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The Fathers are extraordinarily subtle here because they know that the human heart is subtle. They refuse the comforting simplicity by which we divide the world into good people and bad people, good deeds and evil deeds, the righteous and the guilty. Not because such distinctions are meaningless, but because they do not yet reach deeply enough. Beneath the visible act lies the intention. Beneath the intention lies desire. And beneath desire there may be movements of the heart so quiet, so mixed, and so carefully concealed that we ourselves scarcely recognize them. A man praises his neighbor, yet his praise conceals envy. Another remains silent under reproach, and his silence appears humble, yet rancor is gathering within him. One speaks the truth, but uses truth as a weapon. Another defends his neighbor, yet secretly delights in appearing more merciful than those around him. The external act may be correct while the heart remains divided. This is why the Fathers speak so severely about guile. Guile is not simply telling a lie. It is the creation of a distance between what appears and what is. The lips move in one direction while the heart moves in another. We learn to present ourselves even to ourselves in ways that protect us from the truth. The terrifying possibility raised in these passages is that a person may fulfill a commandment and yet fail to acquire the virtue toward which the commandment was leading him. “Fulfilling a commandment is one thing and practicing a virtue is another.” This distinction is essential. I may refrain from speaking and still possess no meekness. I may give alms and still possess no mercy. I may defend the truth and yet have no love for the person whom I correct. I may rejoice publicly at another's success while inwardly grieving that the good was given to him rather than to me. The commandment has been observed outwardly. The heart has not yet become true. Yet the Fathers do not expose this complexity in order to drive us into endless introspection or suspicion of every motive. They are forming the conscience in relation to Christ. The Christian conscience is not meant to become a tribunal before which we endlessly prosecute ourselves. It is an organ of perception. Purified by grace, it learns to recognize what is consonant with Christ and what is alien to Him. It asks not merely, “Was this permitted?” or even, “Did I fulfill the commandment?” It begins to ask a more searching question: Was I living in conformity with the truth? And for the Christian, the Truth is not an abstraction. The Truth has a face. Christ becomes the measure of the heart. This is why intention matters so profoundly. God sees the deed from within. He sees the hidden resentment beneath the silence and the hidden mercy beneath the awkward word. He sees the desire to love when weakness prevents us from acting. He also sees the secret consent to evil before the body has carried it out. “The law of freedom exists in the mind prior to any action.” We live before the gaze of One from whom nothing is hidden. This could terrify us if God's gaze were merely forensic. But the Fathers understand His gaze as the gaze of the Physician. The heart is uncovered so that it may become whole. Christ brings into the light the envy concealed beneath praise, the vainglory concealed beneath humility, and the vengeance concealed beneath zeal for truth—not to humiliate us, but to free us from the exhausting necessity of pretending. Even the troubling account of St. Gregory the Wonderworker must be read within this severe spiritual world. The story is meant to awaken us to the gravity of making falsehood our habitation. The men who attempt to deceive the Saint are not simply performing a clever trick. They enact a lie with their bodies. One feigns death. The other feigns grief. Compassion itself is manipulated for gain. The entire scene is an inversion of reality. And suddenly the falsehood becomes terribly real. The story shocks us because the Fathers want to disturb our casual relationship with duplicity. We often imagine that what is hidden is therefore insignificant. They insist upon the opposite. What is hidden may be precisely where our deepest formation is taking place. The question, then, is not whether our hearts are perfectly pure. If that were the requirement, none of us could stand. The question is whether we are willing to live in the light. Can I acknowledge envy when I see it? Can I recognize that my righteous indignation contains wounded pride? Can I admit that my silence is not peace but resentment? Can I allow Christ to show me that even my virtues remain mixed with passions? This requires profound humility. But it also produces profound freedom. The Fathers give us a remarkably concrete remedy for envy: rejoice with the one whom you envy. Grieve with him when he grieves. Do not wait until your heart spontaneously becomes pure. Place yourself deliberately within the truth of communion. The one I envy is not my rival. His joy does not diminish me. His gifts are not accusations against my poverty. To rejoice with him is to begin teaching the heart the truth. This is how conscience is formed. Not by obsessively watching ourselves, but by repeatedly bringing the movements of the heart into the presence of Christ and allowing His life to become our measure. Slowly, painfully, the distance between appearance and reality begins to close. We become less interested in appearing humble and begin to desire humility. Less interested in appearing merciful and begin to desire mercy. Less interested in being seen as truthful and begin to desire the Truth. Perhaps this is what the Fathers mean by virtue. The commandment is no longer merely something I do. By grace, it begins to reveal what I am becoming. --- Text of chat during the group: 00:00:59 Fr. Charbel Abernethy: Page 43 paragraph 3 00:03:28 Bob Čihák, AZ: P. 43, first #3 00:13:19 Bob Čihák, AZ: P. 43, first #3 00:18:27 Larry  Ruggiero: Christina Nun Part 5 Chapter 2 paragraph 3 ( page 401 in the 4 volume set). 00:19:58 Larry  Ruggiero: correction page 411 00:25:22 James Hickman: A question for Abba Mark paragraph 1: is the line “he is / will be punished more severely?” understood during, after, or a combination perhaps during and after life? 00:27:35 James Hickman: Thank you! 00:28:34 Maureen Cunningham: Page 44 it ends 00:33:45 Danny Moulton: Don't mess with St. Gregory! 00:34:26 Bob Čihák, AZ: P. 47, # 4 00:37:14 Forrest: This story of St. Peter is in Acts of the Apostles chapter 5. 00:38:18 Bob Čihák, AZ: P. 47, B 00:41:26 Forrest: And in this hypothesis, it is also shown that companionship with the wicked can be deadly. 00:44:25 Catherine Opie: I often have become very angry when people have taken advantage of my generous nature in the past and this made me hard hearted and reluctant to continue to be generous. Now, thanks to the grace of God and these sessions, I understand that I should continue to be generous, even more than before, pity anyone who takes advantage of that and pray for them begging the Lord to have mercy on them and me. I am slow to learn... 00:53:44 Bob Čihák, AZ: P. 48, A 00:58:26 Rebecca Thérèse: I think Scripture can be understood at different levels. Using it symbolically to illustrate a spiritual point doesn't negate a more literalistic interpretation. St John of the Cross uses Scripture like this. 00:59:23 Catherine Opie: My footnote says this is not from St Gregory but an anonymous author 00:59:45 Forrest: The Greek says anonymous elder. 01:00:03 Kate: The footnote is on p 50 01:04:20 Forrest: ψυχικῶς - "at heart" 01:04:45 James Hickman: Gregory of Nyssa in The Life of Moses seems to interpret Moses's striking down the Egyptian as a struggle in prayer to guard his soul against the enemies of contemplation. The Egyptian here is not merely the guy who walked near Moses in Egypt…it's the war within. Paragraphs 310-312 in that book  www.newhumanityinstitute.org/pdf-articles/Gregory-of-Nyssa-The-Life-of-Moses.pdf 01:12:22 Forrest: I think this paragraph echoes paragraph 5 benefitting at heart ψυχικῶς without actually performing the good dead. 01:15:03 Maureen Cunningham: Thank You, always a Blessing 01:16:18 Rebecca Thérèse: Thank you☺️ 01:16:24 Danny Moulton: THank You! 01:16:30 Catherine Opie: God bless, its freezing here 01:16:33 John ‘Jack':

