Science of the Saints, 1 April, Saint Mary of Egypt.

 

The Life of the Monastic Mary of Egypt: There was a certain elder in one of the monasteries of Palestine, a priest of holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder's name was Zosimas. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regards spiritual labors. He had also added a good deal himself whilst laboring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures. Zosimas used to relate how, as soon as he was taken from his mother's breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, "Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has
surpassed me?" 

Thus thought the elder, when suddenly an angel appeared to him and said: "Zosimas, valiantly hast thou struggled, as far as this is within the power of man, valiantly hast thou gone through the ascetic course. But there is no man who has attained perfection. Before thee liest unknown
struggles greater than those thou hast already accomplished. That thou mayest know how many other ways lead to salvation, leave thy native land like the renowned patriarch Abraham and go to the monastery by the River Jordan."

Zosimas did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosimas made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked: "Where dost thou come from, brother, and why hast thou come to us poor old men?" 

Zosimas replied: "There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about thy skill in leading souls to God."

"Brother," the abbot said to him, "Only God can heal the infirmity of the soul. May He teach thee and us His divine ways and guide us. But as it is the love of Christ that has moved thee to visit us poor old men, then stay with us, if that is why thou hast come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit."

After this, Zosimas bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery. There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they knew nothing about acquiring temporal goods or the cares of life. But they had one desire - to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them Seeing this, Zosimas was greatly edified and prepared for the struggle that lay before him.

Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Resurrection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them.

There was a rule in that monastery which was the reason why God brought Zosimas there. At the beginning of the Great Fast [on Forgiveness Sunday] the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food.

Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them. After this, the gates of the monastery were thrown open, and singing, "The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?" (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert.

After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed -- neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food. In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labor, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle -- God -- not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honor, is not only useless to the one who does it but sometimes the cause of great punishment.

Zosimas did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already walked for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees.

And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with the sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosimas was so overjoyed at beholding a human form that he ran after it in pursuit, but the form fled from him. He followed. 

At length, when he was near enough to be heard, he shouted: "Why dost thou run from an old man and a sinner? Slave of the True God, wait for me, whoever thou art, in God's name I tell thee, for the love of God for Whose sake thou art living in the desert." 

"Forgive me for God's sake, but I cannot turn towards thee and show thee my face, Abba Zosimas. For I am a woman and naked as thou dost see with the uncovered shame of my body. But if thou wouldst like to fulfill one wish of a sinful woman, throw me thy cloak so that I can cover my body and can turn to thee and ask for thy blessing."

Here terror seized Zosimas, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight. 

He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. She picked it up and was able to cover at least a part of her body. Then she turned to Zosimas and said: "Why didst thou wish, Abba Zosimas, to see a sinful woman? What dost thou wish to hear or learn from me, thou who hast not shrunk from such great struggles?"

Zosimas threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other's blessing. And one word alone could be heard from both: "Bless me!" After a long while the woman said to Zosimas: "Abba Zosimas, it is thee who must give blessing and pray. Thou art dignified by the order of priesthood and for many years thou hast been standing before the holy altar and offering the sacrifice of the Divine Mysteries."

This flung Zosimas into even greater terror. At length with tears he said to her: "O mother, filled with the Spirit, by thy mode of life it is evident that thou livest with God and have died to the world. The Grace granted to thee is apparent - for thou hast called me by name and recognized that I am a priest, though thou hast never seen me before. Grace is recognized not by one's orders, but by gifts of the Spirit, so give me thy blessing for God's sake, for I need thy prayers." 

Then giving way before the wish of the elder the woman said: "Blessed is God Who cares for the salvation of men and their souls." 

Zosimas answered: "Amen." 

And both rose to their feet. Then the woman asked the elder: "Why hast thou come, man of God, to me who am so sinful? Why dost thou wish to see a woman naked and devoid of every virtue? Though I know one thing -- the Grace of the Holy Spirit has brought thee to render me a service in time. Tell me, father, how are the Christian peoples living? And the kings? How is the Church guided?" 

Zosimas said: "By thy prayers, mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless." 

She answered: "Thou who art a priest, Abba Zosimas, it is thee who must pray for me and for all -- for this is thy calling. But as we must all be obedient, I will gladly do what thou dost ask."

And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. One could not hear separate words, so that Zosimas could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised about a forearm's distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating many times, "Lord have mercy." 

And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said: "Why do thoughts confuse thee, Abba, and tempt thee about me, as if I were a spirit and a dissembler in prayer? Know, holy father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone." 

And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying: "May God defend us from the evil one and from his designs, for fierce is his struggle against us." 

Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears: "I beg thee, by the Name of Christ our God, Who was born of a Virgin, for Whose sake thou hast stripped thy self, for Whose sake thou hast exhausted thy flesh, do not hide from thy slave, who thou art and whence and how thou hast come into this desert. Tell me everything so that the marvelous works of God may become known. A hidden wisdom and a secret treasure -- what profit is there in them? Tell me all, I implore thee. For not out of vanity or for self-display wilt thou speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom thou dost live and whom thou dost serve. I believe that He led me into this desert so as to show me His ways in regard to thee. It is not in our power to resist the plans of God. If it were not the will of God that thee and thy life would be known, He would not have allowed me to see thee and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."

Much more said Abba Zosimas. But the woman raised him and said: "I am ashamed, Abba, to speak to thee of my disgraceful life, forgive me for God's sake! But as thou hast already seen my naked body I shall likewise lay bare before thee my work, so that thou mayest know with what shame and obscenity my soul is filled. I was not running away out of vanity, as thou thought, for what have I to be proud of -- I who was the chosen vessel of the devil? But when I start my story thou wilt run from me, as from a snake, for thy ears will not be able to bear the vileness of my actions. But I shall tell thee all without hiding anything, only imploring thee first of all to pray incessantly for me, so that I may find mercy on the day of Judgment." 

The elder wept and the woman began her story. "My native land, holy father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality. It is more becoming to speak of this briefly, so that thou may just know my passion and my lechery. For about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain -- here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible to try to obtain me, doing free of charge what gave me pleasure. Do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life. That is how I lived. Then one summer I saw a large crowd of Libyans and Egyptians running towards the sea. I asked one of them, `Where are these men hurrying to?' He replied, `They are all going to Jerusalem for the Exaltation of the Precious and Lifegiving Cross, which takes place in a few days.' I said to him, `Will they take me with them if I wish to go?' `No one will hinder thee if thou hast money to pay for the journey and for food.' And I said to him, `To tell thee the truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body -- they shall take it instead of pay for the journey.' I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told thee, Abba Zosimas, not to force me to tell thee of my disgrace. God is my witness, I am afraid of defiling thee and the very air with my words." 

Zosimas, weeping, replied to her: "Speak on for God's sake, mother, speak and do not break the thread of such an edifying tale." 

And, resuming her story, she went on: "That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. And, seeing some young men standing on the shore, about ten or more of them, full of vigor and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travelers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, `Take me with thee to the place thou art going to; thou wilt not find me superfluous.' I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once. How shall I relate to thee what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that Hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the same kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped me to get to Jerusalem; many others -- citizens of the town and foreigners -- I also seduced. The holy day of the Exaltation of the Cross dawned while I was still flying about -- hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors. I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the life-giving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented my entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman's weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch.

Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the life-giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart. And so I stood weeping when I saw above me the icon of the most holy Mother of God. And turning to her my bodily and spiritual eyes I said: `O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honor or praise to thee when one so impure and depraved as I look up to thy icon, O ever-virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His holy Blood for the redemption of sinners and for me, unworthy as I am. Be my faithful witness before thy son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.' 

Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the church. I was possessed with trembling, and was almost in delirium. Having got as far as the doors which I could not reach before -- as if the same force which had hindered me cleared the way for me -- I now entered without difficulty and found myself within the holy place. And so it was I saw the lifegiving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshipped that holy earth and kissed it with trembling. Then I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed to her such words as these: `O loving Lady, thou hast shown me thy great love for all men. Glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfill my vow, according to thy witness. Now lead me by  the hand along the path of repentance!' 

And at these words I heard a voice from on high: `If thou wilt cross the Jordan thou wilt find glorious rest.' 

Hearing this voice and having faith that it was for me, I cried to the Mother of God: `O Lady, Lady, do not forsake me!' 

With these words I left the porch of the church and set off on my journey. As I was leaving the church a stranger glanced at me and gave me three coins, saying: `Sister, take these.' 

And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: `Which is the way to the Jordan?' I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o'clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the holy and life-giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faintheartedness and storms." 

Zosimas asked her: "How many years have gone by since thou began to live in this desert?" 

She replied: "Forty-seven years have already gone by, I think, since I left the holy city." 

Zosimas asked: "But what food dost thou find?" 

The woman said: "I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years." 

Zosimas asked. "Can it be that without getting ill thou hast lived so many years thus, without suffering in any way from such a complete change?" 

The woman answered: "Thou dost remind me, Zosimas, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me." 

Zosimas said: "Do not hide from me anything; speak to me without concealing anything." 

And she said to him: "Believe me, Abba, seventeen years I passed in this desert fighting wild beasts -- mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish of which I had so much in Egypt. I regretted also not having wine which I loved so much. For I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the icon of the Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended. And how can I tell thee about the thoughts which urged me on to fornication, how can I express them to thee, Abba? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Accepter of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand." 

Zosimas asked: "Can it be that thou didst not need food and clothing?" 

She answered: "After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways has guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope of salvation. I am fed and clothed by the all-powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Heb. 11:38)." 

Hearing that she cited words of Scripture, from Moses and Job, Zosimas asked her: "And so thou hast read the psalms and other books?" 

She smiled at this and said to the elder: "Believe be, I have not seen a human face ever since I crossed the Jordan, except thy s today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the word of God which is alive and active, by itself teaches a man knowledge. And so this is the end of my tale. But, as I asked thee in the beginning, so even now I implore thee for the sake of the Incarnate word of God, to pray to the Lord for me who am such a sinner." 

Thus concluding her tale she bowed down before him. And with tears the elder exclaimed: "Blessed is God Who creates the great and wondrous, the glorious and marvelous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!" 

And the woman, not allowing the elder to bow down before her, said: "I beg thee, holy father, for the sake of Jesus Christ our God and Savior, tell no one what thou hast heard, until God delivers me of this earth. And now depart in peace and again next year thou shalt see me, and I thee, if God will preserve us in His great mercy. But for God's sake, do as I ask thee. Next year during Lent do not cross the Jordan, as is thy custom in the monastery." 

Zosimas was amazed to hear that she know the rules of the monastery and could only say: "Glory to God Who bestows great gifts on those who love Him." 

She continued: "Remain, Abba, in the monastery. And even if thou dost wish to depart, thou wilt not be to do so. And at sunset of the holy day of the Last Supper, put some of the life-giving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the life-giving Gifts. For, since the time I communicated in the temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. and therefore I ask and implore thee to grant me my wish, bring me the life-giving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where thou dost live: Look to thy self and to thy brothers, for there is much that needs correction. Only do not say this now, but when God guides thee. Pray for me!" 

With these words she vanished in the depths of the desert. And Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned. 

For the whole year he kept silent, not daring to tell anyone of what he had seen. But in his soul he prayed to God to give him another chance of seeing the ascetic's dear face. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosimas was held back by illness -- he lay in a fever. And then he remembered what the saint had said to him: "and even if thou dost wish to depart, thou wilt not be able to do so."

Many days passed and at last recovering from his illness he remained in the monastery. And when again the monks returned and the day of the Last Supper dawned, he did as he had been ordered. And placing some of the most pure Body and Blood into a small chalice and putting some grapes and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. Then raising his eyes to heaven, he began to pray: "Grant me O Lord, to behold that which Thou hast allowed be to behold once. Do not let me depart in vain, bearing the burden of my sins." 

And then another thought struck him: "And what if she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?" 

And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosimas got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water: "What art thou doing, Abba, thou art a priest and carrying the divine Gifts!" 

He obeyed her and on reaching the shore she said to the elder: "Bless, father, bless me!" 

He answered her trembling, for a state of confusion had overcome him at the sight of the miracle: "Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this thy slave how far away I stand from perfection." 

Here the woman asked him to say the Creed and our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming: "Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation." 

Then she said to the elder: "Forgive me, Abba, for asking thee, but fulfill another wish of mine. Go now to the monastery and let God's grace guard thee. And next year come again to the same place where I first met thee. Come for God's sake, for thou shalt again see me, for such is the will of God." 

He said to her: "From this day on I would like to follow thee and always see thy holy face. But now fulfill the one and only wish of an old man and take a little of the food I have brought for thee." 

And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy Spirit guards the substance of the soul unpolluted. Then she said: "Pray, for God's sake pray for me and remember a miserable wretch." 

Touching the saint's feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year. 

And when another year had passed, he again went into the desert. He reached the same spot but could see no sign of anyone. so raising his eyes to heaven as before, he prayed: "Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy." 

Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint's feet and kissed them, not daring to touch anything else. 

For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: "Must I bury the body of a saint? Or will this be contrary to her wishes?" And then he saw words traced on the ground by her head: "Abba Zosimas, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord's Passion, after having partaken of the Divine Mysteries." [St. Mary died in 522 A. D.] 

Reading this the elder was glad to know the saint's name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosimas had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God. 

Then Zosimas thought: "It is time to do as she wished. But how am I to dig a grave with nothing in my hands?" 

And then he saw nearby a small piece of wood left by some traveler in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. He sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint's body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary's words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement. 

Zosimas said to the lion: "The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave (for I have no spade and it would take too long to go and get one), so canst thou carry out the work with thy claws? Then we can commit to the earth the mortal temple of the saint." 

While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body. 

Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosimas and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosimas returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marveled on hearing of God's miracles. And with fear and love they kept the memory of the saint. 

Abbot John, as St. Mary had previously told Abba Zosimas, found a number of things wrong in the monastery and got rid of them with God's help. And Saint Zosimas died in the same monastery, almost attaining the age of a hundred, and passed to eternal life. The monks kept this story without writing it down and passed it on by word of mouth to one another. 

But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labors.

And let us also give glory to God, the eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs all glory, honor, dominion and adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and though all ages. Amen.

Science of the Saints, 31 March, Saint Hypatius, Bishop of Gangra.

 

The Hieromartyr Hypatius, Bishop of Gangra, was bishop of the city of Gangra in Paphlagonia (Asia Minor). In the year 325 he participated in the First Ecumenical Council at Nicea, at which the heresy of Arius was given anathema.

