The lives of the saints, and several lectures and sermons

THE LIVES OF THE SAINTS

REV. SEBASTIAN DABOVICH

r

THE LIVES OF THE SAINTS

AND SEVERAL LECTURES AND SERMONS

COMPILED AND TRANSLATED BY

REV. SEBASTIAN DABOVICH

/

FOR DEVOTIONAL FAMILY READING
AND SCHOOL PRACTICE

These Readings have been delivebed

BEFOBE the CONGEEGATION

in THE Presence of the
Most Reverenb Bishop Nicholas

SAN FRANCISCO
The Muedock Pkess

c»:i

Icb

rORK

35963B

COPYRIGHT, 1898,

BY

SBBASTIAN DABOVICH

Dedicated to the Sacked Memory of

ISIDORUS,

Who served the Church of God for sixty-seven years;
Who presided in the Most Holy Synod of the Russian
Orthodox Church for thirty-two years; Who was the most
faithful friend, spiritual adviser, and material support,
under God, of the young Church in North America in
lier many serious trials, temptations, and persecutions;
Who, in the midst of Episcopal Ordinaries, was the Chief
Consecrator of all the Bishops of the Orthodox Ameri-
an Church down to the present worthy Successor of
ihe first great Missionary and Bishop of Alaska, and
Who, steadfast in the work of his Master to the very last,
t>eacefully commended his soul to God, (having com-
;)leted his ninety-third year,) on the 7-19 of September,
J 892 — by the

Translator and Author,

who had the good fortune of obtaining his
first official appointment to service in'the
ranks of the Clergy from the Most Reverend
Isidorus, Metropolitan of Novgorod, St.
Petersburg, and Finland, and who further-
more had the spiritual consolation and
privilege to obtain his personal blessing
and to kiss the hand of the greatest Prelate
of the day.

C3r

PREFACE.

In this, our second book, we cheerfully offer
to our brethren and children of the Holy-
Orthodox Church in the English-speaking
world the Lives of the Saints, together with
some lectures and a few of our sermons, —
mindful of the command of our Master, who
said : Freely ye have received, freely give. We
have no comments to make ; let the facts in
the histories of the lives of holy men and
women speak for themselves ; we only repeat
that, the Spirit breatheth where He will Let our
lectures and sermons likewise speak for them-
selves, as they are strictly founded upon Holy
Scripture and the writings of the Holy Fathers
of the Church in her early days.

HiEROMONACHOS SEBASTIAN.
San Fbanoisco, September 14-26, 1898.

CONTENTS.

PAGB

St. John the Baptist .... 9

St. Mary Magdalene . . . .17

St. John the Evangelist . . . .22

St. Panteleimon, the Great Martyr . 30

St. Nicholas, Archbishop of Myra in Lycia 46

St. Nina, the Missionary of Georgia . 57

A Sainted Brother's History of a Saint-
ed Sister 68

St. John Chrysostom 77

Something About an Evening Hymn . 84

St. Pelagia 92

St8. Cyril and Methodius, the Apostles
OF THE Slavonians . . . .99

St. Sabbas, the First Archbishop of the

Servians 120

St. Alexander Nevsky .... 123

St. Philip, Metropolitan of Moscow . 135

Why Christians Bring Loaves to the
Divine Liturgy 152

6 CONTENTS.

PAGE

Address at the Celebration of the One
Hundredth Anniversary of the Great
Missionary in North America . . 164

Sincere Religion 174

Sermon on Orthodox Sunday . . . 184

Sermon for the Fifth Sunday After

Trinity 192

Sermon on Twentieth Sunday After

Trinity • 198

How THE Church Cares for Her Sheep

AND Lambs 209

Beloved, while I was giving all diligence to write
unto you of our common salvation, I was con-
strained to write unto you exhorting you to contend
earnestly for the faith which was once for all
delivered unto the saints. (Jude^ 3.)

THE LIFE OF ST. JOHN THE BAPTIST.

SAINT JOHN THE Baptist was the son of
the Jewish Priest Zacharia. His mother
was Elizabeth, a blood-relation to the Most
Blessed Virgin Mary. This righteous couple
were childless, for Elizabeth was barren. They
prayed much and long; as true Israelites they
desired the consolation of being blessed with
children, aspiring, — but in this instance with
an humble and holy resignation — to the birth
of the great Messiah, who was coming to save
mankind, and, as they thought, to free and
unite Israel. Although Zacharia and Eliza-
beth sorrowed in their old age to a day which
was beyond the natural limit of child-bearing,
still they continued hopefully praying. The
prayers of faith of this priest and his patient
spouse ascended on high, from whence came
down an angel with the message telling them
that the Creator of nature and the God of won-
ders had been pleased to fulfill their desire.

10 THE LIVES OF THE SAINTS.

Accordingly, Elizabeth bore unto her husband
Zacharia a male child, who was called John.
This John was called by God to be the fore-
runner of his Divine Son, to usher Him into
the world, and to prepare mankind by repent-
ance to receive the Redeemer, whom the proph-
ets had foretold at a distance through every
age from the beginning of the world, never
ceasing to instill in the people of God faith
and hope in Him by whom alone they were
to be saved. At first St. John led a most
austere life in the wilderness, exercising him-
self in prayer and meditating on the high mis-
sion he was called to perform. In the thirtieth
year of his age, John came from out his seclu-
sion. This was also the age at which the priests
and Levites were permitted by the Jewish
law to begin the exercise of their functions.
Clothed in camel's hair, held to his person by
a girdle of raw leather, the man of the desert,
who knew not the luxuries of a dwelling-house,
nor the taste of cooked food, himself subsisting
on locusts and wild honey, comes to the thinly
settled banks of the river Jordan, and preaches
repentance, baptizing all comers. Make ye the
ivay straight, says he; for cometh He whose

ST. JOHN THE BAPTIST. 11

sandal-strap I am not worthy to unloose; He shall
baptize you with the Holy Ghost and with fire.
John was received by the people as the true
herald of the Most High God. All classes of
people carae and listened to him. Among
them were many Pharisees, whose pride and
hypocrisy, which rendered them indocile and
blinded them in their vices, he sharpl}^ re-
proved. The very soldiers and publicans, or
tax-collectors, who were generally persons
hardened in habits of immorality, violence,
and injustice, flocked to him. He exhorted
all to works of charit}^ and to a reformation
of their lives, and those who addressed them-
selves to him in these dispositions, he bap-
tized in the river.

The baptism of John differed entirely from
the great Christian sacrament of baptism, as
the first was an emblem of the effects of living
in the fear of the justice of God by abstaining
from evil deeds, whilst the latter wholly de-
livers us from the original sin and the conse-
quences, and makes us the children of God,
by the grace of our Lord Jesus Christ.

When St. John had already preached and
baptized about six months, the Lord Jesus went

12 THE LIVES OF THE SAINTS.

from Nazareth, and presented Himself, among
others, to be baptized by him. The Baptist
knew Him by a divine revelation, and, full of
awe and respect for his sacred person, at first
excused himself, but at length acquiesced out of
obedience. The Saviour of sinners was pleased
to be baptized among sinners, not to be cleansed
Himself, but to sanctify the waters, and to mani-
fest Himself to the world, which was repre-
sented in the great mass of people which
came to John. And John bear witness of Him.
Pointing Him out before the Jews, John said.
Behold the Lamb of God, which taketh away the
sin of the world/ John the Baptist reproved
the vices of all men, no matter who they were,
with an impartial freedom and in a fearless
spirit. He disclosed the hypocrisy of the
Pharisees, and uncovered the profaneness of
the Sadducees ; he denounced the fraud of cer-
tain government officials, — i. e. the publicans, —
the rapine and licentiousness of the soldiers,
and the incest of King Herod himself. Now,
Herod had unlawfully taken unto himself
Herodias, the wife of his own brother Philip,
who was still living. When the saint said to
the king. It is not laivful for thee to have her,

ST. JOHN THE BAPTIST. 13

Herodias set herself against him, and desired
to kill John. Herod reverenced John as a
holy man; therefore he dared not harm him.
Nevertheless he had the saint within his
reach, in prison, for he could not bear to have
the sore spot of his weak conscience tampered
with. St. John faithfully completed his mis-
sion, and he understood when his time was up;
even before this, he said, Jesus must increase,
but I must decrease. While in confinement
the righteous preacher was still anxious to
bear testimony to the glory of the Saviour ;
we read furthermore in the Gospel that, on
hearing in prison of Christ's wonderful works
and preaching, John sent two of his disciples
to Him for their information, not doubting
but that Christ would satisfy them that He
was the Messiah; and that by His answers
they would lay aside their prejudices, and
join themselves to Him.

Herod continued to respect John ; he would
sometimes send for him, and listen to him with
pleasure, though he was troubled when he was
admonished by him for his faults. In the
mean time Herodias sought an opportunity to
compass the Baptist's destruction. An occasion

14 THE LIVES OF THE SAINTS.

at length fell out favorable to her designs. It
was on the birthday anniversary of the king,
when he made in his castle a splendid enter-
tainment for the nobility of Galilee. During
a sumptuous repast, Salome, a daughter of
Herodias by her lawful husband, danced be-
fore the guests, and so pleased the king by her
dancing, that he promised her, with the sacred
bond of an oath, to grant her whatever she
asked, though it amounted to half of his
dominions. The damsel consulted with her
mother, and she dispatched her daughter with
haste, to demand that the head of John the
Baptist be brought in to her at once on a
charger. This strange request startled the
drunken tyrant himself. He, however, assented,
though with reluctance, but for the sake of his
oaths, and of them that sat at meat, he ordered a
soldier of his guard to strike off the head of
St. John. In this way the bloody head of the
holy prophet was brought into the hall, where
they ate and drank and made merry with
music, and it was given to the young dancer,
who took it and carried it to her mother. No
doubt Herod had no thought of the oath, while
giving it, that it was a sinful one, but he com-

ST. JOHN THE BAPTIST. 15

mitted a much greater sin by keeping his oath.
And thus it was that John the Baptist, the
man of the desert, ended his life, one of the
chief causes of his death being a sinful sup-
per. But, by God's mercy, he was not put to
death before he had fulfilled his great duty as
the forerunner of our Lord Jesus Christ. The
many virtues of St. John, those of a martyr, a
virgin, a teacher, and a prophet, were exalted
in praise by Christ Himself, when he said to
the multitudes of the people: Verily, I say
unto you, there hath not risen among them that
are born of women a greater than John the Bap-
tist. When his disciples hearing that John was
executed in prison, they came and took his body
and laid it in a tomb.

The misfortunes which befell Herod after
the death of John the Baptist, the Jews said
were punishments from God for the murder of
his servant, as their historian, Joseph Fla-
vins, records. Aretas, the King of Arabia, and
the father of Herod's first wife, struck a deadly
blow at the army of the Galilean ruler. Soon
after this the Roman emperor banished Herod
into exile. The holy relics of St. John did
not remain for all time in their tomb at

16 THE LIVES OF THE SAINTS.

Sebastia. When the holy apostle Luke visited
this city, he took the right arm of the saint
and brought it to Antioch, where the Chris-
tians treasured it for a long time. When, in
956, the Mohammedans took possession of
Antioch, a deacon by the name of Job carried
the relic to Halcedon, from which place it was
brought, on the eve of the Epiphany, to Con-
stantinople. The Turkish sultan, Bajazet, de-
siring to please the Crusaders, presented the
Knights of Malta with the arm of the great
Baptist. In 1799, this order of knights sent
the relic of St. John to the Emperor Paul I. of
Russia, and the great prophet's arm may be
seen to this day in the royal palace in the
" Chapel of the Saviour's Uncreated Image."
The Holy Church celebrates the birth of St.
John the Baptist on the 24th of June. On the
29th of August, she commemorates his behead-
ing. And on the 7th of January, the Church
praises the great saint for his whole life, his
works, and his mission, as he was selected to
be the baptizer of Jesus Christ, the Son of God.

ST. MARY MAGDALENE, THE CO-EQUAL

WITH THE APOSTLES.

July 22.

ONCE when the Lord Jesus Christ went
about Galilee creating miracles and
signs by His divine power, a woman who was
known by the name of Mary Magdalene
approached Him and implored for His mercy.
The Lord cast out from her seven demons,
and liberated her entirely from the disease
with which she suffered. From this time on
the grateful Mary served the Lord, heard His
teaching, and followed Him even to the cross-
death. Together with other holy women,
she looked upon the sufferings of Christ, and
wept for Him. She, in company with the
Mother of our Lord, stood by the cross, and
beheld where they laid His body in the tomb.
The holy women, overwhelmed with grief
at the death of the Lord, prepared a sweet-
smelling myrrh in order to anoint the body of
Jesus Christ, as was the custom with the Jews

18 THE LIVES OF THE SAINTS.

at the burial of their dead ; and after the Sab-
bath was past, early in the morning, they came
to His grave ; but before the others, yet before
it was daylight, Mary Magdalene came, and,
to her surprise, she found that the stone
had been rolled away, and the tomb was
empty. She hurriedly ran to John and Peter
and said to them : They have taken the Lord
from out the tomb, and I do not know wher^
they have put Him. John and Peter immedi-
ately followed her, and on entering the tomb,
saw that the body of Jesus was not' in it, but in
a corner lay the linen cloth in which the body
was enveloped. At that they went away; but
not Mary — she remained by the grave, and
stood weeping. On stooping and looking into
the tomb, she suddenly saw two angels in shin-
ing white apparel, sitting, one at the head and
the other at the feet, where the body of Jesus
had lain.

They said to her. Woman, wherefor weepest
thou f They have taken away my Lord, answered
she, and I do not know luhere they have put Him.
As she spoke thus, she turned backward again
and saw Jesus Himself standing there; but as
the hour was early she did not know Him

ST. MARY MAGDALENE. 19

and she thought that He was the keeper of
the garden.

Woman, said He to her, luhy loeepest thou, and
who is it thou seekest f If thou hast taken Him,
said she, do tell me where hast thou laid Him.
The Lord then called her by name. Mary,
said He. On hearing His voice, she knew
Him, and cried joyfully, Rabboni, In the
Hebrew language this means "my teacher."
Touch me not, saith Jesus, but go unto My breth-
ren, and say to them I ascend unto My Father
and your Father, and My God and your God.
In the mean time other women came to the
tomb; Mary Magdalene returned with them
also. They all had seen two angels, who said
to them: Why seek ye the living among the
dead ? He is not here ; He is risen ! Go and tell
His disciples and Peter that He is risen from the
dead. Filled with joy and fear, the myrrh-
bearing women went from the place, and on
their way they, on a sudden, met with Christ
Himself, who said to them: All hail! They
fell upon the ground and worshiped before
Him.

In this way, the holy women, who served
the Lord so generously during His earthly life.

20 THE LIVES OF THE SAINTS.

were counted worthy to become the first her-
alds— proclaiming His glorious resurrection.
Mary Magdalene, the first one to see the
resurrected Lord, consoled the grief-stricken
disciples with these joyful words: Christ is
risen/ As the first bearer of the glad tid-
ings of the resurrection, she has been honored
by the Church with a name synonymous
with "co-equal with the Apostles." After the
ascension of the Lord, St. Mary continued in
prayer together with the Most Holy Mother of
God and the Apostles, and she was a witness
of the first fruits of the Christian teaching in
Jerusalem. Her great faith was manifest in
the lively zeal with which she preached the
Word of God, visiting different countries.
Church tradition tells us, that she also came to
Rome, and here she presented the Emperor
Tiberius with an egg, which was colored red,
while saying to him, " Christ is risen ! " After
this she told the emperor of the crucifixion of
Christ the Lord, and accused Pilate of the
unjust death-sentence which he pronounced
against Jesus, the innocent Jesus. From olden
days it was a custom, still kept by the Jews,
especially by the poor people, to present their

ST. MAKY MAGDALENE. 21

friends, acquaintances, and protectors on the
anniversary of their birth and on New Year's
Day with red eggs. They were received as an
expression of joy and the show of respect on
the part of those people who were not able to
offer a more precious gift. Since the time of
this offer of St. Mary Magdalene, it has become
a custom with Christians to present one
another eggs which are colored red, in remem-
brance of the resurrection of Christ. From
Rome St. Mary, the co-equal with the Apostles,
went to Ephesus, where she assisted St. John
the Divine until her death. In the fifth cen-
tury her holy remains were transferred from
Ephesus to Constantinople.

THE LIFE OF ST. JOHN THE
EVANGELIST.

ONCE, when our Lord Jesus Christ walked
by the shores of the sea of Tiberias,
He saw two brothers, James and John, who,
with their father, Zebedee, were mending nets ;
for they were fishermen. He called them, and
they leaving all, immediately went after Him.
The Lord foretold that they would possess
special zeal for His law, by naming them the
sons of thunder — "Boanerges." From that
time they did not leave Him. They, together
with Peter, were present at the raising of the
dead daughter of Jairus; they were with the
Lord at the time of His transfiguration on
Mount Tabor; previous to the passions of the
Lord they were with Him in the garden of
Gethsemane. Jesus Christ loved John espe-
cially. During the mystic supper John occu-
pied a place near Him, and when Jesus men-
tioned that one of His disciples shall betray

ST. JOHN THE EVANGELIST. 23

Him, John leaned upon His breast and asked
to be told of whom He spoke. Finally, when
the Lord Jesus saw the most pure Virgin Mary
and the beloved disciple stand by His cross
before His death, He recommended one to the
other by saying to His dear mother. Behold
thy son; then to John He said. Behold thy
mother. John took the Most Holy Mother of
God to his home, and from that time served
her as his own mother — up to the time of her
holy assumption.

