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

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;

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, 520-540, 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, 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
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. His 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
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, 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, 550 6th Century, 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, Acacius of Mount Sinai - Horeb in Egypt, Acacius, are you dead, no f, how possible obedient to die
Egypt, 550, 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, 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 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, 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.

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 of Melitene, Armenia, widowed, monk, holy life, bishop, miracles, commissions, gifts to poor
Armenia, 565-601, Melitene, Armenia, widowed, monk, holy life, bishop, miracles, commissions in Persia, distributed rich gifts to the poor; Malatya; Saint Dometian, Bishop of Melitene, Commemorated on January 10; Dometian, Bishop of Melitene, was born and lived during the sixth century, in the time of the emperor Justin the Younger. He 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. Beloved by all, Saint Dometian often received rich gifts, which he distributed to the poor. Both during his life and after his death in 601, Saint Dometian was glorified by God with miracles.

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, 582-595, 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. St Thomas the Patriarch of Constantinople, Commemorated on March 21;

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;