cathedral, on the site of ancient Mynyw, now called Ty-Dewi (House of David). of St. David, at St. David's CathedralThe ancient custom in Wales, as throughout Celtic Christendom, was to have bishops who were abbots of monasteries, and who had no clear territorial jurisdiction, simply traveling about as they were needed. however, the bishops of Bangor, Llandaff, St. Asaph, and St. Davids became the heads of four territorial dioceses, to which the diocese of Monmouth and the diocese of Swansea and Brecon have been added in this century. many centuries the Church in Wales had closer ties with the Celtic Churches in Scotland, Ireland, and Brittany than with the Church in Anglo-Saxon England. after the Norman conquest of Britain (1066 and after), the Anglo-Norman Kings began to contemplate the conquest of Wales. William the Conqueror began with the subjugation of South Wales as far as Carmathen, but the Welsh uplands remained independent far longer, and the conquest was not complete until about 1300, under Edward I. But eventually all of Wales came under English control, and the Church in Wales was placed under the jurisdiction of Canterbury, and thus became identified in the minds of many with the English supremacy. 1920 the Church in Wales (Eglwys yng Nghymru) became independent of outside jurisdiction (though still in communion with other Anglican Churches, in England and elsewhere) and clear of all ties with the government. It is bilingual and active in the preservation of the Welsh language and culture. by James Kiefer

Constantinople, 520-535, Epiphanius, Patriarch of Constantinople, laws fBishop elections&duties, offered first seat to Rome Pope
Constantinople, 520-535, Epiphanius, Patriarch of Constantinople; (died June 5, 535) was the Ecumenical Patriarch of Constantinople from February 25, 520 to June 5, 535, succeeding John II Cappadocia. Byzantine Empire was now rising to great splendour through the victories of its generals, Belisarius and Narses. was universally suppressed, pagan books were burnt and images destroyed, the professors of the old religion imprisoned and flogged. Constantinople the zeal of Justinian I for a church policy was shown during the patriarchate of Epiphanius by laws (e.g. in 528 and 529) regulating episcopal elections and duties. enactments, and the passivity of Epiphanius and his clergy, show the absence as yet for exclusively clerical legislation for the spirituality.[1] first conspicuous office of Epiphanius was the charge of the catechumens at Constantinople. In 519, the year before his election, he was sent with John II and count Licinius to Macedonia to receive the documents "libellos," or subscriptions of those who wished reunion with the Catholic Church, at the request of the apocrisiarius of Dorotheus, bishop of Thessalonica.[1] 25 February 520, he was elected bishop by the Byzantine Emperor Justin I, with the consent of bishops, monks, and people. He is described in the letter of the synod of Constantinople to Pope Hormisdas as "holding the right faith, and maintaining a fatherly care for orphans".[2] accepted the conditions of peace between East and West concluded by his predecessor, Patriarch John II with Pope Hormisdas; ratifying them at a council at Constantinople, where he accepted also the decrees of Chalcedon. agent of Hormisdas at Constantinople, writes of his fair promises, but adds, "What he can fulfil we don't know. He has not yet asked us to communion".[3] letters remain of Epiphanius to Hormisdas, telling him of his election, sending him his creed, and declaring that he condemned all those whose name the pope had forbidden to be recited in the diptychs.[1] adopted the symbol of Nicaea, the decrees of Ephesus, Constantinople, and Chalcedon, and the letters of Pope Leo I in defence of the faith. second letter was accompanied by a chalice of gold surrounded with precious stones, a patina of gold, a chalice of silver, and two veils of silk, which he presented to the Roman church. order to make the peace general, he advised the pope not to be too rigorous in exacting the extrusion of the names of former bishops from diptychs. His excuse for the bishops of Pontus, Asia, and the East is composed in very beautiful language. answers of Hormisdas are given in the Acts of the Council of Constantinople held under Mennas, in which he states his trust in the prudence and experience of Epiphanius, and recommends lenity towards the returning, severity to the obdurate. is to complete the reunion himself.[4] severe measures by which Justin was establishing the supremacy of the Catholics in the East were arousing Theodoric the Great, the Ostrogothic and Arian master of Italy, to retaliation in the West. John I, the successor of Hormisdas, became alarmed; and in 525, at the demand of Theodoric, proceeded to Constantinople to obtain the revocation of the edict against the Arians and get their churches restored to them (Marcellinus Comes).[5] honor was paid to pope John in the eastern capital. The people went out twelve miles to receive him, bearing ceremonial tapers and crosses. The emperor Justin prostrated himself before him, and wished to be crowned by his hand. patriarch Epiphanius invited him to perform Mass; the pope, mindful of the traditional policy of encroachment, refused to do so until they had offered him the first seat. high solemnity he said the office in Latin on Easter Day, communicating with all the bishops of the East except Patriarch Timothy of Alexandria, the declared enemy of Chalcedon.[6] 531 the dispute between Rome and Constantinople was revived by the appeal of Stephen, metropolitan of Larissa, to Pope Boniface II, against the sentence of Epiphanius. Stephen was eventually deposed, notwithstanding his appeal.[1] died after an episcopate of 14 years and 3 months.[7] All that is known of him is to his advantage. Besides his letters to Hormisdas, we have the sentence of his council against Severus of Antioch and Peter Mongus.[8] Forty-five canons are attributed to him.[9] Saint Epiphanius, Patriarch of Constantinople,Commemorated on August 25; Epiphanius, Patriarch of Constantinople, occupied the cathedra from 520 to 535. He died peacefully in the year 535.

Constantinople, 520-540, Elesbaan, King, Ethiopia, pious christian, took revenge, defeated, vow, victory, monastery
Ethiopian King, 520-540, Elesbaan (Caleb or Kaleb), Christian Kingdom of Axum (100-940); Blessed Elesbaan, King of Ethiopia, Commemorated on October 24; Elesbaan, King of what is now Ethiopia lived when Arabia was ruled by Dunaan, the oppressor of Christians. pious Elesbaan was unable to look on indifferently as believers in Christ were being massacred. He declared war on Dunaan, but his military campaign was unsuccessful. to learn the reason for his defeat, Elesbaan, with prompting from above, turned to a certain hermit. He revealed to the emperor that he had proceeded unrighteously in deciding to take revenge against Dunaan, since the Lord had said, “Vengeance is Mine, I will repay!” (Heb 10:30). hermit counseled Saint Elesbaan make a vow to devote his final days of life to God, to escape the wrath of God for his self-willed revenge, and then to defeat Dunaan. Elesbaan made a vow to the Lord, and marching off with his army against the enemy, he defeated, captured and executed him. After the victory the saint resigned as emperor, secluded himself within a monastery and for fifteen years he dwelt in strict fasting and asceticism. Elesbaan reposed around 553-555. St Gregory the Archbishop of Omirits, Commemorated on December 19 ;

Constantinople, 520-571, Menas of Sinai monastery, est 565, ascetic 50yrs+, wonderful, Myrrh flowed from relics, itLadder
Egypt, 520-571, Menas of Sinai monastery, Egypt, est 565, ascetic more than 50yrs, wonderful, Myrrh flowed from his relics, mentioned itLadder; Sinai monastery; Venerable Menas of Sinai, Commemorated January 5 ; Menas lived in asceticism for more than fifty years in the monastery of Sinai, he died peacefully in the second half of the sixth century. flowed from his holy relics. John Climacus speaks of this wonderful man in The Ladder of Divine Ascent (Step 4:34).

Constantinople, 523-540, Saint Gregory of Homer, during this time Gregory with Elesbaan, Ethiopia, Jesus revealed to Jews
Africa, East Africa, Ethiopia, 523-540, Saint Gregory of Homer, during time Gregory with Elesbaan ; -------------------During this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. city of Negran was liberated, and Christianity restored in the land of Homer. But all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent. in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. After three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Gregory crowned and anointed Abramius as king. he issued a decree that all his subjects be baptized. certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism. Jews were given forty days to prepare for the debate, which lasted for several days. Gregory refuted all the arguments of the head of the Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated. the grace of God Christian truth prevailed in the debate, but Ervan would not acknowledge his defeat. made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you. waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. He recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!” he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, and the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.” Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. Then they believed in Christ and they implored the holy bishop to heal them. Upon receiving holy Baptism, all of them were healed. Rabbi Ervan received the Christian name Leo (meaning “lion”). this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. He reposed in the year 552 and was buried in a crypt in the cathedral of Afar. Gregory, Bishop of Homer (Omirits), the son of Agapius and Theodota, was filled with the grace of God and possessed gifts of healing and wonderworking even in his youth. Providence of God led him to hierarchical service. While still a deacon at Mediolanum (Milan) he heard the foretelling of his destiny from a hermit, and then he received confirmation of these words from another spirit-bearing Elder who lived an ascetic life in the mountains. Gregory went to this holy schemamonk for guidance, a miracle occurred. As he approached the mountain, he saw a fiery column in the air. He soon realized that the fiery column was actually the man of God coming toward him. That night he saw the Elder standing in the air above the ground. Elder revealed to Saint Gregory that he must go to Rome to pray in the church of Saints Boniface and Aglaida. he would go to Alexandria and to become a bishop. he would arrive in the city of Negran in the land of Homer (in southern Arabia) to proclaim the Gospel. Gregory felt himself unworthy of this, and wished to remain with the ascetic as his disciple. that Gregory should have no doubts of the veracity of his words, the Elder revealed that he knew a secret about him. In a vision, Gregory had seen the First-Ranked Apostles Peter and Paul, and they had placed a bishop’s omophorion upon him. Gregory stayed a short time in Carthage (North Africa) serving as a deacon, then arrived in Rome. He went to the church of Saints Boniface and Aglaida, then to the tomb of Saint Peter. There he was granted a vision of the holy Apostle, who told him to walk the path of virtue and to live according to God’s will. That night he saw the Apostle Paul in a dream bringing to him a cup filled with oil, foretelling that he should receive the grace of the priesthood and the episcopacy. this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. city of Negran was liberated, and Christianity restored in the land of Homer. But all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent. in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. After three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Gregory crowned and anointed Abramius as king. he issued a decree that all his subjects be baptized. certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism. Jews were given forty days to prepare for the debate, which lasted for several days. Gregory refuted all the arguments of the head of the Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated. the grace of God Christian truth prevailed in the debate, but Ervan would not acknowledge his defeat. made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you. waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. He recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!” he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, and the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.” Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. Then they believed in Christ and they implored the holy bishop to heal them. Upon receiving holy Baptism, all of them were healed. Rabbi Ervan received the Christian name Leo (meaning “lion”). this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. He reposed in the year 552 and was buried in a crypt in the cathedral of Afar. Africa, East Africa, Ethiopia, 523-540, Saint Gregory of Homer or Omrits was the purported archbishop of Ẓafar, the capital of the kingdom of Ḥimyar, in the mid-6th century, according to a hagiographical dossier compiled in the 10th century. This compilation is essentially legendary and fictitious, although a few parts of it are of historical value. Written in Greek, it survives also in a Slavonic translation.[2] The three works in the dossier are conventionally known as the Bios (Life), Nomoi (Laws) and Dialexis (Debate).[3] The whole dossier is sometimes known as the Acts of Gregentios.[4] name Gregentios is unknown apart from the Bios and related texts. According to the Bios, he received his name from a local holy man. Several later scribes, encountering an unheard of name, changed it to Gregorios (Gregory).[5] This is the name that appears in all the Slavonic versions, as well as an Arabic translation of the Dialexis.[2][5] It also appears in the fresco depicting Gregentios in the monastery of Koutsovendis on Cyprus, painted between 1110 and 1118.[6] Other scribal emendations are Gregentinos and Rhegentios.[5] name has a Latin ending, which may indicate a western origin for the name, but such suffixes had entered vernacular Greek by the time the Bios was written. The name may be derived from Agrigentius, "man from Agrigento", or from a combination of the name Gregory with either Agrigentius or the name of Saint Vincentius. The biography of Gregory of Agrigento was a major source used by the author of the Bios, and an itinerary of Vincentius may also have been used.[5] only known persons named after Gregentios are two 19th-century monks of Mount Athos. The first was the archimandrite of Vatopedi in April 1842 and the second a monk of the Skete of Saint Anne who died in 1879 aged 69. Both monastic communities had copies of the Bios and Dialexis of Gregentios.[5] Bios, which Jean-Marie Sansterre called a "hagiographical romance", is divided into nine chapters. While the first eight are vague in their chronology and geography, the ninth draws on superior historical sources and contains more precise details.[7] The early part, which includes an Avar raid on his hometown, may also reflect authentic conditions in the northern Balkans during the later 6th century.[8] The Bios was completed either at Constantinople in the 10th century or in Rome in the 9th century.[7] The Nomoi and Dialexis are later additions. The whole collection, which presents as a unity, was not brought together before the 10th century. The Nomoi may contain some authentic information, since it shares characteristics with legal inscriptions from pre-Islamic South Arabia.[2] The Dialexis, which is a debate between Gregentios and a Jew named Herban, was the most popular part of the work and circulated independently into modern times.[4] life in Avaria start of the Bios of Gregentios, from a copy made in 1180 and now in Saint Catherine's Monastery, Sinai[9] to his Bios, Gregentios was born on 6 December in the late 5th century in the town of Lyplianes (Ljubljana) in the land of the Avars.[2][7][10] father was named Agapios and his mother Eusebia. At his baptism, he was named after a sage who lived on a nearby mountain. His schooling begins at the age of seven. At the age of ten, he is pushed into a river by a deer. Miraculously saved from drowning, he retires to the desert, where he receives instruction and prophecies about his future from a holy man.[11] his mother dies, Gregentios is placed in the custody of the married but childless priest who baptised him. During a barbarian invasion, the townspeople flee to the fortress of Korada. Gregentios, who was in the vineyards at the time, manages to sneak in through the Rhomanesios gate while the fortress is besieged. After the barbarians retreat, both Gregentios and his foster mother have prophetic dreams about him. At the urging of a certain Sergios, his foster mother tells her dream to an elder named Niketas, who interprets it as saying that Gregentios will one day convert a fourfold people.[11] next traveled extensively in northern and central Italy and Sicily before sailing to Alexandria in Egypt.[2][7] The Bios presents him as travelling from Lyplianes to Moryne (Murano), Antenora (Padua) and Agrigento, then by boat to Pavia, then to Milan and Carthage, then by foot to Rome, then to Augustopolis (either Augusta or Koper) and finally Alexandria. In its order, timing and means of travel, this itinerary is absurd.[12] and Sicily first departs with the holy man from the desert. They reach Moryne in a single day. There they stay with a man named Sabbatios, where a holy fool named Peter informs Gregentios that his foster parents are searching for him. The holy man and Gregentios leave Moryne after the local bishop learns of the latter's spiritual gifts. In Antenora, they stay in the house of Theodoretos, while the bishop of Moryne searches for him. Bishop Eulogios of Antenora makes Gregentios a deacon and lector. A holy woman named Theodora informs him again of his foster parents' search.[10] the holy man, Gregentios moves on to Agrigento, leaving the bishop of Antenora also to send searchers after him. He is hosted by the priest Stephanos in the church of the Mother of God outside the walls. He visits the grave of the hermit Eirene, who appears to him and talks to him. He visits two churches in the city, and a woman preaching to a crowd from a balcony predicts that he will go to Egypt and Ḥimyar. The holy man then appears and whisks Gregentios away to Milan. Going by boat, they pass Rome on the way.[10] Milan, Gregentios stays with one Niketas, while the holy man moves on to Largention (Piacenza). He visits the grave of Saint Ambrose and begins reading his works. He takes on as a disciple a boy of fourteen named Leon, who later becomes governor of Melike (either Ravenna or the land of the Melingoi) and is assassinated. Gregentios has a vision of the underworld in which he sees Leon among those who died before their time awaiting the Last Judgement. The holy man then returns and the two travel to Carthage, where they stay with one Constantine.[10] and Rome Carthage, Gregentios meets a woman named Philothea who is regarded as a mute who only barks and sighs. The holy man reveals that this is merely a gift God gave her to ward off a man who tried to seduce her. She speaks to Gregentios clearly and lucidly. his time in Carthage, he befriends a young man named George and they visit a church dedicated to Saint Anastasia. There, a holy woman identifies Gregentios by name and birthplace. When George asks for the same treatment, she reproaches and names the women he has been sinning with. young man, a Thracian named Pothetos, asks Gregentios for spiritual advice. Gregentios writes sixteen homilies that make Pothetos regret his marriage, but Gregentios convinces him to go home to his wife.[10] Carthage, the holy man takes Gregentios to Rome. On the way, he has a vision of the devil in the valley of Patherolymna. Rome, they stay with a man named Benedict near the Great Portico. He owns a slave named Elizabeth, who is sexually abused by a demon every night. After Gregentios writes a formula on a piece of papyrus and gives it to her, she is freed from the demon.[10] day, Gregentios is visited by Saint Peter, who had been absent from his grave when Gregentios visited it, for he had gone to give comfort to the persecuted Christians of Negra (Najrān). tells Gregentios that the time has not yet come for the holy man's identity to be revealed. a woman identifies Gregentios by name as the prophet of the Ḥimyarites. He is also identified by name by the monk Abramios. At the request of a beggar named Zacharias, he heals the eye of a youth named Basil. In ecstasy at the tomb of Saint Paul, he sees a vision of the saint bringing him a pallium.[10] visits a church dedicated to Saint Boniface, whose feast day he will come to share. He meets a fool for Christ named John who throws stones at passersby. visits a hermit named Michael, who sends him on to a hermit named Artados, who lives atop a mountain beyond the Dry Lakes. Artados prophesies in detail about Gregentios' future in Egypt and Ḥimyar, where he will convert four peoples: pagans, Jews, Ḥimyarites and Maurousians. a stay of two days, Gregentios returns to Rome, where he meets Pope Felix IV (526–530). The holy man rejoins him and they go to Augustopolis.[10] Augustopolis, Gregentios stays with a widow named Euphemia. In the market, he meets an Armenian from Artazat (Artaxata), who prophesies his future. a few days, the holy man and Gregentios board a ship from Leukas for Alexandria. There, Gregentios is greeted by name by a female slave, whose prophesies how the patriarch will call him to be an archbishop. He stays in the house of one Leontios. In Alexandria, he visits a monastery led by a eunuch-abbot named Epiphanios. His prayers chase away a devil who throws stones at a monk named Kosmas. A woman named Archontia greets him by name.[10] in South Arabia last part of the Bios "contains the only clear historical information scattered through the whole" of the Gregentios materials.[13] 523, the Ḥimyarite king Dhū Nuwās massacres the Christians of Najrān and its leader, Arethas. Emperor Justin I asks the Ethiopian (Aksumite) king Elesboam (Caleb) to lead an expedition against Dhū Nuwās. writes to the patriarch of Alexandria, Proterios, for a bishop to evangelize the Ḥimyarites.[14] (The actual patriarch at this time was Timothy IV.[2]) Mark informs Proterios of Gregentios in a dream. The patriarch consecrates Gregentios as bishop and send him back with the Ethiopian envoys.[14] This takes place after the successful Ethiopian conquest of Ḥimyar (525).[2] Ethiopia, Gregentios stays for a time in the capital, Amlem (Aksum), before crossing the sea to Medekion (Maddaban) and then heading to Taphar (Ẓafār) and finally Najrān, where he meets the king. consecrates the churches that the kings has built and installs priests in them at Najrān, Ẓafār, Akana, Atarph, Legmia , Azaki and Iouze.[14][15] Bios describes Elesboam's retirement to a monastery and the miraculous invocation of his name. Gregentios threatens the Ḥimyarites with the death penalty for all those who do not convert, whereupon the hole country becomes Christian. The Dialexis is interposed here, and the end of the Bios follows.[14] remains in Ḥimyar for thirty years, assisting Elesboam's appointed viceroy, Abraha, in building churches. Shortly after Abraha dies and is succeeded by his son Seridos (Masrūq), Gregentios dies on 19 December. He is buried in the cathedral.[16] He is commemorated in the Synaxarion of Constantinople on 19 December.[2] Start of the Nomoi in a manuscript copied in Gaza in 1487[17] Nomoi ton Homeriton, also known in Latin as Leges Homeritarum,[18] is usually regarded as a fictional law code containing some amount of authentic pre-Islamic South Arabian material. The laws are not arranged thematically, but may be subsumed under eight headings: (1) morals, marriage and family; (2) slavery; (3) right of employment; (4) culture and social life; (5) cruelty against animals; (6) rental laws; (7) officeholders; and (8) miscellaneous. Within the last class are laws concerning sorcery, poisoning, perjury, theft, extrajudicial punishments, infringing ecclesiastical asylum, workhouses for criminals and prohibitions on begging. The Nomoi do not come near to being a comprehensive law code. There is, for example, no law of inheritance.[19] Nomoi prescribes harsh punishments for transgressions, often mutilation, and mitigating factors are nowhere admitted. Its strong prohibitions of wife-beating and cruelty to animals stand out, however, since Byzantine law knew no restriction on the treatment of animals. The laws seem concerned strictly with an urban community like Najrān. Administration and taxation are governed in a clearly Byzantine manner. The prohibitions on dancing, singing, gambling and gaming may be taken from the canons of the Quinisext Council (691/692). On the whole, the influence of canon law is limited, but Christian theological justifications are provided for the laws. Although the Nomoi is a civil law code, it presents itself as having been promulgated by a supernatural force to the geitoniarchai (administrators of Najrān's 36 districts). It bears the unmistakable stamp of a Christian monk of a strong ascetic spirit. In the words of J. B. Bury, the laws "illustrate the kind of legislation at which the ecclesiastical spirit, unchecked, would have aimed."[20] and authorship authenticity of the Nomoi was first put in doubt by Cardinal Jean-Baptiste-François Pitra in 1864. He was followed by many, including Louis Duchesne, but in 1969 Nina Pigulevskaya defended a 6th-century origin. She thought the code was written in the Byzantine Empire and never actually came into force in Ḥimyar. Irfan Shahîd and A. K. Irvine have also defended the authenticity of the code.[21] Garth Fowden considers that it contains some authentic material.[18] It mentions a slave market at a place called Trikanos or Trikanon, a place not attested anywhere else.[21] features of the Nomoi that would be unusual in 6th-century Byzantium have been ascribed to South Arabian influence. They may, however, reflect a later date of composition. Mutilation was an uncommon punishment in Byzantine law prior to Leo III's Ecloga (741). One of the most unusual and cruel punishments in the Nomoi—suspending a convict upside down and smoking him to death with burning hay—is actually attested in an 8th-century Byzantine source (Nikephoros's Breviarium). Some prescriptions regarding marriage in the Nomoi became a part of Byzantine law during the reign Leo VI (886–912).[22] Similarities between the Najrān of the Nomoi and Constantinople under the Macedonian dynasty suggest that the Nomoi was probably written at Constantinople in the 10th century.[23] The Nomoi may be compared with other pseudepigraphal texts of supposed supernatural origin from Byzantium, such as the Didascalia Apostolorum and Letter of Christ Fallen from Heaven.[24] earliest manuscript witness to the Nomoi, a copy made in 1180 on Cyprus, shows some Western influence in its terminology. It is probable that it was copied from a manuscript made shortly before in Crusader Syria. Some of its terminology does not appear in Greek again until the Assizes of Cyprus in the 14th century.[24] Dialexis purports to be a record written around 550 or 560 of a debate between Gregentios and a Jew named Herban that took place before the royal court of Ḥimyar around 520 or 530. The author does not claim to have been present or to have known Gregentios, but does claim to have had access to a record of the proceedings written at the time by the notary Palladios. [25] The text, however, shows clear evidence of having been composed after the start of the controversies over monothelitism (7th century), iconoclasm (8th century) and the filioque clause, which only became a live controversy in the Byzantine Empire after 860.[26] is a treatise against the Azymites in the form of a letter that is ascribed to Gregentios in one manuscript. Given the issue it discusses, it can have no connection to the time in which Gregentios supposedly lived. In 1660, some "letters of Gregentios"—possibly the same treatise—were catalogued as part of the library of Denis Pétau that had been purchased after his death by Queen Christina of Sweden. There is no further record of these letters and they appear to be lost.[27] Afar, Ethiopia (Semara) ; St Gregory the Archbishop of Omirits, Commemorated on December 19 ; Gregory, Bishop of Homer (Omirits), the son of Agapius and Theodota, was filled with the grace of God and possessed gifts of healing and wonderworking even in his youth. Providence of God led him to hierarchical service. While still a deacon at Mediolanum (Milan) he heard the foretelling of his destiny from a hermit, and then he received confirmation of these words from another spirit-bearing Elder who lived an ascetic life in the mountains. Gregory went to this holy schemamonk for guidance, a miracle occurred. As he approached the mountain, he saw a fiery column in the air. He soon realized that the fiery column was actually the man of God coming toward him. That night he saw the Elder standing in the air above the ground. Elder revealed to Saint Gregory that he must go to Rome to pray in the church of Saints Boniface and Aglaida. he would go to Alexandria and to become a bishop. he would arrive in the city of Negran in the land of Homer (in southern Arabia) to proclaim the Gospel. Gregory felt himself unworthy of this, and wished to remain with the ascetic as his disciple. that Gregory should have no doubts of the veracity of his words, the Elder revealed that he knew a secret about him. In a vision, Gregory had seen the First-Ranked Apostles Peter and Paul, and they had placed a bishop’s omophorion upon him. Gregory stayed a short time in Carthage (North Africa) serving as a deacon, then arrived in Rome. He went to the church of Saints Boniface and Aglaida, then to the tomb of Saint Peter. There he was granted a vision of the holy Apostle, who told him to walk the path of virtue and to live according to God’s will. That night he saw the Apostle Paul in a dream bringing to him a cup filled with oil, foretelling that he should receive the grace of the priesthood and the episcopacy. this time the armies of the Ethiopian emperor Elesbaan (October 24) vanquished the Himyarite king Dunaan, who was of Jewish background. city of Negran was liberated, and Christianity restored in the land of Homer. But all the clergy had been cruelly exterminated by Dunaan, and therefore Elesbaan sent emissaries to the Patriarch of Alexandria asking him to send a bishop to Negran, and clergy for the churches. he was praying, the holy Apostle Mark appeared to the patriarch, bidding him to find a deacon named Gregory, who was to be ordained to the priesthood, consecrated as a bishop, and then to be sent to Elesbaan. patriarch did this. During the service a miracle took place. Saint Gregory’s face shone with the grace of the Holy Spirit, and from his vestments came a sweet fragrance like myrrh or incense, filling the whole church with the scent. in Homer, Saint Gregory began to set the Church in order, preaching to both pagans and Jews. After three years Elesbaan returned to Ethiopia, leaving the noble Abramius behind as King of Homer. Gregory crowned and anointed Abramius as king. he issued a decree that all his subjects be baptized. certain prominent Jews turned to the emperor saying that it was better for people to believe willingly rather than under compulsion. requested that he should permit a debate on faith to be held between them and the Christians, vowing that if the Christians proved victorious in this debate, the Jews would then accept Baptism. Jews were given forty days to prepare for the debate, which lasted for several days. Gregory refuted all the arguments of the head of the Hebrew elder, Rabbi Ervan, using only texts from the Old Testament. a vision Ervan beheld the holy Prophet Moses, who worshipped the Lord Jesus Christ. The prophet told Ervan that Ervan was in opposition to the truth and would be defeated. the grace of God Christian truth prevailed in the debate, but Ervan would not acknowledge his defeat. made a last desperate attempt. He said, “If you want me to believe in your Christ, and to acknowledge that yours is the true God, then show Him to me, bishop!” saint replied: “Your request is impertinent. It is not with man that you contend now, but with God. However, the Lord can do what you have asked in order to convince you. waited to see what would happen. Saint Gregory, having steadfast faith in God and trusting in Him, began to pray aloud. He recalled the mystery of the Incarnation of God the Word, the miracles of His earthly life, the Three-day Resurrection and the Ascension into Heaven, and he invoked the power of the Life-Creating Cross. “Show Thyself to these people, O Lord,” he prayed, “and glorify Thy holy Name!” he finished the prayer, the earth quaked, and in the east the heavens were opened, and in a radiant cloud of light the Lord Jesus Christ came down on earth, and the Voice of the Lord was heard: “Through the prayers of Bishop Gregory, He Whom your fathers put to death will heal you.” Saul, who was struck blind by the Heavenly light on the road to Damascus, the Jews were struck blind. Then they believed in Christ and they implored the holy bishop to heal them. Upon receiving holy Baptism, all of them were healed. Rabbi Ervan received the Christian name Leo (meaning “lion”). this most extraordinary miracle, Saint Gregory guided the flock of Homer for another thirty years. He reposed in the year 552 and was buried in a crypt in the cathedral of Afar.