After the ascension of the Lord, John lived
together with the Apostles in Jerusalem, prayed
in the temple, and received the gracious gift
of the Holy Ghost and the understanding of
languages. Henceforth he earnestly preached
the Gospel and converted both Jews and Gen-
tiles, notwithstanding the constant persecu-
tions he underwent for the same. After the
Blessed and Ever- Virgin Mary was taken unto
Her Son and God, John — in company with
his disciple Prochoros — went into Asia Minor.
The ship on which they took passage was
wrecked. But John and Prochoros were
miraculously spared, and so they came to
Ephesus. But here, being without means

24 THE LIVES OF THE SAINTS.

they hired themselves as servants in the house
of a certain land-owner. The master and his
house-people were pagans. And the servants
were obliged to labor hard, and to put up
with much, while no mercy was shown to
them. The apostle and his fellow worker bore
all with patience. It happened that in the
same house a young man died, who was the
son of one of the city rulers, and the boy's
father, Dioscoridus, stricken with grief at his
loss, quite suddenly died himself of a broken
heart. The whole community became trou-
bled. But it was in this instance that God
showed His favor to His servants. John
prayed, and God returned Dioscoridus and
his son to life. All became stricken with fear,
and the}^ looked upon John as upon a divine
being. But the preacher of the Gospel ex-
plained to them, that it was done b}^ God's
power, and that he was sent to them to tell
them of God's Son, Jesus Christ, who had
revealed Himself and come to save mankind.
They listened with much attention, and took
the apostle and his attendant into their good
keeping. In this way the Church of Ephesus
had its birth. And the Word spread and

ST. JOHN THE EVANGELIST. 25

became confirmed in that country. St. John
continued to teach, but his words were not as
effective as was his life, by which he showed
what a Christian should be. The change of
religion by so many people in a city like
Ephesus could not escape the notice of the
emperor of Rome, who at that time was Do-
mitian. The disciple of Jesus Christ suffered
much from the tyrant. But when John
remained whole after being thrown into a
vessel of boiling oil, the emperor gave up
the task of killing him, and ordered that
the apostle be exiled to the island named
Patmos.

Here St. John lived and worked for several
years. He was not successful immediately, but
the Lord Jesus finally rewarded him for his
patience. The inhabitants of Patmos gradu-
ally came to Christ by John, and this was the
cause of much trouble to the preacher on the
part of jealous leaders in the religion of idols.
Yet the apostle persevered, and also subdued
these foes by prayer and love.

After the death of Domitian, Emperor Nerva
came to the throne of Pome. This was a good
man, for he did not take delight in the suffer-

26 THE LIVES OF THE SAINTS.

ing of his fellow-beings. Now John was free
to go withersoever he desired. He decided to
return to Ephesus. On hearing this, the whole
population of the island were grieved, for they
loved their teacher. To console them he prom-
ised to write for them the Gospel of Jesus
Christ. He therefore ordered them to pray
and fast, while he took himself with his as-
sistant up into a mountain. He remained in
prayer and fasting for three days, when sud-
denly the earth quaked, and a violent thun-
der-storm seemed to disturb all the heavens.
Prochoros fell on his face in fear, but the elder
took him by the arm and told him to sit and
write down what he dictated. John lifted his
eyes to heaven, and being inspired with the
Holy Ghost, he commenced the Gospel with
these words: In the beginning was the Wordf
and the Word was ivith God, and the Word luas
God. Thus was written the Gospel of St.
John. For the high theology for which this
Gospel is especially noted, its writer was sur-
named "the Divine." It was also on Patmos
that John put in writing the revelations given
him from heaven. The Book of Revelations
in a mystical way tells of the destination of

ST. JOHN THE EVANGELIST. 27

mankind and of the terrible last judgment.
The Gospel of St. John is supposed to have
been written in A. D. 102.

On the return of St. John to Ephesus the
Christians of all Asia Minor were made very
happy. By this time the venerable apostle
was an old man. Still he took delight in going
all over the country, through cities and vil-
lages, comforting the faithful, and strengthen-
ing the new converts. In one of the cities of
Asia Minor St. John selected a certain young
man, whom he desired to take into his special
guidance. The favored young man was care-
fully taught while the apostle abode in that
place ; but when he was obliged to go farther
on his mission, St. John delivered him to the
care of the bishop of the city. On another
occasion this messenger of Jesus Christ hap-
pened to visit this city again. When St. John
inquired of the bishop about his charge, and
he had lost the young man given him, it
was a sad story to be told. The young man
having made the acquaintance of bad asso-
ciates, wandered ofi with them to the moun-
tains, and became himself the captain of a
band of robbers. Notwithstanding his old age.

28 THE LIVES OF THE SAINTS.

the apostle went himself to the mountains to
seek the bandits. The chief on seeing his men
lead an old man toward himself, recognized
the apostle and the disciple of love. This
meeting was too much for his reproaching
conscience. He turned to run ; but the white-
haired apostle followed him as best he could,
calling out in a pitiful voice, " Come, my son,
my son, come back to j^our father; I will take
your sins upon myself; the merciful Lord had
sent me Himself." The young man was taken
with emotion; he stopped, but dared not look
up; he fell at the feet of the saint. John
kissed him as a loving father, and brought
him back rejoicing, as does a shepherd who
had found his lost sheep.

St. John lived more than a hundred years.
He died quietly, being surrounded with the
love of many faithful ones. After him, his
beloved disciple Prochoros became the chief
pastor of the Christians in Asia Minor. This
apostle's memory is kept by the Church on
two days in the year, namely, the 8th of May
and the 26th of September. Besides the two
books mentioned before, there are also three
general epistles which belong to St. John the

ST. JOHN THE EVANGELIST. 29

Divine. During his last days upon earth,
when he was too weak to do much service, he
continually kept saying. My little children, love
ye one another. In the epistles of St. John we
find these passages: He that saith I know the
Lord, and keepeth not His commandments, is a
liar, and the truth is not in him; but whosoever
keepeth His word, in him verily hath the love of
God been perfected . . . Whosoever hath the
goods of this world, and beholdeth his brother in
need, and shutteth up his compassion from him,
how doth the love of God abide in him f . . .
Herein was the love of God manifested in us^ that
God hath sent His only begotten So7i into the
world that we might live through Him."^

*The words in italics throughout the book are taken from
the Holy Bible.

ST. PANTELEIMON, THE GREAT MAR-
TYR AND UNMERCENARY
PHYSICIAN.

July 27.

SAINT PANTELEIMON, the Great Martyr,
was born in the city of Nicomedia, during
the third century ; at his birth he was given
the name of Pantoleon, which signifies, in all
things a lion. But as we shall see after in
his life he was given the name Panteleimon
which signifies, all-merciful. "We shall call him
by this last name. The name itself already
explains for us — telling by what virtues
especially the holy martyr had become cele-
brated. And in reality the Church praises St.
Panteleimon as a healer who never took pay ;
a most kind physician of both bodily and
spiritual ills.

Panteleimon's mother was a Christian, but
she died while he was yet very young. His
father, being a pagan who worshiped the

ST. PANTELEIMON. 31

Roman idols, educated his child in the same
false customs and religion. Eustorgius, the
father, gave his son Panteleimon to one Eu-
phrosinius, who was a renowned physician, that
he might teach the boy the science of medicine.
The new pupil of this learned master showed
himself clever and at the same time indus-
trious, with a quiet disposition. The great
doctor became attached to him, and he always
had the boy with him. As he was the medical
adviser of the emperor, Panteleimon went with
him to the palace, and the Emperor Mak-
simian also took a liking to the bright lad.

Panteleimon visited his teacher every day.
His path lay by the humble dwelling of an old
man, whose name was Ermolaus. This old
Ermolaus was a Christian priest. There were
other Christians also who lived with him, con-
cealing themselves from the unbelievers, for at
that time the Christians were persecuted, and
the Bishop of Nicomedia, Anthemus, was put
to death a little before this. The aged saint
loved Panteleimon, and the Lord filled his
heart with a desire to enlighten the youth with
the light of the true faith. Once he invited
the lad to enter his house, and here Ermolaus

32 THE LIVES OF THE SAINTS.

opened a conversation with him. He com-
menced by inquiring of the youth who his par-
ents were, which religion was theirs, and what
their occupation was. Panteleimon readily
answered these questions of the good old man.
" My mother was a Christian," said he, " and
she served one God ; she is now dead ; my
father belongs to the religion of the Hellenes,
and he worships many gods." On perceiving
that the open-hearted youth was anxious about
the truth, and inquired for explanations, the
presbyter at once spoke of the beautiful order
of the universe, of the great and wise and good
Creator. Then in brief he reviewed the history
of mankind ; of its fall, its corruption, and the
different false ideas of religion. He told him of
the coming into the world of the Son of God —
as a man like unto ourselves, sins excepted,
that He might by His teaching, His goodness,
and His death, open unto us again the happi-
ness of Paradise, and return us to our God.
The words of the old man reminded Pantelei-
mon of the first teaching of his good mother,
who thus also spoke to him of the Lord when
he was a little child. He listened v/ith care,
and so loved these instructions that he came

ST. PANTELEIMON. 33

every day to visit the presbyter, after leaving
his medical lessons. The holy man continued
to explain for him the commandments of Jesus
Christ, and the heart of Panteleimon became
inflamed with love to God. The Lord in His
mercy strengthened his faith by a wonderful
event.

It happened that, when he was once return-
ing from his master, Panteleimon saw a little
child lying dead upon the road. The cause of
the death of the child was lying there next to
its body — a live venomous serpent. At first
the youth was frightened. But he suddenly
remembered what the old man had told him
of the might and goodness of God. He com-
menced to pray to the Lord Jesus Christ, call-
ing upon His holy name and all-powerful
assistance, when, to the delight of his pure
heart, he saw the child awake as if from a deep
sleep. This miracle completed the first instruc-
tions of the presbyter; for Panteleimon be-
lieved from the depth of his soul, and rejoi-
cing and praising the Lord, he hurried to meet
Ermolaus, to tell him all and to beg him for
his baptism without delay.

Having become a Christian, Panteleimon

34 THE LIVES OF THE SAINTS.

prayed God that his father also might be made
to understand the truth, as he loved his father
and sorrowed because he still remained a
pagan. The youth often tried to convince him
that his gods were false and had no power
whatever; Eustorgius heard him and began to
waver in his religion of many deities ; finally
the merciful Lord opened his understanding
by divine grace. In course of time Pantelei-
mon had become a celebrated physician, and
many sick people appealed to him for relief.
Once a blind man was brought to him, who
said that all the healers in the city had doc-
tored him in turn, but in vain. " I only
wasted my wealth upon them," said the un-
fortunate man; " but I will cheerfully give you
what I have left to me, if you will but cure
me."

Moved by the Spirit of God, Panteleimon
said to the blind man : " The Father of Light,
the true God, will heal you by me. His un-
worthy servant; all that which you have
promised me, distribute among the poor."

On hearing this conversation, his father,
Eustorgius, complained: "My son, do not un-
dertake to do that of which thou art incapa-

ST. PANTELEIMON. 35

ble," said he. ''Hearest thou not, that no
physician was able to restore him his sight?
how canst thou hope to succeed in this?"

" Those physicians could not cure him," an-
swered Panteleimon; " but there is a great dif-
ference between their teachers and my teacher."

Eustorgius thought that his son spoke about
the celebrated doctor, Euphrosinus, upon which
he replied : "I have heard, my son, that your
master, Euphrosinus, attempted to cure this
blind one, but without success."

" You will now see the power of my healing,
father," said Panteleimon.

He approached the blind man, and touching
his eyes, said : " In the name of my Lord Jesus
Christ, I say to thee, receive thy sight." And
in the same instant the eyes of the blind were
opened, and he could see. Greatly wondering
at the exhibit of such power and the grace of
God, both Eustorgius and the formerly blind
man believed in the Lord. When, soon after
this, Panteleimon acquainted them with Ermo-
laus, the old priest instructed them in the
Christian law, and baptized them in the name
of the Most Holy Trinity.

It was not long before the father of our

36 THE LIVES OF THE SAINTS.

youthful saint had died, leaving him a rich in-
heritance. Panteleimon immediately liber-
ated all his servants and slaves, rewarding
them abundantly, and then he commenced to
distribute his wealth among the needy. He
visited on each day those who were confined
in bonds, the sick, the unfortunate, and he suc-
cored them. The Lord gifted him with power
to heal all diseases with His name ; not one
stricken with misery had left him without
obtaining relief or assistance ; the sick flocked
to him in multitudes, and all the people praised
the talented and unmercenary ph3^sician. This
fact aroused the jealousy of all the medical
men. Once some of them met upon the way
the blind man whom they could not cure.
The}^ were surprised to see him in possession
of his sight ; they questioned him to learn who
had cured him. When he told them that it
was Panteleimon, they retorted : " It is no
wonder, for he is the great pupil of the great
master, the celebrated physician, Euphrosi-
nus." But, loudly applauding him, they
secretly hated Panteleimon, and endeavored to
seek a means by which to injure him.

Continually watching his actions, they dis-

ST. PANTELEIMON. 37

covered that he often visits the prisons, in which
at that time many Christians were confined ;
that he heals their infirmities and offers them
money, and that he believes in Christ himself.
His enemies lost no time in accusing him be-
fore the Emperor Maksimian. "Sire," said
they to him, " the young man who was by
your order educated in the art of healing, now
abuses your kindness by using his abilities to
a disgraceful advantage. He often visits the
enemies of our gods, he helps them; and he
himself believes in one Christ, and offers to
Him the glory of his cures. If thou dost not
take some measures against him, he will do
much evil, and lead many astray from the
true religion." At the same time, to uphold
their complaint, they brought before the em-
peror the blind man who had been healed
by Panteleimon.

" Tell me," inquired of him the ruler, " how
was it that Panteleimon restored to thee thy
sight?"

" He touched my eyes, and called upon the
name of Jesus Christ, and I began to see,"
answered he who was blind.

" Thinkest thou that it was Jesus Christ who

38 THE LIVES OF THE SAINTS.

healed thee, or our gods?" asked the ruler.

" Many physicians endeavored to cure me,
and they invoked the aid of Esculapus, but
I received no benefit whatever from them.
When Panteleimon called the name of Christ,
only then was it that I could see. And now,
sire, thou mayst decide thyself which was
it that cured me." The emperor found no
words for reproach to this reply : however, he
began to advise him who was blind to worship
the gods. But he with all his heart believed
in the Lord, and no advice nor command, not
even persecution, could compel him to renounce
himself of the Lord Jesus Christ, who healed
him. At last the emperor, filled with anger,
condemned him to die. After the execution
Panteleimon bought of the soldiers the body
of this firm confessor of his faith, and gave it
a Christian burial.

Panteleimon hardly had time enough to put
away the dead, when a summons came that he
should appear before the emperor. He, of
course, correctly surmised why he was sent
for; but persecution and death for the name
of Christ frightened him not, and he calmly
and joyfully went before the sovereign. Mak-

ST. PANTELEIMON. 39

simian concealed his anger, and received him
apparently with kindness. " What is it I hear
of thee, Panteleimon? It is said that thou
despisest the gods and dost offer praise to some
Christ, who died the death of a criminal. Can
it be possible that thou hast forgotten all my
attention and kindness, and hast become my
enemy? No, I can not believe this, and hope
that thou wilt thyself disarm thy accusers, and
before all offer a sacrifice to our great gods."

" Sire, believe what they have told you of
me," fearlessly answered the young man. " I
in truth did renounce your false gods, and I
offer glory to Christ, for according to His
works I have become convinced that He is the
true God. He created the universe. He raises
the dead. He restores sight to the blind ; to
the infirm He gives strength and health."
Panteleimon desired to prove for the emperor
that his false gods were nothing, he there-
fore recommended to have an extremely sick
one brought in, and that the priests of the
pagan temples should be invited to pray for
the return of his health. All was done as he
desired. The ministers of the gods prayed to
their idols in vain. But when Panteleimon

40 THE LIVES OF THE SAINTS.

called upon the sick one the name of the Lord
Jesus Christ, he was healed at that instant.
Many of those who witnessed such a wonder,
believed in the Lord ; but grace had no access
to the heart of Maksimian. The idolatrous
priests said to the emperor : " If Panteleimon
remain alive, he will deceive many, and we
will be made a laughing-stock for the Chris-
tians; we therefore demand, sire, that you give
the order to seize him." The emperor requested
St. Panteleimon to bend the knee before the
gods, at the same time warning him of the ter-
rible tortures for his refusal ; he also reminded
him of the death to which the aged Anthemus
was condemned.

" If Anthemus, an old man, could bear suf-
fering with such fortitude, then I should be
the one to fear the least, young and strong as
I am. To die for Christ would be for me a
blessing."