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)

"Born in Chalcedon, he was little of stature, like Zaccheus, but great in spirit and faith. He denied himself to the world at the age of fifteen and settled near the River Euphrates in a little hut, where he atoned for his sins, and prayed to God, at first with his teacher Mayum and then, after Mayum's death, alone. By the power of his prayers he filled an empty well with water, healed the sick of various pains and tamed wild beasts. There was a tamed lion with him as his servant. He had insight into distant happenings. When robbers attacked a stylite, Pionius, at some distance from him, and beat him up to such an extent that he decided to come down from his pillar and go to complain to the judges, St Aninus saw his intention in his soul and sent him a letter by means of his lion, telling him to set aside his intention, to forgive his assaulters and to continue in his asceticism. He was inexpressibly generous. The bishop of Neo-Caesarea made a gift to him of a donkey, to ease his carrying of water from the river, but he gave this donkey to some poor man who had complained to him of his poverty. The bishop gave him a second donkey, but he gave that away. Then the bishop gave him a third donkey, not for his own but only to serve as a water-carrier, to be kept and returned. At the time of his death, he saw Moses, Aaron and Or coming to him and calling: 'Aninus, the Lord is calling you. Get up and come with us.' This he revealed to his disciples, and gave his spirit to the Lord whom he had served so faithfully. He was 110 years old when he finished his earthly course." (Prologue)

