Science of the Saints, 31 August, Deposition of the Cincture of the Mother of God.

The Placing of the Venerable Cincture of the Most Holy Mother of God in the Constantinople Blachernae Church was during the reign of the emperor Arcadius (395‑408). Before this the holy relic, entrusted to the Apostle Thomas by the Mother of God Herself, was after Her Dormition thereafter kept at Jerusalem by pious Christians. After many years, during the reign of emperor Leo the Wise (886-911), from the Cincture of the Mother of God was accomplished a miraculous healing of his spouse Zoa, suffering from an unclean spirit.

The empress had a vision, that she would be healed of her infirmity when the Cincture of the Mother of God would be placed upon her. The emperor turned with his petition to the Patriarch. The Patriarch removed the seal and opened the vessel in which the relic was kept: the Cincture of the Mother of God appeared completely whole and undamaged by time. The Patriarch placed the Cincture on the sick empress, and she immediately was freed from her infirmity. They served a solemn thanksgiving molieben to the Most Holy Mother of God, and the venerable Cincture they placed back into the vessel and resealed the seal.

In commemoration of the miraculous occurrence and the twofold Placing of the venerable Cincture, the feast of the Placing of the Venerable Cincture of the Most Holy Mother of God was established. 

Science of the Saints, 30 August, Saints Alexander, John, and Paul, Patriarchs of Constantinople.

Saints Alexander, John, and Paul, Patriarchs of Constantinople, lived at different times, but each of them happened to clash with the activities of heretics who sought to distort the teachings of the Church. 

Saint Alexander (325-340) was a chorbishop during the period of the first patriarch of Constantinople, Sainted Mitrophanes (315-325), and because of the patriarch's extreme age substituted for him at the First Ecumenical Council at Nicea against the Arians (325). Upon his death, Saint Mitrophanes had instructed in his will to elect his vicar to the Constantinople throne. During these times Patriarch Alexander had to contend with the Arians and with pagans. Once in a dispute with a pagan philosopher the saint said to him: "In the Name of our Lord Jesus Christ I command thee to be quiet!" and the pagan suddenly became voiceless. When he gestured with signs of acknowledgement of his errors and affirmation of the correctness of the Christian teaching, then his speech returned to him and he believed in Christ together with many other pagan philosophers. 

The heretic Arius was punished through the prayer of Saint Alexander. The heretic deceitfully agreed to enter into communion with the orthodox, and the emperor Saint Constantine set a day for receiving Arius. All night long Saint Alexander prayed, imploring the Lord not to permit the heretic to be received into communion with the Church. In the morning, when Arius triumphantly went to the church, surrounded by imperial counselors and soldiers, he was stricken with illness on the Constantine Square - his belly exploded and the innards fell out. 

Patriarch Alexander, having toiled much, died in the year 340 at the age of 98. Sainted Gregory the Theologian (or Nazianzen, Comm. 25 January) made mention about him afterwards in words of praise to the people of Constantinople. 

Sainted John the Faster (582-595) Patriarch of Constantinople (582-595), is famed as the compiler of a Penitential nomocanon, which has come down to us in several distinct versions. But their foundation is one and the same. This is an instruction for priests, how to hear a confession of secret sins, whether a sin already committed in act or merely a sin of intent. Ancient church rules address the manner and duration of public penances, established for obvious and evident sinners. But it was necessary to effectively adapt these rules for the private confession of undetected things being repented of. Because of this, Saint John the Faster issued his Penitential nomocanon, so that the good-intentioned confession of one's private sins, unknown to the world, already testifies to the disposition of the sinner and his conscience in being reconciled to God, and therefore the saint shortened the penances by the ancient fathers by half or more. Yet on the other hand, he set more exactly the character of the penances: severe fasting, daily performing of an established number of prayerful prostrations to the ground, the distribution of alms. The length of penance is determined by the priest. The main purpose of the nomocanon, compiled by the holy Patriarch, consists in establishing penances not simply by the measure of sins, but by the measure of admitting the confessed, and through the appraisal of penitence not by continual punishment, but through the extent of the experience to be confessed, one's spiritual state.

Sainted Paul, by birth a Cypriot, became Patriarch of Constantinople (780-784) during the reign of the Iconoclast emperor Leo IV the Khazar (775-780), and was a virtuous and pious but timid man. Viewing the martyrdom which the orthodox endured for holy icons, the saint concealed his orthodoxy and associated with the iconoclasts. After the death of the emperor Leo, he wanted to restore icon-veneration but was not able to accomplish this, since the iconoclasts were still quite powerful. The saint realised that it was not in his powers to guide the flock, and so he left the patriarchal throne and went secretly to the monastery of Saint Florus, where he took the schema. He repented his silence and association with the iconoclasts and talked of the necessity for convening the Eighth Ecumenical Council to condemn the Iconoclast heresy. Upon his advice, there was chosen to the patriarchal throne Saint Tarasios (784-806), at that time a prominent imperial counselor. The saint died a schema-monk in the year 804.

Science of the Saints, 29 August, Decollation of Saint John the Baptist.

The Decollation of the Prophet, Forerunner of the Lord, John the Baptist: The Evangelists Matthew (Mt. 14:1-12) and Mark (Mk. 6:14-29) provide accounts about the Martyr's end of John the Baptist in the year 32 after the Birth of Christ.

Following the Baptism of the Lord, Saint John the Baptist was locked up in prison by Herod Antipas, who held one-fourth the rule of the Holy Land as governor of Galilee. (After the death of king Herod the Great, the Romans divided the territory of Palestine into four parts, and into each part put a governor. Herod Antipas received from the emperor Augustus the rule of Galilee). The prophet of God John openly denounced Herod for having left his lawful wife - the daughter of the Arabian king Aretas - and then instead co-habiting with Herodias - the wife of his brother Philip (Lk. 3:19-20). 

On his birthday, Herod made a feast for dignitaries, the elders and a thousand chief citizens. The daughter of Herod, Salome, danced before the guests and charmed Herod. In gratitude to the girl he swore to give her anything whatsoever she would ask, anything up to half his kingdom. The vile girl on the advice of her wicked mother Herodias asked that she be given at once the head of John the Baptist on a plate. Herod became apprehensive, for he feared the wrath of God for the murder of a prophet, whom earlier he had heeded. He feared also the people, who loved the holy Forerunner. But because of the guests and his careless oath, he gave orders to cut off the head of Saint John and to give it to Salome. By tradition, the mouth of the dead head of the preacher of repentance once more opened and proclaimed: "Herod, thou ought not to have the wife of Philip thy brother." Salome took the plate with the head of Saint John and gave it to her mother. The frenzied Herodias repeatedly stabbed the tongue of the prophet with a needle and buried his holy head in a unclean place. But the pious Joanna, wife of Herod's steward Chuza, buried the head of John the Baptist in an earthen vessel on the Mount of Olives, where Herod was possessor of a parcel of land (the Uncovering of the Venerable Head is celebrated 24 February). The holy body of John the Baptist was taken that night by his disciples and buried at Sebasteia, there where the wicked deed had been done. After the murder of Saint John the Baptist, Herod continued to govern for a certain while. Pontius Pilate, governor of Judea, later sent to him the bound Jesus Christ, over Whom he made mockery (Lk. 23:7-12).

The judgement of God came upon Herod, Herodias, and Salome even during their earthly life. Salome, crossing the River Sikoris in winter, fell through the ice. The ice gave way for her such that her body was in the water, but her head trapped beneath the ice. It was similar to how she once had danced with her feet upon the ground, but now flailing helplessly in the icy water. Thus she was trapped until that time when the sharp ice cut through her neck. The corpse was not found, but they brought the head to Herod and Herodias, as once they had brought them the head of Saint John the Baptist. The Arab king Aretas in revenge for the disrespect shown his daughter made war against Herod. Having suffered defeat, Herod suffered the wrath of the Roman emperor Caius Caligua (37-41) and was exiled with Herodias first to Gaul, and then to Spain.

In memory of the Beheading of Saint John the Baptist, the feastday established by the Church is also a strict day of fast, as an expression of the grief of Christians at the violent death of the saint. 

Science of the Saints, 28 August, Saint Moses the Ethiopian.