Hearing these remarks of the young Chris-
tian, the emperor ordered his servants to tor-
ture him, which they did by tearing his body
with sharp instruments, and then burning
the sores with a torch. Panteleimon prayed :
" Lord Jesus Christ," said he, " be Thou near

ST. PANTELEIMON. 41

to me, and give me patience, that I may
bear this torture to the end." The Lord heard
his prayer and revealed His person to him,
strengthening and cheering him in the midst
of suffering. Although the persecutor's wrath
was horrible, yet it was feeble; in vain he
sought out the most terrible tortures; he
ordered the saint to be thrown into a vessel
filled with melted lead ; the martyr remained
alive and whole. Ascribing this to the art of
a sorcerer, Maksimian commanded that the
Christian have a large stone tied to his neck
and then be cast into the sea. But it was the
Lord's pleasure to manifest in Panteleimon His
power and goodness; the martyr remained
alive and whole, preserved from danger by the
almighty hand of God.

The emperor resolved to rid himself of
Panteleimon by giving him as food to the wild
beasts. The theater was prepared at the out-
skirts of the city ; on an appointed day all the
people gathered to see how the wild beasts
would tear the body of the young Christian ; the
ruler himself arrived on the scene, and point-
ing to the hungry, fierce beasts, said to Pante-
leimon : " Save thy youthful life, and off'er a

42 THE LIVES OF THE SAINTS.

sacrifice to the gods." But the Christian would
rather die than renounce the Lord. The
ferocious animals were let out at him ; again
the Lord rescued him, as He rescued Daniel
of old ; it seemed as though the jaws of the
beasts were guarded when they came around
Panteleimon, as so many meek lambs. At this
many voices in the multitude called out :
" Great is the God of Christians." All this
only increased the anger of Maksimian. Those
who dared to praise Christ he put to death.
But for Panteleimon he invented new tortures.
He ordered the saint tied to a wheel covered
with sharp spikes; again God revealed His
mercy, even to Maksimian, by showing His
greatness in preserving Panteleimon in this
terrible trial.

^' Who has taught you to be a sorcerer ? "
asked the infuriated emperor.

" It is not magics, but in Christian piety, I
have been taught by the priest, Ermokus,"
replied the holy martyr. Panteleimon knew
well that Ermolaus feared not to die for the
name of Christ, so therefore he did not conceal
his teacher's name.

The emperor sent Panteleimon himself to

ST. PANTELEIMON. 43

bring Ermolaus before him. "Thou hast
come for good, my son," said the aged saint,
when the young man entered his house ; " the
time has come for me to suffer and to die for
the Lord, for I have this very night seen the
Lord, who told me of it. Let us go."

On coming into the presence of the emperor,
Ermolaus without fear declared that he was a
Christian. When questioned if he had any
more associates, he named two, Ermina and
Ermocrata, who lived in the same house with
him. These also were summoned before the
court.

" You have turned Panteleimon away from
our gods ? " said the emperor to the Christians.

" Christ, the God Himself, calls those whom
He finds worthy," answered they.

" Endeavor to convert Panteleimon to our
gods once more," said the ruler, " and then the
first fault will not only be forgiven you, but
you will receive a reward from me."

" We cannot do this. We would rather die
for the name of our God," with firmness replied
the Christians. Thereupon they began to pray,
and the Lord revealed Himself to them, so
that they were strengthened for that which

44 THE LIVES OP THE SAINTS.

awaited them. Suddenly a shock of earth-
quake was felt, soon after which it was reported
to the emperor that the idols in the temple fell
from their places. Not perceiving in this the
almighty hand of the great Creator, Maksimian
exclaimed : '' If I do not put to death these
sorcerers, the whole city will be destroyed ! "
He then commanded that Panteleimon be
taken to prison, and Ermolaus, Ermina, and
Ermocrata to be flogged and then beheaded.
The Church keeps the memory of these three
martyrs on the 26th of July.

Not being able to deceive Panteleimon,
either by bribes or threats, the emperor, at last
baffled in his design, ordered the martyr to be
heavily flogged, and then killed at the block.
The saint went to his death joyfully, chanting
the Psalms of David. AVhen they had come
to the place of execution, he was tied to an
olive-tree. A soldier let the blade down, but
no harm came to the holy martyr, who had
not yet finished his prayer. Seeing this, the
guard that was there became terrified, and fell
at the feet of St. Panteleimon, exclaiming :
" Great is the God of Christians ! " The soldiers
beseeched the martyr to forgive and to pray

ST. PANTELEIMON. 45

for them. At this there came a voice from
heaven, which named the martyr Panteleimon,
instead of his former name, Pantoleon. Hav-
ing pra3^ed, the saint requested the soldiers to
carry out their bidding. Finally St. Pante-
leimon was beheaded. The olive-tree to which
he was tied was filled with fruit. Many by-
standers became believers. The emperor com-
manded that the olive-tree be cut down, and
that the body of St. Panteleimon be burned.
In this instance, another miracle again proved
that Panteleimon was God's faithful servant
— his body was not burned in the fire. Chris-
tians took the body and buried it honorably ;
at the same time they made a record of the
life, suffering, and death of the great martyr,
and sent it, for their edification and his mem-
ory, to the holy churches. This took place
A. D. 296.

At the present day, there is a part of the
relics of St. Panteleimon in a monastery on
Mount Athos, which is called St. Panteleimon's
monastery. From olden times this convent
was inhabited mostly by Russian monks, al-
though there always have been also brethren
of different nationalities.

THE LIFE OF SAINT NICHOLAS.

DURING the first ages of the Christian era,
the Church suffered much persecution
from wicked persons and pagan governments.
To spread the faith of Christ, as well as to
uphold the struggling Church, it pleased God
to send into the field specially chosen men,
His servants, tried in the faith, and powerful
both in life and in the Word. Such, among
others, was Saint Nicholas, whose memory we
celebrate on the 9th of May, the occasion on
which his incorruptible relics were carried
from the city of Myra to the city of Bari, and
also on the 6th of December, the day of his
burial.

St. Nicholas was born in the second half of
the third century, in the city of Patara, of the
country of Lycia. From early childhood the
beginnings of those virtues by which he after-
wards was glorified by God before all the
people, could be seen in his person and be-

ST. NICHOLAS. 47

havior. After his studies at home, having
attained the age of manhood, his uncle, whose
name was also Nicholas — he being the bishop
of Patara — raised him to the dignity of a pres-
byter. During the sacrament of the laying on
of hands, the bishop, being inspired with a
spirit of prophecy, turned to the congregation,
and showing the young man, exclaimed :
" Brethren, I see a new sun, rising above the
earth, and promising comfort to all the suffer-
ing. Blessed is the flock which shall have him
for its pastor ; for he will bring the wandering
sheep to the truth, he will pasture them in the
meadows of piety, and be a helper to all which
sorrow." The whole life of St. Nicholas was a
fulfillment of these prophetic words. He
never ceased to help the suffering, defend the
innocent, uphold the weak by the word of
truth and faith,|and to set himself as an exam-
ple of all Christian virtues.

After the death of his parents, the whole of
his rich heritage he gave in good works, en-
deavoring at that not to be known by those
whom he befriended ; for he remembered the
commandment of God— to do good in secret,
and not to seek for it the glory of men.

48 THE LIVES OF THE SAINTS.

Here, for an instance, is one of the great
many benefits shown by St. Nicholas.

A very rich citizen of Patara had suddenly
lost the whole of his property, and fell into
extreme poverty. Having been accustomed
to riches, he did not find the strength to battle
with the temptations of poverty, and he had
commenced thinking already of procuring
means for a living for himself and family,
which consisted of three grown-up daughters,
by a dishonorable practice. But he had not
yet the opportunity of carrying out his evil
intention, when he was saved by the timely
help of St. Nicholas. Having heard of his
troubles, St. Nicholas, under the cover of night,
threw into his window a large amount of gold,
tied up in a sack. On awakening in the
morning, the unhappy father scarcely could
believe that he unexpectedly became rich.
His business was restored, and he soon gave his
eldest daughter in marriage. St. Nicholas de-
cided to settle in life the two other daughters in
the same way, and after some time cast another
sack of gold into the house of their father.
The second daughter was honorably settled,
and the happy father poured out before the

ST. NICHOLAS. 49

Lord his grateful feelings: "Merciful God, who
redeemed us with Thy blood, and now saving
me from sin and dishonor," thus he prayed,
'^ show us the one who serves as the instrument
of Thy goodness ; show unto us this Thy earthly
angel, who keeps us from sin, and delivers us
from evil thoughts." This desire was granted.
One night he heard the window opened, and
the sound of a bundle thrown into the house,
as before. He hurriedly arose, went in pursuit
of his benefactor, and discovered Nicholas, who
at that time administered the affairs of the
diocese of Patara, in the absence of his uncle,
who went to Jerusalem. He fell at his feet,
and with tears of gratitude, he said : " If the
Lord hath not sent you for our deliverance, I
would not have withstood temptation, and
would have enticed into sin and dishonor my
innocent daughters."

After the return of his uncle, St. Nicholas
himself went to pay his reverence at the tomb
of our Lord, and during the voyage he stilled
the stormy sea by his prayer, and brought to
life a sailor who was killed by falling from the
top of the mast. Continually growing more
fervent in his love toward God, he settled in a

50 THE LIVES OF THE SAINTS.

monastery, desiring to devote his whole life to
the Lord, and serve Him in the labors and pri-
vations of a monastic life. But the will of
God prepared for him another field. One
night, whilst praying, he all at once heard a
voice say to him : " Nicholas, if thou wouldst
have a crown from Me, enter thou in the way
of labor among the populous crowd." In fear
and doubt, Nicholas pondered about the mean-
ing of such a calling. The same voice said
again : " Nicholas, this is not the field in which
you may reap the expected fruit. Turn to the
people, that My name may be glorified in
thee." Then it was that Nicholas understood
that the Lord desired another service of him,
in place of the monastic life he was leading.
Submissive to the will of God, he left the
place he had selected for his abode, and
went to Myra, the principal city of Lycia, not
knowing yet what the Lord would of him, but
ready to fulfill His commandment.

At this time an election in Myra was taking
place, in order to elect an archbishop in the stead
of John, who died. Having gathered from all
the cities, the bishops were anxious about the
election. Understanding, of course, that God

ST. NICHOLAS. 51

alone could enlighten and guide them, they
therefore approached the election in prayer
and fasting. The Lord heard their prayer,
and to one of them he revealed His will. Dur-
ing prayer, a man, shining with a heavenly
glory, appeared to this bishop, and told him
to remain at the door of the church that night
and to wait for the people. " The first one
that enters," said he, " is the elected of God ;
his name is Nicholas." This bishop told this
to the others, and stopped by the church doors,
while the council of bishops were gathered in
the church. In the mean time, St. Nicholas,
having arrived in Myra, spent most of his
time in prayer, and during this night, as usual
with him, he went to the temple to hear matins.
Hardly had he entered the door, when the
bishop stopped him and inquired about his
name. " Nicholas, the servant of your holi-
ness, sir," he humbly answered. At that the
bishop took him by the hand, and led him
into the temple, where he placed him in the
midst of the bishops. A rumor of this incident
very soon spread around, and consequently a
great multitude of people had come to the
church. Having been strengthened by the

52 THE LIVES OF THE SAINTS.

vision, the bishop mentioned before addressed
the people, and pointing out Nicholas, he said :
" Brethren, accept your pastor, who is anointed
by the Holy Ghost, and to whom He entrusted
the ruling over your souls, who is elected, not
by a body of men, but appointed by God."
The people rejoiced, and thanked the Lord.
St. Nicholas, in deep humility, did not con-
sider himself worthy of so high a dignity, and
he wished to refuse to accept the office, but he
submitted to the will of God and became an
archbishop.

Having become the pastor of the Church of
Lycia, St. Nicholas, always strict unto himself,
multiplied his labors with the thought that,
in his new place, he must not live for him-
self, but for others. He selected two worthy
presbyters to be his advisers and assistants,
and with untiring devotion gave himself to
care for those who were given to his charge.
As a father, he received every one; he lis-
tened with sympathy to anybody's troubles,
gave advice and help, and with strong de-
termination defended the innocent and the
ones offended. In the midst of such work he
was taken by a sense of great danger which

ST. NICHOLAS. 53

had come upon the Church, namely, the per-
secutions of the emperors Diocletian and Gale-
rius. These fearful times of suffering lasted for
ten years, and they were commenced in the
city of Nicomedia, where about 20,000 Chris-
tians were burned to death while at prayer in
the church. From this place the persecutions
spread to every part of the empire. Not only
in the cities and villages were Christians sought
after, but they were hunted down in mountains
and caves. Not fearing the danger, St. Nich-
olas continued to preach Christ, and therefore
he was taken, with many Christians, and cast
into prison, where they were kept for a long
time, suffering hunger, thirst, and all sorts of
trials. But the bishop, for all that, never ceased
to console them with the Word of God. Now
the Emperor Constantine came to the throne,
and as he had known the true God, he gave
all Christian prisoners their liberty. At the
same time he destroyed the temples of the
idols, and built many churches in honor of
God Almighty. And so St. Nicholas was at
liberty.

In the year A. D. 325, the first universal
council of the Church was held. The chief ob-

64 THE LIVES OF THE SAINTS.

ject of this gathering was to testify to the truth
against Arius, who impiously taught that the
Son of God was made. Nicholas was one of the
saints and teachers of the Church who had
come to Nicea. Fervently testifying to the
truth, he for a moment seemed to be trans-
formed into a being resembling the Divine
Wrath, when he struck a blow at the false
mouth of the insolent Arius. For this act the
holy fathers condemned him to be deprived of
the episcopal insignia. But in the very same
night many of the worthier ones had a vision,
in which they saw the Lord Jesus Christ on the
right side of St. Nicholas, who gave him the
Book of the Gospels, and the most pure Mother
of the Lord on the left of St. Nicholas, as she
gave him the omophorion. By this it be-
came known to them that the Lord Himself
and His Holy Mother regarded Nicholas to
be worthy of the holy office ; they accordingly
restored him, and thenceforth, nowithstanding
his audacious conduct, they honored him as
God's elect servant.

Soon after his return to his diocese, St.
Nicholas saved from an unjust execution three
citizens who were condemned to die by a

ST. NICHOLAS. 55

wicked judge, who was bought over to the
side of the false accusers by gold.

Among other good works and miracles per-
formed by St. Nicholas, he at one time deliv-
ered from a criminal's death three army officers
of high rank, who were under the ban of
the emperor at Constantinople through suspi-
cion aroused by envious persons. These three
officers were personally acquainted with St.
Nicholas. In their prayers to God, they men-
tioned Nicholas as a lover of justice, and,
although St. Nicholas was a great distance
away from them, he made his influence spiri-
tually felt, through God's powerful grace, by
the emperor and the prefect of Constantinople.
He also saved some seafaring people in a
storm ; but when he noticed that they were
addicted to bad habits, he admonished them
in a way which made them repent. Wonder-
ful was the power that his words had in
winning the hearts of people; likewise his per-
son, bright with the grace of God, influenced
the very stubborn pagans, whom he converted.
Many are the miracles of St. Nicholas, per-
formed by him in sickness and other troubles
of poor mankind, which are recorded in

56 THE LIVES OF THE SAINTS.

history, since the time in which he left this
earthly abode, and of which we often hear
in Russia, where many beautiful churches are
dedicated to his blessed memory. He died in
his very old age, and was buried in the cathe-
dral of Myra, in the year 342. His holy body,
which still seemed to be the temple of the
Holy Ghost, was moist with a kind of aromatic
oil, and Christians who were anointed with
it in their sickness were healed.

THE LIFE OF ST. NINA, THE MISSION-
ARY OF GEORGIA.

January 14.

WE often see that God selects weak per-
sons, such as are apparently incapa-
ble of accomplishing great and dijSicult works,
for the purpose of fulfilling His will, and He
makes them the agents who continue the work
of the Saviour. And strengthened by the grace
of God, they succeed in the labor and calling
in which they are placed. No hardship should
be considered too difficult in our good under-
takings ; only, in the commencement of a work,
we should ask ourselves : Is the undertaking
worthy of the Lord's blessing ? and, if it be so,
then we must undergo the labor with a firm
hope in God's help, without which we may do
nothing. It was a difficult task that the Lord
committed to His disciples, when He com-
manded them to preach the Holy Gospel.
Wise and learned men, nations, and kings
arose up against the simple, untutored fisher-

58 THE LIVES OF THE SAINTS.

men of Galilee, but the right hand of God up-
held the Apostles, and the teaching of Christ
spread rapidly, notwithstanding prohibitions
and persecutions.

In the fourth century, to just such apostoli-
cal labor the Lord called a virgin ; she was
nothing more than a lonely, weakimaiden, and
her name was Nina. She was the niece of the
patriarch of Jerusalem ; in the holy city she
obtained her education. From her young
days she learned to love God with her whole
heart. Understanding and feeling that the
faith in an almighty and all-loving Heavenly
Father was filled with grace ; that it comforts
man in sorrow ; that it gives peace and a quiet
firmness — Nina deeply felt for those who were
still ignorant of the Holy Gospel. At this time,
there were many countries with much people
who were not as yet enlightened by the true
religion ; among them were the people who
inhabited Eberia (i. e. the country now known
as Georgia). Nina often heard the Jews speak
about this land, when they came from thence
to worship, in Jerusalem, on the feast of the
Passover.