This section of the Evergetinos exposes slander not as a minor moral failure or social misstep but as a profoundly spiritual violence. The Desert Fathers present it as a force that wounds the heart, fractures the mind, and distorts reality itself, not only for the one who is slandered but especially for the one who speaks the lie and for all who consent to it by listening. In the lives of the two Gregories and Abba Makarios, slander arises from a familiar source: the refusal of sinners to endure the silent rebuke of holiness. The purity of Gregory the Wonderworker becomes unbearable to those who live dissolutely. Rather than repent, they must obscure the light that judges them simply by existing. Slander becomes their counterfeit leveling of the field. If the saint can be dragged down into accusation, then their own corruption can remain hidden and unchallenged. What is striking is not merely the cruelty of the accusation but the saintly response. Gregory does not defend himself, does not appeal to his reputation, does not expose the plot, does not demand justice. He refuses to enter the logic of the lie. He acts as though the accusation has no power over his inner world. By paying the woman calmly, he breaks the spell of outrage and self-justification that slander seeks to provoke. His silence is not passivity but clarity. He preserves the integrity of the heart by refusing to let the false word become an interior dialogue. The consequence is immediate and terrifying. The slander does not remain a neutral utterance. It reveals its true nature as communion with darkness. The demonization of the prostitute is not presented as an arbitrary punishment but as a manifestation of what slander already does invisibly. The lie fragments the person. The mind loses its harmony. Perception collapses. The woman becomes externally what slander makes one internally: disintegrated, driven, no longer master of oneself. Only the prayer of the one she accused restores her, revealing that the saint bears not resentment but intercession. The same pattern unfolds in the life of Gregory of Akragas. Years of imprisonment and suffocation are endured without bitterness. His patience becomes a slow purification that exposes truth without violence. When vindication finally comes, it is accompanied by healing, not triumph. The slanderer is restored, while the architects of the lie are left speechless and darkened, their inability to speak symbolizing the final sterility of falsehood. Slander ultimately consumes the voice of the one who practices it. Abba Makarios brings the teaching to its most intimate and terrifying form. He does not merely accept public humiliation. He inwardly consents to the burden placed upon him. He works to support the child he did not father. He rewrites the narrative within himself, not as injustice but as a providential call to greater humility and labor. In doing so, he is purified of even the desire to be seen rightly. When the truth finally emerges, he flees from honor as from fire, knowing that praise can undo what slander, paradoxically, had refined. Across these accounts, the Fathers reveal a severe mercy at work. God allows slander to touch the righteous not because He delights in injustice but because it becomes a furnace in which self-love is burned away. The saint emerges freer, simpler, more transparent. At the same time, slander unmasks itself. It darkens the intellect. It warps perception. It draws others into a shared unreality where suspicion replaces truth and noise replaces discernment. Left unrepented, it leads not to mastery but to loss of speech, loss of sight, loss of coherence. The Evergetinos does not leave the reader neutral. These stories are a warning and an invitation. To endure slander without retaliation is to enter the Cross where Christ Himself was accused, mocked, and condemned in silence. To participate in slander, even subtly, is to consent to a fragmentation of the heart that eventually spreads outward, shaping families, communities, and entire cultures. The Desert Fathers are uncompromising because they are physicians of the soul. They show that words are never merely words. They either heal or deform. And they insist that God, in His mercy, will expose the lie, whether through repentance and healing or through the terrible unveiling of what darkness does when it is allowed to speak unchecked. --- Text of chat during the group: 00:01:05 Fr. Charbel Abernethy: Page 346 Letter B 00:07:13 Anna: Maybe my husband could be considered for sainthood 00:08:16 Fr. Charbel Abernethy: Reacted to "Maybe my husband cou..." with

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

He was a disciple of Saints Cyril and Methodius (May 11), and traveled with them on their missionary journey to the Slavs. With them and their other companions, he endured many trials, including several imprisonments at the hands of the Latin Franks, who were seeking to seize control of the region of Moravia in order to impose the Latin language and to spread the heresy of the filioque. For a time their troubles were relieved by Pope Hadrian II, who supported the mission and made St Methodius Archbishop of Pannonia, with jurisdiction over the Eastern European Slav lands. But when St Methodius died, St Nahum and his companions were imprisoned once more, then sent into exile, where they finally found shelter in the Orthodox Kingdom of Bulgaria. There they were able to continue their work of evangelization in the Slavonic language. Saint Nahum founded the Monastery that bears his name on the shore of Lake Ochrid. After his repose his relics were brought there for burial, and are venerated there today.