When Saint Hypatius was returning in 326 from Constantinople to Gangra, followers of the schismatics Novatus and Felicissimus fell upon him in a desolate place. The heretics ran him through with swords and spears, and threw him from an high bank into a swamp. Like the Protomartyr Archdeacon Stephen, Saint Hypatius prayed for his murderers. A certain Arian woman struck the saint on the head with a stone, and he died. The murderers hid his body in a cave, where a Christian who kept straw there found his body. Recognising the body of the bishop, he hastened to report about this in the city, and the inhabitants of Gangra piously buried the remains of their beloved archpastor. 

After death the relics of Saint Hypatius won renown for numerous miracles, in particular the casting out of demons and for healing the sick.

Science of the Saints, 30 March, Saint John Climacus.

 

The Monk John is honoured by Holy Church as a great ascetic and author of the renowned spiritual work called "The Ladder," whereby the monk likewise received the title "of-the-Ladder" [Climacus (Lat.); Klimatikos (Grk.); Lestvichnik (Slav.)].

About the origins of the monk John there is almost no account preserved. Tradition suggests that he was born about the year 570, and was the son of Saints Xenophones and Maria, whose memory is celebrated by the Church on 26 January. 

The sixteen year old lad John arrived at the Sinai monastery. Abba Martyrios became instructor and guide of the monk. After four years of living on Sinai, Saint John Climacus was vowed into monasticism. One of those present at the taking of vows, Abba Stratigios, predicted that John was set to become a great luminary in the Church of Christ. Over the course of nineteen years the monk John pursued asceticism in obedience to his spiritual father. After the death of abba Martyrios, the monk John chose a hermit's life, settling into a wild place called Tholos, where he spent forty years in deeds of silence, fasting, prayer, and tears of penitence. It is not by chance that in "The Ladder" the monk John speaks thus about tears of repentance: "Just as fire burns and destroys firewood, so thus do pure tears wash away all impurity, both outer and inner." His holy prayer was strong and efficacious, as evidenced from an example from the life of the God-pleasing saint.

The Monk John had a student, the monk Moses. One time the instructor ordered his student to bring ground to the garden for bedding. Having fulfilled the obedience, the monk Moses lay down to rest under the shade of a large rock, because of the strong heat of summer. The monk John Lestvichnik was at this time in his cell resting after a prayerful labour. Suddenly a man of remarkable appearance appeared to him and, having roused the holy ascetic, said to him in reproach: "Why dost thou, John, rest peacefully here, when Moses is in danger?" The monk John immediately woke up and began to pray for his student. When his disciple returned in the evening, the monk asked, whether some sort of woe had befallen him. The monk answered: "No, but I was exposed to great danger. A large fragment of stone, having broken off from the rock under which I had fallen asleep at midday, just barely missed me. By luck, I had a dream that thou wast calling me, and I woke up and started to run off, and at that very moment the huge stone fell with a crash on that very spot, from which I had fled..."

About the manner of life of the monk John is known that he nourished himself by such as what is not prohibited a fasting life by the ustav, but in moderation. He did not spend the night without sleep, although he slept not much, only as much as was necessary for keeping up his strength, so that by an unceasing vigilance he would not destroy the mind. "I do not fast excessively," said he about himself, "nor do I give myself over to intense all-night vigil, nor lay upon the ground, but restrain myself..., and the Lord soon saved me." The following example of humility of the monk John Climacus is noteworthy. Gifted with a deeply penetrating mind, and having become wise by profound spiritual experience, he lovingly received all who came to him so as to guide them to salvation. But when there appeared some who through envy reproached him with loquacity, which they explained away as vanity, the monk John then gave himself over to silence so as not to give cause for blame, and he kept silence for the space of a year. The envious realised their error and they themselves returned to the ascetic with the request not to deprive them of the spiritual profit of his conversation.

Concealing his ascetic deeds from people, the monk John sometimes withdrew into a cave, but accounts of his holiness spread far beyond the locality: incessantly there came to him visitors from every rank and calling, wanting to hear his words of edification and salvation. At age 75, after forty years of ascetic striving in solitude, the monk was chosen as hegumen of the Sinai monastery. For about four years the monk John Climacus governed the holy Sinai monastery. Towards the end of his life, the Lord granted the monk grace-bearing gifts of perspicacity and wonderworking.

During the time of his governing the monastery, at the request of the hegumen of the Raipha monastery Saint John, there was written for the monks the renowned "Ladder" - an instruction for rising to spiritual perfection. Knowing about the wisdom and spiritual gifts of the monk, the Raipha hegumen on behalf of all the monks of his monastery requested him to write down for them "a true instruction for those following after invariably, and as such would be a ladder of affirmation, which would lead those wishing it to the Heavenly gates..." The monk John, noted for his humble opinion about himself, was at first perplexed, but afterwards out of obedience he set about fulfilling the request of the Raipha monks. The monk thus also named his work "The Ladder," and explained the title in the following manner: "I have constructed a ladder of ascent... from the earthly to the holy... in the form of the thirty years of age for the Lord's maturity, symbolically I have constructed a ladder of thirty steps, by which, having attained the Lord's age, we find ourselves with the righteous and secure from falling down." The purpose of this work, is to teach that the reaching of salvation requires difficult self-denial and demanding ascetic deeds. "The Ladder" presupposes first a cleansing from the impurity of sin, the eradication of vices and passions in the old man; second, the restoration in man of the image of God. Although the book was written for monks, any Christian living in the world receives from it the hope of guidance for ascent to God, and a support for spiritual life. 

The content of one of the steps of "The Ladder" (the 22nd) discusses the ascetic deed of the destruction of vainglory. The monk John writes: "Vanity springs out in front of each virtue. When, for example, I keep a fast, I am given over to vanity, and when I in concealing the fasting from others permit myself food, I am again given over to vanity by my prudence. Dressing up in bright clothing, I am vanquished by love of honour and, having changed over into drab clothing I am overcome by vanity. If I stand up to speak I fall under the power of vanity. If I wish to keep silence, I am again given over to it. Wherever this thorn comes up, it everywhere stands with its points upwards. It is vainglorious..., on the surface to honour God, and in deed to strive to please people rather than God... People of lofty spirit bear insult placidly and willingly, but to hear praise and feel nothing of pleasure is possible only for the saints and for the unblameworthy... When thou hearest that thy neighbour or friend either afront the eyes or behind the eyes slandereth thee, praise and love him... Does this not shew humility, and who can reproach himself, and be intolerant with himself? But who, having been discredited by another, would not diminish in his love for him... Whoever is exalted by natural gifts - a felicitous mind, a fine education, reading, pleasant elocution, and other similar qualities, which are readily enough acquired - that person might yet never obtain to supernatural gifts. Wherefore whoever is not faithful in the small things, that one also is not faithful in the large, and is vainglorous. It often happens, that God Himself humbles the vainglorious, sending a sudden misfortune... If prayer does not destroy a proud thought, we bring to mind the leaving of the soul from this life. And if this does not help, we threaten it with the shame of the Last Judgment. 'Rising up to humble oneself' even here, before the future age. When praisers, or better, flatterers, start to praise us, immediately we betake ourselves to recollection of all our iniquities and we find that we are not at all worth that which they impute to us." 

This and other examples located in "The Ladder" offer us an image of this saint's zealousness about his own salvation, which is necessary for each person who wishes to live piously. It is a written account of his thought, the collective fruit of many, and also of his refined observation from his own soul and his own profound spiritual experience. It reveals itself as a guide and great help on the way to truth and good.