The Monk Moses Murin lived during the Fourth Century in Egypt. He was an Ethiopian, and he was black of skin and therefore called "Murin" (meaning "like an Ethiopian"). In his youth he was the slave of an important man, but after he committed a murder, his master banished him, and he joined in with a band of robbers. Because of his mean streak and great physical strength they chose him as their leader. Moses with his band of brigands did many an evil deed - both murders and robberies, so much so that people were afraid even at the mere mention of his name. Moses the brigand spent several years leading suchlike a sinful life, but through the great mercy of God he repented, leaving his band of robbers and going off to one of the wilderness monasteries. And here for a long time he wept, beseeching that they admit him amidst the number of the brethren. The monks were not convinced of the sincerity of his repentance; but the former robber was not to be driven away nor silenced in demanding that they should accept him.

In the monastery the Monk Moses was completely obedient to the hegumen and the brethren, and he poured forth many a tear, bewailing his sinful life. After a certain while the Monk Moses withdrew to a solitary cell, where he spent the time in prayer and the strictest of fasting in a very austere lifestyle.

One time four of the robbers of his former band descended upon the cell of the Monk Moses and he, not having lost his great physical strength, tied them all up and taking them over his shoulder brought them to the monastery, where he asked of the elders what to do with them. The elders ordered that they be set free. The robbers, learning that they had chanced upon their former ringleader, and that he had dealt kindly with them, themselves followed his example: they repented and became monks. And later, when the rest of the band of robbers heard about the repentance of the Monk Moses, then they too gave up their brigandage and became fervent monks.

The Monk Moses did not quickly become free from the passions. He went often to the monastery hegumen, Abba Isidor, seeking advice on how to be delivered from the passions of profligacy. Being experienced in the spiritual struggle, the elder taught him never to overeat of food, to be partly hungry whilst observing the strictest moderation. But the passions would not cease for the Monk Moses in his dreams. Then Abba Isidor taught him the all-night vigil. The monk stood the whole night at prayer, not being on bended knees so as not to drop off to sleep. From his prolonged struggles the Monk Moses fell into despondency, and when there arose thoughts about leaving his solitary cell, Abba Isidor instead strengthened the resolve of his student. In a vision he showed him many a demon in the west, prepared for battle, and in the east a still greater quantity of holy Angels, likewise readied for fighting. Abba Isidor explained to the Monk Moses, that the power of the Angels would prevail over the power of the demons, and in the long struggle with the passions it was necessary for him to become completely cleansed of his former sins.

The Monk Moses undertook a new effort. Making the rounds by night of the wilderness cells, he carried water from the well to each brother. He did this especially for the elders, who lived far off from the well and who were not easily able to carry their own water. One time, kneeling over the well, the Monk Moses felt a powerful blow upon his back and he fell down at the well like one dead, laying there in that position until dawn. Thus did the devils take revenge upon the monk for his victory over them. In the morning the brethren carried him to his cell, and he lay there a whole year crippled up. Having recovered, the monk with firm resolve confessed to the hegumen, that he would continue to asceticise. But the Lord Himself put limits to this struggle of many years: Abba Isidor blessed his student and said to him, that the profligate passions had already gone from him. The elder commanded him to commune the Holy Mysteries and in peace to go to his own cell. And from that time the Monk Moses received from the Lord the power over demons.

Accounts about his exploits spread amongst the monks and even beyond the bounds of the wilderness. The governor of the land wanted to see the saint. Having learned about this, the Monk Moses decided to hide away from any visitors and he departed his own cell. Along the way he met up with servants of the governor, who asked him, how to get to the cell of the wilderness-dweller Moses. The monk answered them: "Go on no further to this false and unworthy monk." The servants returned to the monastery, where the governor was waiting, and they conveyed to him the words of the elder they had chanced upon. The brethren, hearing a description of the elder's appearance, all as one acknowledged that they had come upon the Monk Moses himself.

Having spent many a year at monastic exploits, the Monk Moses was ordained deacon. The bishop attired him in white vesture and said: "Abba Moses is now entirely white." The saint answered: "Master, what makes it purely white - the outer or the inner?" Through humility the saint reckoned himself unworthy to accept the dignity of deacon. One time the bishop decided to test him and he bid the clergy to drive him out of the altar, whilst reviling him for being an unworthy Ethiopian. With full humility the monk accepted the abuse. Having put him to the test, the bishop then ordained the monk to the priesthood. And in this dignity the Monk Moses asceticised for fifteen years and gathered round himself seventy-five disciples.

When the monk reached age seventy-five, he forewarned his monks that soon brigands would descend upon the skete and murder all that were there. The saint blessed his monks to leave in good time, so as to avoid the violent death. His disciples began to beseech the monk to leave together with them, but he replied: "I many a year already have awaited the time, when upon me there should be fulfilled the words which my Master, the Lord Jesus Christ, did speak: All, who take up the sword, shalt perish by the sword." (Mt. 26: 52). After this seven of the brethren remained with the monk, and one of these hid not far off during the coming of the robbers, The robbers killed the Monk Moses and the six monks that remained with him. Their death occurred in about the year 400.

Science of the Saints, 27 August, Saint Pimen the Great.

The Monk Pimen the Great was born in about the year 340 in Egypt. With his two brothers, Anubias and Paisias, he went into one of the Egyptian monasteries, and all three accepted monastic tonsure. The brothers were such strict ascetics, that when their mother came to the monastery to see her children, they did not come out to her from their cells. The mother stood there for a long time and wept. Then the Monk Pimen said to her through the closed door of the cell, "If thou bearest with the temporal parting from us now, then in the future life wilt thou see us, since we do hope upon God the Lover-of-Mankind!" The mother was humbled and returned home.

Fame about the deeds and virtues of the Monk Pimen spread throughout all the land. One time the governor of the district wanted to see him. The Monk Pimen, shunning fame, reasoned thus: "If dignitaries begin coming to me with respect, then also many of the people will start coming to me and disturb my quiet, and I shall be deprived of the grace of humility, which I have found only with the help of God." And so he relayed a refusal to the messenger. For many of the monks, the Monk Pimen was a spiritual guide and instructor. And they wrote down his answers to serve to the edification of others besides themselves. A certain monk asked, "Ought one to veil over with silence the sin of a transgressing brother, if perchance one see him?" The elder answered, "If we reproach the sins of brothers, then God will reproach our sins, and if thou seest a brother sinning, believe not thine eyes, and know that thine own sin is like a wood-beam, but the sin of thy brother is like a wood-splinter, and then thou wilt not come into distress and temptation." Another monk turned to the saint, saying, "I have grievously sinned and I want to spend three years at repentance. Is such a length of time sufficient?" The elder answered, "That is a long time." The monk continued to ask how long a period of repentance did the saint reckon necessary for him - a year, or forty days? The elder answered, "I think that if a man repenteth from the depths of his heart and posits a firm intent to return no more to the sin, then God would accept also a three-day repentance." To the question as to how to be rid of persistent evil thoughts, the saint answered, "If a man has on one side of him fire, and on the other side a vessel with water, then if he starts burning from the fire, he takes water from the vessel and extinguishes the fire. Like to this are the evil thoughts suggested by the enemy of our salvation, which like a spark can enkindle sinful desires within man. It is necessary to put out these sparks with the water, which is prayer and the yearning of the soul for God."

The Monk Pimen was strict at fasting and did not partake of food for the space of a week or more. But others he advised to eat every day, but without eating one's fill. For a certain monk, permitting himself to partake of food only on the seventh day but being angry with a brother, the saint said, "Thou wouldst learn to fast over six days, yet cannot abstain from anger for even a single day." To the question, which is better - to speak or be silent, the elder said, "Whoso doth speak on account of God, doeth well, and whoso is silent on account of God, that one doth act well." And moreover: "It may be, that a man seems to be silent, but if his heart doth judge others, then always is he speaking. But there are also those, who all the day long speak with their tongue, but within themselves they do keep silence, since they judge no one." 

The saint said: "For a man it is necessary to observe three primary rules: to fear God, to pray often, and to do good for people." "Malice in turn never wipes out malice. If someone doeth thee bad, do them good, and thy good will conquer their bad." One time, when the monk with his students arrived at an Egyptian wilderness monastery (since he had the habit to go about from place to place, so as to shun glory from men), it became known to him that the elder living there was annoyed at his arrival and also was jealous of him. In order to overcome the malice of the hermit, the saint set off to him with his brethren, taking along with them food as a present. The elder refused to come out to them. Thereupon the Monk Pimen said, "We shall not depart from here, until we are granted to see and pay respect to the holy elder," and he remained standing in the bright heat at the door of the cell. Seeing such perseverance and lack of malice on the part of the Monk Pimen, the elder received him graciously and said, "It is right what I have heard about you, but I see in you the good deeds and a hundred times even moreso." Thus did the Monk Pimen know how to extinguish malice and provide good example to others. He possessed such great humility that often with a sigh he said, "I shall be cast down to that place, whither was cast down Satan!"