Repeated stories told about Eberia created in

ST. NINA. 59

Nina's heart a strong desire to visit Georgia
(situated around the Caucasian Mountains),
and enlighten the people with the Gospel teach-
ing. She became encouraged in this desire
by wonderful visions also. In a dream, she
once saw the Mother of God, who gave her a
cross made of grape-vines ; at another time
the Saviour appeared to her, and gave her a
scroll, upon which she read the words. Go
and teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy
Ghost (Matt, xxviii : 19), the same as were
addressed to the Apostles. Her desire was
fulfilled. With a female acquaintance she
went to Ephesus; here she found herself in
the midst of the persecution which was car-
ried on by the Emperor Diocletian. Compelled
to flee, she found refuge in Armenia — in the
abode of a certain Ripsimia. In the biography
of St. Gregory, the great missionary of Arme-
nia, we read, concerning this same Ripsimia,
the following : " Ripsimia, who offered herself
to the service of God, fled from the persecutions
of Diocletian, and concealed herself in Arme-
nia. Tiridat, the King of Armenia, endeav-
ored to obtain her consent to a marriage with

60 THE LIVES OP THE SAINTS.

Jiimself ; but as he could not succeed in having
her willingly leave her virginal life, he con-
demned her to a horrible death, together with
her thirty-seven sister followers." By the mercy
of God, Nina escaped the end of these Christian
sisters. She fled to Eberia, the neighboring
country. There is another tradition, which
says that she was captured by some Eberian
soldiers, who often made raids upon the sur-
rounding country. However it may have
been, still her arrival in Eberia served to evan-
gelize that whole country. The Lord God did
not cease to help her; He showed His won-
ders, creating miracles by her faithful word
and hand, thereby bringing the whole race to
the knowledge of Himself.

Soon after Nina's arrival in Eberia, there
took place a great celebration in honor of one
of the chief gods. Following the crowd, Nina
came to the place where the idol stood, before
which incense wasburned, and sacrifices offered.
Miriam, the king, together with his queen, the
militia, and a multitude of people, was present
at the feast, and reverently worshiped before
the idol. Nina, with sorrow, looked upon the
heathen holiday, and fervently prayed that

ST. NINA. 61

God might enlighten these people, who walked
in the darkness of idol-worship. Suddenly,
during a clear da}^, a mighty storm filled the
air, and the idol fell, stricken by lightning.
In fear, the crowd scattered, but Nina blessed
the Lord, who answered her prayer by destroy-
ing the idol. This happened on the same day
when Christians commemorate the Transfigu-
ration of Jesus Christ.

After this, Nina went to live in the home of
a woman who had her house in the king's
vineyards, and it was not a very long while
before she became known in the neighborhood,
as she off'ered a miraculous assistance to all
the suffering. The sick came to her in large
numbers ; she healed their diseases by her
prayers, and taught them the true religion of
the one God, who created the heavens and the
earth, and she told them of Jesus Christ, who
died for the salvation of the human race. The
words of the stranger, the miracles which she
performed, her life, all given up to prayer and
good actions, greatly influenced the surround-
ing population, and many of them believed in
God. Some of the people who were healed by
Nina off'ered her rich gifts, and invited her to

62 THE LIVES OP THE SAINTS.

live with them ; but the gifts she refused, and
as to the poor hut in which she dwelled, she
did not wish to depart from it, because the spot
was sacred to her, through a tradition she had
heard while yet in Jerusalem, from the Jews,
who came there from this place. It was said
that the cloak of the Lord Jesus was hidden in
this same vineyard, and that it was brought
hither in the following manner :

In the ancient past, as far back as the Baby-
lonian captivity, several of the Jewish fami-
lies, which were scattered into different coun-
tries, settled in Eberia. Sacredly preserving
the ancient customs, they annually sent their
selected men to Jerusalem to keep the Pass-
over. The Jews of Eberia learned from these
men that Jesus Christ was preaching in Jerusa-
lem. They heard of His teaching, and of His
miracles; they learned also that the scribes
and the Pharisees hated Him, and that they
sought to kill Him. These conversations
aroused deep sympathy in the family of an
old woman, who implored her son, with tears,
not to take part in the unrighteous council
against Jesus Christ, when he, Elioza, the old
woman's son, was about to start on his journey

ST. NINA. 63

to Jerusalem. While Elioza was in Jerusa-
lem, Jesus Christ was delivered up. Elioza
witnessed the sufferings of the Saviour, and he
bought His (i. e. Jesus') cloak of the soldier
who obtained it by the casting of lots. On his
return home, the son did not find his mother
among the living. Tradition tells, that at the
same time when Christ the Saviour died on
the cross, the old woman suddenly exclaimed :
" The kingdom of Israel is no more ! " and,
with these words, she fell dead. Elioza was
met by his young sister, Sidonia. When she
saw the Lord's cloak in the hands of her
brother, she quickly drew the sacred garment
from him, and, pressing it to her breast, she
died, then and there. They buried her in the
king's garden, together with the cloak, which
they could not loose from her embrace. On the
spot of her grave, says tradition, a great cedar-
tree grew up.

This cedar was in the vineyard where Nina
now lived. Under its shade she often passed
whole nights in prayer, beseeching God to
bring the people of Eberia to the knowledge of
Him. Wonderful visions strengthened her
faith, revealing that she would be successful in

64 THE LIVES OF THE SAINTS.

this holy work. She saw, as it appeared to her,
a flock of blackbirds flying from the king's gar-
den, and, after washing in the waters of the
Aragva, they became as white as snow, and
from the high branches of the cedar they filled
the surrounding country with heavenly music.
The wonders that were worked by Nina
became heard of in all the land. It happened
that the queen was taken sick ; when she saw
that the physicians could give her no assis-
tance, she decided to send for the pious stran-
ger, of whom she had heard so much. But
Nina did not go to the royal palace ; she in-
vited the queen to come to her poor hut ; and
when she came, she recovered her health upon
the prayer of Nina. " It is not I who heal
thee, but Jesus Christ," said the religious re-
cluse to the queen, " the Son of God, the
Creator of the universe." The queen believed
in the Lord. King Miriam, grateful for the
healing of his consort, sent rich gifts to Nina ;
but she returned them, and sent word to the
king that she had no desire for riches, only
she hoped and wished that he would believe
in the true God. A wonderful cure was also
effected upon a relation of the king of Persia,

ST. NINA.

65

who was a guest of Miriam's ; and he also be-
lieved. Upon that, Miriam, fearing the anger
of the king of Persia for the conversion of his
relation, became dissatisfied with Nina, and
decided to banish her; but the Lord showed
His power upon the king himself, and turned
his heart.

Once, while on a hunting tour, the king
suddenly became enveloped by an impenetra-
ble darkness ; in fear, he called to his com-
panions, but they, without interruption, con-
tinued the chase, not noticing anything, as the
dark haze surrounded the king alone. At
last, the king, in terror, thought of the words
of Nina, and he called to God, whom Nina
confessed. The darkness at once disappeared.
Terrified by such a miracle, the king went to
Nina; after obtaining instructions in the law
of God, he believed with his whole heart, and
decided to receive holy baptism. He sent to
Constantinople with the intention of obtaining
bishops and priests; he also commenced to
build a church, upon the place where the
sacred cedar stood, as Nina pointed out.
The first timber put into the building was
made out of the cedar-tree, and, likewise, four

66 THE LIVES OF THE SAINTS.

crosses were made out of it, which were sent
to the different parts of the Iberian country.
A number of wonders, which took place dur-
ing the building of the new Christian temple,
confirmed the faith in the Almighty God
among the inhabitants.

The Emperor Constantine, who was con-
verted to the true religion not long before this,
by a miraculous appearance of the cross, made
haste to send the patriarch of Antioch to
Eberia. The patriarch consecrated a bishop
for the new Christians. The first temple was
dedicated in honor of the holy Apostles, and
the Church of Eberia appointed the celebration,
in honor of the discovery of the cloak of the
Eedeemer, to be on the first day of October.

Nina, who had no desire for honor and glory,
went to live in a mountain; here, in seclusion,
she offered her grateful praise to the Lord,
who helped her to convert the idolaters. After
some time, she left her seclusion, in order to
continue her apostolical labors, and visited
other parts of Eberia, where she converted to
God, the queen of Kachetia, whose name was
Sophia.

In this way, St. Nina worked as an apostle

ST. NINA. 67

for thirty-five years, when she felt that she
would soon die; having sent for King Miriam
and his wife, she blessed them, gave them her
last instructions, and quietly gave up her soul
to the Lord. In the place where she died, in
Kachetia, Miriam built a church, which he
dedicated in honor of the great martyr, St.
George, who — according to tradition — was a
relation to Nina, and he is considered to be
the protector of Georgia.

A SAINTED BROTHER'S HISTORY OF
A SAINTED SISTER.

THE histories of the lives of God's saints are
precious to us. The stories relating to
the way by which they reached the kingdom
of heaven are instructive for us. But more
instructing, more touching, are these stories
when they are told, not by some unknown
writer, but by God's holy ones, — the veritable
witnesses of the truth. We offer our readers
the sainted brother's story of a sainted sister, —
the narrative about the holy Makrina, by St.
Gregory, of Nice.

"Our parents named the child Makrina
because there was a famous Makrina among
our ancestors, namely, our father's mother,
who suffered for Christ during the persecu-
tions. The child was raised by its mother.
Having passed the infant's age, she learned
her childhood lessons with much zeal, and at
the same time disclosed a rare talent. The

A SAINTED SISTER. 69

mother took no pains in teaching her the
worldly arts, but chiefly tried to have her
acquire the wise sayings of Solomon and the
Psalms. Did she arise from bed, or commence
her work and finish the same ; did she go to
her meal, or leave the table ; did she lie down
to sleep, or kneel in prayer, — she continually
had a song of the Psalms on her lips, and
never was without it. And so Makrina reached
her twelfth year, the age when the flower of
youth especially begins to bloom. The fortu-
nate beauty of the maiden could not be con-
cealed, and many desiring to wed her came to
her parents with their proposal. In the coun-
tries of the East, as is yet the custom, chil-
dren are betrothed (not wedded) at an early
age.

" The wise father selected one who came
from a celebrated race, a young man known for
his good morals, and to him he decided to wed
his daughter when she became of age. But
fate suddenly destroyed these beautiful hopes,
snatching him away from this life at a much-
to-be-mourned-for youthful age. Then it was
the maiden decided to lead a lonely life; and
when our parents would touch upon the ques-

70 THE LIVES OF THE SAINTS.

tion of matrimony, she would say that her
betrothed did not die, but is alive with God;
therefore, it is unreasonable for me to break
the promise.

"She never separated from jher mother, and
the daughter's services substituted the work of
many servants. The mother did service bene-
fiting the maiden's soul, but she worked for
her mother physically. For instance, she
often prepared the bread for her mother, and
took part in all the cares of the household,
together with the mother, as the father had
now left this life, and the mother had four
sons and five daughters (Makrina being the
eldest).

" When our mother settled her other
daughters, there returned home to us, after a
long absence at institutions of education, our
brother, the great Basil (Basil the Great).
Finding him thinking profoundly of oratory,
Makrina soon attracted his attention to Chris-
tian philosophy, for which he cast aside the
wordly vanity, and commenced a laborious
ascetic life. Finally she induced our mother
to lead the same kind of life, and she also com-
menced the pious labor on equal terms with

A SAINTED SISTER. 71

the virgins. Their life was so holy that 1 do
not know how to describe it.

"Reaching a very old age, our mother died
on the hands of her children. In the ninth
year of his prelacy the eminent Basil goes to
God. Hearing of this from a distance,
Makrina's soul sorrowed much for this great
loss. Yet, under such weighty strokes of mis-
fortune, she remained as firm as an invincible
warrior. Soon after this, I, Gregory, became
desirous of visiting my sister; for, during eight
years, severe circumstances which I suffered
prevented the meeting before.

" On the day before my arrival at the place
where she lived, I had a vision in a dream; it
seemed as though I carried on my hands the
relics of a martyr, and from the relics shone
forth such a light that I could not look upon
them. I saw the same three times in one
night. A kind of melancholy filled my soul.

" Coming near to the abode of my sister, I
questioned one whom I met about my sister.
He told me that she was sick. I hurried ; my
heart seemed to shrink away. When I entered
her sacred apartment [cell, in the original], I
found her not lying on a bed, or on a litter,

72 THE LIVES OP THE SAINTS.

but on the floor, on a board covered with a
hair cloth ; another board, placed slantingly,
served as a pillow. Raising herself on her
elbow, — for now she could not get up — she
offered me the salutation at meeting. I ran
to her, consoled her, and helped her back
again ; then, outstretching her arms towards
heaven, she said : ' And this joy also Thou
didst grant me, 0 God! Thou didst not de-
prive me of what I so desired ; Thou didst send
Thy servant [minister] to visit Thy hand-
maid.' To lighten our sorrow on her account,
she tried to conceal the difficulty of her breath-
ing; forcing herself to smile, she talked of
pleasant things, telling us of all that hap-
pened to her since her childhood, as if she read
from a book. She blessed God from the bot-
tom of her soul for all His mercies. I com-
menced to tell of how much I suffered when I
was exiled for the faith by the Emperor Valent ;
but she said : ' Will you not cease being un-
grateful towards God ? He rewarded you with
His favors more than our parents. They say
that you are become known to cities and whole
provinces ; they summons you and send j^ou to
aid the Church. . . . You must know that

A SAINTED SISTER. 73

the prayers of parents elevate one to such a
height.' Listening to her, I was sorry to see
the day declining towards evening. After the
nocturnal prayers and rest, when the morning
came, it became clear to me that this morning
was the last for the sick one ; the fever con-
sumed the remaining strength of the sufferer.
My soul was full of sadness, because the ten-
derness of my sister called forth softness on
my part for her — a saint ; but, at the same time,
I wondered at the ineffable tranquillity with
which she awaited the end. The sun was
nearly setting, but the happy state of her
spirit did not leave her. She stopped speak-
ing to us, and her eyes fixed towards heaven
(her poor couch was turned towards the east),
she sweetly and softly conversed with the
Lord, so that with difficulty we could catch
some of the words. 'Thou, 0 Lord,' she said,
' destroyed for us the fear of death. . . .
Thou givest rest to our bodies in sleep of
death, and again awakenest them at the sound
of the trumpet at the end of ages. ... 0
Eternal God, to whom I belong from the
womb of my mother, whom I love with all my
soul, to whom I gave my body and soul I

74 THE LIVES OF THE SAINTS.

Grant me a bright angel who would bring me
to the holy fathers in the place of freshness
and repose. . . . Thou that forgavest one
of them that were crucified with Thee, having
only recourse to Thy mercy, remember me also
in Thy kingdom May not the spirit-
en vier prevent me from fleeing to Thee; let all
my sins disappear before Thee. Thou that hast
the power to forgive sins, forgive the sins of
my weakness, and receive my soul as a bless-
ing before Thee ! '

" Saying these words, she made the sign of
the cross over her mouth, eyes, and heart. . . .
It became dark ; the candles were brought
in ; she opened her eyes and began to repeat
the Psalms, but her voice failed her, and she
continued her prayer mentally. Having fin-
ished, she tried to raise her arm, in order to
make the sign of the cross, — a deep, heavy
sigh came from her breast, and her life ended,
together with her prayer !

*' Until now all who surrounded her re-
mained silent, suppressing their emotion ; but
now there were to be heard wailings, and I
myself wept bitterly. . . . But glancing on
her that fell asleep, and, as if chided by her

A SAINTED SISTER. 75

for the disorder, I sent them all out, leaving
such of my sister's fellow workers as were the
most intimate. One of them, by name Vesti-
ana, clothing the poor body of Makrina with
vestments, called me, and disclosing a part of
the breast, while showing with the light of a
candle, she said to me: 'Do you see that
hardly visible mark? Once there appeared
on that spot a painful swelling, and danger
threatened lest the disease should reach the
heart. Her mother often begged her to con-
sult medical advice. But she, deeming the
baring of any part of the body before a stran-
ger's eyes more unwholesome than the disease,
did not agree to do so.

'"Withdrawing to the church [temple] she
remained there all night in prayer, and min-
gling her prayerful tears with the earth, she put
this tearful dust to the sore breast instead of
medicaments. And to her mother she said that
it would be enough for her if she, her mother,
would make with her own hand a sign of the
cross over the swelling. Her mother satisfied
her desire ; the sore disappeared, and here —
in remembrance of this grace of God— there
remained onlv this mark.'

76 THE LIVES OF THE SAINTS.

" Vesting the reposed one [Oriental expres-
sion— is it not appropriate?], Vestiana found
on her neck a small iron cross and ring
attached to a cord. ' Let us divide the inheri-
tance/ said I ; * keep for yourself the saving
cross, and for me this ring is sufficient, as on
its stamp there is the sign of the cross also.'

* You did not make a mistake,' said Vestiana,

* for in this ring there is a particle of the life-
giving wood.'

" Tidings of the demise of the revered one
brought a multitude of people of all classes to
the abode [convent]. So did the bishop of
that place come with the clergy. Slowly and
with appropriate hymns did we, the ministers
of the altar, bear the funeral bier to the Church
of the Hol}^ Martyrs ; where the body of my
sister was laid by the side of our mother's re-
mains, according to the desire of them both.
. . . Once more I prostrated myself before
the coffin, and, kissing the remains, in sorrow
and tears I left the church."

ST. JOHN CHRYSOSTOM.