The steps of "The Ladder," this proceeding from strength to strength on the path of man's proclivity to perfection, is not something suddenly but rather gradually to be reached, as in the saying of the Saviour: "The Kingdom of Heaven is taken by strength, and those utilising strength shalt delight of it." (Mt 11: 12)

Science of the Saints, 29 March, Saints Mark, Cyril, and Others who suffered martyrdom under Julian the Apostate.

 

The Hieromartyr Mark, Bishop of Arethuseia, suffered for his faith in Christ under the emperor Julian the Apostate (361-363). By order of the Equal-to-the-Apostles emperor Constantine (306-337), Saint Mark had once destroyed an idolatrous temple. When Julian came upon the throne, he began to persecute Christians and to restore paganism, and his enemies decided to take revenge on Saint Mark. The old bishop at first hid himself from the persecution, but learning that the pagans in search of him had put many people to torture, he voluntarily gave himself up. Amidst abuse and jeers the holy elder was led throughout all the city and given over to torture. They tore out his hair, lacerated his body, dragged him along the street, dumped him in a swamp, tied him up bound, and cut at him with knives. Demanding from the holy bishop repayment for the destruction of the pagan temple, the persecutors invented ever newer and newer torments: they squeezed the elder in a foot press, they cut off his ears with strong linen cords, and finally, having smeared the body of the holy martyr with honey and grease, they hung him up in a basket in the hot midday as prey for the bees. But the holy elder as it were did not notice the pain, and this irritated the tormentor all the more. The inhabitants of the city of Arethuseia, beholding the unshakable firmness of the saint, set him free. Many of them later under the influence of his talks were converted to Christ. Saint Gregory the Theologian tells about the sufferings of Saint Mark in his First Discourse against Julian.

Science of the Saints, 28 March, Saint Hilarion the Younger.

 

The Monk Hilarion the Younger, Hegumen of Pelikition Monastery, from the time of his youth devoted himself to the service of God and spent many years as an hermit. 

Because of his holy and immaculate life he was at first granted the dignity of presbyter, and later on he was made hegumen of the Pelikition monastery (nearby the Dardanelles Straits). The Monk Hilarion was granted by the Lord gifts of perspicacity and wonderworking. By the graced power of prayer he brought down rain during a time of drought, and like the Prophet Elias, he separated the waters of a river, he rid harmful beasts from the fields, he filled the nets of fishermen during a time of luckless fishing, and he did many other miracles. Besides which, he was glorified by the gift of healing the sick and casting out demons. 

The monk suffered in the year 754 on Great Thursday of Holy Week, when the military commander Lakhanodrakon, in pursuit of icon-venerators, suddenly descended upon the Pelikition monastery, boldly forcing his way into the church during the time of Divine Services, disrupting the service and throwing the Holy Gifts upon the ground. 

Forty-two monks were arrested, slapped into chains, dispatched to the Edessa district and murdered. The remaining monks were dealt horrible mutilations. They beat them, they scorched their beards with fire, they smeared their faces with tar and cut off the noses of certain of the confessors. During the time of this tormenting persecution the Monk Hilarion died for the veneration of icons.

The Monk Hilarion left behind spiritual works, in which are contained profound moral directives about spiritual asceticism. The Monk Joseph of Volotsk was well acquainted with the work of the Monk Hilarion, and in his own theological works he likewise expounded the significance of monastic effort.

Science of the Saints, 27 March, Saint Matrona of Thessalonica.

 

The Holy Martyress Matrona of Soluneia (Thessalonika) suffered in the third or fourth century. She was a slave of the Jewess Pautila, wife of one of the military commanders of Soluneia. Pautila forced her slave into apostasy and conversion to Judaism, but Saint Matrona, having her faith in Christ since her youthful years, still firmly believed in Christ and went to church secretly, unbeknownst to her vengeful mistress. 

One time Pautila, having learned that Blessed Matrona had been in church, asked: "Why hast thou not come to our synagogue, but instead did walk to the Christian church?" Saint Matrona boldly answered: "Because in the Christian church God is present, but He is gone away from the Jewish synagogue." Pautila went into a rage and mercilessly beat Saint Matrona, and having tied her shut her into a dark closet. In the morning Pautila discovered that Saint Matrona had been freed of her bonds by an unknown Power. In a rage Pautila beat the martyress almost to death, then tied her again even more tightly and locked her in the closet, having sealed the door, so that no one might offer help to the sufferer. The holy martyress was there over the course of four days without food or water, and when Pautila opened the door, she again beheld Saint Matrona out of her bonds standing at prayer. In a fierce rage Pautila began to beat the holy martyress with a stout cane and, when the saint was barely breathing, the fierce woman locked her in the room, wherein also the Martyress Matrona gave up her spirit to God.

The body of the holy martyress was thrown from the city wall, by order of Pautila. Christians took up the much suffered body of the holy martyress and reverently gave it over to burial. And later on, the bishop of Soluneia, Alexander, built a church in the name of the holy martyress, in which they put her holy relics, glorified by miracles.

The judgement of God soon overtook the tormentor Pautila at that very place where the body of Saint Matrona had been throw from the high wall. She herself stumbled, fell off it, and was smashed, having received her just reward.

Science of the Saints, 26 March, The Synaxis of the Holy Archangel Gabriel.

 

Synaxis of Archangel Gabriel: The Archangel Gabriel was chosen by the Lord to make the blest announcement to the Virgin Mary about the Incarnation of the Son of God from Her, to the great rejoicing of all mankind. Therefore on the day after the feast of the Annunciation - the day itself on which the All-Pure Virgin Herself is glorified - we give thanks to the Lord and we venerate His messenger Gabriel, who contributed to the mystery of our salvation.

The holy Archangel Gabriel acted in service to the Almighty God. He announced to Old Testament mankind about the future Incarnation of the Son of God; he inspired the Prophet Moses during the writing of the Pentateuch books of the Bible, he announced to the Prophet Daniel about the coming tribulations of the Hebrew People (Dan. 8:16, 9:21-24); he appeared to Righteous Anna with the news of the birth from her of the Ever-Blessed Virgin Mary. The holy Archangel Gabriel stayed constantly with the Holy Virgin Mary when She was a child in the Jerusalem Temple and afterwards watched over Her throughout all Her earthly life. He appeared to the Priest Zachariah, foretelling the birth of the Forerunner of the Lord, John the Baptist. The Lord dispatched him to Saint Joseph the Betrothed: he appeared to him in a dream, to reveal to him the mystery of the Incarnation of the Son of God from the All-Pure Virgin Mary, and warned him of the wicked intentions of Herod, ordering him to flee into Egypt with the Divine Infant and the Mother of God. When the Lord before His Passion prayed in the Garden of Gethsemane to the extent of sweating blood, according to Church tradition, to strengthen Him there was sent from Heaven the Archangel Gabriel, whose very name signifies "Strength of God" (Lk. 22:43).

The Myrh-Bearing Women heard from the Archangel the joyous news about the Resurrection of Christ. 

Mindful this day of the manifold appearances of the holy Archangel Gabriel and of his zealous fulfilling of the Divine Will, and confessing his intercession before the Lord for Christians, the Orthodox Church calls upon its children with faith and with fervour to have recourse in prayer to the great Angel. 

Science of the Saints, 25 March, THE ANNUNCIATION.