One time there came to the saint a monk from afar, to get his guidance. He began to speak about sublime matters difficult to grasp. The saint turned away from him and was silent. To the bewildered monk they explained, that the saint did not like to speak about lofty matters. Then the monk began to ask him about the struggle with passions of soul. The saint turned to him with a joyful face, "Here now thou well hath spoken, and I must answer," and for a long while he provided instruction, as to how one ought to struggle with the passions and conquer them.

The Monk Pimen died at age 110, in about the year 450. Soon after his death he was acknowledged as a saint pleasing to God and received the title "the Great" as a sign of his great humility, modesty, uprightness, and self-denying service to God.

Science of the Saints, 26 August, Saints Adrian and Natalia.

The Martyrs Adrian and Natalia were married in their youth for one year prior to their martyrdom. They lived in Bithynian Nicomedia during the time of the emperor Maximian (305-311). Having started his persecution, the emperor promised a reward to whomever would inform on Christians to bring them to trial. There began the denunciations, and through one of these there were seized twenty-three Christians, hiding in a cave near Nicomedia. They were tortured, urged to worship idols, and then taken to the judgment palace, in order to record their names and responses. 

Adrian, the head of the judgment palace, looking on as they brought in the people suffering with such courage for their faith, and how firmly and fearlessly they confessed Christ, asked: "What rewards do ye expect from your God for suffering?" The martyrs replied: "Such rewards, as we are not able to describe, nor thy mind comprehend." Inspired, Saint Adrian told the scribes: "Write me down also, that I be a Christian and with joy I do die for Christ God." The scribes reported about this to the emperor, who summoned Saint Adrian and asked: "Really, hast thou gone mad, that thou dost want to die? Come, cross out thine name from the lists and offer sacrifice to the gods, asking their forgiveness." Saint Adrian answered: "I am not mad, but the rather have been converted to health of mind." Maximian then ordered Adrian to be thrown into prison. 

His wife, Saint Natalia, knowing that her husband was suffering for Christ, rejoiced, since she herself was secretly a Christian. She hastened to the prison and encouraged her husband saying: "Blest be thou, mine lord, in that thou hast believed on Christ, wherein thou hast obtained a great treasure. Regret not anything of earth, neither beauty, nor youth (Adrian was then 28 years of age), nor riches. Everything worldly is dust and ashes. Only faith and good deeds be pleasing to God." 

On the pledge of the other martyrs, they released Saint Adrian from prison to relate to his wife about the day of execution. Saint Natalia at first thought that he had renounced Christ and thus had been set free, and she did not want to let him into the house. The saint persuaded his wife, that he had not fled martyrdom, but rather had come to give her the news of the day of his execution.

They tortured Saint Adrian cruelly. The emperor advised the saint to have pity on himself and call on the gods, but the martyr answered: "Let thine gods say what blessings they promise me, and then I shalt worship them, but if they cannot speak thus, then why should I worship them?" 

Saint Natalia did not cease to encourage her husband. She asked him also to convey for her a foremost prayer to God, that they would not compel her into a marriage with a pagan after his death. The executioner ordered the hands and the legs of the saints to be broken on the anvil. Saint Natalia, fearing that her husband would hesitate in seeing the sufferings of the other martyrs, besought the executioner to begin the execution with him and let her herself put his hands and legs on the anvil. They wanted to burn the bodies of the saints, but a strong storm arose and the fire went out. Many of the executioners even were struck by lightning. Saint Natalia took the hand of her spouse and kept it at home. Soon an army commander asked the emperor's approval to wed Saint Natalia, who was both young and rich. But she hid herself away in Byzantium. Here Saint Adrian appeared to her in a dream and said, that she would soon be at rest in the Lord. The anemic martyress, worn down by her former sufferings, in fact soon expired to God.

Science of the Saints, 25 August, Transfer of the Relics of Saint Bartholomew.

The Transfer of the Relics of the Apostle Bartholomew took place at the end of the Sixth Century. 

His apostolic activity and martyr's end are remembered by the Church on 11 June. The Apostle Bartholomew suffered for Christ in Armenian Albano (now Baku) in the year 71, where also his holy relics were situated. From the relics of the holy apostles occurred numerous miracles, and many of the unbelieving were converted to Christ. Under the emperor Anastasios (491-518) the relics of the Apostle Bartholomew were transferred into the newly constructed city of Anastasiopolis (or Dareia) and remained there until the end of the Sixth Century.

When the city of Anastasiopolis was captured by the Persian emperor Khozroes, Christians took up the chest with the relics of the Apostle Bartholomew and fled with it to the shores of the Black Sea. Having overtaken them, pagan priests threw the chest with the relics of the Apostle Bartholomew into the sea. Together with it, four other chests were thrown into the sea containing the relics of the holy Martyrs Papian, Lucian, Gregory, and Acacius. 

By the power of God the chests did not sink into the depths of the sea, but rather accomplished a miraculous floating 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 Asculusa. 

The arrival of the relics of the holy Apostle Bartholomew was revealed to the bishop of the island of Lipari, Agathon, who went with clergy to the shores of the sea, took up the chest from the waters and solemnly transferred it to church. 

From the relics of the Apostle Bartholomew there flowed out myrrh, giving healing for various illness. The holy relics remained in the church of the island of Lipari until the middle of the Ninth Century, when the island was captured by pagans. Christian merchants took up the holy relics of the Apostle Bartholomew and transferred them to the city of Beneventum, where they were received with great veneration and placed in the main church of the city. 

Science of the Saints, 24 August, Saint Eutychius.

The Hieromartyr Eutychius, a disciple of the holy Apostles John the Theologian and Paul, lived from the First Century into the beginning Second Century, and was from the city of Palestinian Sebasteia. 

Although Saint Eutychius is not reckoned among the number of the Seventy Disciples, he received the title Disciple for his labours together with the older Apostles, by whom he was made bishop. 

Having heard the preaching about Christ the Saviour, Saint Eutychius at first became a student of the Apostle John the Theologian, and then having met the Apostle Paul, he preached together with him on the early journeys. 

Saint Eutychius underwent many sufferings: they starved him with hunger, struck at his body with iron, they flung him in the fire and then for devouring by wild beasts. One time there was let loose upon the saint a lion, which brought fright to everyone in that it rendered praise to the Creator - having been given human voice. The Hieromartyr Eutychius finished with his works in his native city, where he was beheaded with a sword at the beginning of the Second Century.

Science of the Saints, 23 August, Saint Lupus.

The Martyr Lupus lived in the late Third Century - early Fourth Century, and was a faithful servant of the holy Great Martyr Demetrius of Soluneia (Thessalonika, Commemorated on  26 October). 

Being present at the death of his master, he soaked his own clothing with his blood and took a ring from his hand. With this clothing, and likewise with the ring and the name of the Great Martyr Demetrius, Saint Lupus worked at Soluneia many miracles. He destroyed pagan idols, for which he was subjected to persecution by the pagans, but by the power of God he was preserved unharmed. Saint Lupus voluntarily delivered himself over into the hands of the torturers and by order of the emperor Maximian Galerius he was beheaded by the sword (+ post 306).

Science of the Saints, 22 August, Saint Agathonicus.

The Martyrs Agathonicus, Zotikos, Theoprepius (in Slavonic: Bogolep), Akyndinos, Severian, Zinon and others accepted death for Christ during the reign of the emperor Maximian (284-305). 

The Martyr Agathonicus was descended from the illustrious lineage of the Hypasians, and he lived at Nicomedia. Having become well versed in Holy Scripture, he converted many pagans to Christ, in which number was also the most eminent member of the Senate (its "princeps" or leader). 

Comitus Eutolmius was sent to the Pontine (lower Black Sea) region, where he crucified the followers of the Christian Zotikos, all who had refused to offer sacrifice to idols, but Zotikos himself he took with him. In Nicomedia Eutolmius arrested the Martyr Agathonicus (together with the princeps), and also Theoprepius, Akyndinos and Severian. 

After tortures, Eutolmius ordered that the martyrs be taken to Thrace for trial by the emperor. But along the way, in the vicinity of Potama, he put to death the Martyrs Zotikos, Theoprepius and Akyndinos, who were unable to proceed further behind the chariot of the governor because of wounds received during the time of torture. The Martyr Severian was put to death at Chalcedon, and the Martyr Agathonicus together with others was beheaded with the sword by order of the emperor, in Selymbria.

The relics of the Martyr Agathonicus within a church named for him was seen at Constantinople in the year 1200 by the Russian pilgrim Antonii. And in the Fourteenth Century Philotheos, the archbishop of Selymbria, devoted a discourse of laudation to the Martyr Agathonicus.