Constantinople, 525-620, Byzantine Saint, Dorotheus of Gaza
Byzantine Saint, 525-620, Dorotheus of Gaza; Venerable Dositheus of Palestine, the Disciple of the Venerable Abba Dorotheus, Commemorated on February 19;

Constantinople, 526-597, Saint, Simeon Stylites the Younger
Syrian Saint, 526-597, Simeon Stylites the Younger; Syria - 526 Antioch earthquake; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; Venerable Zosimus of Phoenicia, Syria, Commemorated on June 8;

Byzantium, 527-565, Emperor, Justinian 1, t Great, Restore of E o Vandals&OGoths,Persia, Orthodox
Byzantium, 527-565, Emperor, Justinian 1, t Great, Restore of E o Vandals&OGoths,Persia, Orthodox, major Byzantine figure, champion oOrthodoxy, church builder, writer, fIllyricum, military victories Persia Africa Italy, pagaism Vandals&Visigoths routed, closed pagan schools iAthens, sent John oEphesus to Asia Minor tBaptize 70,000, ordered 90 churches for them, supported church construction in Empire, Hagia Sophia&St Catherines iSinai, educated clergy&monks, rhetoric, philosophy, theology, Origenist struggle, who revived Nestorian heresy, commanded hymn sung in church, Only-Begotten Son and Immortal Word, now sung before small entrance Divine Liturgy, convened 5th EC i553 censuring Origen, affirming 4th EC aChalcedon, unsuccessful dialogues wNon-Chalcedonians, complete Roman Law compendium Justinian Codex, Church Laws oJustinian, died 565 ; Byzantine Emperor, 527-565, Justinian 1 (the Great) ; St Justinian the Emperor, Commemorated on November 14; Justinian, a major figure in the history of the Byzantine state, was also a great champion of Orthodoxy, a builder of churches and a Church writer. was born in the Roman province of Illyricum. his reign (527-565), Byzantium won glory with military victories in Persia, Africa, and Italy, as a result of which paganism was decisively routed among the Germanic Vandals and Visigoth tribes. command of the emperor Justinian the pagan schools in Athens were closed. sent John, the Bishop of Ephesus, throughout the regions of Asia Minor with the aim of spreading Christianity. John baptized more than 70,000 pagans. emperor gave orders to build ninety churches for the newly-converted, and he generously supported church construction within the Empire. finest structures of the time are considered to be St. Catherine's Monastery at Sinai, and the church of Hagia Sophia at Constantinople. Saint Justinian many churches were built dedicated to our Most Holy Lady Theotokos. he had received a broad education, Saint Justinian assiduously concerned himself with the education of clergy and monks, ordering them to be instructed in rhetoric, philosophy and theology. right-believing sovereign devoted much attention and effort to the struggle with the Origenists of his time, who then were reviving the Nestorian heresy. To counter their heretical speculations, the Church hymn “Only-Begotten Son and Immortal Word of God, Who for our salvation...” was composed, and Justinian commanded that it be sung in the churches. that time to the present day, this hymn is sung at the Divine Liturgy before the Small Entrance after the second Antiphon. the command of the sovereign, the Fifth Ecumenical Council was convened in the year 553, censuring the teachings of Origen and affirming the definitions of the Fourth Ecumenical Council at Chalcedon. He also attempted to secure religious unity within the Empire through his (unsuccessful) dialogues with the non-Chalcedonians. holy Emperor Justinian wished to have orderly rule and law within the realm. Under his guidance and supervision a complete compendium of Roman law was compiled. It has come down to us as a law codex known as “the Justinian Codex.” The “Church laws” of Justinian are included in all the variants of the Russian collections of Canon Law. his personal life, Saint Justinian was strictly pious, and he fasted often. During Great Lent he would not eat bread nor drink wine. He is also remembered for promoting the idea of “symphony” between church and state. The holy Emperor Justinian died in the year 565. BENEDICT. FOUNDER OF WESTERN MONASTICISM (11 JULY 540); Venerable Simeon of Emessa the Fool-For-Christ, Commemorated on July 21; Dormition of the Righteous Anna, the Mother of the Most Holy Theotokos, Commemorated on July 25; Venerable Cosmas the Eunuch and Hermit of Palestine, Commemorated on August 3; St Eutychius of Nursia, Commemorated on August 23; St Menas the Patriarch of Constantinople, Commemorated on August 25; St Peter the Tax-Collector, Commemorated on September 22; Venerable Romanus the Melodist, "œSweet-Singer"Â, Commemorated on October 1; Venerable Hesychius of Mt. Horeb, Commemorated on October 3 ; St Justinian the Emperor, Commemorated on November 14; St Gregory the Bishop of Agrigentum, Commemorated on November 23; Venerable Acacius of Sinai, who is mentioned in the Ladder, Commemorated on November 29; St John the Silent of St Sabbas Monastery, Commemorated on December 3; Venerable Sava the Sanctified, Commemorated on December 5; Venerable Pardus the Hermit, of Palestine, Commemorated on December 15 ; Venerable Menas of Sinai, Commemorated on January 5; St Dometian the Bishop of Melitene, Commemorated on January 10; St Isaac the Syrian the Bishop of Nineveh, Commemorated on January 28; Venerable Barsanuphius the Great, Commemorated on February 6 ; St Gobnata of Ballyvourney, Commemorated on February 11 ; Venerable Conan, Abbot of the Pethukla Monastery, Commemorated on February 19; St James the Faster of Phoenicia, Syria, Commemorated on March 4; Saint Anastasia the Patrician of Alexandria, Commemorated on March 10; Venerable Benedict of Nursia, Commemorated on March 14 ; Venerable John the Silent of St Sava'™s Monastery, Commemorated on March 30; Venerable Mary of Egypt, Commemorated on April 1 ; St Isidore the Bishop of Seville, Commemorated on April 4 ; Venerable Zosimas of Palestine, Commemorated on April 4; St Eutychius the Patriarch of Constantinople, Commemorated on April 6 ; St Isaac the Syrian, Abbot of Spoleto, Commemorated on April 12; St Agapitus the Pope of Rome, Commemorated on April 17; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; St Elizabeth the Wonderworker of Constantinople, Commemorated on April 24; Venerable Thomas the Fool of Syria, Commemorated on April 24; Blessed Isidora the Fool of Tabenna in Egypt, Commemorated on May 10; Venerable Comgall of Bangor, Commemorated on May 10; Venerable Abba Dorotheus of Palestine, Commemorated on June 5; Venerable Theodore the Wonderworker and Hermit of the Jordan, Commemorated on June 5; Translation of the relics of St Theodore the Sykeote, Commemorated on June 15; St John the Solitary of Jerusalem, Commemorated on June 19; St David of Thessaloniki, Commemorated on June 26; St Sampson the Hospitable of Constantinople, Commemorated on June 27; Venerable Martha the Mother of the Venerable Simeon Stylites the Younger, Commemorated on July 4 ;