 

Sermon of Sainted Proclus, Patriarch of Constantinople

Our present gathering in honour of the Most Holy Virgin inspires me, brethren, to say of Her a word of praise, of benefit also for those come unto this churchly solemnity. It comprises a praise of women, a glorying of their gender, which glory is brought it by Her, She Who is at one same time both Mother, and Virgin. O desired and wondrous gathering! Celebrate, O nature, that wherein honour be rendered to Woman; rejoice, O human race, that wherein the Virgin be glorified. "For when sin did abound, grace did superabound." (Rom. 5: 20) The Holy Mother of God and Virgin Mary hath gathered us here, She the pure treasure of virginity, the intended paradise of Second Adam, the locus, wherein was accomplished the co-uniting of natures, wherein was affirmed the Counsel of salvific reconciliation. 

Whoever is it that ever saw, whoever heard, that within a womb the Limitless God would make habitation, Whom the Heavens cannot circumscribe, Whom the womb of a Virgin limiteth not!?

He born of woman is not only God and He is not only Man: This One born made woman, being the ancient gateway of sin, into the gateway of salvation: where evil poured forth its poison, bringing on disobedience, there the Word made for Himself a living temple, bringing in thither obedience; from whence the arch-sinner Cain sprang forth, there without seed was born Christ the Redeemer of the human race. The Lover of Mankind did not disdain to be born of woman, since this bestowed His life. He was not subject to impurity, being settled within the womb, which He Himself arrayed free from all harm. If perchance this Mother did not remain a Virgin, then that born of Her might be a mere man, and the birth would be no wise miraculous; but since She after birth remained a Virgin, then how is He Who is born indeed not God? It is an inexplicable mystery, since in an inexplicable manner was born He Who without hindrance went through doors when they were locked. When confessing in Him the co-uniting of two natures, Thomas cried out: "My Lord, and my God!" (Jn. 20: 28)

The Apostle Paul says, that Christ is "to the Jews indeed scandal, and to the Gentiles yet folly," (1 Cor. 1: 23): they did not perceive the power of the mystery, since it was incomprehensible to the mind: "for had they understood, they would not have crucified the Lord of Glory." (1 Cor. 2: 8) If the Word had not settled within the womb, then the flesh would not have ascended with Him onto the Divine Throne; if for God it were disdainful to enter into the womb, which He created, then the Angels too would have disdained service to mankind. 

That One, Who by His nature was not subject to sufferings, through His love for us subjected Himself to many a suffering. We believe that Christ not through some gradual ascent towards the Divine nature was made God, but being God, through His mercy He was made Man. We do not say: "a man made God;" but we confess that God was incarnated and made Man. His Servant was chosen for Himself as Mother by That One Who, in His essence did not have mother, and Who, through Divine foresight having appeared upon the earth in the image of man, does not have here father. How one and the same is He both without father, and without mother, in accord with the words of the Apostle (Heb. 7: 3)?  If He be only a man, then He cannot be without mother - but actually He had a Mother. If He be God only, then He cannot be without Father - but in fact He has the Father. And yet as God the Creator He has not mother, and as Man He has not father.

We can be persuaded in this by the very name of the Archangel, making annunciation to Mary: his name is Gabriel. What does this name mean? It means: "God and man." Since That One about Whom he announced is God and Man, then his very name points beforehand to this miracle, so that with faith be accepted the deed of the Divine dispensation.

To save people would be impossible for a mere man, since every man has need in the Saviour: "for all," says Saint Paul, "have sinned, and come short the Glory of God." (Rom. 3: 23) Since sin subjects the sinner to the power of the devil, and the devil subjects him to death, then our condition did become extremely hapless: there was no sort of way to be delivered from death. There were sent physicians, i.e., the prophets, but they could only the more clearly point out the malady. What did they do? When they saw, that the illness was beyond human skill, they summoned from Heaven the Physician; one of them said "Lord, bend the heavens, and come down" (Ps. 143:5); others cried out: "Heal me, O Lord, and I shalt be healed" (Jer. 17:14); "restore Thy power, and come yet to save us." (Ps. 79:3) And yet others: "For if God truly be settled with man upon the earth" (3 Kings 8:27); "speedily send before Thine tender mercy, O Lord, for we are brought very low." (Ps. 78:8) Others said: "O woe to me, my soul! For the pious art perished from the earth, and of the upright amongst men there is none." (Mich. 7:2) "O God, in help attend to me, O Lord, shield me with Thine help." (Ps. 69:1) "If there be delay, endure it, for He that cometh shalt come, and not tarry." (Hab. 2:3) "Perishing like a lost sheep: seek out Thine servant, who doth hope on Thee" (Ps. 118:176). "For God wilt come, our God, and wilt not keep silence." (Ps. 49:3) That One, Who by nature is Lord, did not disdain human nature, enslaved by the sinister power of the devil, the merciful God would not accede for it to be forever under the power of the devil, the Ever-Existing One came and gave in ransom His Blood; for the redemption of the race of man from death He gave up His Body, which He had accepted of the Virgin, He delivered the world from the curse of the law, annihilating death by His death. "Christ hath redeemed us from the curse of the law," exclaims Saint Paul (Gal. 3: 13).

Thus know that our Redeemer is not simply a mere man, since all the human race was enslaved to sin. But He likewise is not God only, non-partaking of human nature. He had body, since if He had not clothed Himself in me, He then likewise should not have saved me. But, having settled within the womb of the Virgin, He clothed Himself in my fate, and within this womb He perfected a miraculous change: He bestowed the Spirit and received a body, That One only indeed dwelling with the Virgin and born of the Virgin. And so, Who is He, made manifest to us? The Prophet David doth point it out for thee in these words: "Blessed is He that cometh in the Name of the Lord." (Ps. 117:26) But tell us even more clearly, O prophet, Who is He? The Lord is the God of Hosts, says the prophet: "God is the Lord, and hath revealed Himself unto us." (Ps. 117:27) "The Word was made flesh" (Jn. 1:14): there were co-united the two natures, and the union remained without mingling.

He came to save, but had also to suffer. What has the one in common with the other? A mere man cannot save; and God in only His nature cannot suffer. By what means was done the one and the other? Wherein that He, Emmanuel, being God, was made also Man; both that which He was, He saved by - and that which He was made, He suffered as. Wherefore, when the Church beheld that the Jewish throng had crowned Him with thorns, bewailing the violence of the throng, it said: "Daughters of Zion, go forth and behold the crown, of which is crowned He of His mother." (Sng. 3:11) He wore the crown of thorns and destroyed the judgement to suffering from the thorns. He Only is That One both in the bosom of the Father and in the womb of the Virgin; He Only is That One in the arms of His Mother and in the wings of the winds (Ps. 103:3); He, to Whom the Angels bowed down in worship, at that same time reclined at table with publicans. Upon Him the Seraphim dared not to gaze, and at the same time Pilate pronounced sentence upon Him. He is That One and Same, Whom the servant did smite and before whom did tremble all creation. He was nailed to the Cross and ascended to the Throne of Glory, He was placed in the tomb and He stretched out the heavens like a skin (Ps. 103:2), He was numbered amidst the dead and He emptied hell; here upon the earth, they cursed at Him as a transgressor, there in Heaven, they exclaimed Him glory as the All-Holy. What an incomprehensible mystery! I see the miracles, and I confess, that He is God; I see the sufferings, and I cannot deny, that He is Man. Emmanuel opened up the doors of nature, as man, and preserved unharmed the seal of virginity, as God: He emerged from the womb thus as He entered through the announcing; the same wondrously was He both born and conceived: without passion He entered, and without impairment He emerged, as concerning this doth say the Prophet Ezekiel: "He returned me back the way of the gates of the outer sanctuaries, looking upon the east: and these had been shut. And saith the Lord to me: son of man, these gates shalt be closed, and not open, and no one go through them: for the Lord God of Israel, He Only, shalt enter and come forth, and they wilt be shut." (Ez. 44:1-2). Here it clearly indicates the Holy Virgin and Mother of God, Mary. Let cease all contention, and let the Holy Scripture enlighten our reason, so that we too receive the Heavenly Kingdom unto all eternity. Amen.