Science of the Saints, 21 August, Holy Apostle Thaddeus of the Seventy.

The Disciple from the Seventy, Thaddeus, was by descent a Hebrew, and he was born in the Syrian city of Edessa. (The holy Disciple from the Seventy Thaddeus must be distinguished from the Apostle from the Twelve, Jude, also called Thaddeus or Levi). 

Having come to Jerusalem for a feast day, he heard the preaching of John the Forerunner and, having received from him baptism in Jordan, he remained in Palestine. In beholding the Saviour, he became His follower, and was chosen by the Lord amidst the number of the Seventy Disciples, which He sent by twos for preaching to the cities and locales, which He intended to visit (Lk. 10:1).

After the Ascension of the Saviour to Heaven, the Disciple Thaddeus preached the good news in Syria and Mesopotamia. He came preaching the Gospel to Edessa and he converted to Christ king Abgar, the people and the pagan priests. 

He backed up his preaching with many miracles (about which Abgar wrote to the Assyrian emperor Nerses); he established there priests and built up the Edessan Church. Prince Abgar wanted to reward the Disciple Thaddeus with rich gifts, but he refused and went preaching to other cities, converting many pagans to the Christian faith. Having arrived preaching in the city of Berit (Beirut), he founded there the Church, and it was in this city that he peacefully died in the year 44. 

(This place for his death is indicated in the Slavonic Menaion, but according to other sources he died in Edessa. According to an ancient Armenian tradition, the Disciple Thaddeus after various tortures was beheaded by the sword on 21 December in the Artaz region in the year 50).

Science of the Saints, 20 August, Holy Prophet Samuel.

The Prophet Samuel was the fifteenth and last of the Judges of Israel, living more than 1146 years before the Birth of Christ. He was descended from the Tribe of Levi, and was the son of Elkanah from Ramathaim-Zophima of Mount Ephraim. He was born, having been besought of the Lord through the prayers of his mother Anna (wherefore he received the name Samuel, which means "besought"), and even before birth he was dedicated to God. When the boy reached age three, his mother went with him to Shiloh and in accord with her vow gave him over to the tabernacle in care of the high-priest Eli, who at this time was a judge over the Israelite nation. The prophet grew in the fear of God, and already at twelve years of age he had the revelation, that God would punish all the house of the high-priest Eli, because he did not restrain the impiety of his sons.

The prophecy was fulfilled when the Philistines, having slain in battle 30,000 Israelites (among them were also the sons of the high-priest, Hophni and Phinees), gaining victory and capturing the Ark of the Covenant with God. Hearing of this, the high-priest Eli fell from his seat backwards at the gate, and breaking his back, he died. The wife of Phinees, upon hearing what had happened in this very hour, gave birth to a son (Ichabod) and died with the words: "The glory is gone out from Israel, for the Ark of God is taken away" ( I Kings 4:22).

Upon the death of Eli, Samuel became the judge of the nation of Israel. The Ark of God was returned by the Philistines on their own initiative, and after their returning to God, the Israelites returned to all the cities which the Philistines had taken. Having gotten up in years, the Prophet Samuel made his sons Joel and Abiah judges over Israel, but they followed not in the integrity and righteous judgement of their father, since they were motivated by greed. Then the elders of Israel, wanting that the nation of God should be "like other nations" (I Kings 8:20), demanded of the Prophet Samuel that a king be established for them. The Prophet Samuel saw in this a deep downfall of the people, which until this time God Himself had governed, announcing His will through His chosen saints. Resigning the position of judge, the Prophet Samuel asked the people, whether they consent in his continued governance, but no one stepped forward for him. After denunciation of the first king, Saul, for his disobedience to God, the Prophet Samuel anointed as king Saint David, to whom he had offered asylum, saving him from the pursuit of king Saul. The Prophet Samuel died in extreme old age. His life is recorded in the Bible (I Kings; Ecclesiasticus 46: 13-20). In the year 406 A.D. the relics of the Prophet Samuel were transferred from Judea to Constantinople.

Science of the Saints, 19 August, Saint Andrew Stratelates.

The Martyr Andrew Stratelates was a military commander in the Roman armies during the reign of the emperor Maximian (284-305). They loved him in the Roman armies because of his bravery, invincibility, and sense of fairness. When a large Persian army invaded the Syrian territories, the governor Antiochus entrusted Saint Andrew with the command of the Roman army, giving him the title of "Stratelates" ("Commander-General"). Saint Andrew chose for himself a not large detachment of brave soldiers and proceeded against the adversary. His soldiers were pagans. Saint Andrew himself had still not accepted Baptism, but he believed in Jesus Christ. Before the conflict he persuaded the soldiers that the pagan gods were demons and unable to render help in battle. He proclaimed to them Jesus Christ, the omnipotent God of Heaven and earth, giving help to all believing in Him. The soldiers went into battle, calling on the help of the Saviour. The not large detachment set to flight the numerous host of the Persians. Saint Andrew returned from the campaign in glory, having gained a total victory. But those who were jealous reported to the governor Antiochus that Andrew was a Christian, converting to his faith the soldiers under his command. Saint Andrew was summoned to trial, and there he declared his faith in Christ. For this they subjected him to torture. He reclined himself upon a bed of white-hot copper, but as soon as he recoursed to help from the Lord, the bed became cool. They crucified his soldiers on trees, but not one of them renounced Christ. Having locked the saints away in prison, Antiochus dispatched the report of charges on to the emperor, being undecided on whether to impose the death sentence upon the acclaimed victor. The emperor knew how the army loved Saint Andrew, and fearing a mutiny he gave orders to free the martyrs, and secretly he ordered that each under some pretext be executed separately.

Having been set free, Saint Andrew together with his fellow soldiers went on to the city of Tarsus. There the local bishop Peter and bishop Nonus of Berea baptised them. Then the soldiers proceeded on to the vicinity of Taxanata. Antiochus wrote a letter to the governor of the Cilicia region Seleucus, that under the excuse of deserting their military standards he should overtake the company of Saint Andrew and kill them. Seleucus came upon the martyrs in the passes of Mount Taurus, where they were evidently soon to suffer. Saint Andrew, calling the soldiers his brothers and children, urged them not to fear death. He prayed for all who would honour their memory, and besought the Lord to send a curative spring on the place where their blood would be shed. At the time of this prayer the steadfast martyrs were beheaded with swords (+ c. 302). During this time a spring of water issued forth from the ground. Bishops Peter and Nonus, with their clergy secretly following the company of Saint Andrew, buried their bodies. One of the clergy, suffering for a long time from an evil spirit, drank from the spring of water and at once he was healed. Reports about this spread amongst the local people and they started to come to the spring, and through the prayers of Saint Andrew and the 2593 Martyrs suffering with him, they received gracious help from God.

Science of the Saints, 18 August, Saints Florus and Laurus.

The Martyrs Florus and Laurus were brothers by birth not only in flesh but in spirit. They lived in the Second Century at Byzantium, and afterwards they settled in Illyria. By occupation they were stonemasons (their teachers in this craft were the Christians, Proclus and Maximus, from whom also the brothers learned about life pleasing to God). The governor of Illyria Likaion dispatched the brothers to a nearby district for work on the construction of a pagan temple. The saints toiled at the structure, distributing to the poor the money they earned, while themselves keeping strict fast and praying unceasingly. One time the son of the local pagan priest Mamertin carelessly approached the structure, and a chip of stone hit him in the eye, severely injuring him. Saints Florus and Laurus assured the upset father that his son would be healed. They brought the youth to consciousness and told him to have faith in Christ. After this, as the youth confessed Jesus Christ as the True God, the brothers prayed for him, and the eye was healed. In view of such a miracle even the father of the youth believed in Christ. When the construction of the temple was completed, the brothers gathered together the Christians, and having gone through the temple, they smashed the idols and in the eastern part of the temple they set up the holy Cross. They spent all night in prayer, illumined with heavenly light. Having learned of this, the head of the district condemned to burning the former pagan priest Mamertin and his son and 300 Christians. The martyrs Florus and Laurus, having been sent back to the governor Likaion, were thrown down an empty well and covered over with ground. After many years the relics of the holy martyrs were uncovered undecayed, and transferred to Constantinople.

Science of the Saints, 17 August, Saint Myron.