Byzantium, 527-548, Empress, Theodora, Wife of Justinian I, chief adviser, Miaphysite, Orthodox, repentent Monophysite
Byzantium, 527-548, Empress, Theodora, Wife of Justinian I, chief adviser, Miaphysite, Orthodox, repentent Monophysite harlot actress; Saint Theodora the Empress, Commemorated on November 14; Theodora was the wife of Saint Justinian the emperor, and lived during the sixth century. Empress Theodora was at first a notorious harlot and actress, and an adherent of the Monophysite heresy, but then she repented. becoming empress, she led a virtuous life, maintaining purity of both soul and body. provided wise counsel for her husband during his reign, she also saved his throne during the Nika riots of 532 through her political intelligence and expertise. Theodora died in 548. Byzantine Emperor, 527-548, Empress Theodora, Wife of Justinian I; ( c. 500 -28 June 548) was an Eastern Roman empress by marriage to emperor Justinian. She became empress upon Justinian's accession in 527 and was one of his chief advisers, albeit from humble origins. Along with her spouse, Theodora is a saint in the Eastern Orthodox Church and in the Oriental Orthodox Church, commemorated on 14 November and 28 June respectively. main historical sources for her life are the works of her contemporary Procopius. The historian offered three contradictory portrayals of the empress. The Wars of Justinian, largely completed in 545, paints a picture of a courageous and influential empress who saved the throne for Justinian. he wrote the Secret History, which survives in only one manuscript suggesting it was not widely read during the Byzantine era. The work has sometimes been interpreted as representing a deep disillusionment with the emperor Justinian, the empress, and even his patron Belisarius. is depicted as cruel, venal, prodigal and incompetent; as for Theodora, the reader is given a detailed portrayal of vulgarity and underage sex, combined with shrewish and calculating mean-spiritedness; even claims both are demons whose heads were seen to leave their bodies and roam the palace at night. Alternatively, scholars versed in political rhetoric of the era have viewed these statements from the Secret History as formulaic expressions within the tradition of invective. Buildings of Justinian, written about the same time as the Secret History, is a panegyric which paints Justinian and Theodora as a pious couple and presents particularly flattering portrayals of them. Besides her piety, her beauty is praised within the conventional language of the text's rhetorical form. Although Theodora was dead when this work was published, Justinian was alive, and perhaps commissioned the work.[1] contemporary John of Ephesus writes about Theodora in his Lives of the Eastern Saints and mentions an illegitimate daughter.[2] other historians presented additional information on her life. Theophanes the Confessor mentions some familial relations of Theodora to figures not mentioned by Procopius. Victor Tonnennensis notes her familial relation to the next empress, Sophia. the Syrian, the Chronicle of 1234 and Bar-Hebraeus place her origin in the city of Daman, near Kallinikos, They contradict Procopius by making Theodora the daughter of a priest, trained in the pious practices of Miaphysitism since birth. These are late Miaphysite sources and record her depiction among members of their creed. The Miaphysites have tended to regard Theodora as one of their own and the tradition may have been invented as a way to improve her reputation and is also in conflict with what is told by the contemporary Miaphysite historian John of Ephesus.[3] These accounts are thus usually ignored in favor of Procopius.[2] years[edit] according to Michael Grant, was of Greek Cypriot descent.[4] There are several indications of her possible birthplace. According to Michael the Syrian, her birthplace was in Mabbug, Syria;[5] Nicephorus Callistus Xanthopoulos names Theodora a native of Cyprus, while the Patria, attributed to George Codinus, claims Theodora came from Paphlagonia. was born c. 500 AD. Her father, Acacius, was a bear trainer of the hippodrome's Green faction in Constantinople. Her mother, whose name is not recorded, was a dancer and an actress.[6] Her parents had two more daughters, the eldest named Comito and the youngest Anastasia.[7] her father's death, when Theodora was four,[8] her mother brought her children wearing garlands into the hippodrome and presented them as suppliants to the Blue faction. From then on, Theodora would be their supporter. to Procopius, (in his Secret History) Theodora followed her sister Comito's example from an early age and worked in a Constantinople brothel serving low-status customers; later, she performed on stage.[9] Theodora, in Procopius's account, made a name for herself with her salacious portrayal of Leda and the Swan.[10] Employment as an actress at the time would include both "indecent exhibitions on stage" and providing sexual services off stage. During this time, she met the future wife of Belisarius, Antonina, who would become a part of the women's court led by Theodora. the age of 16, Theodora traveled to North Africa as the concubine of a Syrian official named Hecebolus when he went to the Libyan Pentapolis as governor.[11] She stayed with him for almost four years before returning to Constantinople. ---------------------------------------------Abandoned and maltreated by Hecebolus, on her way back to the capital of the Byzantine Empire, she settled for a while in Alexandria, Egypt. is speculated by some to have met Patriarch Timothy III in Alexandria, who was Miaphysite, and it may be at that time that she converted to Miaphysite Christianity. Alexandria, she went to Antioch, where she met a Blue faction's dancer, Macedonia, who was perhaps an informer of Justinian. Justinian sought to marry Theodora, he could not: a Roman law from Constantine's time prevented anyone of senatorial rank from marrying actresses. In 524, Justin passed a new law, which decreed that reformed actresses could thereafter legally marry outside their rank if approved by the emperor. The same law stated that daughters of these actresses would also be free to marry a man of any rank, which would have allowed her illegitimate daughter (whose name has been lost) to marry one of the previous emperor Anastasius' relatives. Soon thereafter, Justinian married Theodora.[11] as Empress[edit] of Justinian from a contemporary portrait mosaic in the Basilica of San Vitale, Ravenna Justinian succeeded to the throne in 527, two years after the marriage, Theodora was crowned Augusta and became empress of the Eastern Roman Empire. She shared in his plans and political strategies, participated in state councils, and Justinian called her his "partner in my deliberations."[12] This was in Novel 8.1 (AD 535), an anti-corruption legislation, where provincial officials had to take an oath to her as well as the emperor. She had her own court and official entourage. She was often present when the emperor held court. The emperor sought her views on many matters before issuing orders. Nika riots[edit] were two rival political factions in the Empire, the Blues and the Greens, who started a [[riot in January 532 during a chariot race in the hippodrome. The riots stemmed from many grievances, some of which had resulted from Justinian's and Theodora's own actions.[13] rioters set many public buildings on fire, and proclaimed a new emperor, Hypatius, the nephew of former emperor Anastasius I. Unable to control the mob, Justinian and his officials prepared to flee. At a meeting of the government council, Theodora spoke out against leaving the palace and underlined the significance of someone who died as a ruler instead of living as an exile or in hiding, reportedly saying, "royal purple is the noblest shroud".[14] the emperor and his counsellors were still preparing their project, Theodora interrupted them and claimed: lords, the present occasion is too serious to allow me to follow the convention that a woman should not speak in a man's council. Those whose interests are threatened by extreme danger should think only of the wisest course of action, not of conventions. In my opinion, flight is not the right course, even if it should bring us to safety. It is impossible for a person, having been born into this world, not to die; but for one who has reigned it is intolerable to be a fugitive. May I never be deprived of this purple robe, and may I never see the day when those who meet me do not call me empress. If you wish to save yourself, my lord, there is no difficulty. We are rich; over there is the sea, and yonder are the ships. Yet reflect for a moment whether, when you have once escaped to a place of security, you would not gladly exchange such safety for death. As for me, I agree with the adage that the royal purple is the noblest shroud."[15] determined speech convinced them all, including Justinian himself, who had been preparing to run. As a result, Justinian ordered his loyal troops, led by the officers, Belisarius and Mundus, to attack the demonstrators in the hippodrome, killing (according to Procopius) over 30,000 rebels. Despite his claims that he was unwillingly named emperor by the mob, Hypatius was also put to death, apparently at Theodora's insistence.[16] that Justinian never forgot that it was Theodora who had saved his throne depend on seeing Procopius' account as a straightforward report, and not framed to impugn Justinian with the implication that he was more cowardly than his wife. The wording of her famous speech is devised by Procopius, changing the term "tyranny" from an ancient saying to "royal purple", which likely reflects Procopius' desire to link Justinian to ancient tyrants. life[edit] the Nika revolt, Justinian and Theodora rebuilt and reformed Constantinople, building or rebuilding aqueducts, bridges and more than twenty five churches. The most famous of these is Hagia Sophia, considered the epitome of Byzantine architecture. was punctilious about court ceremony. According to Procopius, the Imperial couple made all senators, including patricians, prostrate themselves before them whenever they entered their presence, and made it clear that their relations with the civil militia were those of masters and slaves. even the government officials could approach the Empress without expending much time and effort. They were treated like servants and kept waiting in a small, stuffy room for an endless time. After many days, some of them might at last be summoned, but going into her presence in great fear, they very quickly departed. They simply showed their respect by lying face down and touching the instep of each of her feet with their lips; there was no opportunity to speak or to make any request unless she told them to do so. The government officials had sunk into a slavish condition, and she was their slave-instructor. also carefully supervised the magistrates, possibly to reduce bureaucratic corruption. also created her own centers of power. The eunuch Narses, who in old age developed into a brilliant general, was her close ally, as was the praetorian prefect Peter Barsymes. John the Cappadocian, Justinian's chief tax collector, was identified as her enemy, because of his independent and great influence, and was brought down by a plot devised by Theodora and Antonina. She engaged in matchmaking, forming a network of alliances between the old powers, represented by emperor Anastasius' family and the pre-existing nobility, and the new, who were Justinian's and her relatives. According to Secret History, she attempted to marry her grandson Anastasius to Joannina, Belisarius' and Antonina's daughter and heiress, against her parents' will, although the couple would eventually fall in love with each other. The marriages of her sister Comito to general Sittas and her niece Sophia to Justinian's nephew Justin II, who would succeed to the throne, are suspected to have been engineered by Theodora. gave reception and sent letters and gifts to Persian and foreign ambassadors and the sister of Khosrow I.[17] involvement in helping underprivileged women was substantial, being "known for buying girls who had been sold into prostitution, freeing them, and providing for their future."[18] She closed brothels and made pimping a criminal offense. She created a convent on the Asian side of the Dardanelles called the Metanoia (Repentance), where the ex-prostitutes could support themselves.[11] Procopius' Secret History maintained that instead of preventing forced prostitution (as in Buildings 1.9.3ff), Theodora is said to have 'rounded up' 500 prostitutes, confining them to a convent. They sought to escape 'the unwelcome transformation' by leaping over the walls (SH 17). On the other hand, chronicler John Malalas who wrote positively about the court, declared she "freed the girls from the yoke of their wretched slavery."[19] A century later, John of Nikiu observed its positive impact, noting that Theodora "put an end to the prostitution of women, and gave orders for their expulsion from every place." legislations also expanded the rights of women in divorce and property ownership, instituted the death penalty for rape, forbade exposure of unwanted infants, gave mothers some guardianship rights over their children, and forbade the killing of a wife who committed adultery. Though her specific involvement in these legal reforms is not recorded,[20] Procopius, in Wars, mentioned that she was naturally inclined to assist women in misfortune, and according to Secret History, she championed the wives' causes when their husbands charged them with adultery (SH 17). policy[edit] Theodora Mosaic of Theodora - Basilica San Vitale (Ravenna, Italy).jpg Theodora and attendants (mosaic from Basilica of San Vitale, 6th century) in Orthodox Church Catholicism Orthodox Church shrine of the Holy Apostles, Constantinople modern day Istanbul, Turkey November in the Eastern Orthodox Church, 28 June in the Syriac Orthodox Church Vestment worked against her husband's support of Chalcedonian Christianity in the ongoing struggle for the predominance of each faction.[21] As a result, she was accused of fostering heresy and thus undermined the unity of Christendom. spite of Justinian being Chalcedonian, Theodora founded a Miaphysite monastery in Sykae and provided shelter in the palace for Miaphysite leaders who faced opposition from the majority of Chalcedonian Christians, like Severus and Anthimus. Anthimus had been appointed Patriarch of Constantinople under her influence, and after the excommunication order he was hidden in Theodora's quarters for twelve years, until her death. When the Chalcedonian Patriarch Ephraim provoked a violent revolt in Antioch, eight Miaphysite bishops were invited to Constantinople and Theodora welcomed them and housed them in the Hormisdas Palace adjoining the Great Palace, which had been Justinian and Theodora's own dwelling before they became emperor and empress. Egypt, when Timothy III died, Theodora enlisted the help of Dioscoros, the Augustal Prefect, and Aristomachos the duke of Egypt, to facilitate the enthronement of a disciple of Severus, Theodosius, thereby outmaneuvering her husband, who had intended a Chalcedonian successor as patriarch. But Pope Theodosius I of Alexandria, even with the help of imperial troops, could not hold his ground in Alexandria against Justinian's Chalcedonian followers. When he was exiled by Justinian along with 300 Miaphysites to the fortress of Delcus in Thrace, Theodora rescued him and brought him to the Hormisdas Palace. He lived under her protection and, after her death in 548, under Justinian's. Pope Silverius refused Theodora's demand that he remove the anathema of Pope Agapetus I from Patriarch Anthimus, she sent Belisarius instructions to find a pretext to remove Silverius. When this was accomplished, Pope Vigilius was appointed in his stead. Nobatae, south of Egypt, the inhabitants were converted to Miaphysite Christianity about 540. Justinian had been determined that they be converted to the Chalcedonian faith and Theodora equally determined that they should be Miaphysites. Justinian made arrangements for Chalcedonian missionaries from Thebaid to go with presents to Silko, the king of the Nobatae. But on hearing this, Theodora prepared her own missionaries and wrote to the duke of Thebaid that he should delay her husband's embassy, so that the Miaphysite missionaries should arrive first. The duke was canny enough to thwart the easygoing Justinian instead of the unforgiving Theodora. He saw to it that the Chalcedonian missionaries were delayed. When they eventually reached Silko, they were sent away, for the Nobatae had already adopted the Miaphysite creed of Theodosius. death is recorded by Victor of Tonnena, with the cause uncertain but the Greek terms used are often translated as "cancer." The date was 28 June 548 at the age of 48.[22] Later accounts frequently attribute the death to breast cancer, although it was not identified as such in the original report where the use of the term "cancer" probably referred to "a suppurating ulcer or malignant tumor".[22] Other sources report that she died at 51.[23] Her body was buried in the Church of the Holy Apostles, in Constantinople. During a procession in 559, Justinian visited and lit candles for her tomb.[24] Theodora and Justinian are represented in mosaics that exist to this day in the Basilica of San Vitale of Ravenna, Italy, which was completed a year before her death. influence[edit] Miaphysites believed her influence on Justinian to be so strong that after her death, when he worked to bring harmony between the Monophysites and the Chalcedonian Christians in the Empire, and kept his promise to protect her little community of Monophysite refugees in the Hormisdas Palace, the Miaphysites suspected Theodora's memory to be the driving factor. Theodora provided much political support for the ministry of Jacob Baradaeus, and apparently personal friendship as well. Diehl attributes the modern existence of Jacobite Christianity equally to Baradaeus and to Theodora.[25] in Cyrenaica renamed itself Theodorias after Theodora. (It was a common event that ancient cities renamed themselves to honor an emperor or empress.) The city, now called Qasr Libya, is known for its splendid sixth-century mosaics.

Byzantium, 527-548, Theodora tEmpress, repentent virtuous notorious harlot & actress, wise counsel
Byzantium, 527-548, Theodora tEmpress oJustinian I, at first a notorious harlot & actress, a Monophysite, repented, then led virtuous life. Wise counsel. saved his throne through political expertise.; Saint Theodora the Empress, Commemorated on November 14; Theodora was the wife of Saint Justinian the emperor, and lived during the sixth century. Empress Theodora was at first a notorious harlot and actress, and an adherent of the Monophysite heresy, but then she repented. After becoming empress, she led a virtuous life, maintaining purity of both soul and body. She provided wise counsel for her husband during his reign, and she also saved his throne during the Nika riots of 532 through her political intelligence and expertise. Theodora died in 548.

Constantinople, 527-565, Sophronius, wonderworker, Archbishop of Cyprus, during Justinian reign
Cyprus, 527-565, Sophronius, wonderworker, Archbishop of Cyprus, during Justinian reign; Cyprus; St Sophronius the Archbishop of Cyprus, Commemorated on December 9 ; Sophronius, Archbishop of Cyprus, was born into a Christian family on Cyprus, he studied many sciences, but most of all he devoted himself to the reading of Holy Scripture. He became so accomplished in piety and good works, that he was granted the gift of wonderworking by the Lord. the death of Saint Damian, bishop of Cyprus, Saint Sophronius was chosen to replace him. As bishop, he proved himself a true father to his flock.

Constantinople, 535-536, Anthimus I, Patriarch, heretic
Constantinople, 535-536, Patriarch, Anthimus I of Constantinople, heretic; St. Menas the Patriarch of Constantinople, Commemorated on August 25;

Constantinople, 536-552, Menas, Patriarch, healed plague, excommunicated, Hagia Sophia, Jewish child oven story
Constantinople Patriarch, 536-552, Menas of Constantinople; (Minas) (? - 25 August 552) considered a saint in the Eastern Orthodox Church, was born in Alexandria, and enters the records in high ecclesiastical office as presbyter and director of the Hospital of Sampson in Constantinople, where tradition has him linked to Saint Sampson directly, and in the healing of Justinian from the bubonic plague in 542.[1] was appointed Patriarch of Constantinople by the Byzantine emperor Justinian I on 13 March, 536.[2] Pope Agapetus I consecrated him to succeed Anthimus, who was condemned as a monophysite. This was first time that a Pope consecrated a Patriarch of Constantinople. some date very soon after his election he received the order (keleusis) from the Emperor, whose text is not preserved, but which instructed him to call a synodos endemousa to examine the case of Anthimus, which would be heard at a series of five sessions, beginning on 2 May and ending 4 June 536. [3] This Synod condemned Anthimus, as noted in Novel XLII from Justinian, addressed directly to Menas.[4] Within this same effort from Justinian to seal the growing rift between the Patriarch in Constantinople and that of Jerusalem, Menas later took a position against Origen, a crisis merging into the Three-Chapter Controversy, an attempt to condemn the writings of certain Non-Chalcedonian figures. Because of these moves, he was excommunicated by Agapetus in 547 and in 551 for taking positions counter to those held by the Pope; but in both cases the sentence of excommunication was quickly lifted. patriarchy represents the greatest extent of papal influence in Constantinople. Almost immediately after the events of 536, which may be viewed as a Chalcedonian victory over monophysites, the ordination of an independent network of monophysite bishops would begin, leading eventually to the formation of a separate monophysite church, the still-existing Syrian Orthodox Church. Justinian and Mena’s efforts for Church doctrinal unity would meet with failure.[5] was during his patriarchate that emperor Justinian's church of Hagia Sophia, then the largest building in the world and the seat of the Patriarchs, was consecrated. Also, in 551 the Emperor compelled Menas to call what would be the Fifth Ecumenical Council, to reconcile the Western and Eastern Churches around the Three Chapter Controversy, to be chaired ultimately by his successor Patriarch Eutychius of Constantinople in 553. [6] died peacefully in 552. His feast day in both the Eastern Orthodox and Roman Catholic traditions is observed on August 25. St Menas the Patriarch of Constantinople, Commemorated on August 25; Menas, Patriarch of Constantinople (536-552), was at first a presbyter at Constantinople and supervisor there of the Home of Saint Sampson the Hospitable for the poor and needy during the reign of Saint Justinian I (527-565). After the removal of the heretic Anthimus (535-536), the holy presbyter Menas was raised to the patriarchal throne of Constantinople as one worthy to be bishop, because of his profound virtue and firm confession of Orthodoxy. Agapitus, the Bishop of Rome (535-536), participated in the consecration of Saint Menas. He had come to Constantinople in order to depose the heretic Anthimus. During the patriarchate of Saint Menas a miracle occurred at Constantinople, which was known to the whole city. certain Jewish child went with other children to church and he partook of the Holy Mysteries of Christ. At home, he told his father about this. In a terrible rage, he seized the child and threw him into a red-hot oven (the father was a glass-blower). He said nothing to his wife. For three days, the mother tearfully searched for her son, calling loudly for him. On the third day, he emerged from the red-hot oven. When she pulled the child out, she found that he was unharmed. boy said that a most radiant Lady had come to him, cooling the fire and bringing him water and food. This incident became known to Saint Menas and the emperor Justinian I. The boy and his mother received Baptism, but the father of the child was obdurate and did not wish to repent, in spite of the great miracle that he had seen. Then the emperor ordered that the father be tried as a child-killer, and sentenced him to death. holy Patriarch Menas ruled the Church of Constantinople for sixteen years. During his patriarchate at Constantinople, the famous church of Hagia Sophia, the Wisdom of God, was consecrated. The saint died peacefully in the year 552. Venerable Romanus the Melodist, "œSweet-Singer"Â, Commemorated on October 1; St Gregory the Bishop of Agrigentum, Commemorated on November 23; Saint Sampson the Hospitable of Constantinople, Commemorated on June 27; Sampson was born in Rome, the son of wealthy, but devout and virtuous parents. He received an excellent education, studying philosophy and medicine, among other subjects. From his earliest childhood, he lived an exemplary Christian life. After the death of his parents he transformed the family estate into a clinic for the sick. Word of his healing skills spread, and so many people came to him that he had to hire a staff to care for the increasing numbers of people who sought his help. When he had an adequate staff, he donated all of his wealth to the clinic, and was content to live in poverty (Luke 12:33-34). Sampson went to Constantinople, where he hoped to spend the rest of his life in asceticism. He found, however, that there was just as much need for his skill in Constantinople as there had been in Rome. He bought a modest home and began to treat the sick. God blessed Saint Sampson's work and gave him the grace of working miracles. He healed the sick not only by his medical skill, but also as one filled with the grace of God. News of Saint Sampson spread rapidly throughout the Queen of Cities. piety and love for his neighbor brought him to the attention of Patriarch Menas of Constantinople (August 25), who ordained him to the holy priesthood. When Emperor Justinian became ill, and his physicians were unable to provide any relief for him, Patriarch Menas suggested that he send for Sampson, who healed the Emperor. Justinian offered him gold and silver to show his gratitude, but the saint refused, saying that he had already given all his wealth away. Instead, he asked Justinian to build a hospice for travelers. Life was written by St. Symeon Metaphrastes. The historian Procopius, however, implies that Sampson lived before the sixth century, and that the hospice had existed before his own time (Buildings, I, 2, 14). When Sampson's hospice (xenon) was burnt and destroyed in 532, Justinian rebuilt it and endowed it with a generous annual income. It was intended for the destitute, and those who suffered from serious illnesses, as well as those who had lost their property or their health. Sampson reposed quietly, following a brief illness, in the year 530 at a ripe old age. He was buried in the church of Saint Mokios (ÎœÏŽÎºÎ¹Î¿Ï‚), which was built by Saint Constantine the Great. Many miracles of healing took place at the tomb of Saint Sampson. after his death, the Saint continued to watch over his hospice. Twice he appeared to a lazy worker, and chastised him for his negligence. Later, the hospice became a church, and a new building for the homeless was constructed beside it. A terrible fire once raged in Constantinople, but did not damage the church or the new building. Through the prayers of Saint Sampson, a heavy rain extinguished the flames. appointed Scriptural readings for his Feast are from Galatians 5:23-6:2 and from Luke 12:32-40. the prayers of Saint Sampson, may we also find the treasure which does not fail, in Heaven.