Science of the Saints, 24 March, Saint Artemon.

 

Sainted Artemon, Bishop of Seleucia, was born and lived in Pisidian Seleucia (Asia Minor). He was pious and virtuous, wherefore the holy Apostle Paul, having come to Seleucia, established Saint Artemon as first bishop of this city, as the one most worthy. Saint Artemon wisely nourished the flock entrusted to him and won glory as a comforter of the poor and oppressed. Saint Artemon died in extreme old age.

Science of the Saints, 23 March, Saint Nicon and his Students martyred with him.

 

The Monk Martyr Nicon was born at Neapolis (Naples). His father was a pagan, and his mother a Christian. Having reached maturity, Nicon remained a pagan. He served as a soldier and showed unusual courage and strength. 

One time, Nicon with his military company was surrounded by enemies. In deadly peril, he remembered the Christian precepts of his mother and, signing himself with the sign of the cross, he prayed to God, vowing in the event of being saved to be baptised. He managed to escape inescapable death and, having returned home, with the blessing of his mother he set off in search of a priest, which in this time of persecution was no easy thing to do. 

Saint Nicon reached the island of Chios on a ship. He went up on an high mountain there and spent eight days in fasting and prayer, entreating the Lord to help him. In a dream vision an Angel of God appeared to Saint Nicon, showing him the way. Saint Nicon set off to Mount Ganos, where many monks were hidden, headed by Theodosios the bishop of Kyzikos. Saint Nicon received from the bishop both the mystery of Baptism and the Angelic form (ie. monasticism). 

Having settled at the cave-church, Saint Nicon became an exemplar for all the brethren. When the monk Nicon had dwelt on the mountain for three years, it was revealed to the bishop by an Angel that he should ordain the monk Nicon to the dignity of bishop, and should order him to re-settle with all the monks to the province of Sicily. Bishop Theodosios fulfilled this and, having entrusted the 190 monks to Saint Nicon, he died. 

Having buried bishop Theodosios, Saint Nicon sailed off with the brethren to Sicily, thereby being saved from approaching barbarians. But through Divine Providence, Sainted Nicon came to his native city of Naples. He found his mother there among the living, and he remained together with her for the final day of her life. His mother, seeing him, collapsed on his chest with tears of joy and kissed him. Making a prostration to the ground, she said: "I do give thanks to Thy Most Holy Name, O Lord, in that Thou hast granted me to behold my son in Angelic form and in bishop's dignity; and now, my Lord, my Lord hear me Thy servant, and accept my soul into Thine hand." Having made this prayer, the righteous woman died. Those present glorified God and buried her with psalmody.

Rumours about the arrival of Saint Nicon spread through the city, and ten soldiers - his former companions - came to see him. After conversing with the saint they believed and were baptised, and proceeded with him to Sicily. Having arrived on the island, Saint Nicon settled together with the monks in a desolate area, called Gigia, not far from the river Asinum. 

Many years passed, and again there began a persecution against Christians. The governor of Sicily, Quintilian, was informed that bishop Nicon lived with many monks not far away. All 199 monks were seized and beheaded, but they left Sainted Nicon among the living, so as to give him over to torture. They burned him with fire, but he remained unharmed; they tied him by the legs to wild horses to be dragged over the ground, but the horses would not budge from the spot. They cut out the saint's tongue, beat him with stones, and finally they beheaded him. The body of the hieromartyr Nicon was thrown to be devoured by wild beasts and birds. A certain shepherd, possessed of by an evil spirit, went to that place, and finding the body of the saint, he immediately fell on his face to the ground because of the unclean spirit - having been vanquished by the power of the saint - had thrown him to the ground and gone out from him with a loud shriek: "Woe is me, woe is me, whither might I flee, from the face of Nicon?"

The healed shepherd told about this to the neighbouring people. The bishop of the city of Messina learned also about this, and together with his clergy he buried the bodies of the hieromartyr Nicon and his disciples.

Science of the Saints, 22 March, Saint Basil of Ancyra.

 

The Hieromartyr Basil was a presbyter in Galatian Ancyra. During the time of the widespread Arian heresy he summoned his flock to hold on firmly to Orthodoxy. For this Saint Basil was deprived of the priestly dignity by a local Arian council, but at a Palestine Council of 230 bishops he was restored to the dignity of presbyter. Saint Basil openly continued his preaching, denouncing the Arians, and for this he became the victim of persecution and was subjected to beating as a man allegedly dangerous to the state. Two apostates - Elpidios and Pegasios - were appointed for breaking away Saint Basil from Orthodoxy. But the saint remained unshakable and for this was again subjected to tortures. When the emperor Julian the Apostate (361-363) arrived in the city of Ancyra, Saint Basil afront him at the trial bravely confessed Christ, and denounced the emperor for his apostasy. Julian gave orders to cut a strip of skin from the back of the saint. But the holy Presbyter Basil undauntedly endured the gruesome torture. 

When they began to burn and tear at the shoulders and stomach with red-hot rods, he fell down upon the ground from the torments and loudly prayed: "O Christ, my Light! O Jesus, my Hope! Quiet Haven for the pounding by waves. I give Thee thanks, O Lord God of my fathers, in that Thou hast snatched my soul from the pit of hell and preserved Thy Name in me unstained! Let me finish my life a victor and inherit rest eternal according to the promise, given my fathers by Thee, Great High-Priest Jesus Christ, our Lord! Now in peace accept my soul, plying steadfast in this confession! For Thou art merciful and great is Thine mercy, Thou Who dost live and sojourn throughout all the ages, Amen."

Having made suchlike prayer, and lacerated all over by the red-hot rods, the saint as it were fell into a sweet slumber, giving up his soul into the hands of God. The Hieromartyr Basil died 29 June 362. On account of the feastday of the holy Apostles Peter and Paul, his memory was transferred to 22 March.

Science of the Saints, 21 March, Saint James, Bishop of Catania.

 

The Monk James, Bishop and Confessor, had from his early years yearned towards the ascetic life. Saint James left the world and withdrew to the Studite monastery, where he became a monk. 

He led a strict life, full of works, fasting, and prayer. Pious as a monk and remarkably learned in Holy Scripture, the Monk James was elevated to the bishop's cathedra of the Church in Catania (Sicily). During the reign of the iconoclast emperor Constantine V  Kopronymos (741-775), Saint James was repeatedly urged in vain towards a renunciation of holy icons. They exhausted him in prison, starved him with hunger, and they beat him, but he bravely endured all the suffering. The holy Bishop James died in exile.

Science of the Saints, 20 March, Venerable Fathers of the Saint Sabbas Monastery, killed by Saracens.