The Holy Martyr Myron was a priest in Achaeia (Greece), and lived during the Third Century. He suffered in the year 250 under the emperor Decius (249-251). The priest was gentle and kind to people, but he was also courageous in the defense of his spiritual children. One time, on the feast of the Nativity of Christ, he was celebrating Divine services. The local governor Antipater came into the church with soldiers so as to arrest those praying there and to subject them to torture. Seeing this, Saint Myron began heatedly to plead for his flock, denouncing the governor for his cruelty. The saint was delivered over to torture, - they took him and struck at his body with iron rods. They then threw him into a red-hot oven, but the Lord preserved the martyr - at the very moment when about 150 men at a nearby pagan temple were scorched by the oven fire. The governor then began to demand the martyr to worship idols. Having received from Saint Myron a firm refusal, Antipater ordered the leather thongs to be cut from his skin. Saint Myron took one of the leather thongs and threw it in the face of his tormentor. Falling into a rage, Antipater gave orders to strike Saint Myron all over his stripped body, and then to deliver the martyr over to wild beasts for devouring. But the beasts would not touch him. Perceiving himself defeated, Antipater in his blind rage committed suicide. They then took Saint Myron to the city of Kizika, where he was beheaded by the sword (+250).

Science of the Saints, 16 August, Saint Diomede.

The Martyr Diomede was born in Cilician Tarsus, and by profession he was a physician, but by belief a Christian, and he treated not only ills not only of body but also of soul. He enlightened many pagans with belief in Christ, and baptised them. The Church venerates him as an healer and summons his name during the making of the Sacrament of Oil-Anointing the Sick.

Saint Diomede traveled much, converting people to the true faith. When he arrived in the city of Nicea, the emperor Diocletian (284-305) sent soldiers to arrest him. Along the way from Nicea to Nicomedia, he got down from the cart so as to pray, and he died. As proof of carrying out their orders, the soldiers cut off his head, but became blinded. Diocletian gave orders to take away the head back to the body. When the soldiers fulfilled the order, their sight was restored and they believed in Christ.

Science of the Saints, 15 August, Dormition of the Theotokos.

The "Falling-Asleep" or "Repose" ("Dormition", "Uspenie", "Koimesis") of our Most Holy Lady Mother of God and Ever-Virgin Mary.

The circumstances of the Falling-Asleep or Dormition of the Mother of God were known in the Church from times apostolic. Already in the First Century, the Hieromartyr Dionysios the Areopagite wrote about Her "Falling-Asleep." In the Second Century, the account about the bodily Assumption of the Most Holy Virgin Mary to Heaven is found in the works of Meliton, Bishop of Sardis. In the Fourth Century, Saint Epiphanius of Cyprus refers to the tradition about the "Falling-Asleep" of the Mother of God. In the Fifth Century Sainted Juvenal, Patriarch of Jerusalem, told the holy Byzantine empress Pulcheria: "Although in Holy Scripture there be no account about the circumstances of Her end, we know about them otherwise from the most ancient and credible tradition." This tradition in detail was gathered and expounded in the Church history of Nicephoros Kallistos during the Fourteenth Century.

At the time of Her blessed Dormition, the Most Holy Virgin Mary was again at Jerusalem. Her fame as the Mother of God had already spread throughout the land and had aroused against Her many of the envious and the spiteful, who wanted to make attempts on Her life; but God preserved Her from enemies.

Day and night She spent at prayer. The Most Holy Mother of God went often to the Holy Sepulchre of the Lord, and here She offered up incense and the bending of knees. More than once enemies of the Saviour sought to hinder Her from visiting her holy place, and they besought of the high-priest a guard to watch over the Grave of the Lord. But the Holy Virgin Mary, unseen by anyone, continued to pray in front of them. In one suchlike visit to Golgotha, the Archangel Gabriel appeared before Her and announced Her approaching transfer from this life into the Heavenly life of eternal beatitude. In pledge of this, the Archangel entrusted Her a palm branch. With these Heavenly tidings the Mother of God returned to Bethlehem with the three girls attending Her (Sepphora, Evigea, and Zoila). She thereupon summoned Righteous Joseph of Aramathea and other disciples of the Lord, and told them of Her impending Repose (Uspenie). The Most Holy Virgin prayed also, that the Lord would have the Apostle John come to Her. And the Holy Spirit transported him from Ephesus, setting him alongside that very place, where lay the Mother of God. After the prayer, the Most Holy Virgin offered up incense, and John heard a voice from Heaven, closing Her prayer with the word "Amen." The Mother of God took notice, that this voice meant the speedy arrival of the Apostles and the Disciples and the holy Bodiless Powers. The Disciples, whose number then it was impossible to count, flocked together, says Saint John Damascene, like clouds and eagles, to hearken to the Mother of God. Seeing one another, the Disciples rejoiced, but in their confusion they asked each other, why had the Lord gathered them together in one place? Saint John the Theologian, greeting them with tears of joy, said that for the Mother of God had begun the time of repose unto the Lord. Going in to the Mother of God, they beheld Her augustly lying upon the cot, and filled with spiritual happiness. The Disciples gave greeting to Her, and then they told about their being miraculously transported from their places of preaching. The Most Holy Virgin Mary glorified God, in that He had hearkened to Her prayer and fulfilled Her heart's desire, and She began speaking about Her immanent end. During the time of this conversation the Apostle Paul likewise appeared in miraculous manner together with his disciples: Dionysius the Areopagite, wondrous Hierotheos, and Timothy and others from amongst the Seventy Disciples. The Holy Spirit had gathered them all together, so that they might be vouchsafed the blessing of the All-Pure Virgin Mary, and all the more fittingly to see to the burial of the Mother of the Lord. Each of them She called to Herself by name, She blessed them and extolled them in their faith and hardships in the preaching of the Gospel of Christ, and to each She wished eternal bliss and prayed with them for the peace and welfare of all the world.

There ensued the third hour, when the Repose of the Mother of God was to occur. A multitude of candles blazed. The holy Disciples with song encircled the felicitously adorned sick-bed, upon which lay the All-Pure Virgin Mother of God. She prayed in anticipation of Her demise and of the arrival of Her longed-for Son and Lord. Suddenly the inexpressible Light of Divine Glory shone forth, before which the blazing candles paled in comparison. All that saw took fright. Sitting atop as though immersed in the rays of the indescribable Light, was Christ the King of Glory Himself come down, surrounded by hosts of Angels and Archangels and other Heavenly Powers, together with the souls of the fore-fathers and the prophets, formerly having foretold of the Most Holy Virgin Mary. Seeing Her Son, the Mother of God exclaimed: "My soul doth magnify My Lord, and My spirit rejoiceth in God My Saviour, for He hath regarded the lowliness of His Handmaiden," and, getting up from Her bed to meet the Lord, She bowed down to Him. And the Lord bid Her come enter the habitations of Life Eternal. Without any bodily suffering, as though in an happy sleep, the Most Holy Virgin Mary gave up Her soul into the hands of Her Son and God.

Then began joyous Angelic song. Accompanying the pure soul of the God-betrothed and with reverent awe for the Queen of Heaven, the Angels exclaimed: "Hail Thou, Full-of-Grace, the Lord is with Thee, blessed art Thou amongst women! For lo, it be the Queen, God's Maiden doth come, take up the gates, and with the Ever-Existent take ye up the Mother of Light; for of Her is salvation come to all the human race. Upon Her 'tis impossible to gaze and to Her 'tis impossible to render due honour" (Stikherion verse on "Lord, I have cried"). The Heavenly gates were raised, and meeting the soul of the Most Holy Mother of God, the Cherubim and the Seraphim with joy glorified Her. The graced face of the Mother of God was radiant with the glory of Divine virginity, and of Her body there exuded fragrance.

Miraculous was the life of the All-Pure Virgin, and wondrous was Her Repose, as Holy Church doth sing: "In Thee, O Queen, the God of all hath wrought a miracle, that transcendeth the laws of nature. Just as in the Birth-Giving He did preserve Thine virginity, so also in the grave He did preserve Thy body from decay" (Canon 1, Ode 6, Tropar 1). Giving kiss to the all-pure body with reverence and in awe, the Disciples in turn were blessed by it and filled with grace and spiritual joy. Through the great glorification of the MostHoly Mother of God, the almighty power of God healed the sick, who with faith and love gave touch to the holy cot. Bewailing their separation on earth from the Mother of God, the Apostles set about the burying of Her all-pure body. The holy Apostles Peter, Paul, James and others of the Twelve Apostles carried the funeral bier upon their shoulders, and upon it lay the body of the ever-Virgin Mary. Saint John the Theologian went at the head with the resplendent palm-branch from Paradise, and the other saints and a multitude of the faithful accompanied the funeral bier with candles and censers, singing sacred song. This solemn procession went from the Sion-quarter through all Jerusalem to the Garden of Gethsemane. 