Constantinople, 537, Niketas the Hidden, Niketas the Chartolarian had removed sin from both living and dead
Constantinople, 537, Niketas the Hidden, Niketas the Chartolarian; Hagia Sophia, 537; Blessed Nicetas the Hidden of Constantinople, Commemorated on September 9; Niketas the Hidden lived at Constantinople and occupied the position of “chartolarium” (“letter-writer”). They call him “the Hidden,” because living in the world amid the bustle of the city, with secret exploits of faith, he attained spiritual perfection and was a great saint of God. His saintly life was revealed through unusual circumstances. friends, a certain priest and the deacon Sozon, had quarreled. The priest died, and the deacon grieved that they had not been able to be reconciled. He told an experienced Elder of the sin that tormented his conscience. He gave Sozon a letter and ordered him to give it to the first person whom he would meet at midnight at the temple of Hagia Sophia, the Wisdom of God. Niketas the Chartolarian appeared before him. Having read the letter, he began weeping and said, that it made him responsible for this, and that it was beyond his strength, but with the prayers of the Elder who had sent Sozon, he would strive to accomplish this. Making a prostration before the church doors, Saint Niketas said: “Lord, open to us the doors of Thy mercy,” and the doors of the temple flew open by themselves. Leaving the deacon at the threshold, Saint Niketas began to pray, and Sozon saw that he shone with a strange light. they went from the church, and the doors again closed. Approaching the church of the Blachernae Mother of God, Saint Nikḗtas again began praying and again the doors opened in front of them. In the church there shone a light, and from the altar came two rows of priests, among whom Deacon Sozon recognized his dead friend. Saint Nikḗtas quietly said: “Father, speak to your brother, and cease the enmity between you.” the priest and Deacon Sozon greeted each other. They embraced one another with love and were reconciled. The priest went back, and the doors closed by themselves. Saint Niketas said to the deacon: “Brother Sozon, save your soul both for your sake, and for my benefit. To the Father who sent you, say that the purity of his holy prayers and his trust in God made possible the return of the dead.” these words Saint Niketas became invisible to Sozon. Having returned to his spiritual Father and Elder, the deacon thanked him with tears, that through his prayers, the great hidden saint of God Niketas the Chartolarian had removed the sin from both the living and the dead.

Constantinople, 537, Niketas the Hidden, Hagia Sophia&Blachernae doors open by p, divine light, dead return, friends reconciled
Constantinople, 537, Niketas the Hidden, Hagia Sophia, Constantinople, hidden because spiritual perfection in city, friends unreconciled, one dies, elder sends other to Niketas, Hagia Sophia and Blachernae doors open by prayer, divine light, dead return; Hagia Sophia; Blessed Nicetas the Hidden of Constantinople, Commemorated on September 9; Niketas the Hidden lived at Constantinople and occupied the position of “chartolarium” (“letter-writer”). call him “the Hidden,” because living in the world amid the bustle of the city, with secret exploits of faith, he attained spiritual perfection and was a great saint of God. saintly life was revealed through unusual circumstances. friends, a certain priest and the deacon Sozon, had quarreled. The priest died, and the deacon grieved that they had not been able to be reconciled. told an experienced Elder of the sin that tormented his conscience. gave Sozon a letter and ordered him to give it to the first person whom he would meet at midnight at the temple of Hagia Sophia, the Wisdom of God. Niketas the Chartolarian appeared before him. Having read the letter, he began weeping and said, that it made him responsible for this, and that it was beyond his strength, but with the prayers of the Elder who had sent Sozon, he would strive to accomplish this. a prostration before the church doors, Saint Niketas said: “Lord, open to us the doors of Thy mercy,” the doors of the temple flew open by themselves. Leaving the deacon at the threshold, Niketas began to pray, and Sozon saw that he shone with a strange light. they went from the church, and the doors again closed. the church of the Blachernae Mother of God, Saint Niketas again began praying and again the doors opened in front of them. the church there shone a light, and from the altar came two rows of priests, among whom Deacon Sozon recognized his dead friend. Niketas quietly said: “Father, speak to your brother, and cease the enmity between you.” the priest and Deacon Sozon greeted each other. They embraced one another with love and were reconciled. priest went back, and the doors closed by themselves. Niketas said to the deacon: “Brother Sozon, save your soul both for your sake, and for my benefit. the Father who sent you, say that the purity of his holy prayers and his trust in God made possible the return of the dead.” these words Saint Niketas became invisible to Sozon. returned to his spiritual Father and Elder, the deacon thanked him with tears, that through his prayers, the great hidden saint of God Niketas the Chartolarian had removed the sin from both the living and the dead.

Constantinople, 540's, 13 Assyrian Fathers (under St John of Zedazeni)
Georgia, 13 Assyrian Fathers, 6th Century; Thirteen Assyrian Fathers were, according to Georgian church tradition, a group of monastic missionaries who arrived from Mesopotamia to Georgia to strengthen Christianity in the country in the 6th century. They are credited by the Georgian church historians with the foundation of several monasteries and hermitages and initiation of the ascetic movement in Georgia.[1][2] lives of the Assyrian Fathers are related in a cycle of medieval Georgian hagiographic texts and are unattested beyond these sources. Some of these vitae are formalities composed for an 18th-century synaxary, but four of them exist in original form, as well a metaphrastic version. The dating as well as authorship of these texts is controversial. The Georgian Catholicoi Arsen I (830-87) and Arsen II (955-80) have been suggested as authors of some of the vitae. Other, unattributed, texts may have been composed earlier, in the late 7th century.[3] monasteries in modern Georgia are named after the Assyrian Fathers and are said to have been founded and led by them and their numerous disciples. In the Middle Ages, these religious foundations played an important role in forging Georgian Christian identity.[3] written and oral, names as many as 19 Assyrian monks active in Georgia in the 6th century and the number "13" seems to be largely symbolic. Modern scholarly opinion is divided as to whether they were Assyrians, Assyrian-educated Georgians, whether missionaries or refugees — monophysite or diophysite — from Syria, from which monophysitism had retreated while Georgia was still primarily monophysite at that time.[3] in Iberia where the fathers served Chief of the Assyrian Fathers were: Davit Garejeli / David of Gareja Ioane Zedazneli / John of Zedazeni Abibos Nekreseli / Abibos of Nekresi Shio Mgvimeli / Shio of Mgvime Ioseb Alaverdeli / Joseph of Alaverdi Anton Martkopeli / Anton of Martkopi Tadeoz Stepantsmindeli / Thaddeus of Stepantsminda Piros Breteli / Pyrrhus of Breti Iese Tsilkneli / Jesse of Tsilkani Stepane Khirseli / Stephen of Khirsa Isidore Samtavneli / Isidor of Samtavisi Mikael Ulumboeli / Michael of Ulumbo Zenon Ikaltoeli / Zenon of Ikalto Venerable Joseph, Abbot of Alaverdi, Georgia, Commemorated September 15 ; Hieromartyr Abibus, Bishop of Nekressi in Georgia, Commemorated on November 29; St Jesse, Bishop of Tsilkan in Georgia, Commemorated on December 2; St Anthony the Founder of Monasticism in Georgia, Commemorated on January 19; St Macarius the Stylite of Martkobsk, Georgia, Commemorated on January 19; Venerable Shio Mgvime, Commemorated on February 9 ; Venerable Shio Mgvime, Commemorated on March 3; Venerable Dodo of the St David-Gareji Monastery, Georgia, Commemorated on May 17; St. David Gareji, Commemorated on June 9 ;

Constantinople, 540's, Abibus, Nekressi Bishop, of 13 Fathers, Dagestani's also, watered fire god, Jesus sign, incorrupt r
Georgia, 540's, Abibus, Bishop of Nekressi , Georgia (Alazani River 2), of t 13 Armenian Fathers, converted Dagestani's also, Persian rule, fire altars everywhere, water on the fire, Stylite Simeon sign from Jesus, strengthened, declined escape, shattered skull, wild beasts, body guard, but Christian burial, incorrupt relics, relic miracles; Nekressi ; Hieromartyr Abibus, Bishop of Nekressi in Georgia, Commemorated on November 29 ; Abibus of Nekresi was one of the Thirteen Syrian Fathers who arrived in Georgia in the 6th century under the leadership of Saint John of Zedazeni. the blessing of his instructor, Saint Abibus began his apostolic activity in Nekresi, a village set among the hills in the eastern region of Kakheti. his virtuous deeds, Saint Abibus was soon consecrated bishop of his diocese. to the chronicle Life of Kartli, Saint Abibus converted not only Georgians but also most of the mountain tribes—including the Dagestani/Didoians—to the Christian Faith. with apostolic zeal, Saint Abibus journeyed throughout the villages of his diocese, preaching the Truth and calling upon all to strengthen the true Faith. time that Saint Abibus was serving as bishop coincided with a dark period of Persian rule in eastern Georgia. Persians exerted every effort to implant their faith—the worship of fire—and everywhere erected altars where the fire burned without ceasing. in the village of Rekhi the holy hierarch, finding a group of fire-worshipers forcing the Georgian faithful to worship the flame, poured water on their fire to extinguish it. enraged pagan priests bound Saint Abibus, beat him cruelly, locked him up, and reported the incident to the marzban. The marzban ordered that the bishop be brought to him at once. Abibus was a friend of the holy wonderworker Simeon the Stylite of the Wonderful Mountain. Simeon received a sign from God of the imminent martyrdom of Saint Abibus and, in order to console him, sent him a letter, an evlogia (a blessing—probably a piece of prosphoron or some other holy object) and a staff. Abibus was being escorted to the marzban, in the village of Ialdo he met a messenger from Antioch who presented him with Saint Simeon’s gifts. letter and gifts gladdened the holy hierarch and strengthened him for his martyrdom. Saint Abibus was approached by a group of Christians who offered to help him escape, but he graciously declined. arrived in Mtskheta, the saint prayed at Svetitskhoveli Cathedral, requested that the guards permit him to meet with Saint Shio of Mgvime. Persians granted his request, and the spiritual brothers greeted one another with love and prayed together to the Lord. Abibus was brought before the dread marzban and asked how he could dare raise his hand against the Persian god. replied with complete composure, saying, “I did not kill any god; rather I extinguished a fire. Fire is not a god, but a part of nature, which is created by God. Your fire was burning wood, and a little water was enough to extinguish it. The water turned out to be stronger. Your fury amazes me. Isn’t it humiliating to call something a god which has no soul?” at this response, the marzban ordered the holy hierarch’s execution. executioners mercilessly beat the blessed Abibus and shattered his skull with stones. Then they dragged his body through the city, cast it to the beasts, and assigned a guard to ensure that the Christians did not come to steal it. that night the priests and monks of Rekhi came, took the body of the holy martyr, and buried it with great honor at Samtavisi Monastery (located midway between Mtskheta and Gori). miraculous healings have taken place over the grave of Saint Abibus. the rule of Prince Stepanoz of Kartli, the incorrupt relics of Saint Abibus were translated from Samtavisi to Samtavro Monastery in Mtskheta, according to the decree of Catholicos Tabori. They were buried under the holy altar at Samtavro Church.

Constantinople, 540-562, Persian Chosroes I war with Byzantine Empire after Antioch Earthquake
Persia, 540-562, Chosroes I war with Byzantine Empire after Antioch Earthquake; Translation of the relics of the Hieromartyr Ignatius, the Godbearer and Bishop of Antioch, Commemorated on January 29;

Constantinople, 541-597, Colomba, excommnctd but recognized by dLight&angels, w12 missions fTheir Iona Monastery 30yrs+4, + more
Ireland, 541-597, Saint, Colomba of Iona, noble birth, powerful Ui Néill clan, priest foster father, preached Ireland, Derry&Downs Monasteries, 100 churches, Battle oCul Dremhne 561, because Vulgate copy dispute, Pagan King decided against him, stirred relatives, caused christian deaths, remorse, decided gain as many souls, excommunicated aSynod oTeltown 562, Brendan kissing him approaching, Synod criticozed B, W k excommunicated, because God glorifies him, saw bright column light before him &holy angels, Synod dropped charges, 563 left Ireland w12, pilgrim fChrist, Island Iona, prayed for 30yrs there, then call tHeavenly Kingdom, cells&chapel then missionary activity, gospel converts churches, other islands&inland, Iona important for Northern England&Scotland, by 574 Hinba Is dependency, C maintained ties wIrish churches&others, 574 anointed Dalraida King first time European history, historian Adomnan pattern I prophetic II miracles III angels, Angels came for his soul a30yrs, joy&gladness, then sorrow moment later, 2Monks witnessed &asked him, No do not ask, begged him, b I love you must promise as long as I am alive, that day 30th yr, joy seeing angels come to get, then sorrow they returned b prayers mChurches, April 597 fulfilled prophecy remain 4yrs longer, after Pascal Joy till May, Angel sent recover loan watching blessing them in service, will take his soul between Sat eve&Sun morn, bless barn on Sat, yrs bread in case I go somewhere, tells servant Diarmait not to tell, I go tLord wHe calls me middle of night, Lord himself rThis, stop on way back halfway cross&milestone, White horse story Lord revealed brute his master going away, C went to copy psalms to Rich hBecome poor&hungry but those who seek diligently shall not want any good thing, here I must stop, Vespers then bead of stone stone pillow, last instructions to D Love one another follow Holy Fathers, God will help you I will intercede for you, 12th hr bell midnight office, D saw church filled Angelic light around C, at door light vanished, where are you, with head on D''s lap he saw Angels there to carry his soul away, D held up his hand to help bless monks then soul departed, two men far off separate visions soul departing by angels, one in the spirit the other while fishing, after repose Matins hymns&body tLodging, 3days&nights Funeral, 634 Miracle fOswald over Cadwallon, told him to march at night for C's deliverance into O's hands, O reported this himself; Ireland, Saint, 541-597, Colomba of Iona ; Saint Columba of Iona, Enlightener of Scotland, Commemorated on June 9; Columba (or Colum Cille, "the dove of the Church") was of noble birth, a member of the powerful Ui Néill clan, which traced its descent to Niall of the Nine Hostages, who died around the year 450. parents were Fedelmid mac Ferguso and Eithne. Although it is difficult to determine the date of Saint Columba's birth with any degree of certainty, is believed that he was born in County Donegal on December 7, 521. parents may have been pagans, and named their son Crimthann. was brought up by a foster-father, according to the custom of that time, a priest named Cruithnechan. do not know what happened in Saint Columba's life from the time he completed his studies until his departure from Ireland in 563. may have been baptized with the name Colum, which later became Columba (dove). sources state that after being ordained as a priest, Saint Columba preached in Ireland, and established monasteries at Derry and Durrow. It is said that he also founded one hundred churches. says (I: 7) that the Saint left Ireland two years after the Battle of Cúl Dreimhne (561), supposedly for causing the deaths of so many men. Adomnan does not explain why the Saint blamed himself. in a different Life of Saint Columba it is stated that there was a dispute between Saints Columba and Finnian of Moville (September 10), concerning the ownership of a copy of Saint Jerome’s Latin Vulgate version of the Bible (some sources say it was a Psalter). dispute involved the ownership of the copy. Finnian claimed that the copy was his, since he owned the original manuscript. Saint Columba maintained that the copy was his, since he had copied the original. High King Diarmait mac Cerbaill, who was a pagan, decided in favor of Finnian. He said, "To every cow belongs her calf, therefore to every book belongs its copy." Saint is said to have been so angry that he stirred up his relatives of the Uí Néill clan to make war against the High King. Battle of Cúl Dreimhne led to the loss of many Christian lives. In his remorse, Saint Columba decided that he must gain as many souls for Christ as had been slain on the battlefield. also mentions the Synod of Teltown in County Meath (III:3) which met in 562, one year after the battle, and one year before Saint Columba left Ireland. declares that "Saint Columba was excommunicated for some trivial and quite excusable offenses by a Synod which, as eventually became known, had acted wrongly. The Saint himself came to the assembly that had been convoked against him." Saint Brendan of Birr (November 29) saw Saint Columba approaching at a distance, after the Synod had excommunicated him in absentia, he ran out to meet him, kissing him with reverence. the members of the Synod saw this they criticized him, saying, "Why did you get up to kiss a man who has been excommunicated?” Brendan replied, “If you had seen what the Lord has deigned to reveal to me today, concerning this chosen one whom you refuse to honor, you would never have excommunicated him. God does not excommunicate in accordance with your erroneous judgement, but instead, He glorifies him more and more." they became incensed and said that they should like to know just how God had glorified Saint Columba, whom they had excommunicated, as they asserted, with good reason. Brendan replied, "I saw a very bright column of light going before the man of God, whom you despise, and holy angels as his companions traveling over the plain." hearing this, the Synod dropped the charges and honored Saint Columba with much reverence. 563, Saint Columba left Ireland, saying that he wished to be a pilgrim for Christ. twelve companions with him, the Saint settled on the island of Iona, off the southwestern coast of Mull. prayed that God would permit him to live there for thirty years more, and then call him to the heavenly Kingdom. is not known whether the island was inhabited when they arrived, but there is archaeological evidence of prehistoric occupation. building cells and a chapel, the monks began a period of missionary activity, proclaiming the Gospel, making converts, and founding churches. sailed to other islands, and even went inland in their labors to bring people to Christ. a result, Iona became an important center of Christianity for northern England and Scotland. 574, Abbot Columba had at least one dependency on the island of Hinba. There were others on the various islands, all under the authority of Iona. Columba also maintained ties with his churches in Ireland and people in other places. is an account of Saint Columba anointing Aedan mac Gabrain in 574 to succeed King Conall as the King of Dalriada, just as King Saul and King David had been anointed by Samuel. regard this as the first time in European history that Christian ritual was used to consecrate a King. There is much debate on the significance of this event, although Saint Columba did have a special relationship with the ruling dynasty of Dalriada. has not written a Saint's Life according to the traditional pattern. Rather than presenting a continuous narrative from birth to death, he describes Saint Columba's prophetic revelations in Book I; his miracles of power in Book II; and his visions of angels in Book III. Book III:22, Adomnan relates how Saint Columba beheld the angels who had come to receive his soul in the thirtieth year after his arrival on Iona. he raised his eyes to Heaven, and he was filled with great joy and gladness. a moment later, his joy had turned to sorrow. monks stood outside his hut when this occurred, and they asked him about it. told them to go in peace, and not to ask him to tell them the cause of his gladness, nor of his sorrow. fell to the ground with profuse tears and begged him to reveal what he had been told. their distress, the holy Elder said, "Because I love you, I do not wish to grieve you. First, you must promise not to betray to anyone, as long as I am alive, the mystery that you seek to know." they had given their word, Saint Columba said that day was exactly thirty years since he had begun to live "in pilgrimage in Britain." He had asked God to call him to Heaven at the end of thirty years. That is why he seemed so glad. He had seen the angels who had been sent to separate his soul from his body, now they seemed to be delayed. They were waiting on a rock across the Sound from Iona. It was as if they wished to accomplish their task, but they were not permitted to come any closer. Soon they would return to Heaven. though he desired to go with them, the prayers of many churches had caused this change in plans. "Even though I do not wish it, I must remain in this flesh four years longer. This sorrowful delay is the cause of my great distress today." the holy Abbot predicted that at the end of four years, he would die suddenly, and without pain, when the angels would come for him again, and he would depart to the Lord. is precisely what happened. April of 597, on the radiant Feast of Christ's Resurrection, Saint Columba was longing to depart from this life in order to be with Him. God would have granted his wish right then, but he did not want to turn the paschal joy of his disciples into sorrow, and so his death was delayed for the sake of the monks. May, as the brethren were working on the western side of Iona, Saint Columba was taken there in a cart, for he was then an old man of seventy-five. began to speak to them of his approaching death, so that they would be prepared. When he told them how his death had been merely postponed in April, they became very sorrowful. The Saint tried to console them as much as he could. Then he looked toward the east and blessed the island, and those who dwelt there. few days later, during the Sunday liturgy, Saint Columba looked up and his face became suffused with joy and exultation. he could see the angel hovering over them inside the church. Then the angel passed right through the roof of the church, leaving no trace of his passing. the monks noticed the Elder looking upward they asked him why he seemed so happy. told them that an angel had been sent to recover a loan, and had been watching and blessing them during the service. of the monks understood what sort of loan the angel had been sent to recover, but Saint Columba was referring to his soul, which the angel would take sometime between the following Saturday evening and Sunday morning. the end of the week, on Saturday, Saint Columba and his servant Diarmait went to bless the nearest barn. The venerable Elder said that he was glad to know that the monks would have enough bread to last for a year, in case he had to "go away somewhere." Diarmait was saddened by his words and said, "Father, this year you have made us sad too often by speaking frequently about your passing." Columba said that he would speak more plainly about his departure if Diarmait promised not to tell anyone until after he had reposed. When Diarmait had given his word, the Saint explained that the Sabbath is a day of rest, and on this Saturday he would go the way of his fathers. "I shall go to the Lord when He calls me, in the middle of this night. The Lord Himself has revealed this to me." these words, Diarmait began to weep. Then they started back to the monastery, but Saint Columba had to stop and rest when they reached the halfway point. a cross was set up on that spot and set in a millstone. a white horse, which used to carry pails of milk to the monastery, came and placed its head on the Saint's bosom. Tears fell from its eyes, and the horse mourned like a person. Diarmait would have driven the horse away, but the Elder stopped him saying, "Leave him alone! Let him who loves us pour out the tears of bitterest mourning here at my breast. though you have a man's rational soul, you would not know of my departure if I hadn't told you just now. to His will, the Creator has revealed to this brute and unreasoning animal that his master is going away." Then he blessed the horse as it turned away. he returned to the monastery, Saint Columba went to his hut to copy some Psalms. copied as far as Psalm 33/34:10: "The rich have become poor and hungry; but those who seek the Lord diligently shall not want any good thing." he said, "Here at the end of the page I must stop. Let Baithene write what follows." he finished writing, Saint Columba went to church for Vespers, and then he returned to his lodging and rested on his bed. of a bed of straw, he always slept upon bare rock, with a stone for his pillow. he gave his last instructions to Diarmait, commanding the brethren to love one another, and to follow the example of the Holy Fathers. continued, "God, Who strengthens the good, will help you, and I, dwelling with Him, shall intercede for you." the bell rang for the Midnight Office, Saint Columba hastened to the church before the others, and then he knelt before the altar in prayer. following at a distance, saw the church filled with angelic light around the Saint. he reached the door, the light vanished, although some of the brethren had seen it as well. entered the church and called out in a tearful voice, "Father, where are you?" lamps carried by the brethren had not yet been brought into the church. his way in the dark, Diarmait found the Elder lying before the altar. Raising him a little, he sat by his side and cradled his head on his bosom. other monks related that before Saint Cuthbert's soul had left his body, he opened his eyes and looked about with joy and gladness upon his face, for he saw angels coming to meet him. held up the Saint's right hand to bless the monks. The venerable Father, as much as he could, also moved his hand to bless the brethren, though he was unable to speak. Then at once his soul departed. men had separate visions of the Saint's soul being carried to Heaven by angels. mac Tailchain, "a just man and a sage," told a man named Fergnae of his vision. Although Lugaid had never been to Iona, he saw it, in the Spirit, bathed in a bright light. He beheld the radiance of countless angels who had been sent to carry the Saint's soul to Heaven, accompanied by the sweetest songs of the angelic hosts. soldier of Christ, Ernene moccu Fir Roide had a vision at the same hour. When he was an old man, he related it to Adomnan, who was then a young man. Ernene and some other men were fishing in the River Finn, when suddenly, the entire sky lit up. Looking toward the east, they saw a fiery pillar rising upwards and lighting the area like the summer sun at Noon. When the pillar passed out of sight, the darkness returned once more. Saint Columba's blessed repose, the Matins hymns were chanted, and his body was carried from the church to his lodging. three days and nights, the funeral rites were performed in a manner befitting one of his honor and rank. holy relics were wrapped in linen and placed in the grave with due reverence, from which he shall rise in bright, and everlasting light. following miracle is mentioned in Book I:1. In the year 634, at Heavenfield in Northumbria, on the eve of a battle, Saint Columba appeared to Saint Oswald (August 5), revealing his name to the King. He promised to help Saint Oswald, ordering him to march on his enemy Cadwallon that night. He said that the enemy would be put to flight, and that Cadwallon would be delivered into King Oswald's hands. Abbot Failbe, Adomnan's predecessor, told him of this vision, swearing that he had the story from the lips of Saint Oswald himself.