 

During the eighth century the surroundings of Jerusalem were subjected to frequent incursions of the Saracens. The monastery of Saint Chariton was devastated and fell into ruin. Twice the Saracens tried to plunder the Lavra monastery of Saint Sabbas the Sanctified, but Divine Providence protected the monastery. The Lavra monks would have been able to escape the barbarian incursions by going to Jerusalem, but they decided not to forsake the spot where they had sought salvation for so many a year.

At the end of Great Lent in the week before Palm Sunday, on 13 March, the Saracens broke into the monastery and demanded all the valuables be given them. Upon receiving the reply of the monks, that in the monastery was nothing besides a scant supply of food and old clothing, the Saracens began to shoot arrows at the monastery inhabitants. Thirteen men were killed and many wounded, and monastery cells were set afire. The Saracens intended also to torch the monastery church, but seeing in the distance a throng of people, they mistook this for an army force sent out from Jerusalem. The Saracens managed to get away, carrying off the little they had succeeded to plunder. After the enemy fled, Father Thomas, an experienced physician, began to render help to those remaining alive.

On Great Thursday, 20 March, the Saracens with a yet larger force again descended upon the Lavra and began to beat up the monks. Those remaining alive were driven into the church, so as to learn from them under torture where any treasure might be hidden. The monastery was surrounded, so that no one could save themself by fleeing. The barbarians seized hold of the monk John, a quite still young monk, who before had cared for the vagrant. They beat him fiercely, then they cut through the sinews of his hands and feet and dragged him by the feet over stones with the woeful effect of tearing the skin of the back of the martyr.

The keeper of the church vessels, the Monk Sergius, hid the church-ware and attempted to flee, but he was captured and beheaded. Several of the monks nevertheless managed to hide themselves away outside the monastery in a cave, but this was spotted by a sentry on an hill and they ordered everyone to come out. Inside the cave the Monk Patricius in a whisper said to the brethren huddled with him: "Fear not, I alone on your behalf will emerge and meet my death, meanwhile sit ye and pray." The Saracens questioned whether there was anyone else in the cave, and the monk answered that he was alone. They led him off to the Lavra church, where those yet alive awaited their fate. The Saracens demanded of them a ransom of 4,000 gold pieces and the sacred vessels. The monks were not able to give such a ransom. Then they led them around into the cave of the Monk Sabbas, located at the monastery enclosure, and in front of the entrance to the cave they set a bonfire, on which they piled up dung, so as to suffocate the imprisoned with the poisonous fumes. In the cave perished eighteen men, among which were the Monks John and Patricius. Those remaining alive the Saracens continued to torture, but getting nothing out of them, they finally left the monastery.

Later in the night on Great Friday the monks hidden in the hills returned to the Lavra, they took up the bodies of the murdered monastic fathers to the church and in grief buried them there. 

The barbarians that plundered the monastery were punished by God. They fell victim to a sudden illness, in which they perished all every one, and their bodies became the spoil of wild beasts. 

Science of the Saints, 19 March, Saints Chrysanthus and Daria.

 

The Holy Martyrs Chrysanthus and Daria and with them the Martyrs Claudius the Tribune with his wife Hilaria and their sons Jason and Maurus, and Diodorus the Presbyter, and Marianus the Deacon.

Saint Chrysanthus came from a pagan family, and received a fine education. Among the books which came his way were those in which pagans discussed Christianity. But the youth wanted to read books written by Christians themselves. The youth finally managed to find books of the New Testament. The Holy Scripture enlightened the rational soul of the youth. 

He found the presbyter Carpothoras hiding away from persecution and received holy Baptism from him. After this he began openly to preach the Gospel. The father of the youth tried every which way to sway his son from Christianity and finally got him married off to the beautiful Daria, a priestess of Pallas Athena. But Saint Chrysanthus managed to convert his wife to Christ, and the young couple by mutual agreement decided to lead continent lives. After the death of the father they began to live in separate houses. Saint Chrysanthus gathered around him several youthful converts to Christ, and around Saint Daria gathered pious women.

Townspeople made complaint to the eparch Celerinus, that Saints Chrysanthus and Daria were preaching celibacy. Saint Chrysanthus was given over for torture to the tribune Claudius.

The torments however were not able to shake the bravery of the young martyr, since the power of God clearly aided him. Struck by this, the tribune Claudius himself came to believe in Christ and accepted holy Baptism together with his wife Ilaria and sons Jason and Maurus and all his household staff and soldiers. When news of this reached the emperor Numerian (283-284), he then commanded them all to be executed. The Tribune Martyr Claudius was drowned in the sea, and his sons and soldiers were beheaded. Christians buried the bodies of the holy martyrs in a cave not far away, and Saint Hilaria constantly went there to pray. One time they followed her and led her off for torture. The saint asked that they give her several moments for prayer, at the end of which she died. A servant buried the saint in the cave alongside her sons. 

The torturers sent Saint Daria off to an house of ill repute. But there also a lion sent by God protected her. All who tried to defile the saint were knocked to the ground by the lion, but leaving them alive. The martyress preached about Christ to them and converted them to the way of salvation.

They threw Saint Chrysanthus into a fetid pit, whither all the vulgar of the city were wont to throng. But an Heavenly Light shone on him, and in place of the stinking pit it was filled with fragrance. 

Then the emperor Numerian gave orders to give Saints Chrysanthus and Daria over into the hands of the executioners. After tortures, the martyrs were buried alive in the ground.

In a cave, situated not far from the place of execution, Christians began to gather, honouring the day of the martyrdom of the saints. They celebrated Divine Services and communed the Holy Mysteries. Learning of this, the pagan authorities gave orders to seal the entrance to the cave, filled with those praying.

Thus in torments perished many a Christian, two of which are known of by name: the Martyrs Presbyter Diodorus and the Deacon Marianus.

Science of the Saints, 18 March, Saint Cyril, Archbishop of Jerusalem.

 

Saint Cyril, Archbishop of Jerusalem, was born in Jerusalem in the year 315 and was raised in strict Christian piety. Having reached the age of maturity, he became a monk, and in the year 346 he became a presbyter. In the year 350, upon the death of archbishop Maximos, he succeeded him upon the Jerusalem cathedra-seat.

In the dignity of Patriarch of Jerusalem, Saint Cyril zealously fought against the heresies of Arius and Macedonias. In doing so, he brought upon himself the animosity of the Arianising bishops, who sought to have him deposed and banished from Jerusalem.

In the year 351 at Jerusalem, on the feastday of Pentecost at the third hour of the day, there occurred a miraculous portent: the Holy Cross appeared in the heavens, shining with a radiant light. It stretched forth from Golgotha over the Mount of Olives. Saint Cyril reported about this portent to the Arian emperor Constantius (351-363), hoping to convert him to Orthodoxy.

The heretic Akakios, deposed by the Council of Sardica, was formerly the metropolitan of Caesarea, and in collaboration with the emperor he resolved to have Saint Cyril removed. An intense famine struck Jerusalem, and Saint Cyril went through all his own wealth on acts of charity. But since the famine did not abate, the saint began to pawn off church items, buying on the money in exchange wheat for the starving. The enemies of the saint mongered about a scandalous rumour, that they had apparently seen a woman in the city dancing around in clergy garb. And taking advantage of this rumour, the heretics by force threw out the saint.

The saint found shelter with bishop Siluan in Tarsus. After this, a Local Council gathered at Seleucia, at which there were about 150 bishops, and among them Saint Cyril. The heretical metropolitan Akakios did not want to allow him to take a seat, but the Council would not consent to this. Akakios thereupon quit the Council and in front of the emperor and the Arian patriarch Eudoxios he denounced both the Council and Saint Cyril. The emperor had the saint imprisoned.