THIS great teacher, on account of the
fluency and sweetness of his eloquence,
obtained the surname of Chrysostom, or Gold-
en-Mouth, which we find given him by St.
Ephrem, Cassiodorus, and others. But his
tender piety, and his undaunted courage and
zeal in the cause of virtue, are titles far more
glorious, by which he holds an eminent place
among the greatest pastors of the Church.
He was born during the first half of the fourth
century in the city of Antioch. His mother,
Anthusa, left a widow at twenty years of age,
continued such the remainder of her life,
dividing her time between the care of her
family and the exercises of devotion. From
their cradle, she instilled into her children the
most perfect maxims of piety, and contempt of
the world. The better class of Romans, as well
as the ancient Greeks, dreaded nothing more
in the education of youth, than their being ill

78 THE LIVES OF THE SAINTS.

taught the first principles of the sciences.
Therefore Anthusa provided her son the
ablest masters in every branch of literature
which the empire at that time afforded. The
progress of the 3'oung scholar surprised the
philosophers. Yet, all this time, his principal
care was to study Christ, and to learn His
Spirit. He laid a solid foundation of virtue,
by a perfect humility, self-denial, and a com-
plete victory over himself.

Our saint, by circumstances ordered by the
Lord, left the desert, where he abode for a
number of years, and returned to the city.
Bishop Flavian, foreseeing the Church's good
fortune and opportunity, ordained John to the
priesthood, at the same time making him his
vicar and preacher. The saintly ascetic had
reached by this time his forty-third year.
Now, as a champion of the truth, his fame
spread throughout the empire. It seemed as
if nothing could withstand the united power
of his eloquence, zeal, and piety.

St. Chrysostom had been five years deacon,
and twelve years priest, when Nectarius,
Bishop of Constantinople, dying in 397, the
Emperor Arcadius, at the suggestion of Eutro-

ST. JOHN CHRYSOSTOM. 79

pius the eunuch, his chamberlain, resolved to
procure the election of John to the patriarchate
of the ro3^al city. He therefore dispatched a
secret order to the Viceroy of the East, enjoin-
ing him to send John to Constantinople, but
by some stratagem, lest his intended removal, if
known at Antioch, should be opposed to by his
devoted flock. On being brought to Constan-
tinople, although it was against his will, John
was consecrated archbishop for the capital —
with the powers of a patriarch in that whole
region. It might be expected that John, a
holy man of God, had enemies who were on
the alert to injure him, either personally, or
by defaming his noble character. Among
such wasTheophilus, Patriarch of Alexandria,
who strove against the elevation of John.

On becoming the chief-pastor in this new
charge, our saint turned his attention first
toward the helpless and poor sufferers, for
whom he founded hospitals and asylums. It
was the body of clergy next which caused
him much anxiety and watch in his endeavors
to keep it at the height of its calling. Nothing
escaped the eagle eye of this zealous teacher of
Christianity. Knowing well the importance

80 THE LIVES OF THE SAINTS.

of the position held in society by the mothers,
wives, and sisters of homes, he addressed the
ladies and women of Constantinople who
neglected to cover their necks, or used a foolish
and unnatural fashion of dress, in this way:
" Immoral persons hide their baits at home
only for the wicked; but you," said he, "carry
your snares everywhere, and spread your nets
publicly in all places. You allege that you
never invited others to sin. You did not by
your tongue, but you have done it by your
dress and manners more effectually than you
could by your voice. When you have made
another sin in his heart, how can you be inno-
cent ? You sport yourselves in the ruin of
the souls of others, and make their spiritual
death your pastime."

As at Antioch St. John did, he likewise sup-
pressed the wicked custom of swearing in
Constantinople. His eloquence and zeal com-
bined tamed the fiercest sinners, and changed
them into meek lambs ; he also converted a
large number of idolaters and heretics. To
the repentant he was a most tender father.
On one occasion, his indignation was roused,
we can fearlessly say, to a height which was

ST. JOHN CHRYSOSTOM. 81

divinely inspired, by some professed Christians
who desecrated the holy days by leaving the
house of prayer to go to see horse-races, and
then, only a short time after they had im-
plored in humility for God's mercy to stop the
heavy rainfall, which endangered the grain
crop. The holy bishop appealed to the sinners :
"Are these things to be borne? Can they
be tolerated?" The saint grieved the more,
because, after all, they said they had done no
harm, though they had murdered not only
their own souls, but also those of their chil-
dren. " And how will you," said he, " after
this, approach the holy place? How will you
touch the heavenly food? Even now do I see
you overwhelmed with grief, and covered with
confusion."

St. John laid out to the poor all his reve-
nues. His own patrimony he had given to
the poor, long before, at Antioch. This great
man's labors and influence became felt in the
remotest countries of the earth. He sent a
bishop to instruct the nomads, or wandering
Scythians ; another to the Goths, and so on.
He was himself endued with an eminent spirit
of prayer; this he knew to be the great chan-

82 THE LIVES OF THE SAINTS.

nel of heavenly blessings, the cleanser of the
affections of the soul from earthly dross, and
the means which renders men spiritual and
heavenly, and makes them angels, even in
their mortal body.

In the mean time, the enemies of the holy
Chrysostom were lying in wait for their vic-
tim. The}^ succeeded in gaining the favor of
the imperial court — especially those members
of it who accused John for personal insult,
because for such did their lame conscience
take his expositions of the commandments of
God. The good patriarch was banished.
Twice was he compelled to leave Constanti-
nople. Now, in his old age, when sickness
and physical pains seized him, he was forced to
travel on foot in the night-time. Being
deprived of every necessary of life, he was
greatly refreshed if he got a little clear water
to drink, fresh bread to eat, or a bed to take a
little rest upon. But all he lamented was the
impenitence of his enemies — for their own
sake. Finally, the soldiers reached as far as
to Cucusus, and here they left him to the
mercy of the simple villagers. This poor town
in Armenia was not the home of the sufferer

ST. JOHN CHRYSOSTOM. 83

for any length of time. His letters from this
place could reach the great cities; and, truly,
they did thrill the souls of many thousands of
the faithful. This great light of the Church,
who enlightened the path of so many Chris-
tians, could not be endured by a few impi-
ous enemies. They resolved to rid the world
of him. Two officers were dispatched to con-
vey him to the distant shores of the Black
Sea. They led the old bishop over very rough
roads, under a scorching sun. When they
arrived at Comana Pontica, he was very sick.
Seeing him in a dying condition, they left him
with the priest of that place. Now, in this
place the relics of the martyr St. Basilicus
rested. This saint appeared to John at night,
and said to him: "Be of good cheer, brother
John; to-morrow we shall be together." The
good pastor was filled with joy at this news,
and begged that he might stay there till the
following day. He washed and prepared him-
self as if for a great feast. He received the
holy sacrament of the Lord's Supper, and
shortly after gave up his pure soul with these
words: Glory he to God for all things.

SOMETHING ABOUT AN EVENING
HYMN.

O Joyful Light, of the holy-
Glory of the Immortal Father;
Heavenly, Holy, Blessed Jesus Christ,
We — having come to the setting of the sun —
Beholding the evening light,

Hymn our God, the Father, Son, and Holy Ghost—
Worthy art Thou at all times
To be hymned with reverent voices,
O Son of God, Giver of life:
Wherefore the world glorifieth Thee.

[Vesper Hymn— Orthodox Church.]

BEAUTIFUL words ! AVhat a fullness of
expression this soft Light, that came
even unto the setting of the sun, conveys to
us, inhabitants of the extreme West, Chris-
tians— who live just where the sun goes down
after shining over the last continent of earth.
I wish all of you could enjoy the sweetness of
harmonious phraseology that glides all
through this sublime hymn, as we have it in

AN EVENING HYMN. 85

the Greek, or in its Slavonic translation. The
poetry suffers in order to preserve the sense of
the original words when translated into the
English. But the thought itself is so elabor-
ate that you catch a faint echo of the sacred
music.

The reason why this hymn is appropriated
to evening devotion is plainly expressed in
the hymn itself. The thought of Christ, the
soft Light, is naturally called forth at sight of
the sunset and the mellow light of lamps.
Christ, by the Godhead, is cm ever-existing Light,
as He is the eternal brightness of God the Father,
and the express image of His Being (Heb. i : 3).
But for the salvation of humankind, He con-
cealed His Divine glory beneath the form of a
man, and in this way He became as the soft
light of the evening. A comparison very
striking! The haze that generally fills the
evening air lessens the brightness of the sun-
light. In the daytime the light of the sun is
unbearable, so that one cannot look at it with
an unarmed eye. But look at the same sun in
the evening, and see how softly he shines.
Every one may look at him plainly, admire
his beauty, and the beauty of those gorgeous

86 THE LIVES OF THE SAINTS.

pictures that he forms in the clouds by the
reflection of his light. And thus it is that the
Son of God, unapproachable according to His
divinity, has made Himself accessible to us
by His humanity, through which the light of
His Godhead had lessened so that we could
see the Word of life with plain eyes, hear and
feel Him (John i: 1); and having made Him-
self accessible for all. He also made the way
approachable for all, through Himself, to
the Heavenly Father, the Holy, the Blessed,
so that they who have seen the Son have seen
the Father Himself (John xv: 9).

The Eastern light has come to the West —
to the uttermost Western end! And blessed
be they who, with a clear vision, perceive this
light just as it shines in the East. This light,
although it came from the East, did not
change, but while it shines in the West, it
continues to be the light of the East ; it is the
Eternal Light. Christ, who is the East Him-
self, laid down Himself as the chief corner-
stone of His Church, which he established in
the East, and they in the West who receive
this light of the East, must so shine as the
light of the East would have them be enlight-

AN EVENING HYMN. 87

ened ; but not allow themselves to be dazzled
with the glare of a false fire ; I say fire, but
not light, as no light cometh from the West.
Praise and glorify the Good God! See, He
comes to the West from the East, that all may
see by that One Light, and be saved in the
bond of union, which is Love !

For many centuries this evening hymn has
been heard in Christian temples; nor has it
through all these ages, nor in the temples, lost
its freshness and tenderness. It seems, rather,
that with every going-down of the sun it
becomes new again; at every eventide to
which it pleases God to prolong our life it may
stimulate our souls with new vigor, with holy
thoughts, with heavenly aspiring emotion.
Do we sing this praise ourselves, or do we hear
others hymn, we always feel a hallowed sweet-
ness of heart, an elevated feeling inspires the
soul. But where does the evening sun go?
He does not fade away ; but, hidden from us,
he lights up with the same brightness the other
side of our earth. And so, without a doubt,
does our spiritual sun, which is hidden from
our eyes, always, and in like manner, shine and
is seen in all His glory in another world,

88 THE LIVES OF THE SAINTS.

whereas here the eye of faith may see only the
reflection of His never-setting Light.

The historic tradition which tells how this
hymn was composed is most interesting: On one
of the hills of Jerusalem — very likely on the
same mount from which the Saviour of the
world looked down upon Jerusalem in the mel-
low twilight, and sorrowfully conversed with
His disciples of the approaching fall of the city
of God — there sat, all alone, an old man, wise old
Sophronius; he was the Bishop of Jerusalem
— patriarch of the earliest Eastern Church :
he sat, and his meditative gaze was fixed on
the setting sun of Palestine. The profound
stillness, the fading light of the evening, the
cool and invigorating air, and other impres-
sive pictures of nature at eventide, with which
the wise Sophronius loved to enjoy himself, so
fixed the attention of the servant of God that
he fell into a deep meditation. Before him
lay Jerusalem, with which great memories of
so much is connected ; the rays of the sun
now, as oft before, fell on that glorious city,
but they never more shone down in it to light
up the temple of Solomon, nor the palace of
Herod, nor the strong walls and high towers

AN EVENING HYMN. 89

of Sion. It looked dreary and desolate, — as
desolate as it is in a house when the host, dead
a long time, leaves no one to keep house after
him. The wise Sophronius did not grieve for
the ruins of the walls and temple of Jerusa-
lem. He knew that from the fragments of the
old the new Jerusalem arose, which shone out
in all the world, and over which shineth the
glory of the Lord ; for he had once, before be-
coming patriarch, with a pilgrim's staff,
wended his way through Greece, Palestine,
Syria, Egypt; seeing everywhere Christian
cities, and everywhere finding temples conse-
crated to the name of the Saviour.

And so the evening light, softly falling over
the remains of the ancient Jerusalem, directs
the thought of the wise, grand old man and
prelate to objects of more importance than
the ruins of the city. As Elias of old in the
still small voice (1 Kings xix : 12) recognized the
presence of Jehovah, so does old Sophronius,
philosopher and historian, orator and poet,
patriarch and saint all at the same time, in the
soft light of the evening twilight, mentally feel
the touch of another, higher Light. The ma-
terial sun, declining in the West, inclines the

90 THE LIVES OF THE SAINTS.

mind of the bishop to conceive the immate-
rial sun, — and the image of the holy, life-
conceiving Trinity, was borne before his spiri-
tual eyes. The Western destination of the sun
brought to his memory the gloomy West of
the fallen nature of mankind ; the soft light
of the setting sun, softly bathing in its rays
tired nature at eventide, lively represents to
him the descent of the Son of God unto dark
humanity, that He may enlighten and resur-
rect it, and with it all nature. In the cool
breath of the evening air he perceives the type
of that grace by w^hich the Holy Ghost, in
consequence of the redemption accomplished
on the Cross by Jesus Christ, quickens and
spiritualizes man and the universe. The soul
of the wise old man abounds in pious emotion,
and wdth a trembling voice, a saintly voice, he
sings an evening hymn to the Creator of the
universe : 0 Thou soft Light of the holy glory !
0 Christ, my Saviour ! Thou that revealed unto
us the glory of the Heavenly Father! 0 soft
Light of the holy glory, upon which the spiri-
tual eye so loves to gaze, as the eyes of the
body upon the mellow twilight! Thou wouldst
save the world, and Thou hast come once upon

AN EVENING HYMN. 91

a time unto the dark West — yea, even down unto
our nature; therefore, each time when we
reach the going-down of the sun, day by day,
when we behold the light of the evening, we
praise Thy Father, Thee the Son we praise,
praise we the Holy Ghost, glorifying the
Triune God. 0 Son of God, that givest life
unto us and all creatures ! we should sing to
Thee with reverential voices, we should fall
down before Thee not only at the setting of
the sun, nor only when we see the twilight,
but at all times of the day and the year.
Thou art the life of the world, and Thee there-
fore the whole world glorifies. Amen.

THE LIFE OF ST. PELAGIA.

SAINT PELAGIA was born at the close of
the fourth century, or at the very begin-
ning of the fifth century. She lived at
Antioch, which at that time was one of the
richest and greatest cities of the whole East.
The extraordinary beauty of Pelagia drew
many admirers after her. She did not marry,
but occupied herself by entertaining the
pleasure-seeking crowds in public places. Her
house was open to rich lovers. It happened
at this time that several bishops had come to
Antioch to hold a conference, together with
the archbishop of the capital. Among them
was Nonnus, the Bishop of Heliopolis. The
prelates were lodged in the neighborhood of
the Church of St. Julian the Martyr. One
day, whilst they were sitting before the church
with Nonnus, whom they were questioning,
and whom they listened to with much atten-
tion, for he was a wise and holy man, Pelagia

ST. PELAGIA. V6

came down along the street and passed before
them in great pomp, decked with gold, pearls,
and precious stones, accompanied by a nu-
merous train of young men, women, and
servants. Her beauty, with the lustre of her
jewels and rich attire, drew the eyes of all the
fond admirers of these empty toys upon her ;
but whilst the prelates turned aside their
faces, because having no veil over her head,
and her very shoulders being uncovered, they
were offended at the immodesty of her dress,
Nonnus only seemed to take notice of her, and
to consider her with great attention. After
she had passed by, turning to his fellow
bishops, he said to them, with many sighs
and tears : " I fear God will one day bring
this woman to confront us before the throne
of His justice, in order to condemn our negli-
gence and tepidity in His service, and in the
discharge of our duty to the flock He has
committed to our care. For how many hours
do you think she has employed this very day
in washing and dressing herself, adorning and
embellishing her whole person to the best
advantage, with a view to exhibit her beauty
to please the eyes of the world, which to-day

94 THE LIVES OF THE SAINTS.

is, but to-morrow passes away ? Whereas we,
who have an Ahnighty Father, an immortal
Spouse in heaven. His Son, and the sanctify-
ing Holy Ghost, in whose name we were bap-
tized, and whom we should serve — we, to
whom the immense and eternal treasures of
Heaven are promised as the reward of our
short labors upon earth, are far from taking
as much pains to wash and purify our souls
from their stains, and procure for them those
bright ornaments of virtue and sanctity which
alone can render them truly agreeable in the
eyes of God." Having spoken to this efiPect,
St. Nonnus returned home, and, prostrating
himself, implored the divine mercy for the
forgiveness of his negligence.

On the next day the bishops assembled in
the great church to offer the liturgy. St.
Nonnus was requested by the archbishop to
deliver an exhortation to the people. Strange
as it may seem, it happened that on this very
day Pelagia visited the cathedral. The
bishop's sermon was on repentance. His
words, inspired by a holy unction, made so
deep an impression on her soul that she could
not refrain the whole time from sighing and

ST. PELAGIA. 95

shedding tears, through the deep sense she
conceived of her sins. As soon as the divine
service was over, she sent a letter to the holy
prelate, begging him to receive her into the
fold of those who seek salvation. Nonnus
sent her word that if she was sincere in her
desires of instruction and conversion, she
might come to him to the Church of St.
Julian, where he would receive her, but on
condition to speak with her in the presence of
the other bishops. When Pelagia received
this permission, she came with all speed, and
cast herself at the feet of the holy man, ear-
nestly beseeching him, through the example of
his great Master, Jesus Christ, to receive the
worst of sinners, and cleanse her from the filth
and abomination of her crimes in the fountain
of baptism. Nonnus told her that she must
first be tried, to assure the Church of her sin-
cerity. But she would not arise from the floor,
where she continued to weep bitterly, and
repeatedly promising to be a new creature if
they would but take her away from the power
of the Devil. Thus she was allowed to be
baptized, all the bishops witnessing her
repentance and approving. The Patriarch of

96 THE LIVES OF THE SAINTS.

Antioch sent Romana, the first deaconess of
his diocese, to be godmother to Pelagia. The
hope in the mercy of God which this great
sinner had was marvelous. And for the love
of Jesus Christ she was saved.