Constantinople, 542-618, Kevin oGlendalough, Kathleen story lPotiphar's wife, but repentd, assisted bAngels&Animals, incorrupt r
Ireland, 542-618, St Kevin oGlendalough, Kevin's Monastery (between coast and Barrow River 3), noble family, kings oLeinster, taught by Petroc a7, a12 under 3Elders, Kathleen Story like Potiphar's W but with repentence, Kath became Nun, imitating Egyptian desert dwellers&Gaul monks Celtic monks longed tbHermits, Elders not let him go, people came, left in secret, Angel led him tGlendalough (Vale otTwo Lakes), hollow oaTree upper lake shore, wild herbs and water, discovered in tree by cow licking his clothes gives more milk, trees bend down, K blesses forest, 3 Elders come to bring him back, but blessed him to leave monastery, nothing more to teach him, Bishop Lugidus ordained K as Priest, sent him start Cluainduach church, returned Glendalough, Angel led oWicklow Mts establish monastery two rivers, then returned upper valley 4-7yrs, wild animals come, blackbird lays egg in his hand, still till it hatched, cave known as Kevin's bed, Angel told him rock about to fall, stayed till Pascha, left, then fell, finding space fMonastery angel suggested flattening mountains but K declined to protect tAnimals, chosen spot rocky ground cleared by Angel & cleared of thistles by local Chieftain ; Glendalough, Kevin's Monastery; Saint Kevin of Glendalough, Commemorated on June 3; Kevin (Coemgen) was born in Leinster in the early decades of the sixth century, age of Saints Columba (June 9), Columbanus of Luxeuil (November 21), Comgall of Bangor (May 10), Finnian of Clonard (December 12), Kieran of Clonmacnoise (September 9), and many other great saints. holy ascetic belonged to a noble family which had included several Kings of Leinster. himself, however, was a model of humility and self-denial. There are several miraculous stories connected with his birth and childhood, but most are unreliable. holy youth was baptized by a priest named Cronan and was named Kevin, which means "fair-begotten." There are so many saints named Cronan that it is not clear which one baptized Saint Kevin. he was seven years old, his parents sent him to be taught by Saint Petroc (June 4), who happened to be visiting Ireland at the time. a boy of twelve, Saint Kevin was placed in the charge of three holy Elders: Eogoin of Ardstraw (August 23), Lochan, and Enna. is known of these teachers or where their establishment was located. secular studies were certainly enhanced by spiritual instruction. He learned to read the Holy Scriptures, and to profit from the example of the virtuous men and women of the Old and New Testaments. Kevin was so handsome that a young girl named Kathleen became inflamed with desire for him, the holy youth resisted all her allurements. She pestered him so much with her attentions that he fled from her, just as Joseph fled from Potiphar's wife (Genesis 39:12). Kathleen followed him and found him alone in a field, so she approached him and threw her arms around him. Arming himself with the Sign of the Cross, and filled with the Holy Spirit, Saint Kevin broke away from her and ran into the woods. She soon discovered him hiding in a bed of nettles. Grabbing a bunch of nettles, the saint struck her about the face, hands and feet. Wounded by the nettles, the girl's passion quickly cooled. She fell on her knees in repentance, begged forgiveness from God and from Saint Kevin, and promised to become a nun. successfully resisting the temptations of the flesh, Saint Kevin continued to devote himself to his studies, and longed to live the monastic life as a hermit. was a common practice in the Celtic Church, which was influenced by the lives of the Egyptian desert dwellers, and by monks who had come from Gaul. Kevin was anxious to leave the monastery, but his three Elders would not let him go. he had acquired a reputation for holiness, and people from the surrounding area came to seek his advice. to flee from such unwelcome attention, he left the monastery in secret and went into the wilderness. is said that an angel led him to Glendalough (the Vale of the Two Lakes) where he lived in the hollow of a tree somewhere by the shores of the Upper Lake. ascetic remained in this place for several days, living on wild herbs and water. A cow wandered off and came to the tree where the Saint was living, and began to lick his clothing. After some time had passed, the cow showed an unusual increase in its milk, so her owner told his herdsman follow the animal. She led him to Glendalough, and there the herdsman discovered Saint Kevin, weak with hunger, and hiding in the tree. herdsman had to remove Saint Kevin on a litter by force, since the holy ascetic did not wish to leave. As he was being carried off, the trees bent down to make way for them. Saint Kevin then bestowed his blessing on the forest. of Saint Kevin reached his three Elders, who came to bring him back to their monastery. Recognizing the holiness of his life, they understood that they had nothing more to teach him, so they blessed him to leave the monastery. certain Bishop Lugidus ordained Saint Kevin to the priesthood, and sent him and a few other monks to found a new church. He spent a little time converting people at Cluainduach, but later moved back to Glendalough. by an angel, Saint Kevin crossed the Wicklow Mountains and established a monastery in the lower part of the valley where two rivers flow together. Once the monastery was organized, he appointed one of the monks as abbot, and then he retired to the upper valley a mile away to resume his life of solitude. He built a small dwelling on a narrow place between the mountain and the lake, where there were dense woods and clear rivulets. Some sources say that Saint Kevin lived there for four years, while others say seven years. this period of his life, wild animals would come to drink water out of his hands. Once during Lent, Saint Kevin stood praying in his hut with his hand sticking out of the window. Just then a blackbird nested in his hand and laid an egg. So gentle and compassionate was the Saint that he remained in this position until the eggs hatched and the fledglings were able to fly away. is a small cave above the Upper Lake known as Saint Kevin's Bed. One year he retired there for Lent, and an angel came and told him he would have to move because a rock was about to fall on that spot. Saint Kevin told the angel he could not interrupt his Lenten struggles or leave that place. On the eve of Pascha the angel returned to take him away. The venerable one protested that he would like to remain there for the rest of his life. He was persuaded to go, however, by the angel's promise that great benefits would follow for all who would come there in the future, both to live in the monastic city and to be buried there. Just as he was leaving with the angel, the rock came tumbling down and landed on the very spot where he had been standing. over the lake, they discussed the problem of finding sufficient space for so many people. The angel said that if Saint Kevin wished, God could transform the four mountains surrounding the valley to level fields, fruitful and easy to work. The holy ascetic replied that he would not want God's creatures to perish on his account. All of the animals of those mountains were tame and humble toward him, and they would be saddened by this proposal. they arrived at the chosen spot, Saint Kevin saw that the ground was rocky and unsuitable for burial. The angel fixed that by clearing all the stones away. The site is to the east of the smaller (Lower) lake. Saint Kevin told the local chieftain Dimma and his sons to cut away the thorns and thistles, and to make this a beautiful spot. is not certain just where in the valley Saint Kevin fell asleep in the Lord. It was not at the hermitage, however, because he sent a party of monks there to pray for him. Local tradition says that Saint Kevin is buried in the church of the Mother of God in that vicinity. Kevin was succeeded as abbot by his nephew Molibba (Jan. 8), who seems to have been the first bishop there. According to the Annals of Ulster, the holy abbot and confessor Kevin departed to Christ on June 3, 618.

Constantinople, 546-630, Gregory oAgrigentum, 553 council, Pope chosen b, harlot lies, prison, gifts fame, delivers h for truth
Sicily, 546-630, Gregory the Bishop of Agrigentum, Sicily, gifted, message angel to Jerusalem, Mt Olives monastic 1 yr, desert elder 4 yrs, 553 council, Rome, Pope chosen bishop of A, did well but harlot lies, frenzied rage, sorcery charge, pope prison, prayer and wonderworking gifts became known, heals Marcian at prison, delivers harlot, she tells truth; Agrigentum; St Gregory the Bishop of Agrigentum, Commemorated on November 23 ; Gregory, Bishop of Agrigentum, was born on the island of Sicily, in the village of Pretorium, not far from the city of Agrigentum, of the pious parents Chariton and Theodota. infant Gregory was baptized by the bishop of Agrigentum, Pataimonus. ten years of age the studious boy mastered writing and was able to read, and to sing church hymns. twelve years of age Saint Gregory was given to the clergy, and he was put under the spiritual guidance of the archdeacon Donatus. Gregory spent the next ten years in the Agrigentum church. however, an angel of the Lord appeared to the holy youth, who had a fervent desire to visit Jerusalem, and said that God had blessed his intention. Jerusalem Saint Gregory was presented to Patriarch Macarius (563-574), who retained the pious youth for service in his own cathedral church, ordaining him deacon. soul of Saint Gregory thirsted for monastic labors, and the Patriarch gave his blessing, allowing him go to a monastery on the Mount of Olives. a year Saint Gregory departed this monastery for a desert Elder, who for four years taught him spiritual wisdom, humility and the principles of monastic life. ascetic, foreseeing in Saint Gregory a future great luminary of the Church, gave him a blessing to forsake the solitary life. left the Elder, Saint Gregory dwelt for a certain time at Jerusalem, and then went to Constantinople, where he was received with love by the brethren of the monastery of the holy Martyrs Sergius and Bacchus. ascetic efforts of Saint Gregory were noticed by Patriarch Eutychius of Constantinople (552-565), at whose insistence the saint participated in the Fifth Ecumenical Council (553). the completion of the Council Saint Gregory set off for Rome, to venerate the graves of the holy Apostles Peter and Paul. this time the bishop of Agrigentum died. The elder clergy and illustrious citizens of Agrigentum journeyed to Rome with a request for the Pope to determine a successor for their late hierarch from among a list of candidates they were presenting. Pope, however, declined their proposal through divine inspiration, and instead summoned Saint Gregory to serve them as bishop. a few years Saint Gregory peacefully guided the flock entrusted to him by God. He was a defender of the down-trodden, a wise preacher, and miraculous healer. archbishop, Saint Gregory led the life of an ascetic monk, fervently observing monastic vows. The flock loved their hierarch and trusted in him. there were also malicious people who had resolved to slander him. Saint Gregory was in church, these vicious people secretly led a bribed harlot into his chambers, and then in front of the crowd which accompanied the bishop to the doors of his house after services, they led her out and accused Saint Gregory of the deadly sin of fornication. placed the holy bishop under guard. The people attempted to defend their bishop, but were unsuccessful. the trial the harlot gave false testimony against Saint Gregory. Just as she pronounced the words of slander, she went into a fit of frenzied rage. judges accused the saint of sorcery. Saint Gregory was sent for judgment to the Roman bishop together with a report about his “crimes.” Pope, after reading the charges, did not want to see the accused, and gave orders to remand him to prison. The saint endured his humiliation humbly, dwelling in constant prayer. prayerful effort and wonderworking gifts quickly became known through the city and the surrounding region. Pious Romans began to gather at the prison, whom the imprisoned saint taught about the righteous life, and he implored the Lord to heal the sick. two years, a clairvoyant Elder named Mark, who had known Saint Gregory since youth, came to the Pope. The Elder did not believe the charges and he persuaded the Pope to convene a Council to decide Gregory’s case. the invitation of the Pope, many clergy from the city of Agrigentum came to the Council, together with all those making accusations against the saint, including the harlot. Constantinople three bishops and the imperial dignitary Marcian came to Rome. the way Marcian had fallen grievously ill. On the advice of many people who had received healing through the prayers of Saint Gregory, servants carried the dying man to the prison where the wonderworking saint languished. Through the prayers of Saint Gregory the Lord granted healing to Marcian. the Council the slanderers attempted to renew their accusations, and as their chief proof they presented the deranged harlot to the judge, declaring that Gregory had bewitched her. the saint prayed over her and cast out the devil. woman came to her senses and told the Council the whole truth. The slanderers were brought to shame and judged. Marcian even wanted to execute them, but Saint Gregory implored forgiveness for them. Gregory returned in honor to his own cathedral, and surrounded by the love of his flock, he guided the Church until his own peaceful demise.

Constantinople, 550, 6th C, 9 Martyred brothers of Kola, pagans no Church until baptism, 9 p children b, then stoned by parents
Georgia, 550 6th Century, 9 Martyred brothers of Kola, (Kura River Source) pagans not allowed in Church until baptism, 9 p children baptized, then stoned by their parents ; Kola; 9 Martyred brothers of Kola, Commemorated February 21 ; centuries ago, the village of Kola was located at the source of the Mtkvari River. There Christians and pagans dwelt together as neighbors. Christian and pagan children would play together, but when the Christian children heard church bells ringing, they recognized the call to prayer and dropped their games. pagan children—Guram, Adarnerse, Baqar, Vache, Bardzim, Dachi, Juansher, Ramaz, and Parsman—would follow the Christian children to church. the Christians always stopped them near the gates of the church and reprimanded them, saying, “You are children of pagans. You cannot enter God’s holy house.” They would return sorry and dejected. day the nine pagan children tried to enter the church forcibly, but they were cast out and scolded. “If you want to enter the church, you must believe in our Lord Jesus Christ and be baptized in the name of the Father and of the Son and of the Holy Spirit,” they were told. “You must receive Holy Communion and join the community of Christian believers.” great joy the youths promised the Christians that they would receive Holy Baptism. When the Christians of Kola related to their priest the good news of the pagan boys’ desire, he recalled the words of the Gospel: He that loves father or mother more than Me is not worthy of Me: and he that loves son or daughter more than Me is not worthy of Me. And he that takes not his cross, and follows after Me, is not worthy of Me. (Matt. 10:37-38). was not afraid of the anger that would follow from the pagan community, but rather took the boys on a cold winter night and baptized them in the icy river. A miracle occurred while the Holy Sacrament was being celebrated: the water became warm and angelic hosts appeared to the youths. Greatly encouraged in their faith, the children decided to remain in the Christian community rather than return to their parents. their parents learned that they had been baptized in the Christian Faith, they dragged their children away from the church, abusing and beating them into submission all the way home. The heroic children endured the abuses and, though they went hungry and thirsty for seven days, repeated again and again, “We are Christians and will not eat or drink anything that was prepared for idols!” gentle flattery, nor costly clothing, nor promises of good things to come could tempt the God-fearing youths. Rather they asserted, “We are Christians and want nothing from you but to leave us alone and allow us to join the Christian community!” enraged parents went and reported to the prince everything that had happened. But the prince was of no help—he simply told them, “They are your children, do with them as you wish.” obstinate pagans asked the prince permission to stone the children. So a large pit was dug where the youths had been baptized, and the children were thrown inside. “We are Christians, and we will die for Him into Whom we have been baptized!” proclaimed the holy martyrs, the Nine Children of Kola, before offering up their souls to God. godless parents took up stones, and then others joined in, until the entire pit had been filled. They beat the priest to death, robbed him, and divided the spoils among themselves. martyric contest of the Nine Righteous Children of Kola occurred in the 6th century, in the historical region of Tao in southern Georgia.

Constantinople, 550, 6th C, Pardus tCamel Teamster Hermit, Jericho, boy killed, becomes monk, guilt, pokes lion, forgiveness
Jerusalem, 550, 6th C, Pardus tTeamster Hermit, Jericho, Benjamin (near Jerusalem), a Camel Teamster, boy killed bHis Camels, becomes monk Mt Arion, thinking guilty murder, enters lion den, pokes lion, ignored, takes off clothes, lies lion's path, jumped over, realizes forgiveness, returned mt fasting prayer; Jericho; Venerable Pardus the Hermit, of Palestine, Commemorated on December 15 ; Pardus the Hermit, a Roman, involved in his youth with the teamster’s craft. when he traveled to Jericho, a boy accidentally fell under the legs of his camels. The camels trampled the boy to death. Shaken by this occurrence, Pardus became a monk and withdrew to Mount Arion. himself as a murderer, and deserving of death, Saint Pardus entered the den of a lion. poked the wild beast and prodded it with a spear so that the lion would tear him apart, but the creature would not touch the hermit. Pardus then took off his clothes and lay down upon the path that the lion would take for water. But even here, the lion merely leaped over the hermit. the Elder then understood that he had been forgiven by the Lord. to his mountain, Saint Pardus dwelt there in fasting and prayer until the end of his days. He died in the sixth century.