When the emperor Julian the Apostate (361-363) ascended the throne, seemingly out of piety he repealed all the decrees of Constantius, directed against the Orthodox. Saint Cyril returned to his own flock. But after a certain while, when Julian had become secure upon the throne, he openly apostacised and renounced Christ. He permitted the Jews to start rebuilding the Jerusalem Temple that had been destroyed by the Romans, and he even provided them a portion of the means for the building from state monies. Saint Cyril predicted, that the words of the Saviour about the destruction of the Temple down to its very stones (Lk. 21: 6) would undoubtedly transpire, and the blasphemous intent of Julian would come to naught. And thus one time there occurred such a powerful earthquake, that even the solidly set foundation of the ancient Solomon Temple shifted in its place, and what had been erected anew fell down and shattered in dust. When the Jews nevertheless started construction anew, a fire came down from the heavens and destroyed the tools of the workmen. Great terror seized everyone. And on the following night there appeared on the garb of the Jews the Sign of the Cross, which they by no means could extirpate.

After this Heavenly confirmation of the prediction of Saint Cyril, they banished him again, and the cathedra-seat was occupied by Saint Cyriacus. But Saint Cyriacus soon suffered a martyr's death (+363). 

After the emperor Julian perished in 363, Saint Cyril returned to his cathedra-seat, but during the reign of the emperor Valens (364-378) he was sent into exile for a third time. It was only under the holy emperor Saint Theodosius the Great (379-395) that he finally returned to his archpastoral activity. In the year 381 Saint Cyril participated in the Second Ecumenical Council, which condemned the heresy of Macedonias and affirmed the Nicea-Constantinople Credal-Symbol of Faith.

Of the works of Saint Cyril, particularly known are 23 Instructions (18 are Catechetical for those preparing to accept Holy Baptism, and 5 are for the newly-baptised) and 2 Discourses on Gospel themes: "About the Paralytic" and "Concerning the Transformation of Water into Wine at Cana."

At the basis of the Catechetical Instructions is a detailed explanation of the Symbol of Faith. The saint suggests that the Christian should inscribe the Symbol of Faith upon "the tablets of the heart." "The articles of the faith," teaches Saint Cyril, "were compiled not through human cleverness, but has therein gathered everything most important from all the entire Scripture, and as such it is compiled into a single teaching of faith. Just as the mustard seed within its small kernel has within it contained all its plethora of branches, thus precisely also does the faith in its several declarations combine all the pious teachings of the Old and the New Testaments."

Saint Cyril died in the year 386.

Science of the Saints, 17 March, Saint Alexis, Man of God.

 

The Monk Alexis was born at Rome into the family of the pious and poverty-loving Euphimian and Aglaida. The spouses were for a long time childless and constantly prayed the Lord for granting them a child. And the Lord consoled the couple with the birth of their son Alexis. At six years of age the lad began to read and successfully studied the mundane sciences, but it was with particular diligence that he read Holy Scripture.

Having grown into a young man, he began to imitate his parents: he fasted strictly, distributed alms, and beneath fine clothing he secretly wore a hair shirt. Early on there burned within him the desire to leave the world and serve the One God. But his parents had prepared for Alexis to marry, and when he attained mature age, they found him a bride.

After the betrothal, having been left alone of an evening with his betrothed, Alexis took a ring from his finger, gave it to her and said: "Keep this, and may the Lord be with us, by His grace providing us new life." And going himself secretly from his home, he got on a ship sailing for Mesopotamia.

Having come to the city of Edessa, where the Image of the Lord "Not-made-by-hands" was preserved, Alexis sold everything that he had, distributed the money to the poor and began to live nearby the church of the Most Holy Mother of God under a portico and survived on alms. The monk ate only bread and water, and the alms that he received he distributed to the aged and infirm. Each Sunday he communed the Holy Mysteries.

The parents sought everywhere for the missing Alexis, but without success. The servants, sent by Euphimian upon the search, arrived also in Edessa, but they did not recognise in the beggar sitting at the portico their master. His body was withered by strict fasting, his comeliness vanished, his stature diminished. The saint recognised them and gave thanks to the Lord that he received alms from his servants.

The unconsolable mother of Saint Alexis confined herself in her room, incessantly praying for her son. And his wife grieved together with her in-laws.

The monk dwelt in Edessa for seventeen years. One time it was revealed about him to the sexton of the church, at which the monk asceticised: the Mother of God through Her holy icon commanded: "Lead into My church that man of God, worthy of the Kingdom of Heaven; his prayer doth ascend to God, like unto fragrant incense, and the Holy Spirit doth rest upon him." The sexton began to search for such a man, but for a long while was not able to find him. Then with prayer he turned to the Most Holy Mother of God, beseeching Her to clear up his confusion. And again there was a voice from the icon proclaiming, that the man of God was that beggar, who sat in the church portico. The sexton found Saint Alexis and took him into the church. Many recognised and began to praise him. The saint, shunning fame, went secretly on a ship, journeying to Cilicia. But the foreknowledge of God destined otherwise: a storm took the ship far off to the west and it arrived at the coast of Italy. The saint journeyed to Rome. Unrecognised, he humbly besought of his father permission to settle in some corner of his courtyard. Euphimian settled Alexis in a specially constructed lodging near the entrance of the house and gave orders to feed him from his table.

Living at his parental home, the saint continued to fast and he spent day and night at prayer. He humbly endured the insults and jeering from the servants of his father. The room of Alexis was situated opposite the windows of his betrothed, and the ascetic suffered grievously, hearing her weeping. Only immeasurable love for God helped the saint endure this torment. Saint Alexis dwelt at the house of his parents for seventeen years and was informed by the Lord about the day of his death. Then the saint, taking parchment, wrote about his life, asking the forgiveness of his parents and betrothed.

On the day of the death of saint Alexis, Pope Innocentius (402-417) was serving Liturgy in the presence of the emperor Honorius (395-423). During the time of services there was heard from the altar a miraculous Voice: "Come unto Me, all ye who labour and art heavy-burdened, and I wilt grant you respite." (Mt 11: 28) All those present fell to the ground in trembling. The Voice continued: "Find the man of God, departing unto life eternal, and have him pray for the city." They began to search through all of Rome, but they did not find the saint. From Thursday into Friday the Pope, making the all-night vigil, besought the Lord to point out the saint of God. After Liturgy again was heard the Voice in the temple: "Seek the man of God in the house of Euphimian". All hastened thither, but the saint was already dead. His face shown like the face of an Angel, and in his hand was clasped the parchment, which he did not let go of, nor were they able to take it. They placed the body of the saint on a cot, covered with costly coverings. The Pope and the emperor bent their knees and turned to the saint, as to one yet alive, asking to open up his hand. And the saint fulfilled their prayer. When the letter was read, the father and mother and betrothed of the righteous one tearfully venerated his holy remains.

The body of the saint, from which began to be worked healings, was put amidst the square. The emperor and the Pope themselves carried the body of the saint into the church, where it was situated for a whole week, and then was placed in a marble crypt. From the holy relics there began to flow fragrant myrh, bestowing healing unto the sick.

The venerable remains of Saint Alexis, man of God, were buried in the church of Saint Boniface. In the year 1216 the relics were opened.