St Nicholas the Wonderworker(Saturday December 6th 2025AD) by Duchovny Dom Monastery

Our beloved holy Father Nicholas is, along with St George (and second to the All-holy Theotokos), probably the best-loved Saint of the Church. His numberless miracles through the ages, on behalf of the countless Christians who have called on him, cannot be told.   He was born in Lycia (in Asia Minor) around the end of the third century, to pious Christian parents. His love of virtue, and his zeal for observing the canons of the Church, were evident from his infancy, when he would abstain from his mother's breast every Wednesday and Friday until the evening. From early youth he was inclined to solitude and silence; in fact, not a single written or spoken word of the Saint has come down to us. Though ordained a priest by his uncle, Archbishop Nicholas, he attempted to withdraw to a hermit's life in the Holy Land; but he was told by revelation that he was to return home to serve the Church publicly and be the salvation of many souls.   When his parents died, he gave away all of his inheritance to the needy, and thereafter almsgiving was his greatest glory. He always took particular care that his charity be done in secret. Perhaps the most famous story of his open-handedness concerns a debt-ridden man who had no money to provide dowries for his daughters, or even to support them, and in despair had resolved to give them into prostitution. On three successive nights the Saint threw a bag of gold into the window of the man's house, saving him and his daughters from sin and hopelessness. The man searched relentlessly to find and thank his benefactor; when at last he discovered that it was Nicholas, the Saint made him promise not to reveal the good deed until after he had died. (This story may be the thin thread that connects the Saint with the modern-day Santa Claus).   God honored his faithfulness by granting him unparalleled gifts of healing and wonderworking. Several times he calmed storms by his prayers and saved the ship that he was sailing in. Through the centuries he has often done the same for sailors who call out to him, and is considered the patron of sailors and all who go to sea.   He was elected Bishop of Myra not long before the great persecutions under Diocletian and Maximian (c. 305), and was put in prison, from which he continued to encourage his flock in the Faith. When the Arian heresy wracked the Church not long after Constantine came to the throne, St Nicholas was one of the 318 Bishops who gathered in Nicea in 325. There he was so incensed at the blasphemies of Arius that he struck him on the face. This put the other bishops in a quandary, since the canons require that any hierarch who strikes anyone must be deposed. Sadly, they prepared to depose the holy Nicholas; but in the night the Lord Jesus and the most Holy Theotokos appeared to them, telling them that the Saint had acted solely out of love for Truth, not from hatred or passion, and that they should not act against him.   While still in the flesh, he sometimes miraculously appeared in distant places to save the lives of the faithful. He once saved the city of Myra from famine by appearing to the captain of a ship full of grain, telling him to take his cargo to the city. He appeared in a dream to Constantine to intercede for the lives of three Roman officers who had been falsely condemned; the three grateful soldiers later became monks.   The holy bishop reposed in peace around 345. His holy relics were placed in a church built in his honor in Myra, where they were venerated by throngs of pilgrims every year. In 1087, after Myra was conquered by the Saracens, the Saint's relics were translated to Bari in southern Italy, where they are venerated today. Every year, quantities of fragrant myrrh are gathered from the casket containing his holy relics.

Sirach 44, 45; Mark 11: 22-24; Haydock Commentary Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

22 And Jesus answering, saith to them: Have the faith of God.Et respondens Jesus ait illis : Habete fidem Dei. 23 Amen I say to you, that whosoever shall say to this mountain, Be thou removed and be cast into the sea, and shall not stagger in his heart, but believe, that whatsoever he saith shall be done; it shall be done unto him.Amen dico vobis, quia quicumque dixerit huic monti : Tollere, et mittere in mare, et non haesitaverit in corde suo, sed crediderit, quia quodcumque dixerit fiat, fiat ei. 24 Therefore I say unto you, all things, whatsoever you ask when ye pray, believe that you shall receive; and they shall come unto you.Propterea dico vobis, omnia quaecumque orantes petitis, credite quia accipietis, et evenient vobis.St Gregory Thaumaturgus (the Wonderworker) was Bishop of Neo-Cesarea, his native city, in Pontus. He died famous for his missionary labors A.D. 276.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

He was bishop of Hierapolis in Phrygia of Asia Minor, during the reign of Marcus Aurelius, a persecutor of Christians. During a pagan festival, Abercius was instructed by an Angel to throw down the idols of Apollo and other pagan gods. When his work was discovered, the people of the city were outraged; but instead of hiding, the bishop went to the marketplace and openly confessed the Christian faith. The people grew angrier still, but when Abercius healed three possessed men they were amazed and listened to him more closely. He preached the Faith with such power that the entire city and surrounding countryside became Christian.   These miracles reached the ears of the Emperor, whose daughter was suffering from demonic possession. The Emperor summoned Abercius to Rome, where he was enabled to cast out the spirit and perform several other miracles. The Empress offered him a large reward of gold for healing her daughter, but he would not accept it. On his way home, he was instructed in a vision to travel to Syria. He travelled first to Antioch and surrounding cities, then as far as Mesopotamia, proclaiming Christ and teaching the faith everywhere he went. No other bishop of his time travelled so widely in the service of the Gospel; for this reason he is called Equal to the Apostles.   After several years he returned to Phrygia, where he lived the remainder of his life in peace, shepherding his flock.