Constantinople, 551-600, Florus, Bishop oAmisus, Armenia, Pontine, after family died small pox solitary life before c Bishop
Armenia, 551-600, Florus, Bishop oAmisus, Armenia, Pontine (near Iris River Mouth, on the shore of the sea), fine education, courtly service tEmperor, Patrician, wife childred died small pox, left world tSolitary life near Constantinople, chosen bishop Amisus, died peacefully;; Amisus; St Florus the Bishop of Amisus, Commemorated on December 18 ; Florus, Bishop of Amisus, was the son of the Christians Florus and Euphemia, provided him a fine education. entered courtly service for the Byzantine Emperor and was elevated to the rank of patrician; was also married and had children. his wife and children died from smallpox, he left the world and withdrew to the outskirts of Constantinople, he led a solitary and pious life. on he was chosen Bishop of Amisus (in Asia Minor). Florus wisely guided his flock and died peacefully at the beginning of the seventh century.

Constantinople, 552-565, Eutychius, Patriarch, against Justinian's Aphthartodocetae, exiled t Amasya, Pontine
Constantinople Patriarch, 552-565, Eutychius of Constantinople; St Gregory the Bishop of Agrigentum, Commemorated on November 23; St Eutychius the Patriarch of Constantinople, Commemorated on April 6; 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. 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. 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.” 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. 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). saint bore his banishment with meekness, and lived at the monastery in fasting and prayer, and he worked many miracles and healings. 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. 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. 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. 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). 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.

Constantinople, 553, Commemoration of Holy 165 Fathers of Fifth EC, defined Orthodoxy without Nestorian Monophysite distortion
Constantinople, 553, Commemoration of the Holy 165 Fathers of the Fifth Ecumenical Council, Hagia Sophia, Patriarch's house, Downtown Constantinople, 3 dead bishops orthodoxy, Nestorian opinions, 3rd EC, Not condemned 4th EC, Accused of Nestorianism 4th EC by Monophysites, one condemned in 5th EC, 2 had repented so not condemned, Emperor Justinian issued edict the Three Chapters were condemned, but 5th EC convened to resolve issue Church wide, Pope did not participate, excommunicated until agreed, Istria&Aquilea bishops remained Nestorian 100yrs, Origen also for pre-existence human soul condemned, rejection universal resurrection of dead condemned, plus further definition Orthodoxy to preserve integrity definition God and Man without Nestorian Monophysite distortion; Hagia Sophia; Commemoration of the Holy 165 Fathers of the Fifth Ecumenical Council, Commemorated on July 25; Fifth Ecumenical Council (Constantinople II) was held at Constantinople, under the holy Emperor Saint Justinian I (527-565) in the year 553, determine the Orthodoxy of three dead bishops: Theodore of Mopsuetia, Theodoret of Cyrrhus and Ibas of Edessa, had expressed Nestorian opinions in their writings in the time of the Third Ecumenical Council (September 9). three bishops had not been condemned at the Fourth Ecumenical Council (July 16), which condemned the Monophysites, in turn had been accused by the Monophysites of Nestorianism. to deprive the Monophysites of the possibility of accusing the Orthodox of sympathy for Nestorianism, also to dispose the heretical party towards unity with the followers of the Council of Chalcedon, emperor Saint Justinian issued an edict. it “the Three Chapters” (the three deceased bishops) were condemned. since the edict was issued on the emperor’s initiative, since it was not acknowledged by representatives of all the Church (particularly in the West, and in Africa), a dispute arose about the “Three Chapters.” Fifth Ecumenical Council was convened to resolve this dispute. bishops attended this Council. Pope Vigilius, though present in Constantinople, refused to participate in the Council, although he was asked three times to do so by official deputies in the name of the gathered bishops and the Emperor himself. Council opened with Saint Eutychius, Patriarch of Constantinople (552-565, 577-582), presiding. accordance with the imperial edict, the matter of the “Three Chapters” was carefully examined in eight prolonged sessions from May 4 to June 2, 553. was pronounced against the person and teachings of Theodore of Mopsuetia. the case of Theodore and Ibas, the condemnations were confined only to certain of their writings, while they personally had been cleared by the Council of Chalcedon, because of their repentance. they were spared from the anathema. measure was necessary because certain of the proscribed works contained expressions used by the Nestorians to interpret the definitions of the Council of Chalcedon for their own ends. the leniency of the Fathers of the Fifth Ecumenical Council, in a spirit of moderate economy regarding the persons of Bishops Theodore and Ibas, instead embittered the Monophysites against the decisions of the Council. which, the emperor had given the orders to promulgate the Conciliar decisions together with a decree of excommunication against Pope Vigilius, for being like-minded with the heretics. Pope afterwards concurred with the mind of the Fathers, and signed the Conciliar definition. bishops of Istria and all the region of the Aquilea metropolia, however, remained in schism for more than a century. the Council the Fathers likewise examined the errors of presbyter Origen, a renowned Church teacher of the third century. teaching about the pre-existence of the human soul was condemned. heretics, who did not admit the universal resurrection of the dead, were also condemned. pleased the Lord that the Holy Spirit should inspire the Fathers of the Council in a further definition of Orthodoxy preserves the integrity and dignity both of God and of mankind, without the distortion of either that occurs within the Nestorian or Monophysite heresies.

Constantinople, 553 and 787, Pisidia Icon, 6th Century Miracles, 8th C icon confessor
Sozopolis, Pisidia ; Greatmartyr Marina (Margaret) of Antioch in Pisidia, Commemorated July 17 ; Icon of the Mother of God of Pisidia, Commemorated September 3 ; Pisidia Icon of the Mother of God was glorified by miracles in the city of Sozopolis, but its origin is unknown. Saint Germanus, the Patriarch of Constantinople (May 12), mentions “the icon of the All-Pure Virgin Mother of God at Pisidian Sozopolis” in his letters on the veneration of icons which were read at the Seventh Ecumenical Council. He said that “myrrh flowed from the hands,” and described the icon as “ancient.” miracles of the icon date back to the sixth century. One of the miracles was reported by the presbyter Eustathius, who was a contemporary of Patriarch Eutychius (April 6). At Amasea, near Sozopolis, there was a certain married couple, whose children were all stillborn. Grieving over their misfortune, they turned to Patriarch Eutychius for advice. Saint Eutychius prayed and anointed them with holy oil from the Cross of the Lord and from the holy icon of the Mother of God saying, “In the Name of our Lord Jesus Christ.” “Name your child Peter, and he will live,” he said to them. Soon the couple gave birth to a son whom they did indeed name Peter. Later, they had a second son, whom they named John. The people of the city glorified God when they heard of this miracle. about 600 years myrrh flowed from the Pisidian Icon of the Mother of God – Eleusius, a disciple of Saint Theodore the Sykeote (April 22), was a witness to this. A copy of this ancient wonderworking icon was made in Russia in 1608, at Moscow’s Novospassky (New Monastery of the Transfiguration of the Savior) monastery. The Mother of God is depicted with the Divine Infant on Her left arm, and with Her right hand She gives a blessing. St George the Confessor and Bishop of Antioch, in Pisidia, Commemorated on April 19;

Constantinople, 553, Fifth Ecumenical Council, against the Three Chapters (against Nestorianism)
Constantinople, Fifth Ecumenical Council (553), Second Council of Constantinople; Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Catholic Church. is also recognized by the Old Catholics and others. Protestant opinions and recognition of it are varied. Some Protestants, such as Calvinists, recognize the first four councils,[2] whereas Lutherans accept the first six, and most Anglo-Catholics accept all seven. II was convoked by the Byzantine Emperor Justinian I under the presidency of Patriarch Eutychius of Constantinople. was held from 5 May to 2 June 553. Participants were overwhelmingly Eastern bishops—only sixteen Western bishops were present, including nine from Illyricum and seven from Africa, but none from Italy—out of the 152 total.[1][3] main work of the council was to confirm the condemnation issued by edict in 551 by the Emperor Justinian against the Three Chapters. These were the Christological writings and ultimately the person of Theodore of Mopsuestia (died 428), certain writings against Cyril of Alexandria's Twelve Anathemas accepted at the Council of Ephesus, written by Theodoret of Cyrrhus (died c. 466), and a letter written against Cyrillianism and the Ephesian Council by Ibas of Edessa (died 457).[4] purpose of the condemnation was to make plain that the Great Church, which followed a Chalcedonian creed, was firmly opposed to Nestorianism as supported by the Antiochene school which had either assisted Nestorius, the eponymous heresiarch, or had inspired the teaching for which he was anathematized and exiled. The council also condemned the teaching that Mary could not be rightly called the Mother of God (Greek: Theotokos) but only the mother of the man (anthropotokos) or the mother of Christ (Christotokos).[4] hoped that this would contribute to a reunion between the Chalcedonians and monophysites in the eastern provinces of the Empire. Various attempts at reconciliation between these parties within the Byzantine Empire were made by many emperors over the four centuries following the Council of Ephesus, none of them successful. Some attempts at reconciliation, such as this one, the condemnation of the Three Chapters and the unprecedented posthumous anathematization of Theodore—who had once been widely esteemed as a pillar of orthodoxy—causing further schisms and heresies to arise in the process, such as the aforementioned schism of the Three Chapters and the emergent semi-monophysite compromises of monoenergism and monotheletism. These propositions assert, respectively, that Christ possessed no human energy but only a divine function or principle of operation (purposefully formulated in an equivocal and vague manner, and promulgated between 610 and 622 by the Emperor Heraclius under the advice of Patriarch Sergius I of Constantinople) and that Christ possessed no human will but only a divine will, "will" being understood to mean the desires and appetites in accord with the nature (promulgated in 638 by the same and opposed most notably by Maximus the Confessor).[4] St Gregory the Bishop of Agrigentum, Commemorated on November 23 ; St Eutychius the Patriarch of Constantinople, Commemorated on April 6; Venerable Comgall of Bangor, Commemorated on May 10;

Constantinople, 557-634, Modestus, Archbishop, his story important tTie history of Cross, Persian, Byzantine, & Arab control oJ
Armenia, 557-634, Modestus, Archbishop oJerusalem, fSebaste, Armenia (Iris River Source, Kizilirmak River 1), his story important for history, tonsured Mt Sinai, Superior Theodosios tG m Judea, Locum tenens Gov Jerusalem Church 614, because Persians devastated Jerusalem, took The Cross, 90,000 C's killed, Patriarch Zacharias captured, M restored C shrines, incl Lord's tomb, buried Sava's monks, Z returned wCross 630, M permanent partiarch aZ, M dies a97yr old; Sebaste, Armenia ; St Modestus the Archbishop of Jerusalem, Commemorated December 18 ; Modestos (Módestos) was born into a Christian family at Sebásteia in Cappadocia (Asia Minor). toward a strict monastic life from his youth, the Saint was tonsured on Mount Sinai. he became the Superior of the Monastery of Saint Theodosios the Great in Palestine. the year 614, Syria and Palestine were attacked by the the army of the Persian king Chosroes. Christians were killed, and many Christian churches were destroyed. Zachariah of Jerusalem and a multitude of Christians were taken into captivity, with the Cross of the Lord. Modestos was appointed to govern the Jerusalem Church temporarily as locum tenens of the patriarchal kathedra. the help of Patriarch John the Merciful of Alexandria (November 12), Saint Modestos restored the devastated Christian shrines, which was the Lord's Tomb. also buried the murdered monks from the Monastery of Saint Savva the Sanctified. fourteen years, Patriarch Zacharias returned from captivity with the Lord's Cross, after his death, Saint Modestos became the Patriarch of Jerusalem. Modestos reposed at the age of 97 in the year 634. head of Saint Modestós is located in the Athonite Monastery of Simonopetra.

Constantinople, 559-640, Alypius t Stylite Adrianopolis, Paphlagonia, Euphemia monastery vision, pillar t 57 yrs, 14yr igumen
Armenia, 559-640, Alypius the Stylite of Adrianopolis, Paphlagonia, Euphemia vision to build her monastery, done, pillar next to it, 57 yrs, then 14yrs igumen ; Paphlagonia Region; Venerable Alypius the Stylite of Adrianopolis, Commemorated on November 26 ; Alypius the Stylite was born in the city of Adrianopolis in Paphlagonia. mother, a Christian, was widowed early, and she sent her son to be educated by Bishop Theodore. She distributed her substance to the poor, then began to live an ascetic life near the church as a deaconess. Alypius, from his early years, wanted to devote his life to God and yearned for the solitary life, although Bishop Theodore would not give him permission to do so. when Saint Alypius was accompanying his bishop to Constantinople, the holy Martyr Euphemia (September 16) appeared to him in a vision, summoning Saint Alypius to return to Adrianopolis and found a church in her name. contributions offered by believers in Adrianopolis, Saint Alypius did build a church in the name of the holy Martyr Euphemia, on the site of a dilapidated pagan temple infested by legions of devils. the church, under the open sky, the saint erected a pillar over a pagan tomb. fifty-three years Saint Alypius struggled upon the pillar, praying to God and teaching those who came to him. demons which infested the pagan cemetery fell upon the ascetic by night and pelted him with stones. Saint Alypius, wanted nothing to stand in the way of the attacks of the spirits of darkness, then even took down the boards that served him as a roof, protecting him from the rain and wind. In the face of the saint’s conquering steadfastness, the demons forever fled the place, which had been sanctified by his deed of voluntary martyrdom. years before his death, Saint Alypius was no longer able to stand. He was compelled to lie on his side because of the weakness of his legs, and endured grievous sufferings with humble gratitude. the saint’s pillar two monasteries sprang up: a men’s monastery on the one side, and a women’s monastery on the other. Alypius introduced strict monastic rules for both monasteries and he directed both monasteries until his death. Saint Alypius reposed in the year 640, at age 118. The body of the venerable stylite was buried in the church he founded in honor of the holy Martyr Euphemia. The relics of the saint of God healed many of those who came in faith.

Constantinople, 560-604, Gregory Dialogus, Saint, Pope of Rome, Gregorian Mission to Britain, Monolingual to Latin
Byzantine Saint, 560-604, Gregory Dialogus, Pope of Rome; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ;

Constantinople, 560-610, St Theodore the Sykeote, Galatia, Greatmartyr G appearances & leading, Christ said Struggle, &much more
Phrygia, 560-610, St Theodore the Sykeote the Bishop of Anastasiopoli, Galatia (on trade route, Ankara Mouth, Sakarya 4), mothers vision bright star over womb, Greatmartyr George appearances and leading, Christ said Struggle, prayed and rain came, grace upon him, healing, deliverance, complete solitude, 2yrs, 17yr old priest, Chozeba monastic tonsure, returned, bretheren gathered around him, iron cage, cave, power over w animals, healed leprosy, locusts died at service, predicted emperor mauricius, bread each year, became bishop of A, Sabbas Larva, return led by G, poison try, MOG pieces of grain, Eucharist grace, purple light, floating Holy Lamb, sainthood while alive, crosses striking themselves, portent of iconoclasts, repose; Anastasiopolis, Galatia, a military fort on the trade route from Constantinople to Bagdad ; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; Theodore the Sykeote was born in the mid-sixth century in the village of Sykeon, not far from the city of Anastasiopolis (in Galatia, Asia Minor), into a pious family. his mother Maria conceived the saint, she had a vision of a bright star overshadowing her womb. A clairvoyant Elder, whom she consulted, explained that this was the grace of God being poured forth on the infant in her womb. the boy reached the age of six, his mother presented him with a golden belt, since she intended that her son should become a soldier. That night the Holy Great Martyr George (April 23) appeared to her in a dream, and he told her not to consider military service for her son, because the boy was destined to serve God. The saint’s father, Cosmas, had served as a messenger of the emperor Justinian the Great (527-565), and he died at an early age. The boy remained in the care of his mother, and his grandmother Elpis, his aunt Dispenia and his little sister Vlatta also lived with them. school, Saint Theodore displayed great apptitude in his studies, chief of which was an uncommon ability for reasoning and wisdom. He was quiet, mild, he always knew how to calm his comrades, and he did not permit fights or quarrels among them. pious Elder Stephen also lived at his mother’s house. Imitating him, Saint Theodore at the age of eight began to eat only a small morsel of bread in the evening during Great Lent. So that his mother should not force him to take supper with everyone, the boy returned home from school only toward evening, after he had partaken of the Holy Mysteries with Elder Stephen. At the request of his mother, the teacher began to send him home to supper at the end of his lessons. Saint Theodore, however, ran to the church of the Great Martyr George, where the saint appeared to him in the form of a youth, and ushered him into the church. Saint Theodore turned ten, he fell deathly ill. They brought him to the church of Saint John the Baptist and placed him in front of the altar. The boy was healed by two drops of water that fell from the face of the Savior in the dome of the temple. At this time the Great Martyr George began appearing to the boy at night, and also leading him to his own temple to pray until morning. His mother, fearing the dangers of the forest at night, urged her son not to go at night. when the boy had already gone, she angrily followed him to the church, and she dragged him out by the hair and tied him to his bed. But that very night the Great Martyr George appeared to her in a dream, and commanded her not to hinder the child from going to church. Both Elpis and Dispenia had the same vision. The women then understood Saint Theodore’s special calling, and they no longer hindered him. Even his little sister Vlatta began to imitate him. twelve years of age, the saint had a dream in which he saw Christ on the Throne of Glory, Who said to him, “Struggle, Theodore, so that you may obtain a perfect reward in the Kingdom of Heaven.” that time, Saint Theodore began to intensify his labors. He spent both the First Week of Great Lent and the Week of the Veneration of the Cross in complete silence. devil considered how to destroy him. He appeared to the saint in the form of his classmate Gerontius, and urged him to jump off a precipice, but the Great Martyr George saved the boy. time, the boy went into the desert to obtain the blessing of the Elder Glycerius. Then there was a terrible drought throughout the land, and the Elder said, “Child, let us pray to the Lord on bended knee, asking Him to send rain. Then we shall learn whether our prayers are pleasing to the Lord.” The old man and the boy began to pray, and immediately it began to rain. Then the Elder said to Saint Theodore, that the grace of God was upon him, and he blessed him to become a monk when the time came. he was fourteen, Saint Theodore left home and lived near the church of the Great Martyr George. His mother brought him food, but Saint Theodore left everything on the stones by the church, and he ate only a single prosphora each day. Even at such a young age, Saint Theodore was granted the gift of healing. Through his prayers a demon-possessed youth was restored to health. Theodore then fled human glory and he withdrew into complete solitude. Under a large boulder not far from the church of Saint George, he dug a cave and persuaded a certain deacon to cover over the entrance with earth, leaving only a small opening for air. The deacon brought him bread and water and he told no one where the monk had hidden himself. two years Saint Theodore lived in this seclusion and complete quiet. His relatives mourned for the saint, thinking that he had been devoured by wild beasts. deacon finally revealed the secret, since he was afraid that Saint Theodore would perish in the narrow cave, and moreover he pitied the weeping mother. They took Saint Theodore out of the cave barely alive. mother wanted to take her son home and nurse him back to health, but the saint remained near the church of Saint George, and after several days he was completely well. of the youth’s exploits reached the local bishop Theodosius, who ordained him to the diaconate, and later to the holy priesthood, although the saint was only seventeen years old at the time. a certain while Saint Theodore went to venerate the holy places in Jerusalem, and there at the Chozeba Lavra near Jordan, he received monastic tonsure. he returned to his native land, he again continued to live near the church of Saint George. His grandmother Elpis, his sister Vlatta and his mother entered a women’s monastery on the saint’s advice, and his aunt died in a good confession. ascetic life of the young hieromonk attracted to him people seeking salvation. The saint tonsured the youth Epiphanius, and later on a pious woman, healed by the saint from her sickness, brought him her son Philoumenus. Then the virtuous youth John also came to him. Thus brethren gradually gathered around the monk. Theodore continued in his harsh labors. At his request a blacksmith made him an iron cage without a roof, and so narrow that it was scarcely possible to stand. In this cage the monk stood in heavy chains from Holy Pascha until the Nativity of Christ. From the Baptism of the Lord until Holy Pascha he secluded himself in his cave, from which he emerged only for church services on Saturdays and Sundays. Throughout the whole of the forty-day Fast the saint ate only greens, and bread on Saturdays and Sundays. in such manner, he received from the Lord the power over wild animals. Bears and wolves came up to him and took food from his hand. the saint’s prayers, those afflicted with leprosy were healed, and demons were cast out from whole districts. In the nearby village of Magatia, when locusts threatened the crops, people turned to Saint Theodore for help. He sent them to church. After Divine Liturgy, which he served, the villagers returned home and learned that during the service all the locusts had died. the military commander Mauricius was returning to Constantinople by way of Galatia after a Persian war, the monk predicted that he would become emperor. The prediction came true, and the emperor Mauricius (582-602) fulfilled the saint’s request: he sent bread to the monastery each year for the multitude of people being fed there. small temple of Saint George could not accommodate all those who wanted to pray in it. Then through the efforts of the saint a beautiful new church was built. During this while the Bishop of Anastasiopolis happened to die. The people of the city requested Metropolitan Paul of Ancyra to install Saint Theodore as their bishop. that the saint would not resist, the messengers of the Metropolitan and the people of Anastasiopolis dragged him out of his cell by force and carried him into the city. bishop, Saint Theodore toiled much for the welfare of the Church, but his soul yearned for solitary communion with God. After several years he went to venerate the holy places in Jerusalem. And there, concealing his identity, he settled at the Lavra of Saint Savva, where he lived in solitude from the Nativity of Christ until Pascha. Then the Great Martyr George led him to return to Anastasiopolis. enemies tried to poison the saint, but the Mother of God gave him three small pieces of grain. The saint ate them and remained unharmed. Saint Theodore felt weighed down with the burden of being a bishop and he asked Patriarch Cyriacus of Constantinople (595-606) for a release to return to his own monastery and celebrate the services there. ’s sanctity was so evident that when he celebrated the Eucharist, the grace of the Holy Spirit appeared as a radiant purple light, overshadowing the Holy Gifts. One time, when the saint elevated the discus with the holy Lamb and proclaimed “Holy things are for the holy,” the holy Lamb floated up in the air, and then settled again upon the discus. Orthodox Church venerated Saint Theodore as a saint, even while he was still alive. one of the cities of Galatia, a terrible event occurred: during a church procession the wooden crosses being carried began to strike each other by themselves, with the result that Patriarch Thomas (607-610, March 21) summoned Saint Theodore, asking him the meaning of this terrible portent. Having the gift of foresight, Saint Theodore explained that this indicated coming misfortunes for the Church of God (he was prophetically indicating the future heresy of the Iconoclasts). In his grief the holy Patriarch Thomas begged the saint to pray that he would soon die, so that he would not witness the coming woe. the year 610 the holy Patriarch Thomas reposed, having asked the blessing of Saint Theodore. Saint Theodore also departed to the Lord.