After her baptism, Pelagia, having taken an
inventory of all her plate, jewels, rich clothes,
and other goods, put it into the hands of St.
Nonnus, saying : " Reverend Father ! here
are the goods I acquired from the Devil; take
them, and do what 3^ou will with them. As
for me, I now desire nothing but the grace of
my Saviour, Jesus Christ." The saint deliv-
ered the inventory into the hands of the treas-
urer of the Church, and charged him, as he
would answer for it before God, not to apply
any part of her property either to the service
of the clergy or the Church, but to distribute
the whole to poor widows and orphans, and
such like charities ; that as they had been ill-
gotten, they might now at least be well applied.
At the same time, Pelagia set all her slaves at
liberty, earnestly exhorting them to shake off
that yoke of servitude by which they, as well
as herself, had been slaves to a corrupt world.

On the eighth day, when those who had been

ST. PELAGIA. 97

baptized, according to the ancient custom of
the Church, put oS the white garment they
received at their baptism, Pelagia rising pri-
vately in the night, exchanged her baptismal
robe for a habit of haircloth, and without com-
municating her design to any one but Him,
she withdrew from Antioch, and going into
the Holy Land, took up her habitation in a
narrow cell upon Mount Olivet, where she
lived as a hermit, shut up in such a manner
as to have only a small window through
which she might receive necessary food, and
spending her whole time with the Lord in
fasting and prayer. The other religious in-
habitants of this holy mountain were so per-
fectly ignorant who she was, as not even to
know whether she was a woman, so effectually
had she concealed her sex, calling herself by
the name of Pelagius; but they all admired the
great austerity and sanctity of her life.

Not many years after this, James, a deacon
of the Church of Heliopolis, paid a visit of de-
votion to the sepulcher of our Lord at Jerusa-
lem. This James had seen Pelagia before ; for
he was with St. Nonnus at the time of her con-
version. While in the Holy Land he profited

98 THE LIVES OF THE SAINTS.

himself by visiting celebrated monasteries, and
obtaining advice and information from the
holy fathers who led a secluded life. In this
way he found Pelagia, to whom he had come
for a blessing, not knowing who she was. St.
Pelagia spoke to him for a few moments through
her small window, but soon closed it, for her
time to pray came with the third hour. Be-
fore returning home from Palestine, James re-
solved to see once more the holy hermit. On
coming to her cell, he knocked at the window.
No one opened it to him ; and when he called
no one answered. After calling and knocking
for a long time, he forced open the window,
and looking in he perceived the saint to be
dead. Having conveyed the news of her death
to the neighboring religious, they immediately
came, and opening the cell took out the body,
in order to its being interred with all the
honor due to so great a servant of God. The
secret of her sex being now discovered and
noised abroad, all the holy virgins that dwelt
on the banks of the Jordan, came out with
lighted candles in their hands, singing the
Psalms at her funeral. The Church celebrates
the memory of St. Pelagia on the 8th of October.

SAINTS CYRIL AND METHODIUS, THE
APOSTLES OF THE SLAVONIANS.

May 11.

IT 13 with gratitude and reverence that we
mention the names of St. Cyril and his
brother Methodius, the first teachers of the
Slavonic people, who gave us the Word of God
iu the Slavonian language. '' God, in His
mercy, gives to every race and time its
teachers, and to us He gave Constantine (and
his brother Methodius), who enlightened our
people." This is the way in which an old
Slavonic history commences to relate the life
of the philosopher Constantine (the name
Cyril was given him not long before his death,
in taking the final vows of an ascetic), who
was the inventor of the Slavonian alphabet,
and the preacher of the Word of God in the
Slavonic countries. Constantine (or Cyril)
lived in the ninth century ; he was the young-

100 THE LIVES OF THE SAINTS.

est son of a rich and noted nobleman of the
Greek city of Salonica. His father's name was
Leo, and his mother's Mary. The family was
a large one ; and it was brought up in all
gravity, according to the faith. The Greek
emperor installed Methodius, the elder brother,
as governor of the Slavonic tribes, which, at
that time, lived in the neighborhood of Salon-
ica. But, after a few years, Methodius desired
to leave the world. He left the Slavonic prin-
cipalit}^, after which he settled in Mount Olym-
pus, w^here he was tonsured a monk, and
devoted his days in prayer and the study of
the Holy Scriptures.

In the mean time, Constantine was occupied
with his studies in the homes of his parents.
While yet a little boy, he saw in his dreams
that the ruler of the city had once gathered a
great many maidens, and told him to select
for himself a bride ; at that, he selected the
most beautiful one ; her name was Sofia. Now
the meaning of this name is wisdom. Constan-
tine truly did obtain wisdom, for he w^as clever
and diligent in his studies. One of the emi-
nent tutors of the young Emperor Michael, in
Constantinople, had heard of the bright lad,

STS. CYRIL AND METHODIUS. 101

Constantine, for he knew the family of Salon-
ica. On securing the parents' consent, he at
once sent for the boy, to study with the young
emperor in the palace. Under the guidance
of the most learned men of the empire, but
especially the celebrated Photius (who after
became the Patriarch of Constantinople), the
young man made rapid progress in his studies,
which gained for him the name of Philosopher.
But Constantine was not taken with pride, nor
did he make a display of his learning and
title.

When he had reached the full age of man-
hood, Constantine was appointed librarian of
the cathedral of Santa Sophia. He did not
remain long in this position, however; for,
renouncing all ties, he secretly left the city,
and became a monk in a monastery not far
from the Bosphorus. But he was soon found
out, and after the emperor's personal request,
he consented to return to the metropolis. At
the age of twenty-four, he was sent as
an envoy from the court of Constantinople
to the ruler of the Saracens. Constan-
tine's position was a very dangerous one, as
the Mahometans, proud in their victories and

102 THE LIVES OF THE SAINTS.

growing possessions, and as ignorant fanat-
ics, especially at this time, were most dan-
gerous to the personal safet}^ of Christians.
The religious leaders of the Saracens con-
fronted our Christian philosopher with the
question : " Why is it, that among you Chris-
tians, who worship one God, there are so many
differences in faith and in life, while we
Mahometans strictly adhere to one law, and
do not transgress it?" "Our God," replied
Constantine, " is as a vast ocean, whose depth
is immeasurable, inconceivable to the human
mind. Many probe into the immense greatness,
seeking for the Lord ; some, strong in mind and
faith, and supported by the grace of God, find
riches of wisdom and salvation ; others, weak,
and deprived of the help of God for their
pride and self-conceitedness, endeavor to sail
across this vast region, but they fail for the
want of strength ; they either get lost or ex-
hausted by the hardships. God, having
created man, adorned him with a free will.
He may select his way ; he may rise with his
mind, and resemble the angels, serving God
and fulfilling His law. He also may lower
himself to the equal of animal, feeding his

STS. CYRIL AND METHODIUS. 103

desires, and binding himself in passions. In
order to serve God, one must struggle with
himself; he must endeavor to grow in perfec-
tion, to conquer his passions, and bridle his
evil habits ; but this is a difiBcult task. Now,
your religion, as a small stream, is compre-
hensible to any one; everything in it is human,
and nothing divine. It does not demand of
you any struggles or hardships. It does not
make it your duty to constantly advance to a
higher perfection, and, therefore, it is easily
accessible to any one; without any labor one
may fulfill the whole of your law."

After his return home, Constantine went to
live with his brother Methodius, in Mount
Olympus. Away from the vanities of the
world, they constantly strengthened themselves
in wisdom and in the faith, going deeper
into the study of Christ's law. Not a very
long time went by thus, when the holy broth-
ers were called forth to live and work among
the people. They were sent as missionaries
by the Church at Constantinople to convert the
people living along the northern coast of the
Black Sea, and who were called Chozars. It
took considerable time for them to master the

104 THE LIVES OF THE SAINTS.

language. The missionaries worked incessant-
ly. Their labors were made the heavier for
the opposition that the Jews and Samaritans
showed them, who also greatly strove to con-
vert the inhabitants. St. Cyril was constantly
occupied in sharp disputes ; but St. Methodius
aided none the less, by his fervent prayers to
God. And God blessed the work of the
brothers. The prince of the Chozars believed,
and was baptized. A large number of people
immediately followed his example. When
Sts. Methodius and Cyril were about to
return to Constantinople, the prince would
have them accept rich gifts ; but they refused
to accept anything in return for the grace of
God in the Gospel, which they had brought
to the people, and in place of the gifts, they re-
quested that some Greek captives be given
their freedom. On their way, the brothers
visited another tribe living by the Sea of Azov.
This people they also brought to Christ. The
missionaries were triumphantly greeted in
Constantinople as apostles. These true ser-
vants of the Saviour would accept no hon-
ors or dignity. St. Cyril took up his living
by the Church of the Holy Apostles, and

STS. CYRIL AND METHODIUS. 105

St. Methodius became the abbot of a monas-
tery.

It was about this time that the sister of Boris,
the king of Bulgaria, had returned home from
Constantinople, where she was held a captive.
Being now a Christian, she prevailed upon the
king to at least apply to Byzantium for learned
teachers in the faith. St. Methodius at once
■went over to Bulgaria, and in a comparatively
short time had converted Boris, who, through
his sister, was already acquainted with the
teaching of the Gospel.

Soon after this, Rostislav and Sviatopolk,
princes of Moravia, and Kotsel, a prince of
Blaten {i. e. in Pannonia, which is the country
we know now as Hungary), petitioned the em-
peror of Constantinople to send them a bishop
and teacher. The emperor referred the matter
to the patriarch, who at that time was the
celebrated Pliotius. At a council of bishops
it was decided to give this great undertaking
to the charge of Sis. Cyril and Methodius, as
to such who were from Salonica, and conse-
quently who knew the Slavonic language.
Notwithstanding his failing health, St. Cyril
agreed to go to those who were seeking the

106 THE LIVES OF THE SAINTS.

truth. He was anxious that the Christian
religion should take a firm hold upon the
many kindred tribes of a young but great
race of people. For this purpose he put to the
emperor the question : " Have not the Slavon-
ians any letters? " " Both my grandfather and
father sought for them, but did not find any,"
answered the emperor. " How can I preach
to them?" said St. Cyril; ''it is the same as
though one wrote upon the waters. If I
should invent letters myself, I fear I may be
called a false teacher." " The Lord will guide
thee and give thee His help," replied the em-
peror.

Firm in the hope of obtaining God's blessing
for his labors, St. Cyril set himself to the task
of constructing an alphabet for the Slavonic
people, that they may retain the Word of God
written down for them, as teaching by word
merely could soon become forgotten. He very
earnestly prayed, besides putting himself un-
der an obligation of fasting for forty days; and
shutting himself in his cell with a few disciples,
who were to share in his future apostolic jour-
ney, he commenced the work of inventing
letters. In this way the Slavonic alphabet had

STS. CYRIL AND METHODIUS. 107

its origin. The language now being adapted
to writing, St. Cyril translated the Gospel of
St. John for the first book. The first words
written in the Slavonian language were these :
In the beginning was the Word, and the Word luas
with God, and the Word was God.

When this great work had been accom-
plished, A. D. 862, the whole religious coun-
cil, at a grand public praise, gave thanks to
the Lord. The philosopher Constantine was
now consecrated a bishop, and, in company
with his brother Methodius and several dis-
ciples, he went to the Slavonic countries. He
carried a letter to Prince Rostislav from the
Emperor Michael, which read as follows: "The
Lord, who commands every one to learn the
truth, hath wrought a great work by showing
your language in letters. We send to you the
same honorable man through whom the Lord
gave this writing, a philosopher both religious
and very learned. He carries to you a gift
more valuable than gold and precious stones.
Help him to confirm and promote your lan-
guage, and seek God, not minding the labor of
any undertaking; and thyself, having brought
thy people to the mind of God, wilt receive thy

108 THE LIVES OF THE SAINTS.

reward in this age, and in that which is to
come."

The brothers' teaching went on prosperously.
During four years and a half they went through
all Moravia and Pannonia, calling on the
people to believe in the one true God, and ex-
plaining for them His law. Prince Kotsel
himself began to learn to read and to study
the Slavonic language, while he recommended
fifty young men to study with St. Cyril. This
new apostle, untiring in labor for the benefit of
his neighbors, translated the Book of Psalms,
a part of the Bible, and all the Church services
into the Slavonic language. Now divine wor-
ship was offered in the Slavonian countries in
a language which was understood by all,
while in the Roman Catholic countries the
Latin language is used in the Church services
up to this day. As it was before, in convert-
ing the Chozars, likewise on this occasion St.
Cyril would take no gifts or acknowledgments
from the new Christians for his labors ; but
he begged Prince Kotsel to liberate nine hun-
dred captives.

Such was the beginning of the spread of
Christian learning by the newly invented lit-

STS. CYRIL AND METHODIUS. 109

erature of the Slavonic language. The gram-
mar of this language was formed principally
for the purpose of explaining and spreading
the AVord of God ; from its birth it was the
instrument of true civilization. When St.
Cyril intrusted this most precious gift (i. e.
the Word of God) to the Slavonian people in
their own language, he said to them in his
preface to the Gospel : " Ye Slavonian peoples,
hear ye the Word which feeds the soul of
man, the Word which strengthens the heart
and mind." God grant that our literature
always remains worthy of its holy origin ;
that it may serve a good purpose in explain-
ing the law of God, science, and true wisdom !
Sts. Cyril and Methodius, as other Christian
evangelists, suffered not a little from calami-
ties and persecutions. German and Latin
bishops, who also preached to this people,
envied the work of the orthodox brothers, and
they arose against the translation of the Holy
Scriptures into the Slavonic tongue. They
said that the Gospel should be read only in
the three tongues, which writings were nailed
to the cross of Jesus Christ, viz: Hebrew,
Greek, and Latin. St. Cyril replied that, as

110 THE LIVES OF THE SAINTS.

the Lord came upon the earth for the salva-
tion of all people, consequently all should
glorify and thank Him, and strive to under-
stand His will. He said that God, in His
mercy, gives the air and rain for all, and com-
mands the sun to shine for all ; thus, therefore,
He does not desire to deprive any one of a
greater gift, i. e. to know and understand His
will.

But the bishops would not accept this an-
swer, and they complained to the Pope against
the teachers of the Slavonians. It was about
this time that the great division in the Church
began to show itself. The Greek Church,
which remained faithful to orthodoxy, did not
approve of the innovations introduced into
the Latin Church, and opposed chiefly an un-
necessary and heretical addition to the Creed
itself, and the tendency of the Roman clergy
to attain temporal power. Besides this, there
was a misunderstanding between the Patriarch
of Constantinople and the Pope of Rome con-
cerning the young Church of Bulgaria ; but as
yet there was no open rupture, and the Church
now as before continued to recognize, not the
power of the Roman bishop, but his piece-

STS. CYRIL AND METHODIUS. Ill

dence, as the first among equals. Therefore,
Sts. Cyril and Methodius, obeying the sum-
mons, went to Rome for an explanation.
They took with them a part of the relics of
St. Clement, who was one of the first bishops
of the early Church in Rome. These relics
the holy brothers brought from the shores of
the Black Sea, where St. Clement was drowned
by order of the Emperor Trajan. On their
way the missionaries taught the Slavonian
people in their own language, and in Venice
they were challenged to dispute with the
Latins.

In the mean time Pope Nicholas had died.
His successor, Adrian XL, who endeavored to
restore harmony and peace to the Church, did
not give ear to the accusations brought against
the Slavonian teachers. On the contrary, he
said that those who maintained that the Gos-
pel should be read in three languages were
not right, and they preached a new heresy.
When the Pope heard that the brothers were
nearing Rome, and that they were bringing
the relics of St. Clement, he went out of the
city, with all the clergy and a multitude of
people, to meet them. Sts. Cyril and Metho-

112 THE LIVES OF THE SAINTS.

dius were greatly honored during their stay in
Rome. Adrian, the patriarchal bishop of the
West, showed them every attention.

The long journey and many hardships in a
laborious life told on the health of Cyril.
While in Rome his health completely failed
him. He understood that his time now had
come to its close; therefore, he made prepara-
tions, and he wished to take the final vows of
an extreme recluse. He awaited the end in
calm repose, with a happy conscience. His
illness continued for two months. Although
he left the world without sorrow, yet the suc-
cess of the work he had commenced was near
to his heart. To Methodius, his brother, he
expressed his last will in these touching words :
" We two, brother, have been as a contented
yoke of oxen, working the same field ; and
now I fall in the harness, having early finished
my dsiy. Thou hast desired the quiet of
Mount Olympus, but, I pray thee, leave not
the work commenced ; for in this labor thy
salvation may be secured the sooner." The
dying philosopher and pastor for some time
continued in prayer, asking for the grace of
firm conviction in the faith for all the many

STS. CYRIL AND METHODIUS. 113

people he visited, after which he peacefully
gave up his soul to the Lord, at the early age of
forty-two years — we raight say, on the thresh-
old of complete life of a man, but overcome
by labors and sickness. He died on the 14th
of February, A. D. 869.