He was bishop of Hierapolis in Phrygia of Asia Minor, during the reign of Marcus Aurelius, a persecutor of Christians. During a pagan festival, Abercius was instructed by an Angel to throw down the idols of Apollo and other pagan gods. When his work was discovered, the people of the city were outraged; but instead of hiding, the bishop went to the marketplace and openly confessed the Christian faith. The people grew angrier still, but when Abercius healed three possessed men they were amazed and listened to him more closely. He preached the Faith with such power that the entire city and surrounding countryside became Christian.   These miracles reached the ears of the Emperor, whose daughter was suffering from demonic possession. The Emperor summoned Abercius to Rome, where he was enabled to cast out the spirit and perform several other miracles. The Empress offered him a large reward of gold for healing her daughter, but he would not accept it. On his way home, he was instructed in a vision to travel to Syria. He travelled first to Antioch and surrounding cities, then as far as Mesopotamia, proclaiming Christ and teaching the faith everywhere he went. No other bishop of his time travelled so widely in the service of the Gospel; for this reason he is called Equal to the Apostles.   After several years he returned to Phrygia, where he lived the remainder of his life in peace, shepherding his flock.

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)

"Born in Chalcedon, he was little of stature, like Zaccheus, but great in spirit and faith. He denied himself to the world at the age of fifteen and settled near the River Euphrates in a little hut, where he atoned for his sins, and prayed to God, at first with his teacher Mayum and then, after Mayum's death, alone. By the power of his prayers he filled an empty well with water, healed the sick of various pains and tamed wild beasts. There was a tamed lion with him as his servant. He had insight into distant happenings. When robbers attacked a stylite, Pionius, at some distance from him, and beat him up to such an extent that he decided to come down from his pillar and go to complain to the judges, St Aninus saw his intention in his soul and sent him a letter by means of his lion, telling him to set aside his intention, to forgive his assaulters and to continue in his asceticism. He was inexpressibly generous. The bishop of Neo-Caesarea made a gift to him of a donkey, to ease his carrying of water from the river, but he gave this donkey to some poor man who had complained to him of his poverty. The bishop gave him a second donkey, but he gave that away. Then the bishop gave him a third donkey, not for his own but only to serve as a water-carrier, to be kept and returned. At the time of his death, he saw Moses, Aaron and Or coming to him and calling: 'Aninus, the Lord is calling you. Get up and come with us.' This he revealed to his disciples, and gave his spirit to the Lord whom he had served so faithfully. He was 110 years old when he finished his earthly course." (Prologue)

"Born in Chalcedon, he was little of stature, like Zaccheus, but great in spirit and faith. He denied himself to the world at the age of fifteen and settled near the River Euphrates in a little hut, where he atoned for his sins, and prayed to God, at first with his teacher Mayum and then, after Mayum's death, alone. By the power of his prayers he filled an empty well with water, healed the sick of various pains and tamed wild beasts. There was a tamed lion with him as his servant. He had insight into distant happenings. When robbers attacked a stylite, Pionius, at some distance from him, and beat him up to such an extent that he decided to come down from his pillar and go to complain to the judges, St Aninus saw his intention in his soul and sent him a letter by means of his lion, telling him to set aside his intention, to forgive his assaulters and to continue in his asceticism. He was inexpressibly generous. The bishop of Neo-Caesarea made a gift to him of a donkey, to ease his carrying of water from the river, but he gave this donkey to some poor man who had complained to him of his poverty. The bishop gave him a second donkey, but he gave that away. Then the bishop gave him a third donkey, not for his own but only to serve as a water-carrier, to be kept and returned. At the time of his death, he saw Moses, Aaron and Or coming to him and calling: 'Aninus, the Lord is calling you. Get up and come with us.' This he revealed to his disciples, and gave his spirit to the Lord whom he had served so faithfully. He was 110 years old when he finished his earthly course." (Prologue)