Constantinople, 565, Acacius of Mount Sinai - Horeb in Egypt, Acacius, are you dead, no f, how possible obedient to die
Egypt, 565, Acacius of Mount Sinai - Horeb in Egypt, Acacius, are you dead? No, Father, how is it possible for an obedient man to die?; Mount Sinai - Horeb in Egypt, Saint Helena, Constantine's Mother made a mistake as to the location of the Desert of Sin and therefor Sinai and Mount Horeb. She put Horeb in Egypt and not in Midian. Many miracles still happened in this mistaken location; Venerable Acacius of Sinai, who is mentioned in the Ladder, Commemorated on November 29 ; Acacius of Sinai lived during the sixth century and was a novice at a certain monastery in Asia. humble monk distinguished himself by his patient and unquestioning obedience to his Elder, a harsh and dissolute man. He forced his disciple to toil excessively, starved him with hunger, and beat him without mercy. such treatment, Saint Acacius meekly endured the affliction and thanked God for everything. Saint Acacius died after suffering these torments for nine years. days after Acacius was buried, his Elder told another Elder about the death of his disciple. second Elder did not believe that the young monk was dead. They went to the grave of Acacius and the second Elder called out: “Brother Acacius, are you dead?” From the grave a voice replied, “No, Father, how is it possible for an obedient man to die?” The startled Elder of Saint Acacius fell down with tears before the grave, asking forgiveness of his disciple. this he repented, constantly saying to the Fathers, “I have committed murder.” He lived in a cell near the grave of Saint Acacius, and he ended his life in prayer and in meekness. Saint John Climacus (March 30) mentions Saint Acacius in The Ladder (Step 4:110) as an example of endurance and obedience, and of the rewards for these virtues. Saint Acacius is also commemorated on July 7.

Constantinople, 565, Zosima Bishop oBabylon Fortress, Egypt, Babyln prophecy, Alexandria errand, Bishop oB tOld age, returned tS
Egypt, 565, Zosima Bishop oBabylon Fortress, Egypt (Nile River & Pharonic Canal to Red Sea), fCilicia, Lebanon&Sinai Monastery 565, Babylon prophecy, Alexandria errand, Bishop oB into old age, returned tSinai; Babylon Fortress, Egypt; Venerable Father Zosima, Bishop of Babylon, Commemorated on June 4; Zosima, Bishop of Babylon, was born in Cilicia (Asia Minor). still a youth he left the world and settled on Mount Sinai, later he withdrew to a more solitary place in Lebanon. time he encountered an elderly ascetic, who foretold that he would be bishop in Babylon. Zosima returned to Sinai, he was sent on an errand to Alexandria. Patriarch of Alexandria made him Bishop of Babylon, and into old age he wisely guided his flock. the approach of death, he returned to Sinai and peacefully fell asleep in the Lord (5th century). St Zosimus of Cilicia the Bishop of Babylon in Egypt, Commemorated on June 4; Zosimus as above

Byzantium, 565-574, Emperor, Justin II, Younger, lost Italy, war w Sassanid Empire, mental breakdown
Byzantine Emperor, 565-574, Justin II, the Younger; II or Justin the Younger (c. 520 – 5 October 578) was Eastern Roman Emperor from 565 to 574. He was the nephew of Justinian I and the husband of Sophia, the niece of the Empress Theodora, and was therefore a member of the Justinian Dynasty. reign was marked by war with the Sassanid Empire, and the loss of the greater part of Italy. He presented the Cross of Justin II to Saint Peter's, Rome. Venerable Hesychius of Mt. Horeb, Commemorated on October 3 ; St Gregory the Bishop of Agrigentum, Commemorated on November 23; St Dometian the Bishop of Melitene, Commemorated on January 10; Venerable Theodulus, son of the Venerable Nilus of Sinai, Commemorated on January 14; St Isaac the Syrian the Bishop of Nineveh, Commemorated on January 28; Venerable Barsanuphius the Great, Commemorated on February 6 ; St James the Faster of Phoenicia, Syria, Commemorated on March 4; Saint Anastasia the Patrician of Alexandria, Commemorated on March 10; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; St Isidore the Bishop of Seville, Commemorated on April 4 ; St Eutychius the Patriarch of Constantinople, Commemorated on April 6 ; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; Venerable Abba Dorotheus of Palestine, Commemorated on June 5;

Constantinople, 565-577, John Scholasticus, Patriarch oConstantinople, from Antioch, Syria, Law & Hymn writer
Syria, 565-577, John Scholasticus, Patriarch of Constantinople, from Antioch, Syria (Orontes River 7), studied law, ordained priest, bishop, patriarch oC, writer, Church Rules, Church related Civil Laws, Church Admin Law Cannon, Cherubic Hymn, Of Thy Mystical Supper Antioch (Orontes River 7); Saint John “Scholasticus”, Patriarch of Constantinople, Commemorated on February 21; John Scholasticus, Patriarch of Constantinople, was born in Sirimion near Antioch, and studied law. was ordained a priest because of his great holiness and piety. he was elevated to the patriarchal throne, where he spent the years 565 to 577. still a presbyter, he compiled a collection of Church Rules in Fifty Chapters, later during his time as patriarch he made a Codex of civil laws relating to the Church. these collections was compiled the Nomocanon (i.e. “Law-canon”), used in church administration. John also composed the “Cherubic Hymn”, and “Of Thy Mystical Supper.”

Constantinople, 565-601, Dometian, Bishop oMelitene, Armenia, zealous fFaith, strong word&deed, giving, miracles before&after d
Armenia, 565-601, Dometian, Bishop oMelitene, Armenia (Intersection Roads from Ephesus and Euphrates River 2), time Justin II, married widowed, monk, Bishop a30, wise zealous fFaith, strong word&deed, famous pastor, Govt commissions iPersia for Greeks, distributed his rich gifts tPoor, miracles before&after death; Malatya; Saint Dometian, Bishop of Melitene, Commemorated on January 10; Dometian, Bishop of Melitene, born and lived during the sixth century, in the time of the emperor Justin the Younger. was married but was widowed, and thereafter he became a monk and lived a strict and holy life. thirty years of age he was chosen bishop of the city of Melitene (in Armenia). and zealous in questions of faith, strong in word and deed, Saint Dometian quickly gained fame as a good and dedicated pastor. than once he carried out government commissions in Persia to avoid conflict with the Greeks. by all, Saint Dometian often received rich gifts, which he distributed to the poor. during his life and after his death in 601, Saint Dometian was glorified by God with miracles.

Constantinople, 567-608, Daniel oScetis, Egypt, killed wEscaping, conscience nResolved bPatriarchs, begged execution, acquitted
Egypt, 550 6th Century, Daniel oScetis, Egyptian Desert, monk as young boy, barbarian prisoner, bought by Christian, recapturedd, killed captor wEscaping, rtSketis, conscience burden, confessed to Alexandria Patriarch Roman Pope other patriarchs Constantinople Antioch Jerusalem but all no peace or penance, so he surrendered as murderer begged to be executed, into prison, trial gpvernor said go your way, Daniel resolved care for Lepers, renouned and mentioned in many saints stories, Anastasia, Mark the Fool, despised Ermopoleos Monastery nun, Thomais killed by her father-in-Law, Eulogios the Hospitable, Andronikos, Athanasia, and Douda; Scetis ; Venerable Daniel of Sketis, Commemorated on June 7; Daniel lived in the sixth century, becoming a monk at Sketis when he was a young boy. was taken prisoner when Sketis was attacked by barbarians, who held him captive for two years. Daniel was was bought by a devout Christian, but then he was recaptured. six months, while attempting to escape, he struck one of his captors with a stone and killed him, and then he made his escape and returned to Sketis. sin of murder was a heavy burden on his conscience. about what he ought to do, he went to Patriarch Timothy of Alexandria, and asked for his advice. Patriarch heard his Confession, but did not give him a penance. his conscience continued to trouble him, and he went to Rome to see the Pope. Pope gave him the same reply as the Patriarch had done. Abba Daniel visited the other Patriarchs in turn, going to Constantinople, Antioch and Jerusalem, confessing to each of them and asking for advice. found no peace, however. So he returned home to Alexandria and surrendered himself to the civil authorities as a murderer, was thrown into prison. his trial before the governor, Daniel told him all that had happened, and begged to be executed, so that his soul might be saved from the eternal fire. The governor was astonished by his story, and said to him, "Go your way, Father, and pray to God for me, and I wish you had killed seven more!" dissatisfied with this, Daniel resolved to take a leper into his cell and care for him until he died, and then he would find another. He did as he had resolved, and in this way brought peace to his conscience. as Abba Daniel and Abba Ammon were walking together, Abba Ammon said, "When will we sit in our own cell, Father?" Abba Daniel replied, "Who can separate us from God? God is in the cell, and God is also outside of it." became so renowned for his virtues that he was named Igoumen of Sketis and he was revered throughout Egypt as "a new Abraham, and the host of Christ." visited Saint Anastasia the Patrician (March 10) on the day of her death. She had disguised herself as a eunuch and lived in a men's monastery eighteen miles from Sketis. Daniel discovered that she was a woman when he prepared her body for burial. Daniel encountered saints who wished to remain hidden, such as the Mark the Fool of Alexandria, the nun at the Ermopoleos Monastery of Abba Jeremiah. She feigned drunkenness, earning the contempt of the other nuns. Daniel and his disciple sought shelter in the monastery, at night they saw that nun lifting her arms to Heaven, weeping copiously, and making prostrations. following night they had the Igoumeness watch with them so she could see how that despised nun spent her nights. her holy life became known, she left the monastery so that she would not be praised by the other nuns. Daniel is also mentioned in the Life of Saint Thomais, who was killed by her father-in-law because she wished to preserve her chastity (April 13 in Slavic usage, April 14 in Greek usage), in the Life of Saint Eulogios the Hospitable (April 27), the Life of Saints Andronikos and Athanasia (October 9), well as in the Life of Abba Doula.

Constantinople, 569-600, Leander oSeville, rich&royal, Byzantine Visigoth, yBishop, Visigoth Spain tOrthodoxy, great story
Spain and Portugal, 569-600, Leander oSeville, Spain (Guadalquivir River 2) rich&royal, Byzantine Visigoth, young Bishop, founded theological school for Orthodoxy&Science, barbaric kingdom, orthodox persecuton, Orthodox cousin Hermenegild king Levegild's son strangled by him 586, L tConstantinople&befriends gregory diaglos, Lev converts w ill, begs Lea bring new king Rekared to faith, inspired writings, Lea's bro suceeds him as bishop, Lea's sister founder 40 monasteries, Igumenes; Seville; Saint Leander of Seville, Commemorated on February 27; Leander, the Bishop of Seville, teacher of the Church, and enlightener of Spain, lived in the VI century, was the scion of an aristocratic family. father Severian was a duke and belonged to an illustrious Byzantine clan, his mother was the eldest daughter of the Visigoth King Levigid, who reigned in Seville, the capital of the Visigoth Kingdom. a young age he entered a monastery, and was distinguished for his education and virtues. Therefore, the Church made him a Bishop in the year 579. founded a theological school with the aim of spreading Orthodoxy, also for cultivating the sciences and the arts in general, for the people of that barbaric kingdom. two royal children Hermenegὶld and Rekared, his nephews on his mother's side, were among the disciples of Saint Leander. was raised in the wellsprings of Orthodoxy. His faith in the Church was strengthened, thanks to his pious wife Ingard, the daughter of Sigebert, the King of the Franks. his father transferred his capital to Toledo, he chose Seville as his home when a persecution of the Orthodox broke out. heretic Levegild came into conflict with the Orthodox son of Hermenegild. was the intensification of the persecution and the fury of the heretics, as it has been written, that it did not leave anyone free anywhere. men, and the land itself, lost their former fertility. heretical king besieged Seville and threw his son into a dark prison, where he strangled him on the Feast of Pascha in 586. this time, shortly before he was exiled along with other confessors of Orthodoxy, Saint Leander fled to Constantinople seeking the Emperor's help. was there that he met Saint Gregory Dialogus (March 12) and was united to him by strong ties of friendship. the persecution of the Orthodox reached its peak, King Levegild, afflicted with a fatal illness, changed his attitude, inviting Saint Leander to his deathbed and after he repented, he begged him to bring his successor Rekarὲd to the true Orthodox Faith. new king, who heeded his former teacher, was converted and immediately undertook to convene the Third Council of Toledo, where he read to everyone the confessions of faith and the decisions of the Ecumenical Synod of Nicaea, and announced that the united peoples of the Goths and Suevians were returning to the unity of the Church. Leander, who presided at the Council of Toledo, then decided to devote the remainder of his life to instructing his flock, first by his own example, and also through his inspired writings. also prepared his brother, Saint Isidore, to succeed him as Bishop of Seville, and the Church of Spain. even helped his sister, Saint Florentia, to become the founder and Igoumeness of forty monasteries and thousands of nuns, composing for them a monastic Typikon which was called "The Canons of Saint Leander." also organized the Divine Services of the Church of Spain, which were called "Mozarabic." Holy Bishop of Seville, after enduring many adversities and trials, surrendered his holy soul to the Lord on February 27, 600 (or 601). His scroll reads: "The Orthodox Faith defined by the Council of Nicea is the weapon of the Church against the thorns of heresy."

Byzantium, 574-582, Emperor, Tiberius II Constantine, adopted son, before breakdown,
Byzantine Emperor, 574-582, Tiberius II Constantine ; II Constantine (520 – 14 August 582) was Eastern Roman emperor from 574 to 582. rose to power in 574 when Justin II, prior to a mental breakdown, proclaimed Tiberius Caesar and adopted him as his own son. In 578, Justin II, before he died, gave him the title of Augustus, under which title he reigned until his death on 14 August 582. Venerable Hesychius of Mt. Horeb, Commemorated on October 3 ; Restoration of the Temple of the 40 Martyrs, Commemorated on August 9; Venerable Pimen of Palestine, Commemorated August 27 ; St Dometian the Bishop of Melitene, Commemorated on January 10; St Isaac the Syrian the Bishop of Nineveh, Commemorated on January 28; Venerable Barsanuphius the Great, Commemorated on February 6 ; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; Venerable Dositheus of Palestine, the Disciple of the Venerable Abba Dorotheus, Commemorated on February 19; 440 Martyrs slain by the Lombards in Sicily, Commemorated on March 2; St James the Faster of Phoenicia, Syria, Commemorated on March 4; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; St Isidore the Bishop of Seville, Commemorated on April 4 ; St Eutychius the Patriarch of Constantinople, Commemorated on April 6 ; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24;

Constantinople, 579, 440 Martyrs slain by the Lombards in Sicily, Southern Italy, including Sanctulus and Hospicius
Sicily, 579, 440 Martyrs slain by the Lombards in Sicily, Southern Italy, including Sanctulus and Hospicius; Sicily; 440 Martyrs slain by the Lombards in Sicily, Commemorated on March 2; Martyrs Slain by the Lombards in Sicily refused to participate in idol worship and were massacred by the Lombards (a Germanic tribe) in the year 579. those who perished, the names of the presbyter Sanctulus and the hermit Hospicius have been preserved. Gregory Dialogus (March 12) has written of them.

Constantinople, 579-608, Eulogius, Patriarch of Alexandria and Antioch
Byzantine Patriarch, 580-608, Eulogius of Alexandria; St Eulogius the Archbishop of Alexandria, Commemorated on February 13;

Constantinople, 579-608, St Eulogius of Alexandria, Egypt, anti - Monophysitism Novatian Nestorian Eutyches, voice of truth
Egypt, 579-608, St Eulogius the Archbishop of Alexandria, Goshen, Egypt, enlightened, first at Antioch, 579 at A, Orthodox two natures theology, anti Monophysitism, friend of Pope Gregory the Great, anti Novatian, vindicated hypostatic union, anti Nestorian and Eutyches, voice of truth; of Alexandria was Greek Patriarch of that see from about 580 to 608. He is regarded as a saint, with a feast day of September 13. was first igumen of the monastery of the Mother of God in Antioch.[1] He was a successful combatant of various phases of Monophysitism.[2] He was a warm friend of Pope Gregory the Great, who corresponded with him, and received from that pope many flattering expressions of esteem and admiration.[3][4] refuted the Novatians, some communities of which ancient sect still existed in his diocese, and vindicated the hypostatic union of the two natures in Christ, against both Nestorius and Eutyches. Cardinal Baronius says that Gregory wished Eulogius to survive him, recognizing in him the voice of truth.[2] has been said that he restored for a brief period to the Church of Alexandria life and youthful vigour.[3] the above works and a commentary against various sects of Monophysites (Severans, Theodosians, Cainites and Acephali) he left eleven discourses in defence of Pope Leo I and the Council of Chalcedon, also a work against the Agnoetae, submitted by him before publication to Pope Gregory I, who after some observations authorized it unchanged. With exception of one sermon and a few fragments, all the writings of Eulogius have perished.[3] Alexandria; St Eulogius the Archbishop of Alexandria, Commemorated February 13 ; Eulogius, Patriarch of Alexandria, was one of the enlightened hierarchs of the sixth century. At first he was igumen of the monastery of the Mother of God in Antioch, and then in 579 he was chosen as Patriarch of Alexandria, where he served for twenty-seven years. his life, the saint struggled vigorously against heresies. He was also a friend of Saint Gregory Dialogus (March 12), and some of their correspondence has been preserved. Eulogius died in 607 or 608. Saint Photius quotes from his writings, which reveal an Orthodox theology of the two natures of our Lord Jesus Christ. Only one of his sermons, for Palm Sunday, has survived in complete form.