Adrian, the bishop of Rome, with all the
prelates and dignitaries of the Western Cap-
ital, with a great throng of Christians, carry-
ing lighted candles, attended the funeral of
the sainted teacher of the Slavonians, follow-
ing the holy remains to their place of rest in
the Church of St. Clement. Methodius desired
to carry the body of his brother to their
native country, in accord with the last will of
their mother, but the Church of Rome would
not consent to it.

St. Methodius returned to the Slavonian
countries again to superintend the great work
of Christianizing and developing the new
literature. Very soon the need of a bishop
for the Slavonic people compelled him to
return to Rome. This minister of Christ,
while spreading the Gospel, endeavored to
remain true to the characteristics of a great
race, we might say, left to his guardianship,

114 THE LIVES OF THE SAINTS.

by preserving its history, native culture, and
future identity. For this reason he was
anxious to obtain letters of authority from the
Pope of Rome, who presided in the West,
whence came a number of foreign Latin mis-
sionaries into his spiritual field. Accordingly
St. Methodius was consecrated bishop by the
Pope of Rome. Now he came back to his
people with power from the West, as St. Cyril
had done before, coming from the East,
having been consecrated bishop in Constanti-
nople. At this time the Church of Rome was
in communion with the Orthodox Church,
and this fact proved to be a blessing, coming
from the different ancient Apostolic Churches
to the young Slavonic Church, insuring her
peace and future progress. But by Provi-
dence the Slavonic Church was destined to
prove her faith in many difiicult trials after a
little peace. By this time the German war-
loving emperors had made their arms felt in
southern Europe, and when Rostislav was
conquered, in whose stead Sviatopolk gained
the ascendency, thanks to the protection of
the Germans, the German bishops interfered
with the work of St. Methodius in a more

STS. CYRIL AND METHODIUS. 115

arrogant attitude than ever before. They
even sought the life of the saint. Prince
Kotsel would save him, but in vain. At last,
in order to retain for himself the favor of the
Germans, Sviatopolk banished Methodius to
Shwabia (i. e. present German}^). Our apostle
was a prisoner for two years, until Pope
John VIII., influenced by the example of his
predecessor, Adrian, as well as by the constant
appeals on the part of the Slavonian Chris-
tians, demanded the liberty of Methodius.
The Pope went so far as to excommunicate
those German bishops who were the cause of
the Slavonic teacher's overthrow, until his
freedom was secured.

Methodius returned to his Church. It
seemed as though he worked now with greater
zeal than before. God blessed his efforts for
the Gospel. The Slavonians in their content-
ment prospered not a little. Christian faith,
hope, and love was taking a hold on many
large provinces. In the mean time, false re-
ports followed one after another to Rome. It
must be understood that the new doctrine
concerning the procession of the Holy Ghost,
which was the cause of the new word filioque,

116 THE LIVES OF THE SAINTS.

that was introduced into the hitherto ortho-
dox creed, had been spread throughout near-
ly all the churches of the West. Pope John
himself did not recognize this innovation.
Nevertheless, he sent for St. Methodius on
pretext of examining his faith, but in reality
it was the Pope's intention to set forth as an
example the submission of Methodius and the
recognition of papal authority. After ques-
tioning him as to the orthodoxy of his teach-
ing, the Pope let him go with a warm
commendation. When the enemies of our
teachers discovered that they had failed in
Rome against him, they now accused St.
Methodius before the Emperor of Constanti-
nople, Basil the Macedonian, saying that he
was unfaithful to the Orthodox Church, and
that he adhered to Rome. The hoary-haired
bishop had now to make his way to Constan-
tinople, to defend the work of his glorious
brother, and to save their dear Slavonian
Church. Our saint's envious intriguers failed
again, for he was received with much atten-
tion by the emperor and the Patriarch of Con-
stantinople. The patriarch gladly accepted
the Slavonic books brought by Methodius;

STS. CYRIL AND METHODIUS. 117

for he desired to use them in converting the
Bulgarians. Once more the people of Pan-
nonia and Moravia were rejoiced to see their
beloved pastor. The triumphs of Methodius
helped to raise the energy of his disciples, who
were continually preaching and translating.
Just before the day of St. Demetrius of Salon-
ica, Methodius had completed the translation
of the Old Testament, and on the day of the
patron saint of his native city he held a grand
celebration, all the services being sung in the
Slavonic language.

Now the Slavonians from Dalmatia and
Croatia to Poland had the privilege of learning
the law of God, and hearing His Word, and
praising Him in their own tongue. During
the sixteen years of his episcopal service,
Methodius traveled through all the Slavonian
provinces, and, with saintly patience, spread
the faith. In Bohemia, for instance, he bap-
tized the Princess Ludmila. While German
warriors and Latin monks went through
Europe together with fire and sword, St.
Methodius labored hard here and there, in
small communities, establishing his disciples
as teachers and pastors. On another occasion,

118 THE LIVES OF THE SAINTS.

when the Cheh people, together with their
prince, Borivai, of Bohemia, were prepared,
they were baptized by Methodius himself.

Sviatopolk, together with the German
bishops, by this time feared the great influence
of the holy man ; but, they waited for his
death, in order to persecute his disciples. St.
Methodius for several days foretold his own
death. He made preparations, and selected a
religious and learned man, whose name was
Gorazd, to continue the work as his successor.
The burial service of the great missionary was
held in the Slavonian, Greek, and Latin lan-
guages. The loss of their dear teacher was
keenly felt by all the people, who wept much.
Sviatopolk was about to wreak his vengeance
against the disciples of Sts. Cyril and Method-
ius, when they fled, most of them finding
protection and a home in Bulgaria, under King
Simeon. From here, they continued to spread
enlightenment to many Slavonic countries.
They founded schools, and sent out mission-
aries. Unfortunately, a few provinces, like
Poland, for instance, came entirely under
the influence of the German bishops and for-
eign culture. As other Slavonian peoples,

STS. CYRIL AND METHODIUS. 119

Russia likewise owes much to the translations
of Sts. Cyril and Methodius, and also to the
work of the disciples of these two great teach-
ers. And Russia, so richly blessed with tem-
poral power and spiritual prosperity, openly
acknowledges her sincere gratitude. We also,
thank God, have the privilege of praising the
blessed names of Cyril and Methodius, who
were the beacon-lights of a race whose de-
scendants are now your and our guides in the
path of orthodoxy.

ST. SABBAS, THE FIRST ARCHBISHOP
OF THE SERVIANS.

January 14.

SABBAS, or Savvo, was born A. D. 1169.
He was the youngest son of Stephan
Nemanja, who united the Servians in their first
kingdom. Leaving his home secretly, he
secluded himself, at the age of seventeen years,
in the holy Mount Athos. Finally, on being
discovered, and yielding to the tears of their
son, his parents allowed him to remain there
in prayer and study. It was after the death
of his father, when the wise Germanus, Patri-
arch of Constantinople, heard of the holy life
of this hermit ; and on examining him as to
his ability, and consulting with the episcopate
of his patriarchate, he desired to consecrate
Savvo archbishop for the Servians. But
Savvo, in his humility, declined the dignity,
and said he was willing to go to his people as

ST. SABBAS. 121

a worker, but for an archbishop a better and
more qualified man should be sought. How-
ever, being prevailed upon by his brothers, the
people, and the patriarch, Savvo consented,
and he became the first archbishop of the Ser-
vian Autocephalous Orthodox Church, which
ever since has been in full communion with
the Eastern Apostolic Church. St. Savvo's
greatest work was the opening of schools,
which he multiplied throughout the country.
He educated a new choir of faithful clergy, in
place of the few Greek missionaries left in the
country. It was in 1222 when the apostle of
the Servians crowned his brother Dushan as
the emperor of the Srbs and Slaveni, his
dominion having been spread from the Adri-
atic to the Black Sea, and from the Danube to
the Southern Archipelago. The great and
good archbishop fixed a firm foundation for
the Orthodox Christian Church in the Balkan
country by creating twelve dioceses and con-
secrating for them twelve Servian bishops.

The holy life of this great Servian, St.
Savvo, is attested to by Dositheus of Jerusa-
lem. (See his Twelve Books; see, also, the
history of the renowned Shaffarik.) Likewise,

122 THE LIVES OF THE SAINTS.

many ancient landmarks and hand-written
parchments attributed to St. Savvo personally
and to his times, may now be seen in the cele-
brated Mt. Athos and other places. Also sev-
eral noted Russian authors mention his name
and acts. In Greek books of Church service
we find hymns which were sung in honor of
St. Savvo five hundred years ago.

ST. ALEXANDER NEVSKY.

ALEXANDER is a name well known.
We read in history of warriors and
statesmen who bear the name. But greater
are the saints, who were glorified by God for
their virtuous and self-sacrificing life, among
whom are also several Alexanders. In the
great Russian Empire it is almost impossible to
find a family in which some one member is not
named Alexander.

Of all the emperors of Russia, the three
Alexanders are among the greatest. When
you read the life of St. Alexander Nevsky,
you will understand why this name is so dear
to the Russian.

In the thirteenth century, Russia did not
occupy as much country as she does at the
present time ; Finland belonged to the Swedes,
Livonia was ruled over by the Germans ;
while, to the southwest, the fierce Lithuanians
bordered on the Russian provinces. All of

124 THE LIVES OF THE SAINTS.

these neighbors were at enmity with Russia:
the Swedes continually quarreled with the
citizens of Novgorod ; the Livonian Germans
attacked the neighboring provinces, and espe-
cially the city of Pskov, with the intention of
introducing the Latin religion ; and the Lith-
uanians sacked the towns of the quiet Rus-
sians from their side. Besides this, there was
no inward peace in Russia, among the differ-
ent principalities, but more precisely between
the ruling dukes. Each province had an in-
dependent prince. The most powerful one
was the grand duke, or the great prince of
Vladimir — the most important city. His in-
fluence, being the greatest, was of untold
benefit to the kindred Russian tribes, never-
theless the princes quarreled, and seldom gave
ear to his counsel. It was at this time that
God permitted the horde of Tartars to over-
run Russia. These Tartars passed through all
Russia, burning and sacking the towns and
villages, treading under foot and hoof, mead-
ows and gardens; they took thousands of
the inhabitants, together with their wives
and children, into captivity ; they laid waste
the whole land as far as the city of Novgorod.

ST. ALEXANDER NEVSKY. 125

The neighboring nations, whom we mentioned
before, took as an opportunity this misfortune
of Russia, and they renewed their attacks
from on all sides. The Russian princes were
compelled to defend their home against them.
Among them w^as Alexander, the second son
of the great prince Yaroslav II. Alexander
was born in 1220 ; from his childhood, he was
distinguished by his understanding, meekness,
wisdom, and piety. He knew how to fulfill
his duty sacredly, and deserve the love of the
people. God who helped him in life, also
glorified him by miracles after he passed into
eternity. Devastating the land of the Rus-
sians, the Tartars went south, and occupied the
steppes along the rivers Dnieper, Volga, and
Ural, as far as the Black and Caspian Seas.
Here Batee set up his golden horde, or empire,
and built the city known as Sarai, not far from
the mouth of the Volga. Henceforth the Rus-
sian princes must pay tribute to the Tartars.
Batee, the new dictator of Russia, confirmed
Yaroslav II (Vsevolodovicha) as great prince
of Vladimir; Alexander was given him the
country of Novgorod, which had remained
free and unharmed by the Tartars.

126 THE LIVES OF THE SAINTS.

Although Novgorod was not spoiled by the
touch of the Tartars, still it suffered misfor-
tune of another kind. Great fires destroyed
churches and houses, and defaced whole streets
of the city. From droughts and the failure of
crops the inhabitants often suffered terrible
hunger, as a result from which epidemic dis-
eases also mutilated the populace. The Ger-
mans and Lithuanians were prepared to fall
upon Novgorod any day. Having become the
prince of Novgorod, Alexander endeavored to
shield his people from misfortune and their
enemies. He took care that the judges ruled
their courts with justice; he taught the in-
habitants to live in peace and help the poor;
he built posts on the frontier for their defense
against the Germans and Lithuanians. In
the mean time the King of Sweden gathered a
large force, which he sent on barges to the
river Neva, under the command of his kins-
man, Birger. The daring general, hoping to
take Novgorod, sent the prince word : " Come
against me, if thou art courageous." The peo-
ple were stricken with fear ; they could not
count on their small force against so numer-
ous an enemy; but Alexander put his trust

ST. ALEXANDER NEVSKY. 127

in God, and the justice of his cause inspired
him with courage. He prayed earnestly in
the church of St. Sophia, received the bishop's
blessing, and then cheerfully exclaimed as he
set out with his men : " We are not many,
and the enemy is strong; but the power of
God is not in numbers, it is in the right."

At night they came near to the banks of
the Neva, to the place upon which the city of
St. Petersburg was built later, and here they
camped for the night. In the morning, a
warrior approached Alexander, and told him
that, as he stood on watch during the night,
in view of the sea, toward morning — when the
sun was rising — he suddenly heard a loud
voice come from the sea, and on turning in that
direction, he saw a ship sailing; upon the
deck of the shi[) he saw the holy martyrs,
Boris and Gleb, who held each other in em-
brace while conversing; he heard St. Boris
say : " Brother Gleb, let us go quickly to the
help of our kinsman Alexander; a great dan-
ger threatens him." After these words, the
holy brothers and the ship disappeared.

This vision raised the spirit of the soldiers.
About noontime Alexander met the Swedes

128 THE LIVES OF THE SAINTS.

on the banks of the Neva. The battle was a
long one. Alexander, personally, brought
down Birger, with a spear, and toward even-
ing, completely overcame the foe, who took to
his ships and passed over to his own land, but
not until after leaving many dead comrades.
For this victory the people gave Alexander
the name of Nevsky.

Alexander returned to Novgorod in triumph ;
but here a greater trouble awaited him. The
Novgorodans revolted against their prince.
Offended by their unfaithfulness, Alexander
did not wish to remain any longer with them ;
and, taking his family and property, he went
to Suzdal, his native place. As soon as the
Lithuanians and Germans heard of Alexan-
der's departure, they fell upon the Novgorod
and Pskov countries. Then it was that the
Novgorodans thought of their behavior; they
repented and sent their bishop to solicit Alex-
ander's pardon, and to petition him to return
and deliver them from their enemy. Alexan-
der had forgotten the wrong done him; he
summoned his field companions, and came to
Novgorod, from which the intruders fled.

But the Germans did not give up their pre-

ST. ALEXANDER NEVSKY. 129

tensions. After some time, they again raised
an army to march on Novgorod. This time
they had in their long columns many Ger-
mans, who came to them upon invitation from
their native land. Their legions were many
times greater than Alexander's company;
nevertheless, the brave prince sallied forth,
and met the Germans on the ice of Lake
Chindckoe, where he dealt them a severe blow.
Many were slain on the enemy's side, and
many more were captured. This encounter is
known as the " Ice Battle." Still the Lithu-
anians and Germans continued to assault the
Russians, and each time Alexander conquered
or drove them away. God visibly helped the
strictly religious prince.

In the mean time, Alexander's father (Yar-
oslav, the great prince of Vladimir), died while
he was returning home from the Tartars' horde.
The Chan appointed his brother to succeed
him, i. e. Sviatoslav, uncle to Alexander. But
it was not long before the younger brothers of
Alexander began to quarrel with the great
prince, with the view of obtaining the throne
of the province of Vladimir. Alexander ad-
vised them to decide the case by the Chan's

130 THE LIVES OF THE SAINTS.

judgment. The princes agreed, and Alexan-
der, with his younger brother, Andrew, w^ent
to the Tartars. They first came to the Golden
Horde; but from here they were obliged to
travel beyond the Volga, to the steppes of
Mongolia, where Mengoo, himself, was reign-
ing, to whom even Batee was subjected. After
a long journey, the two princes came back
again. Andrew w^as appointed great prince
of Vladimir, and Alexander of Kiev. Sviato-
slav, the old uncle, must, against his will, give
the country of Vladimir to Andrew, yet he
never made peace with him. He tried by all
means to regain the throne of the great prince.
With this intention, he reported to the Chan
that Andrew was not faithful, and that he did
not obey the Chan's orders. The Tartars sent
a numerous band of barbarians. Andrew
met it with his force, but he was repulsed with
great loss, and he himself fled to the Germans.
The province of Vladimir was trampled over
and robbed. Alexander knew that the Chan
would punish all Russia for Andrew's behav-
ior. To save his people and their homes, he
went to the capital of the horde to intercede
for Andrew and the whole land of Russia.

ST. ALEXANDER NEVSKY. 131

The Chan received Alexander graciousl}^, and
appointed him great prince of Vladimir, Kiev,
and Novgorod.

Having ascended the throne of Vladimir,
Alexander's labor and cares multiplied. Now
he became the only defender of the orthodox
faith, and the people before the Tartars. He was
obliged to act with patience and submission,
but not with saber in hand. He understood
that his force could not withstand the great
bands of Tartars, and that each opposition
would bring greater trouble upon the people.
Alexander was great prince for eleven years,
and in that time, he succeeded in doing much
good, both for the Church and the people.
On his petition, the clergy, as the servants of
God, were freed from paying tax to the horde;
he also obtained a grant by which he could
install an orthodox bishop in the capital of
the Tartar Empire itself. Alexander gained
for the Christian religion the respect of the
Tartars.