Fr. Joshua Genig is the rector of St. Innocent of Irkutsk Russian Orthodox Church & Chapel of St. John the Wonderworker in Redford, MI. They have seen a massive growth in the number of parishioners in the last five years. With this can come many important challenges, including proper catechesis, baptism, teaching, and more. There has been an age of revelation in recent years where many people are waking up from their collective slumber and seeing certain truths like never before. This is one of many reasons the Orthodox Church has seen such a rise in attendance. What are the dangers of this new period of grace it feels like we've been given? We discuss this and more on this episode of Counterflow. PLEASE visit and donate to sweet Lily here:   For more on Fr Joshua's parish, go here:   Sponsors: Tiger Fitness:   Sheath Underwear:   Code: Counterflow Donate to the show here:   Visit my website:   Audio Production by Podsworth Media:   Leave us a review and rating on Apple Podcasts! Thanks!

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

He was a disciple of Saints Cyril and Methodius (May 11), and traveled with them on their missionary journey to the Slavs. With them and their other companions, he endured many trials, including several imprisonments at the hands of the Latin Franks, who were seeking to seize control of the region of Moravia in order to impose the Latin language and to spread the heresy of the filioque. For a time their troubles were relieved by Pope Hadrian II, who supported the mission and made St Methodius Archbishop of Pannonia, with jurisdiction over the Eastern European Slav lands. But when St Methodius died, St Nahum and his companions were imprisoned once more, then sent into exile, where they finally found shelter in the Orthodox Kingdom of Bulgaria. There they were able to continue their work of evangelization in the Slavonic language. Saint Nahum founded the Monastery that bears his name on the shore of Lake Ochrid. After his repose his relics were brought there for burial, and are venerated there today.

He was a disciple of Saints Cyril and Methodius (May 11), and traveled with them on their missionary journey to the Slavs. With them and their other companions, he endured many trials, including several imprisonments at the hands of the Latin Franks, who were seeking to seize control of the region of Moravia in order to impose the Latin language and to spread the heresy of the filioque. For a time their troubles were relieved by Pope Hadrian II, who supported the mission and made St Methodius Archbishop of Pannonia, with jurisdiction over the Eastern European Slav lands. But when St Methodius died, St Nahum and his companions were imprisoned once more, then sent into exile, where they finally found shelter in the Orthodox Kingdom of Bulgaria. There they were able to continue their work of evangelization in the Slavonic language. Saint Nahum founded the Monastery that bears his name on the shore of Lake Ochrid. After his repose his relics were brought there for burial, and are venerated there today.

Our beloved holy Father Nicholas is, along with St George (and second to the All-holy Theotokos), probably the best-loved Saint of the Church. His numberless miracles through the ages, on behalf of the countless Christians who have called on him, cannot be told.   He was born in Lycia (in Asia Minor) around the end of the third century, to pious Christian parents. His love of virtue, and his zeal for observing the canons of the Church, were evident from his infancy, when he would abstain from his mother's breast every Wednesday and Friday until the evening. From early youth he was inclined to solitude and silence; in fact, not a single written or spoken word of the Saint has come down to us. Though ordained a priest by his uncle, Archbishop Nicholas, he attempted to withdraw to a hermit's life in the Holy Land; but he was told by revelation that he was to return home to serve the Church publicly and be the salvation of many souls.   When his parents died, he gave away all of his inheritance to the needy, and thereafter almsgiving was his greatest glory. He always took particular care that his charity be done in secret. Perhaps the most famous story of his open-handedness concerns a debt-ridden man who had no money to provide dowries for his daughters, or even to support them, and in despair had resolved to give them into prostitution. On three successive nights the Saint threw a bag of gold into the window of the man's house, saving him and his daughters from sin and hopelessness. The man searched relentlessly to find and thank his benefactor; when at last he discovered that it was Nicholas, the Saint made him promise not to reveal the good deed until after he had died. (This story may be the thin thread that connects the Saint with the modern-day Santa Claus).   God honored his faithfulness by granting him unparalleled gifts of healing and wonderworking. Several times he calmed storms by his prayers and saved the ship that he was sailing in. Through the centuries he has often done the same for sailors who call out to him, and is considered the patron of sailors and all who go to sea.   He was elected Bishop of Myra not long before the great persecutions under Diocletian and Maximian (c. 305), and was put in prison, from which he continued to encourage his flock in the Faith. When the Arian heresy wracked the Church not long after Constantine came to the throne, St Nicholas was one of the 318 Bishops who gathered in Nicea in 325. There he was so incensed at the blasphemies of Arius that he struck him on the face. This put the other bishops in a quandary, since the canons require that any hierarch who strikes anyone must be deposed. Sadly, they prepared to depose the holy Nicholas; but in the night the Lord Jesus and the most Holy Theotokos appeared to them, telling them that the Saint had acted solely out of love for Truth, not from hatred or passion, and that they should not act against him.   While still in the flesh, he sometimes miraculously appeared in distant places to save the lives of the faithful. He once saved the city of Myra from famine by appearing to the captain of a ship full of grain, telling him to take his cargo to the city. He appeared in a dream to Constantine to intercede for the lives of three Roman officers who had been falsely condemned; the three grateful soldiers later became monks.   The holy bishop reposed in peace around 345. His holy relics were placed in a church built in his honor in Myra, where they were venerated by throngs of pilgrims every year. In 1087, after Myra was conquered by the Saracens, the Saint's relics were translated to Bari in southern Italy, where they are venerated today. Every year, quantities of fragrant myrrh are gathered from the casket containing his holy relics.