Byzantium, 582-602, Emperor, Mauricius, Orthodox, successful, Persia, Lombards, Danube
Byzantine Emperor 582-602, Mauricius ; Venerable Pimen of Palestine, Commemorated August 27 ; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; JOHN MOTT, EVANGELIST AND ECUMENICAL PIONEER, 3 October 1955; St Eustolia of Constantinople, Commemorated on November 9; St Sopatra of Constantinople, Commemorated on November 9; Venerable George the Chozebite, Abbot, Commemorated on January 8; St Dometian the Bishop of Melitene, Commemorated on January 10; St Maximus the Confessor, Commemorated on January 21 ; Venerable Barsanuphius the Great, Commemorated on February 6 ; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; Venerable Dositheus of Palestine, the Disciple of the Venerable Abba Dorotheus, Commemorated on February 19; St Stephen of Constantinople, Commemorated on February 27 ; St James the Faster of Phoenicia, Syria, Commemorated on March 4; St Sophronius the Patriarch of Jerusalem, Commemorated on March 11; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; St Thomas the Patriarch of Constantinople, Commemorated on March 21; Venerable John Climacus of Sinai, Author of "œthe Ladder"Â, Commemorated on March 30; St Isidore the Bishop of Seville, Commemorated on April 4 ; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; Venerable Vitalius of Gaza, Commemorated on April 22 ; St Pausicacus the Bishop of Synnada, Commemorated on May 13 ; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; COLUMBA, ABBOT OF IONA AND MISSIONARY (9 JUNE 597);

Byzantium, 582-602, Emperor, Maurice, Orthodox, successful, with Chores II, Killed by Phocus
Byzantine Emperor 582-602, Mauricius ; Venerable Pimen of Palestine, Commemorated August 27 ; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; JOHN MOTT, EVANGELIST AND ECUMENICAL PIONEER, 3 October 1955; St Eustolia of Constantinople, Commemorated on November 9; St Sopatra of Constantinople, Commemorated on November 9; Venerable George the Chozebite, Abbot, Commemorated on January 8; St Dometian the Bishop of Melitene, Commemorated on January 10; St Maximus the Confessor, Commemorated on January 21 ; Venerable Barsanuphius the Great, Commemorated on February 6 ; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; Venerable Dositheus of Palestine, the Disciple of the Venerable Abba Dorotheus, Commemorated on February 19; St Stephen of Constantinople, Commemorated on February 27 ; St James the Faster of Phoenicia, Syria, Commemorated on March 4; St Sophronius the Patriarch of Jerusalem, Commemorated on March 11; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; St Thomas the Patriarch of Constantinople, Commemorated on March 21; Venerable John Climacus of Sinai, Author of œthe LadderÂ, Commemorated on March 30; St Isidore the Bishop of Seville, Commemorated on April 4 ; St Theodore the Sykeote the Bishop of Anastasiopolis, Commemorated on April 22; Venerable Vitalius of Gaza, Commemorated on April 22 ; St Pausicacus the Bishop of Synnada, Commemorated on May 13 ; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; COLUMBA, ABBOT OF IONA AND MISSIONARY (9 JUNE 597);

Constantinople, 582-625. Sopatra, Emperor Maurice's Daigjter, Orthodox, Monastic, built Monastery iPalace building, strict rule
Constantinople, 582-625. Sopatra, Emperor Maurice's Daigjter, Orthodox, Monastic, built Monastery in Palace building, with strict rule; Byzantine Emperor 582-602, Mauricius ; St Sopatra of Constantinople, Commemorated on November 9; Sopatra of Constantinople was the daughter of the emperor Mauricius (582-602). was inclined towards monasticism, and met Saint Eustolia in the church of the Most Holy Theotokos at Blachernae. speaking with the saint, Sopatra finally decided to leave the world and submit her will to her guide, Saint Eustolia. transformed the palace building, which her father had given her, into a monastery known for its strict monastic Rule. Sopatra died in the year 625.

Constantinople, 582-595, John IV the Faster, Patriarch, by example he taught restraint of desires, and self control
Constantinople Patriarch, 582-595, John IV the Faster ; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; Holy Father John was born in Constantinople, the Queen of Cities. At first he worked as a goldsmith, and everyone expected him to continue in that occupation. From his youth, however, he was inclined toward the monastic life. He also possessed a rare gift for continence and a natural love for fasting, and thus he was known as “the Faster.” of his reputation for virtue, he was ordained as a deacon by Patriarch John III, and later he received the grace of the priesthood. Saint John was found worthy to behold a vision which showed that he would become be a worthy recipient of God’s grace, for the spiritual enlightenment of his flock. He read the Holy Scriptures and other ecclesiastical books every day, thereby enriching his knowledge. when he was a young man, John was walking with Eusebius, an old monk from Palestine. Suddenly, a bodiless voice spoke to Eusebius: “Abba, do not walk to the right of the great John.” It was the voice of God, foretelling the great service to which John would shortly be called. the death of Patriarch Eutychius, Saint John was chosen to succeed him. He did not want to accept the office, but he was frightened by a heavenly vision, and so he consented. the example of his own life he taught all believers to restrain their capricious desires and to control themselves. The hierarch was unable to abide his flock’s blatant disregard for the institutions of the Church. the citizens of Constantinople decided to give in to their passions by attending a horse show in the Hippodrome on eve of the Feast of Pentecost, the hierarch fell on his knees before God and fervently prayed that the Lord would thwart their impious intention. As soon as the people began to make their way to the Hippodrome, a terrible storm arose with thunder, rain and hailstones so that everyone dispersed in fear and came to realize the inappropriateness of such entertainment. John was Patriarch of Constantinople from 582 - 595, and was the first to use the title “Ecumenical Patriarch.” was a great faster, intercessor and wonderworker right up to the time of his death. Distinguished for his abstinence and prayer, Saint John had such a love for the poor that he refused them nothing from his estate. After his death, his only personal possessions were found to be a wooden spoon, a linen shirt and an old garment. His writings on repentance and Confession are well known. a virtuous life of piety, during which he performed many miracles, Saint John reposed on September 2, 595. His grace-filled relics were entombed in the Church of the Holy Apostles. Saint John is also commemorated on August 30. Saint John, Patriarch of Constantinople, Commemorated on August 30; John IV the Faster, Patriarch of Constantinople (582-595), is famed in the Orthodox Church as the compiler of a penitential Nomokanon (i.e. rule for penances), which has come down to us in several distinct versions, but their foundation is one and the same. These are instructions for priests on how to hear the confession of secret sins, whether these sins have been committed, or are merely sins of intention. Church rules address the manner and duration of public penances which were established for obvious and manifest sinners. But it was necessary to adapt these rules for the secret confession of things which were not evident. Saint John the Faster issued his penitential Nomokanon (or “Canonaria”), so that the confession of secret sins, unknown to the world, bore witness to the good disposition of the sinner and of his conscience in being reconciled to God, and so the saint reduced the penances of the ancient Fathers by half or more. the other hand, he set more exactly the character of the penances: severe fasting, daily performance of a set number of prostrations to the ground, the distribution of alms, etc. The length of penance is determined by the priest. The main purpose of the Nomocanon compiled by the holy Patriarch consists in assigning penances, not simply according to the seriousness of the sins, but according to the degree of repentance and the spiritual state of the person who confesses. the Greeks, and later in the Russian Church, the rules of Saint John the Faster are honored on a level “with other saintly rules,” and the Nomocanons of his book are accounted “applicable for all the Orthodox Church.” Saint Νikόdēmos of the Holy Mountain (July 14) included him in the Manual for Confession (Exomologitarion), first published in 1794, and in the Rudder (Pedalion), published in 1800. first Slavonic translation was done quite possibly by Saint Methodius, Equal of the Apostles, at the same time as he produced the Nomocanon in 50 Titles of the holy Patriarch John Scholastikos, whose successor on the throne of Constantinople was Saint John the Faster. This ancient translation was preserved in Rus in the “Ustiug Rudder” of the thirteenth century, which was published in 1902. the sixteenth century in the Russian Church the Nomocanon of Saint John the Faster was circulated in another redaction, compiled by the monks and clergy of Mount Athos. In this form it was repeatedly published at the Kiev Caves Lavra (in 1620, 1624, and 1629). Moscow, the Penitential Nomokanon was published in the form of a supplement to the Trebnik (Book of Needs): under Patriarch Joasaph in 1639, under Patriarch Joseph in 1651, and under Patriarch Nikon in 1658. The last edition since that time is that printed in the Great Book of Needs. A scholarly edition of the Nomocanon with parallel Greek and Slavonic texts and with detailed historical and canonical commentary was published by A. S. Pavlov (Moscow, 1897). John is also commemorated on September 2.

Constantinople, 582-595, John IV the Faster, his rule oPenances for priests, how to hear confession oSecret Sins
Constantinople, 582-595, John IV the Faster, author rule oPenances for priests, how to hear confession oSecret Sins, reduced penances by half, clarified the character of the penances, severe fasting, daily prostrations, distribution of alms, etc, according degree of repentence &spiritual state, rules honored throughout Church, Kikodemos of Athos, Methodius' Slavs, John Scholastikos oConstantinople, Kiev Caves, Moscow Book of Needs 1639-58, Scholarly edition Moscow 1897 ; Constantinople Patriarch, 582-595, John IV the Faster ; Saint John, Patriarch of Constantinople, Commemorated on August 30; John IV the Faster, Patriarch of Constantinople (582-595), is famed in the Orthodox Church as the compiler of a penitential Nomokanon (i.e. rule for penances), which has come down to us in several distinct versions, but their foundation is one and the same. are instructions for priests on how to hear the confession of secret sins, whether these sins have been committed, or are merely sins of intention. Church rules address the manner and duration of public penances which were established for obvious and manifest sinners. it was necessary to adapt these rules for the secret confession of things which were not evident. John the Faster issued his penitential Nomokanon (or “Canonaria”), that the confession of secret sins, unknown to the world, bore witness to the good disposition of the sinner of his conscience in being reconciled to God, so the saint reduced the penances of the ancient Fathers by half or more. the other hand, he set more exactly the character of the penances: severe fasting, daily performance of a set number of prostrations to the ground, the distribution of alms, etc. length of penance is determined by the priest. main purpose of the Nomocanon compiled by the holy Patriarch consists in assigning penances, simply according to the seriousness of the sins, according to the degree of repentance the spiritual state of the person who confesses. the Greeks, and later in the Russian Church, the rules of Saint John the Faster are honored on a level “with other saintly rules,” the Nomocanons of his book are accounted “applicable for all the Orthodox Church.” Νikόdēmos of the Holy Mountain (July 14) included him in the Manual for Confession (Exomologitarion), first published in 1794, and in the Rudder (Pedalion), published in 1800. first Slavonic translation was done quite possibly by Saint Methodius, Equal of the Apostles, the same time as he produced the Nomocanon in 50 Titles of the holy Patriarch John Scholastikos, whose successor on the throne of Constantinople was Saint John the Faster. ancient translation was preserved in Rus in the “Ustiug Rudder” of the thirteenth century, which was published in 1902. the sixteenth century in the Russian Church the Nomocanon of Saint John the Faster was circulated in another redaction, compiled by the monks and clergy of Mount Athos. this form it was repeatedly published at the Kiev Caves Lavra (in 1620, 1624, and 1629). Moscow, the Penitential Nomokanon was published in the form of a supplement to the Trebnik (Book of Needs): Patriarch Joasaph in 1639, under Patriarch Joseph in 1651, and under Patriarch Nikon in 1658. last edition since that time is that printed in the Great Book of Needs. scholarly edition of the Nomocanon with parallel Greek and Slavonic texts and with detailed historical and canonical commentary was published by A. S. Pavlov (Moscow, 1897). John is also commemorated on September 2. St John the Faster the Patriarch of Constantinople, Commemorated on September 2; Holy Father John was born in Constantinople, the Queen of Cities. At first he worked as a goldsmith, and everyone expected him to continue in that occupation. From his youth, however, he was inclined toward the monastic life. He also possessed a rare gift for continence and a natural love for fasting, and thus he was known as “the Faster.” of his reputation for virtue, he was ordained as a deacon by Patriarch John III, and later he received the grace of the priesthood. Saint John was found worthy to behold a vision which showed that he would become be a worthy recipient of God’s grace, for the spiritual enlightenment of his flock. He read the Holy Scriptures and other ecclesiastical books every day, thereby enriching his knowledge. when he was a young man, John was walking with Eusebius, an old monk from Palestine. Suddenly, a bodiless voice spoke to Eusebius: “Abba, do not walk to the right of the great John.” It was the voice of God, foretelling the great service to which John would shortly be called. the death of Patriarch Eutychius, Saint John was chosen to succeed him. He did not want to accept the office, but he was frightened by a heavenly vision, and so he consented. the example of his own life he taught all believers to restrain their capricious desires and to control themselves. The hierarch was unable to abide his flock’s blatant disregard for the institutions of the Church. the citizens of Constantinople decided to give in to their passions by attending a horse show in the Hippodrome on eve of the Feast of Pentecost, the hierarch fell on his knees before God and fervently prayed that the Lord would thwart their impious intention. As soon as the people began to make their way to the Hippodrome, a terrible storm arose with thunder, rain and hailstones so that everyone dispersed in fear and came to realize the inappropriateness of such entertainment. John was Patriarch of Constantinople from 582 - 595, and was the first to use the title “Ecumenical Patriarch.” was a great faster, intercessor and wonderworker right up to the time of his death. Distinguished for his abstinence and prayer, Saint John had such a love for the poor that he refused them nothing from his estate. After his death, his only personal possessions were found to be a wooden spoon, a linen shirt and an old garment. His writings on repentance and Confession are well known. a virtuous life of piety, during which he performed many miracles, Saint John reposed on September 2, 595. His grace-filled relics were entombed in the Church of the Holy Apostles. Saint John is also commemorated on August 30.

Constantinople, 590-604, Gregory the Great, declared oecumenical (exclusive) popes the Antichrist
Roman Pope, 590-604, Gregory I, Gregory Dialogus, Byzantine Saint; Byzantine Saint, 560-604, Gregory Dialogus, Pope of Rome; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; AUGUSTINE OF CANTERBURY, BISHOP AND MISSIONARY (26 MAY 605);

Constantinople, 590-604, Gregory I, Roman Pope, Gregory Dialogus, the Great, monolingual during his time
Roman Pope, 590-604, Gregory I, Gregory Dialogus, Byzantine Saint; Byzantine Saint, 560-604, Gregory Dialogus, Pope of Rome; St Eulogius the Archbishop of Alexandria, Commemorated on February 13; GREGORY THE GREAT, BISHOP AND DOCTOR (12 MAR 604) ; St Gregory Dialogus, the Pope of Rome, Commemorated on March 12; AUGUSTINE OF CANTERBURY, BISHOP AND MISSIONARY (26 MAY 605);

Constantinople, 595-606, Cyriacus II, Patriarch, used term oecumenical bishop, meaning exclusive
Constantinople Patriarch, 595-606, Cyriacus II of Constantinople; (? – 29 October 606) was the thirtieth Ecumenical Patriarch of Constantinople (595–606). He was previously presbyter and steward, oikonomos, of the great church at Constantinople (Chronicon Paschale, p. 378). Gregory the Great received the legates bearing the synodal letters which announced his consecration, partly from a desire not to disturb the peace of the church, and partly from the personal respect which he entertained for Cyriac; but in his reply he warned him against the sin of causing divisions in the church, clearly alluding to the use of the term oecumenical bishop, which Gregory interpreted as meaning "universal" or even "exclusive" bishop (Gregory, Ep. lib. vii. 4, Patrologia Latina lxxvii. 853). The personal feelings of Gregory towards Cyriac appear most friendly. did not attend to Gregory's entreaties that he abstain from using the title, for Gregory wrote afterwards both to him and to the emperor Maurice, declaring that he could not allow his legates to remain in communion with Cyriac as long as he retained it. In the latter of these letters he compares the assumption of the title to the sin of Antichrist, since both exhibit a spirit of lawless pride. "Quisquis se universalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit" (whosoever calls himself universal priest, or desires to be called so, is the forerunner of the Antichrist) (Gregory Ep. 28, 30). In a letter to Anastasius I of Antioch, who had written to him to remonstrate against disturbing the peace of the church, Gregory defends his conduct on the ground of the injury which Cyriac had done to all other patriarchs by the assumption of the title, and reminds Anastasius that not only heretics but heresiarchs had before this been patriarchs of Constantinople. He also deprecates the use of the term on more general grounds (Ep. 24). In spite of all this Cyriacus was firm in his retention of the title, and appears to have summoned, or to have meditated summoning, a council to authorize its use. For in 599 Gregory wrote to Eusebius of Thessalonica and some other bishops, stating that he had heard they were about to be summoned to a council at Constantinople, and most urgently entreating them to yield neither to force nor to persuasion, but to be steadfast in their refusal to recognize the offensive title (ib. lib. ix. 68 in Patr. Lat.). appears to have shared in that unpopularity of the emperor Maurice which caused his deposition and death (Theophanes Chronicle, A.M. 6094; Niceph. Callis. H. E. xviii. 40; Theophylact. Hist. viii. 9). still, however, had influence enough to exact from Phocas at his coronation a confession of the orthodox faith and a pledge not to disturb the church (Theophanes Chronicle, A.M. 6094). also nobly resisted the attempt of Phocas to drag the empress Constantina and her daughters from their sanctuary in a church of Constantinople (ibid., A.M. 6098). some resentment at this opposition to his will may have induced Phocas to accede more readily to the claims of Pope Boniface III that Rome should be considered to be the head of all the church, in exclusion of the claims of Constantinople to the oecumenical bishopric (Vita Bonifacii III, in Labbe, Acta Concil. t. v. 1615). died in 606, and was interred in the church of the Holy Apostles (Chronicon Paschale, p. 381). He appears to have been a man of remarkable piety and earnestness, able to win the esteem of all parties. He built a church dedicated to the theotokos in a street of Constantinople called Diaconissa (Theophanes Chronicle, A.M. 6090; Niceph. Callis. H. E. xviii. 42). St Thomas the Patriarch of Constantinople, Commemorated on March 21; St Pausicacus the Bishop of Synnada, Commemorated on May 13 ;

Constantinople, 599, Miraculous Transfer Bartholomew's Relics Trebizond, Armenia, Black Sea to Lipari Island, Sicily
Lipari, Italy ; Return of the Relics of the Apostle Bartholomew from Anastasiopolis to Lipari, Commemorated August 25 : By the power of God the chests did not sink into the depths of the sea, but miraculously floated upon the waves and reached Italy. The chest with the relics of the Apostle Bartholomew came to land at the island of Lipari, and the remaining chests continued their journey and came to land at various places in Italy. The chest with the relics of the Martyr Papian halted at Sicily, the Martyr Lucian at Messina, the Martyr Gregory at Calabria, and the Martyr Acacius at Askalon. ; Apostle Bartholomew of the Twelve, Commemorated on June 11;