With the start of the procession there suddenly appeared over the all-pure body of the Mother of God and all those accompanying Her a vast and resplendent circular cloud, like a crown, and to the choir of the Apostles was conjoined the choir of the Angels. There was heard the singing of the Heavenly Powers, glorifying the Mother of God, which echoed that of the worldly voices. This circle of Heavenly singers and radiance moved through the air and accompanied the procession to the very place of burial. Unbelieving inhabitants of Jerusalem, taken aback by the extraordinarily grand funeral procession and vexed at the honours accorded the Mother of Jesus, denounced this to the high-priests and scribes. Burning with envy and vengefulness towards everything that reminded them of Christ, they sent out their own servants to disrupt the procession and to set afire the body of the Mother of God. An angry crowd and soldiers set off against the Christians, but the aethereal crown, accompanying the procession in the air, lowered itself to the ground and like a wall fenced it off. The pursuers heard the footsteps and the singing, but could not see any of those accompanying the procession. And indeed many of them were struck blind. The Jewish priest Aphthoniah out of spite and hatred for the Mother of Jesus of Nazareth wanted to topple the funeral bier, on which lay the body of the Most Holy Virgin Mary, but an Angel of God invisibly cut off his hands, which had touched the bier. Seeing such a wonder, Aphthoniah repented and with faith confessed the majesty of the Mother of God. He received healing and joined in with the crowd accompanying the body of the Mother of God, and he became a zealous follower of Christ. When the procession reached the Garden of Gethsemane, then amidst the weeping and the wailing began the last kiss to the all-pure body. Only towards evening time were the Apostles able to place it in the tomb and seal the entrance to the cave with a large stone. For three days they did not depart the place of burial, during this time making unceasing prayer and psalmody. Through the wise providence of God, the Apostle Thomas had been destined not to be present at the burial of the Mother of God. Arriving late on the third day at Gethsemane, he lay down at the sepulchral cave and with bitter tears bespeaking loudly his desire, that he might be vouchsafed a final blessing of the Mother of God and have final farewell with Her. The Apostles out of heartfelt pity for him decided to open the grave and permit him the comfort of venerating the holy remains of the Ever-Virgin Mary. But having opened the grave, they found in it only the grave wrappings and were thus convinced of the bodily ascent or assumption of the MostHoly Virgin Mary to Heaven.

On the evening of the same day, when the Apostles had gathered at an house to strengthen themselves with food, the Mother of God Herself appeared to them and said: "Rejoice! I am with ye -- throughout all the length of days". This so gladdened the Apostles and everyone with them, that they took a portion of the bread, set aside at the meal in memory of the Saviour ("the Portion of the Lord"), and they exclaimed also: "Most Holy Mother of God, help us". (This marks the beginning of the rite of offering up a "Panagia" ("All-Blessed") the custom of offering up at meals a portion of bread in honour of the Mother of God, which even at present is done at monasteries).

The sash of the Mother of God, and Her holy garb, - preserved with reverence and distributed over the face of the earth in pieces - both in past and in present has worked miracles. Her numerous icons everywhere issue forth with outpourings of signs and healings, and Her holy body - taken up to Heaven, witnesses to our own future mode of life therein. Her body was not left to the chance vicissitudes of the transitory world, but was all the more incomparably exalted by its glorious ascent to Heaven.

Science of the Saints, 14 August, Holy Prophet Micheas.

The Prophet Micheas, the sixth of the Twelve Minor Prophets, was descended from the Tribe of Judah and was a native of the city of Morastha, to the south of Jerusalem, wherefore he was called a Morasthite. His prophetic service began around the year 778 before the Birth of Christ and continued for almost 50 years under the kings of Judah -- Joatham, Akhaz, and Righteous Ezechias (721-691 B.C., Comm. 28 August).

He was a contemporary of the Prophet Isaias. His denunciations and predictions were in regard to the separate kingdoms both of Judah and of Israel. He foresaw the misfortunes, threatening the kingdom of Israel before its destruction, and to Judah, during the incursions under the Assyrian emperor Sennacherib. To him belongs a prophecy about the birth of the Saviour of the world: "And thou, Bethlehem, house of Euphratha, though small wilt be in the thousands of Judah, from thee to Me wilt come an eldest, that will be King in Israel, Whose coming forth is from the beginning of days forever" (Mic. 5: 2). From the words of the Prophet Jeremias (Jer. 26: 18-19), the Jews evidently were afraid to kill the Prophet Micheas. His relics were discovered in the Fourth Century after the Birth of Christ at Baraphsatia, through a revelation to the bishop of Eleutheropolis, Zeuinos.

Science of the Saints, 13 August, Saint Maximus the Confessor.

The Monk Maximus the Confessor was born in Constantinople in about the year 580 and raised in a pious Christian family. In his youth he received a very diverse education: he studied philosophy, grammatics, rhetoric, he was well-read in the authors of antiquity and he mastered to perfection theological dialectics. When Saint Maximus entered into government service, the scope of his learning and his conscientiousness enabled him to become first secretary to the emperor Heraclius (611-641). But court life vexed him, and he withdrew to the Chrysopoleia monastery (on the opposite shore of the Bosphorus -- now Skutari), where he accepted monastic tonsure. By the humility of his wisdom he soon won the love of the brethren and was chosen hegumen of the monastery, but even in this dignity, in his own words, he "remained a simple monk". But in 633 at the request of a theologian, the future Jerusalem Patriarch Saint Sophronios (Comm. 11 March), the Monk Maximus left the monastery and set off to Alexandria.

Saint Sophronios was known in these times as an implacable antagonist against the Monothelite heresy. The Fourth Ecumenical Council (451) had condemned the Monophysite heresy, which confessed in the Lord Jesus Christ only one nature (the Divine, but not the Human nature, of Christ). Influenced by this erroneous tendency of thought, the Monothelite heretics introduced the concept that in Christ there was only "one Divine will" ("thelema") and only "one Divine effectuation or energy" ("energia"), which sought to lead back by another path to the repudiated Monophysite heresy. Monotheletism found numerous adherents in Armenia, Syria, Egypt. The heresy, fanned also by nationalist animosities, became a serious threat to church unity in the East. The struggle of Orthodoxy with the heresies was particularly complicated by the fact, that in the year 630 three of the Patriarchal thrones in the Orthodox East were occupied by Monothelites: at Constantinople by Sergiou, at Antioch by Athanasias, and at Alexandria by Cyrus.

The path of the Monk Maximus from Constantinople to Alexandria led through Crete, where indeed he began his preaching activity. He clashed there with a bishop, who adhered to the heretical opinions of Severus and Nestorius. At Alexandria and its surroundings the monk spent about six years. In 638 the emperor Heraclius, together with the patriarch Sergios, attempted to downplay the discrepancies in the confession of faith, and the issued an edict: the so-called "Ecthesis" ("Ekthesis tes pisteos" - "Exposition of Faith), - which ultimately decreed that there be confessed the teaching about "one will" ("mono-thelema") operative under the two natures of the Saviour. In defending Orthodoxy against this "Ecthesis", the Monk Maximus recoursed to people of various vocations and positions, and these conversations had success. "Not only the clergy and all the bishops, but also the people, and all the secular officials felt within themselves some sort of invisible attraction to him," testifies his Vita.

Towards the end of 638 the patriarch Sergius died, and in 641 the emperor Heraclius also died. The imperial throne came to be occupied by the cruel and coarse Constans II (642-668), an open adherent of the Monothelites. The assaults of the heretics against Orthodoxy intensified. The Monk Maximus went off to Carthage and he preached there and in its surroundings for about five years. When the successor of patriarch Sergius,  patriarch Pyrrhus, arrived there in forsaking Constantinople because of court intrigues, and being by persuasion a Monothelite, there occurred between him and the Monk Maximus an open disputation in June 645. The result of this was that Pyrrhus publicly acknowledged his error and even wanted to put into writing to Pope Theodore the repudiation of his error. The Monk Maximus together with Pyrrhos set off to Rome, where Pope Theodore accepted the repentance of the former patriarch and restored him to his dignity.