Our beloved holy Father Nicholas is, along with St George (and second to the All-holy Theotokos), probably the best-loved Saint of the Church. His numberless miracles through the ages, on behalf of the countless Christians who have called on him, cannot be told.   He was born in Lycia (in Asia Minor) around the end of the third century, to pious Christian parents. His love of virtue, and his zeal for observing the canons of the Church, were evident from his infancy, when he would abstain from his mother's breast every Wednesday and Friday until the evening. From early youth he was inclined to solitude and silence; in fact, not a single written or spoken word of the Saint has come down to us. Though ordained a priest by his uncle, Archbishop Nicholas, he attempted to withdraw to a hermit's life in the Holy Land; but he was told by revelation that he was to return home to serve the Church publicly and be the salvation of many souls.   When his parents died, he gave away all of his inheritance to the needy, and thereafter almsgiving was his greatest glory. He always took particular care that his charity be done in secret. Perhaps the most famous story of his open-handedness concerns a debt-ridden man who had no money to provide dowries for his daughters, or even to support them, and in despair had resolved to give them into prostitution. On three successive nights the Saint threw a bag of gold into the window of the man's house, saving him and his daughters from sin and hopelessness. The man searched relentlessly to find and thank his benefactor; when at last he discovered that it was Nicholas, the Saint made him promise not to reveal the good deed until after he had died. (This story may be the thin thread that connects the Saint with the modern-day Santa Claus).   God honored his faithfulness by granting him unparalleled gifts of healing and wonderworking. Several times he calmed storms by his prayers and saved the ship that he was sailing in. Through the centuries he has often done the same for sailors who call out to him, and is considered the patron of sailors and all who go to sea.   He was elected Bishop of Myra not long before the great persecutions under Diocletian and Maximian (c. 305), and was put in prison, from which he continued to encourage his flock in the Faith. When the Arian heresy wracked the Church not long after Constantine came to the throne, St Nicholas was one of the 318 Bishops who gathered in Nicea in 325. There he was so incensed at the blasphemies of Arius that he struck him on the face. This put the other bishops in a quandary, since the canons require that any hierarch who strikes anyone must be deposed. Sadly, they prepared to depose the holy Nicholas; but in the night the Lord Jesus and the most Holy Theotokos appeared to them, telling them that the Saint had acted solely out of love for Truth, not from hatred or passion, and that they should not act against him.   While still in the flesh, he sometimes miraculously appeared in distant places to save the lives of the faithful. He once saved the city of Myra from famine by appearing to the captain of a ship full of grain, telling him to take his cargo to the city. He appeared in a dream to Constantine to intercede for the lives of three Roman officers who had been falsely condemned; the three grateful soldiers later became monks.   The holy bishop reposed in peace around 345. His holy relics were placed in a church built in his honor in Myra, where they were venerated by throngs of pilgrims every year. In 1087, after Myra was conquered by the Saracens, the Saint's relics were translated to Bari in southern Italy, where they are venerated today. Every year, quantities of fragrant myrrh are gathered from the casket containing his holy relics.