In the year 647 the Monk Maximus returned to Africa. And there, at a council of bishops Monotheletism was condemned as an heresy. In the year 648, in place of the "Ecthesis", there was issued a new edict, commissioned by Constans and compiled by the Constantinople patriarch Paul,  the "Typus" ("Tupos tes pisteos" -- "Pattern of the Faith"), which overall forbade any further deliberations, whether if be about "one will" or about "two wills", as regarding the acknowledged "two natures" of the Lord Jesus Christ. The Monk Maximus thereupon turned to the successor of the Roman Pope Theodore, Pope Martin I (649-654), with a request to examine the question of Monotheletism at a conciliar consideration by all the Church. In October of 649 there was convened the Lateran Council, at which were present 150 Western bishops and 37 representatives of the Orthodox East, amongst which was also the Monk Maximus the Confessor. The Council condemned Monotheletism, and its defenders - the Constantinopolitan patriarchs Sergius, Paul, and Pyrrhus, were consigned to anathema.

When Constans II received the determinations of the Council, he gave orders to arrest both Pope Martin and the Monk Maximus. This summons took five years to fulfill, in the year 654. They accused the Monk Maximus of treason to the realm and locked him up in prison. In 656 he was sent off to Thrace, and again later brought back to a Constantinople prison. The monk, together with two of his students, was subjected to the cruellest torments: for each they cut out the tongue and cut off the right hand. Then they were sent off to Colchis. But here the Lord worked an inexplicable miracle: all three of them found the ability to speak and to write. The Monk Maximus indeed foretold his own end (+ 13 August 662). 

The Monk Maximus has left to the Church a large theological legacy. His exegetical works contain explanations of difficult places within the Holy Scripture, also Commentary on the Prayer of the Lord and on the 59th Psalm, various "scholia" ("marginalia" or text-margin commentaries) on treatises of the Hieromartyr Dionysios the Areopagite (+ 96, Comm. 3 October) and Sainted Gregory the Theologian (+ 389, Comm. 25 January). To the exegetical works of Saint Maximus belongs likewise his explication of Divine-services, entitled "Mystagogia" ("Introduction concerning the Mystery").

To the dogmatic works of the Monk Maximus belong: the Exposition on his dispute with Pyrrhus, and several tracts and letters to various people. In them are contained expositions of the orthodox teaching of the Divine Essence and about Hypostatic-Persons of the Holy Trinity, about the Incarnation of God, and about the "theosis" ("deification", "obozhenie") of human nature.

"Nothing in theosis is the product of human nature," the Monk Maximus writes in a letter to his friend Thalassius, "since nature cannot comprehend God. It is only but the mercy of God that has the capacity to endow theosis unto the existing... In theosis man (the image of God) becomes likened to God, he rejoices in all the plenitude that does belong to him by nature, since the grace of the Spirit doth triumph within him and because God doth act within him." (Letter 22). 

To the Monk Maximus belong also works concerning the anthropologic (i.e. concerning man). He deliberates on the nature of the soul and its consciously-personal existence after the death of a man. Among his moral compositions, especially important is his "Chapters on Love." The Monk Maximus the Confessor wrote likewise three hymns in the finest traditions of church hymnography, following the lead of Saint Gregory the Theologian.

Science of the Saints, 12 August, Saints Anicetas and Photius.

The Martyrs Anicetas and Photius (his nephew) were natives of Nicomedia. 

Anicetas, a military official, denounced the emperor Diocletian (284-305) for having set up in the city square an implement of execution for frightening Christians. The enraged emperor ordered Saint Anicetas to be tortured, and later condemned him to be devoured by wild beasts. But the lions they set loose became gentle and fondled up to him. Suddenly there began a strong earthquake, resulting in the collapse of the pagan temple of Hercules, and many pagans perished beneath the crumbled city walls. The executioner took up a sword to cut off the saint's head, but he himself fell down insensible. They tried to break Saint Anicetas on the wheel and burn him with fire, but the wheel stopped and the fire went out. They threw the martyr into a furnace with boiling tin, but the tin got cold. Thus the Lord preserved His servant for the edification of many.

The martyr's nephew, Saint Photius, saluted the sufferer and turn to the emperor, remarking: "O idol-worshipper, thine gods be nothing!" The sword, held over the new confessor, instead struck the executioner himself. Then the martyrs were thrown into prison. After three days Diocletian began to urge them: "Worship our gods, and I shalt give ye glory and riches." The martyrs answered: "Perish thou with thine honour and riches!" Then they tied them by the legs to wild horses, but the saints, dragged along the ground, remained unharmed. They did not suffer either in the heated up bath-house, which tumbled apart. Finally Diocletian ordered a great furnace to be fired up, and many Christians, inspired by the deeds of Saints Anicetas and Photius, went in themselves with the words: "We are Christians!" They all died with prayer on their lips. The bodies of Saints Anicetas and Photius were not harmed by the fire, and even their hair remained whole. seeing this, many of the pagans came to believe in Christ. This event happened in the year 305.

Science of the Saints, 11 August, Saint Euplus.

The Martyr Archdeacon Euplus suffered in the year 304 under the emperors Diocletian (284-305) and Maximian (284-305). He served in the Sicilian city of Catania. 

Always carrying the Gospel with him, Saint Euplus preached constantly to the pagans about Christ. 

One time, while he read and explained the Gospel to the gathered crowd, they arrested him and took him to the governor of the city, Calvisianus. Saint Euplus confessed himself a Christian and denounced the impiety of idol-worship. For this they sentenced him to torture. They threw the injured saint into prison, where he dwelt at prayer for 7 days. The Lord issued forth a spring of water into the prison to the martyr for the quenching of his thirst. Brought to trial a second time, strengthened and rejoicing, he again confessed his faith in Christ and denounced the torturer for spilling the blood of innocent Christians. The judge commanded to tear off the ears and chop off the head of the saint. When they led the saint to execution, they hung the Gospel on his neck. Having implored time for prayer, the archdeacon began again to read and explain the Gospel to the people. Many of the pagans believed in Christ. The soldiers took hold of the archdeacon and beheaded him with a sword.

Science of the Saints, 10 August, Saint Lawrence, Archdeacon of Rome, and Companions.

The Martyrs Archdeacon Lawrence, Pope Sixtus, Deacons Felicissimus and Agapitus, the Soldier Romanus, - Romans, suffered in the year 258 under the emperor Valerian. 

Holy Pope Sixtus, born at Athens, received a fine education, preached in Spain and was made bishop in Rome following the martyr's death of Holy Pope Stephen (253‑257, Comm. 2 August). These were times when a Pope occupying the Roman throne was known to choose death for the faith. In a short while Saint Sixtus also was arrested and put in prison together with his deacons Felicissimus and Agapitus. When the holy archdeacon Lawrence visited Pope Sixtus, whom they held in prison, he cried out with tears: "Whither art thou gone, father? Why hast thou forsaken thine archdeacon, with whom always thou hast offered the Bloodless Sacrifice? Take thy son with thee, that I may be thy companion in having blood shed for Christ!" Saint Sixtus answered him: "I have not forsaken thee, my son. I am old and go to an easy death, but yet greater sufferings await thee. Know, that after three days upon our death thou shalt follow after me. And now go, take the church treasury and distribute it to the poor and needy Christians." Saint Lawrence zealously did the bidding of the sainted-hierarch.

Having heard, that Pope Sixtus had been taken to trial with the deacons, Saint Lawrence went there so as to witness their deed, and he said to the sainted-bishop: "Father, I have already fulfilled thy command, and distributed by hand thine treasury; forsake me not!" Hearing something about treasure, soldiers put him under guard, and the other martyrs were beheaded (+ 6 August 258). The emperor locked up Saint Lawrence in prison and ordered the chief jailer Hyppolitus to keep watch over him. In prison Saint Lawrence with prayer healed the sick gathered together with him and he baptised many. Astonished by this, Hyppolitus himself believed and accepted Baptism from Saint Lawrence together with all his household. Soon the archdeacon Lawrence was again brought to the emperor and commanded to produce the hidden treasure. Saint Lawrence answered: "Give me a period of three days, and I shalt show thee this treasure." During this time the saint gathered up a crowd of the poor and the sick, who ate only because of the charity of the Church, and bringing them he explained: "Here are the vessels in which is contained the treasure. And everyone, who puts their treasure in these vessels, will receive them in abundance in the Heavenly Kingdom."