Fr. John Behr is the Professor of Humanity at the University of Aberdeen. This is his second appearance on this channel. We discuss his book which is a translation and critical edition of Gregory of Nyssa's "On the Human Image of God". We mention Gregory of Nyssa, Origen of Alexandria, Gregory the Wonderworker, Basil the Great, Gregory of Nazianzus, Plato, The Timmaeus, Philo of Alexandria, Anaxagoras, John Scotus Eriugena, David Bentley Hart, Irenaeus of Lyon, and many more. Fr. John Behr's book - https://www.amazon.com/Gregory-Nyssa-Human-Oxford-Christian/dp/0192843974 Fr. John Behr on Origen - https://www.youtube.com/watch?v=G4S4BZJcqF0&t=339s

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

He was bishop of Hierapolis in Phrygia of Asia Minor, during the reign of Marcus Aurelius, a persecutor of Christians. During a pagan festival, Abercius was instructed by an Angel to throw down the idols of Apollo and other pagan gods. When his work was discovered, the people of the city were outraged; but instead of hiding, the bishop went to the marketplace and openly confessed the Christian faith. The people grew angrier still, but when Abercius healed three possessed men they were amazed and listened to him more closely. He preached the Faith with such power that the entire city and surrounding countryside became Christian.   These miracles reached the ears of the Emperor, whose daughter was suffering from demonic possession. The Emperor summoned Abercius to Rome, where he was enabled to cast out the spirit and perform several other miracles. The Empress offered him a large reward of gold for healing her daughter, but he would not accept it. On his way home, he was instructed in a vision to travel to Syria. He travelled first to Antioch and surrounding cities, then as far as Mesopotamia, proclaiming Christ and teaching the faith everywhere he went. No other bishop of his time travelled so widely in the service of the Gospel; for this reason he is called Equal to the Apostles.   After several years he returned to Phrygia, where he lived the remainder of his life in peace, shepherding his flock.

He was bishop of Hierapolis in Phrygia of Asia Minor, during the reign of Marcus Aurelius, a persecutor of Christians. During a pagan festival, Abercius was instructed by an Angel to throw down the idols of Apollo and other pagan gods. When his work was discovered, the people of the city were outraged; but instead of hiding, the bishop went to the marketplace and openly confessed the Christian faith. The people grew angrier still, but when Abercius healed three possessed men they were amazed and listened to him more closely. He preached the Faith with such power that the entire city and surrounding countryside became Christian.   These miracles reached the ears of the Emperor, whose daughter was suffering from demonic possession. The Emperor summoned Abercius to Rome, where he was enabled to cast out the spirit and perform several other miracles. The Empress offered him a large reward of gold for healing her daughter, but he would not accept it. On his way home, he was instructed in a vision to travel to Syria. He travelled first to Antioch and surrounding cities, then as far as Mesopotamia, proclaiming Christ and teaching the faith everywhere he went. No other bishop of his time travelled so widely in the service of the Gospel; for this reason he is called Equal to the Apostles.   After several years he returned to Phrygia, where he lived the remainder of his life in peace, shepherding his flock.

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

In 1087 the Saint's relics were taken from Myra in Lycia (on the southern coast of present-day Turkey) to the town of Bari in Italy. This was done due to a Muslim attack on Lycia. At that time Bari was Orthodox and under the administration of the Patriarch of Constantinople. The Saint's relics now lie in a Roman Catholic church in Bari; each year the casket containing the relics is opened by a Roman Catholic and Orthodox bishop together, and quantities of fragrant myrrh are removed, for the healing and encouragement of the faithful.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

"George, this truly great and glorious Martyr of Christ, was born of a father from Cappadocia and a mother from Palestine. Being a military tribune, or chiliarch (that is, a commander of a thousand troops), he was illustrious in battle and highly honored for his courage. When he learned that the Emperor Diocletian was preparing a persecution of the Christians, Saint George presented himself publicly before the Emperor and denounced him. When threats and promises could not move him from his steadfast confession, he was put to unheard-of tortures, which he endured with great bravery, overcoming them by his faith and love towards Christ. By the wondrous signs that took place in his contest, he guided many to the knowledge of the truth, including Queen Alexandra, wife of Diocletion, and was finally beheaded in 296 in Nicomedia." (Great Horologion) The Empress Alexandra, along with a pagan priest who confessed Christ due to George's witness, were executed together with the Great Martyr. St Alexandra is commemorated on April 21/May 4.   Neither the Great Horologion nor the Prologue, nor the Church's services to St George, mention the most popular story of St George, his slaying of a dragon. Though many icons of the Saint show him mounted on horseback, slaying a dragon with a spear, the story is thought by many to be legendary, and the dragon in the icon symbolic.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

Very little is known of him. He took up the monastic life while still very young, and gave himself without reserve to the ascetical struggle, so much so that in the virtues of humility and obedience it was said that he exceeded 'not only the brethren, but all men.' In time, he became abbot of a monastery. During the iconoclast heresy, he stood unswervingly for the holy icons. Both in his own lifetime and after his death he was endowed with the gift of wonderworking. He reposed in peace sometime in the ninth century.

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)