After this they gave Saint Lawrence over to fierce tortures, urging him to worship idols. The martyr was scourged (with a fine iron flail with sharp needles), they burned his wounds with fire, and struck at him with metal switches. At the time of the martyr's suffering, the soldier Romanus suddenly cried out: "Saint Lawrence, I behold a bright youth, who standeth about thee healing thy wounds. Beseech thy Lord Christ not to forsake me!" After this they stretched Saint Lawrence on a rack and returned him to prison to Hyppolitus. Romanus brought there a water pot with water and besought the martyr to baptise him. And immediately after the Baptism of the soldier, he was beheaded (+ 9 August). When they took Saint Lawrence to his final torture, Saint Hyppolitus wanted to declare himself a Christian and die together with him, but the confessor said: "Conceal for now thy confession in thy heart. After some length of time I shall summon thee, and thou shalt hear and come unto me. Weep not for me, but rather rejoice, for I go to receive a glorious crown of martyrdom." They placed him in an iron cage, under which they set an intense fire, and the flames of the bonfire flicked towards the body of the martyr. Saint Lawrence, glancing at the governor, said: "Here now, ye do burn only but one side of my body, turn over the other and do my whole body." Dying, he uttered: "I thank Thee, Lord Jesus Christ, that Thou hast accounted me worthy to enter into Thy gates," and with these words he gave up the spirit.

Saint Hyppolitus took the body of the martyr by night, he wrapped it in a shroud with ointments and gave it over to the priest Justin. Over the relics of the martyr in the home of the widow Kyriakia they made an all-night vigil and Divine Liturgy. All the Christians present partook of the Holy Mysteries and with honour they buried the body of the holy martyr Archdeacon Lawrence in a cave on 10 August 258. Saint Hyppolitus and other Christians suffered three days after the death of Saint Lawrence (13 August), as he had foretold them of this.

Science of the Saints, 9 August, Holy Apostle Matthias of the Seventy.

The Holy Apostle Matthias was born at Bethlehem, and was a descendant of the Tribe of Judah. From his early childhood he studied the Law of God in accord with the Books of Scripture under the guidance of Saint Simeon the God-Receiver. When the Lord Jesus Christ revealed Himself to the world, Saint Matthias believed in Him as the Messias, followed constantly after Him and was numbered amongst the Seventy Disciples, whom the Lord "did send by twos before His face" (Lk. 10: 1). 

After the Ascension of the Saviour, Saint Matthias was chosen by lot to replace amongst the Twelve Apostles the fallen-away Judas Iscariot (Acts 1:15-26). 

After the Descent of the Holy Spirit, the Apostle Matthias preached the Gospel at Jerusalem and in Judea together with the other Apostles (Acts 6:2, 8:14). From Jerusalem he went with the Apostles Peter and Andrew to Syrian Antioch, and was in the Cappadocian city of Tianum and Sinope. Here the Apostle Matthias was locked into prison, from which he was miraculously freed by the Apostle Andrew the First-Called. 

The Apostle Matthias journeyed after this to Amasia, a city on the shore of the sea. During a three year journey of the Apostle Andrew, Saint Matthias was with him at Edessa and Sebasteia. According to Church tradition, he was preaching at Pontine AEthiopia (presently Western Gruzia / Georgia) and Macedonia. He was frequently subjected to deadly peril, but the Lord preserved him alive to further preach the Gospel. One time pagans forced the apostle to drink a poison potion. The apostle drank it, and not only did he himself remain unharmed, but he also healed other prisoners which had been blinded by the potion. When Saint Matthias left the prison, the pagans searched for him in vain - since he had become invisible to them. 

Another time, when the pagans had become enraged intending to kill the apostle, the earth opened up and engulfed them. 

The Apostle Matthias returned to Judea and did not cease with the enlightening of his countrymen with the light of Christ's teachings. He worked great miracles in the Name of the Lord Jesus and he converted a great many to faith in Christ. The Jewish High-Priest Ananias hated Christ and earlier had commanded the Apostle James, Brother of the Lord, to be flung down from the heights of the Temple, and now he ordered that the Apostle Matthias be arrested and brought for judgement before the Sanhedrin at Jerusalem. The impious Ananias uttered a speech in which he blasphemously slandered the Lord. By way of answer, the Apostle Matthias pointed out in the prophesies of the New Testament, that Jesus Christ  is the True God, the Messias promised Israel by God, the Son of God, Consubstantial and Co-Eternal with God the Father.

After these words the Apostle Matthias was sentenced to death by the Sanhedrin and stoned. When Saint Matthias was already dead, the Jews, to hide their malefaction, cut off his head as being an enemy of Caesar. (According to several historians, the Apostle Matthias was crucified on a cross, and indicate that he instead died at Colchis). The Apostle Matthias received the martyr's crown of death for Christ in about the year 63.

Science of the Saints, 8 August, Saint Emilian, Bishop of Cyzicus.

Sainted Emilian, Bishop of Cyzicus, lived during the reign of the Iconoclast emperor Leo the Armenian (813-820). He was summoned together with other bishops to the court of the emperor, who insistently urged the bishops to refrain from the veneration of holy icons. Saint Emilian was the first firmly to answer the emperor, that the question about the veneration of holy icons ought to be discussed and decided only within the Church by spiritual personages, and not at the imperial court. In the year 815 he was sent to prison for the orthodox faith, where he died as a confessor.

Science of the Saints, 7 August, Saint Dometius.

The Monk Dometius lived during the Fourth Century, and he was by birth a Persian. In his youthful years he was converted to the faith by a Christian named Uaros. Forsaking Persia, he withdrew to the frontier-city of Niziba (in Mesopotamia), where he accepted Baptism in one of the monasteries and was tonsured into monasticism. But then fleeing the ill-will of the monastery inhabitants, the Monk Dometius moved on to the monastery of Saints Sergius and Bacchus in the city of Theodosiopolis. The monastery was under the guidance of an archimandrite named Nurbelos - a strict ascetic, about whom it was reported, that over the course of 60 years he did not taste of cooked food, nor did he lay down for sleep, but rather took his rest standing up, supporting himself upon his staff. 

In this monastery the Monk Dometius was ordained to the dignity of deacon, but when the archimandrite decided to have him made a presbyter, the saint in reckoning himself unworthy hid himself away on a desolate mountain in Syria, in the region of Cyr. 

Reports about him constantly spread about among the surrounding inhabitants. They began to come to him for healing and for help. Many a pagan was brought to the faith in Christ by Dometius. And one time, in the locality where Saint Dometius asceticised with his disciples, the emperor Julian the Apostate (361-363) arrived, journeying along on his campaign against the Persians. By order of the emperor, soldiers searched out Saint Dometius praying with his disciples in a cave, and stoned them to death (+ 363).

Science of the Saints, 6 August, Transfiguration of Our Lord.

We believe, that He manifest within the Transfiguration not some other manner of light, but only that which was concealed beneath His exterior of flesh. This Light was the Light of the Divine Nature, and as such it was Uncreated and Divine. So also, in the teachings of the theologian-fathers, Jesus Christ was transfigured on the Mount, not taking upon Himself something new nor being changed into something new, nor something which formerly He did not possess. Rather, it was to show His disciples that which He already was, opening their eyes and rendering them from blindness into sight. For do ye not see, that eyes with sight in accord with natural things, would be blind as regards this Light?

And thus, this Light is not a light of the senses, and those contemplating it do not simply see with sensual eyes, but rather they are changed by the power of the Divine Spirit. They were transformed and only in such manner did they see the transformation, transpiring amidst the very assumption of our perishability, with in place of this the deification through union with the Word of God. And thus also She that miraculously conceived and gave birth did recognise, that He born of Her is the Incarnated God. Thus too it was for Simeon, who but only received hold of this Infant into his arms, and the Aged Anna, coming out [from the Jerusalem Temple] for the Meeting -- since it was that the Divine Power did illumine, as through a glass windowpane, giving light for all those having pure eyes of heart. 

Science of the Saints, 5 August, Saint Eusignius.

The Martyr Eusignius was born at Antioch in the mid Third Century. Over the course of sixty years he served in the Roman armies of the emperors Diocletian, Maximian Hercules, Constantius Chlorus, Constantine the Great and his sons.

Saint Eusignius was a companion of Saint Basiliscus (Comm. 3 March and 22 May), and he provided an account of his deed of martyrdom (+ c. 308). 

At the beginning of the reign of Saint Constantine the Great, Saint Eusignius was a witness to the appearance in the sky of the starry Cross, a prediction of victory. 

Saint Eusignius retired in his old age from military service and returned to his own country. There he spent his time in prayer, fasting, and attending the temple of God. And thus he lived until the reign of Julian the Apostate (361-363), who yearned for a return to paganism. 

Through the denunciation of one of the Antioch citizens, Saint Eusignius stood trial as a Christian before the emperor Julian in the year 362. He fearlessly accused the emperor of apostacy from Christ, and reproached him with the example of his relative, Constantine the Great, and he described in detail how he himself had been an eyewitness to the appearance in the sky of the sign of the Cross. Julian did not spare the quite old Saint Eusignius, then 110 years old, but rather ordered him beheaded.