One of his greatest cares was to relieve the
inhabitants somewhat in their tax-payments,
and save them from poverty. Having con-
quered Russia, the Tartars left her to the rule

132 THE LIVES OP THE SAINTS.

of Russian princes, while they only demanded
tribute. The people of Novgorod caused Alex-
ander much anxiety. With great difficulty,
he scarcely dissuaded them on several occa-
sions from sending back and even killing
the tax-collectors. He was mindful of the
evil which endangered the whole land of Rus-
sia.

The prince was to accomplish one more
laborious task ; and it was his last. The Tar-
tars took into their service, the Chozars, and
sent them out as revenue assessors. These new
collectors were more avaricious than the for-
mer ones; they spared no one, and they were also
disrespectful before the altars and holy places.
The people bore this for a long time, but at
last they lost their patience. Such cities as
Vladimir, Suzdal, Rostov, arose and destroyed
their oppressors. Already great legions in the
horde were preparing for the punishment of
the disobedient. The great prince set out to
journey to the horde. He decided to die for
his country, or save it. God blessed with suc-
cess this last undertaking of Alexander, and
the Russian provinces were freed from another
overrunning of Tartars.

ST. ALEXANDER NEVSKY. 133

Returning from the chief camp or capital of
the Tartars, Alexander became ill on reaching
the town of Gorodets, on the Volga (in the
province of Nijni-Novgorod), and perceiving
that his end was not far ofiP, he desired to be
tonsured a monk. Upon taking the vows, the
name Alexis was given him. The dying
prince called to his bedside the princes that
could be summoned from the neighborhood,
the noblemen who accompanied him on his
journey, and a number of the people, and
spoke to them of his last wishes; then blessing
all present, he forgave all every offense, and
asked in return to be forgiven himself. After
this, he confessed before the priest, and par-
took of the holy mysteries, dying soon after,
on the 14th of November, 1263, being about
44 years of age.

The inhabitants of Gorodets wept over the
body of the holy prince. As yet no informa-
tion of this event reached Vladimir. St. Kirill
(Cyril) only, the metropolitan of Vladimir,
during the church service felt a heavy sad-
ness oppress his soul, and turning to the peo-
ple said : " The Russian nation's sun has set."
No one understood his words. Then his eyes

134 THE LIVES OF THE SAINTS.

streaming with tears, he said : " The great
prince, Alexander, is now dead."

The funeral procession moved from Gorodets
to Vladimir. The metropolitan and the peo-
ple met with it at a distance of ten versts from
the city. It was a sad, weeping multitude.
The burial service was held in the cathedral,
after which the body was lain to rest in the
large church of the monastery of Our Blessed
Lady. The glory of the miracles of St. Alex-
ander spread from hence throughout all Rus-
sia. Many sick and crippled ones came to his
tomb, and were healed. During the reign of
the Emperor, Peter the Great, the relics of St.
Alexander were brought to St. Petersburg, on
the banks of the Neva, and placed in the
Alexandro-Nevskaia Lavra, which was erected
to his honor, and where they lie to the present
day. The Church celebrates St. Alexander
Nevsky Day, on the 23d of November, and
also keeps the memory of the day when his
holy remains were carried from Vladimir, to
St. Petersburg, which is the 30th of August.

¥

THE LIFE OF ST. PHILIP, METRO-
POLITAN OF MOSCOW.

January 9.

SAINT PHILIP came from an ancient
noble family known by the name of
Kolitchev. His own name while in the world
was Theodore. He was born in Moscow, in
the year 1507, and, after receiving ,a good
education, he was appointed to a position in
the imperial service. High honors awaited
the fortunately established young nobleman ;
moreover, he was a favorite with John, the
Grand Duke, who was still in his minority.
But Theodore was not taken by earthly gran-
deur; for early in life he aspired to live for
God alone. Once, when attending the public
worship of the Church, his whole being, we
might say, was penetrated with the power of
the Holy Ghost on hearing these words of the
Holy Gospel: No man can serve two masters:

136 THE LIVES OF THE SAINTS.

for either he will hate the one^ and love the other ;
or else he will hold to one, and despise the other.
(Matt, vi : 24.) He resolved that he would not
serve the world and riches, but leave all and
enter the Solovetsky monastery, on the is-
lands of the White Sea, in the north of
Russia, which especially attracted him by its
distance and severity of rule.

Theodore was about thirty years of age
when he carried out his intention. He went
on his journey empty-handed. Because of
insufficient means, and being wearisome of the
road, he was compelled to stop on the way for
a while, and hire himself out as a workman.
Having earned some money, he continued his
journey, and finally reached the Solovetsky
convent.

The aged abbot, whose name was Alexis,
received him kindly, and made him a be-
ginner. Without complaining, Theodore
eagerly did all that was required of him ; he
carried water, cut w^ood, worked in the
kitchen, in the garden, and in the mill. He
meekly served all ; he sometimes suffered
sharp words, and was even beaten; yet he
bore all patiently. It might appear that such

ST. PHILIP. 137

a life was a difficult one for the son of a rich
nobleman who was brought up in all comfort;
but the desire to please God b}^ labor and
obedience conquered all. Theodore did not
lose courage in the tiresome undertaking. A
year and a half thus had passed, when the
superior tonsured him, giving the new monk
the name of Philip.

After a few 3'ears it became evident that
Philip was capable in all the branches of work
in a large monastery, and he was esteemed as a
worthy and pious monk. The abbot Alexis was
old, and he desired to be retired in favor of
St. Philip. But Philip would not hear of it.
It was after the whole brotherhood unani-
mously elected and entreated him to become
their superior, that Philip consented to be
elevated to the abbotship; still he would not
take into his hands alone the rule, while
Father Alexis lived.

When Philip came to Novgorod to be
ordained by the bishop of that city, some
circumstances disclosed the fact that he
belonged to the well-known family of Moscow.

As a superior, the abbot Philip ruled with
a firm hand, yet with discretion and love. He

138 THE LIVES OF THE SAINTS.

enforced discipline, but he was the first to set
the good example. The monastery was a
poor one, while the brotherhood increased in
numbers by new-comers, and it became diffi-
cult to maintain them, notwithstanding the
few simple wants of the monks. By this time
St. Philip came into possession of his ancestral
inheritance. He spent it in renovating and
enlarging the monastery ; he built churches
which were more secure and warmer for the
brethren on those sea islands in the extreme
north. Besides this, he exerted himself and
obtained from the emperor himself grants of
valuable land situated on the mainland.
Now Philip invented and introduced new
industries for the support of his monks, and
likewise for the prosperity of the surrounding
settlements with their inhabitants.

In the mean time John, the Grand Duke,
had come to the throne. On two occasions,
important in the history of both the Russian
Church and Empire, the Emperor John sent
for Philip to be present in Moscow, and lend
his counsel. After each return, Philip brought
good tidings from Moscow which were full of
encouragement for the future of the state and

ST. PHILIP. 139

John's reign. However, the following course
of events, brought about a fearful change.

In the midst of his building schemes and
quiet work among the praying brethren of the
distant north, St. Jr*hilip received a sudden
order from John the Terrible, as the king was
by this time known, to come at once to
Moscow and occupy the Archiepiscopal-Metro-
politan chair. To leave the holy abode where
he had lived for eighteen years was not an
easy thing for Philip to do ; moreover, he felt
that he was going to a very thorny labor.
Everything had changed since he was in the
capital. The fact that the spiritual confessor
of the Terrible John, a priest by the name of
Sylvester, was banished and confined in this
same Solovetsky monastery was itself a loud
witness as to the nature of daily occurrences.
It now seemed as though it was an impossi-
bility to speak the truth in the face of the
ruler.

In order to explain his relations with Philip,
we must briefly review the history of John.
He was but three years old, when, after the
death of his father, he came to the throne of
Russia. It was not long either before John

140 THE LIVES OF THE SAINTS.

had lost his mother also. His relations, to-
gether with the foremost nobility, did not ful-
fill their duty toward the royal child ; i. e.
they were careless, and did not educate him in
the strict rules of virtue; but they indulged
his whims, letting him have all, as his own
inclination swayed to, thinking thereby to be
favored by him when he would be the inde-
pendent ruler. Having reached the seven-
teenth year of his age, John proclaimed him-
self of age, and the independent sovereign ;
he discharged his guardians, putting some of
them to death, and abandoned himself to wild
passions. This was a grievous time for Rus-
sia. It was a pastime for John to witness the
most fearful sufferings; his own pleasure was
the paramount consideration. The sufferings
of the population were greatly added to by a
fire which almost entirely destroyed Moscow.
Many people were lost, and a larger number
were bereft of all their belongings. John, in
his anger, sought for the offenders, when sud-
denly a priest came before him, whose name
was Sylvester. Pointing to the city enveloped
in flames, he fearlessly announced that the
emperor himself was the cause of all the mis-

ST. PHILIP. 141

fortune ; that God punished them with calam-
ities, for the severe and unrighteous govern-
ment. The words of truth, which readied
John so seldom, made a strong impression
upon him. He acknowledged his guilt, shed
tears of repentance, prayed God for forgive-
ness and help, and firmly resolved to correct
himself. After some days, having first re-
ceived the Holy Communion, John called the
people to assemble in the square. Bowing on
all sides, he asked to be forgiven for the past,
and promised that in the future he would care
for the happiness of his subjects, and that he
w^ould govern them with love and justice.

Thus for thirteen years the Russians enjoyed
prosperity ; and John greatly widened the
confines of his empire by successful conquests.
But a change took place. John, tired of the
good advice of Father Sylvester, and his coun-
selor, by the name of Adashev. At this time
the good empress died, the virtuous Anastasia,
who strongly influenced John for good. The
sovereign became dejected ; again his evil
mood led him to be wicked. He banished
Sylvester and Adashev, declaring that they
infringed upon his freedom. John soon found

142 THE LIVES OF THE SAINTS.

excuses for breaking the rules of morality.
He surrounded himself by flatterers. Each
day he became more ferocious ; and he fully
deserved the epithet of Terrible, as he is known
in history.

As John became more dark and suspicious,
he continually accused his subjects of treason
against him ; and so he formed a bodyguard,
in whom he put all his confidence. These
men, John called his Opritchina (select), while
every other class of people not belonging to it,
was termed the Zemshtchina (belonsjing to the
land or country). The Opritchniki were at
liberty to do as they pleased. The Zeaishtch-
ina were at the mercy of men who had no
respect for the law, and no conception of mor-
ality. The Opritchniki murdered people
without the fear of prosecution. This is the
condition in which Russia was at the time
that Philip, the abbot of the Solovetsky Mon-
astery, was summoned by John to be appointed
Metropolitan.

The brothers of Solovetsky, with sorrow,
bid farewell to St. Philip. On his way the
citizens of Novgorod tendered him a reception
and begged him to be their advocate with the

ST. PHILIP. 143

emperor, whose vengeance they feared, as they
had fallen under the ban of John the Terrible.
In Moscow, all trembled before the OpritcJiina.
Philip resolved to tell the sovereign the whole
truth, though he would be obliged to sacrifice
his life for it. Having arrived in Moscow, his
first care was to obtain the co-operation of the
bishops ; but even they feared the penalty for
opposing the evil will of the sovereign. "Your
silence allows the emperor to fall into sin,"
said he to them ; " and by not speaking, you
lose your own soul, for you prefer the vanish-
ing glory of the world and your safety, and
not the fulfillment of your duties."

While persuading Philip to accept the arch-
bishop's chair in the imperial capital, John
often quoted words of the Holy Scriptures, for
he was one of those kind of men who think
they can only by the use of words and out-
ward signs of religion, even fastings and
nightl}^ prostrations, obtain the grace of God,
which is a power communicated to. the heart
regenerated. But John did not repent sin-
cerely; he was not truly humble before God,
and his prayer was unfruitful.

St. Philip was horrified when he saw tlie

144 THE LIVES OF THE SAINTS.

sovereign, for he remembered him, a man
beautiful to behold. Now, his face was marked
with lines of dissipation ; his hair turned gray
before the time; cruelty and sin were expressed
iu his features; he was hideous.

Philip began to persuade the ruler that he
might disband the Opritchina; he explained
to him all the evil which it brought upon
Russia. He even refused to become Metropol-
itan, if John would not destroy the Opritch-
ina. "0 sire!" said he, in conclusion, "I
once knew thee as a pious defender of the
truth, and a successful ruler of 3^our country.
Believe me, even now, no one thinks aught
against thee ; put away the cause of offense, and
hold to your former piety. The Lord himself
had told us. If a kingdom be divided in itself,
it luill come to naught. Christ, our common
Master, bids us love one another; the whole
law is included in the love to God and our
neighbor."

John listened with apparent attention to the
words of Philip, but they had not the desired
effect. He would not give up his Opritchina,
and demanded that Philip without any con-
ditions accept the office of Metropolitan. The

ST. PHILIP. 145

hope that lie might be of use to his fatherland
moved Philip to submit, and he was compelled
to sign a promise that he would not meddle
with the affairs of the court and the Opritch-
ina. Accordingly, Philip was consecrated
bishop, and installed Metropolitan of Moscow
on the 25th of July, 1566.

Quiet reigned for a very short time. Nat-
urall}', the wicked Opritchniks feared Philip's
influence over the emperor ; and, they endeav-
ored by all means to injure him. John was
not successful in his Livonian campaign, and
he returned angry and downcast. One of
Philip's relations took part in a diplomatical
consultation with the king of Poland, which
failed ; of course, this incident was treasured
as evidence against the Metropolitan by his
enemies. At the same time the Opritchniks
accused many of the higher nobility, whose
estates consequently were confiscated. Sus-
picion easily entered the dark soul of John ;
again persecution and torture hunted down
many an innocent one; blood flowed in
streams; the population was panic-stricken.
Philip resolved to approach the sovereign with
a bitter exhortation.

146 THE LIVES OF THE SAINTS.

John became impatient. When he had seen
that Philip was in earnest, and feared not his
anger, John departed in a rage. The time
was now gone when the words of truth could
awaken repentance in the soul of John. He
hardened his heart against all that was good,
and truthful reprimands only aroused his
anger. But St. Philip in fulfilling his holy
duty, and in order to save John, was prepared
to die for it, if needs be.

Once, on a Sunday, when St. Philip offered
the liturgy in the cathedral of the Blessed
Repose of Our Lady, John came into the
temple with a crowd of Opritchniki at the end
of the service. John had on a black habit,
such as monks wear, while his drunken fol-
lowers were dressed also in different unbecom-
ing apparel. The emperor stood close to the
Metropolitan and waited for his blessing :
but the archbishop kept his gaze upon a sacred
picture, as though he did not see or recognize
John. At this, one of John's favorites said :
" Holy father, the sovereign asks for your
blessing."

Philip then looked upon John, and said;
" I do not recognize the Tsar in this strange

ST. PHILIP. 147

dress, nor do I recognize him in the acts of
government. 0 sire! we offer here the un-
bloody sacrifice, but over against the altar
flows the innocent blood of Christians. Even
the heathen have laws, justice, and mercy, but
there is none in Russia. The property and
life of citizens have no protection ; robbery
and murder are committed in the name of tlie
ruler. Thou art elevated upon a throne, but
there is one who is the Most High, our com-
mon Judge! How wilt thou appear at the
trial before Him, stained as thou art with the
blood of thy subjects? Sire! as a pastor of
souls, I say to thee, fear God ! "

John became wild with anger; he heavily
struck the floor with his staff and cried out :
" Thou black-hood \_i. e. monk] is it our power
that thou wouldst contradict? We shall see
thy strength!"

Life with its circumstances went on from
bad to worse. The country was filled with
iniquity and fear. Now tlie Opritchnina were
set on putting Philip out of their way.
During a holy day, in the midst of the service,
they made their way into the cathedral, and,
dragging the old Metropolitan from the altar,

148 THE LIVES OF THE SAINTS.

they tore away from his shoulders the sacred
vestments, and putting a ragged cassock upon
him, they drove him out of the holy temple.
The enemies of St. Philip, after much endeav-
oring, found a monk, a certain Paisius, who —
partly bought, and partly out of a sinful fear
— agreed to be a witness against the arch-
bishop. The Tsar called a council of bishops,
and he himself sat in tlieir midst, as the pre-
siding judge of the pseudo-ecclesiastical court.
The bishops feared to defend Philip. Only
one, German, the Bishop of Kazan, raised his
voice, declaring the innocence of Philip.
Even John dared not to sentence Philip to
death at once; but he gave orders that the
Opritchniki take him to prison, knowing well
that his evil companions would carry out his
secret desire, and sooner or later murder
Philip. And truly the tortures that they put
him to are too numerous and horrible to be
repeated. The saint, who had accustomed
himself to a strict and severe life from his
youth, with patience bore all suffering, and by
God's grace remained alive. After his impris-
onment he was transferred from monastery to
monastery, by order of John, who was afraid

ST. PHILIP. 149

of the multitudes that gathered from all parts
to receive the blessing of the aged bishop.

Philip continued to bear his unbearable life.
John tortured and put to death his relations
in the mean time. A year had thus gone by.
Now Philip was kept under a rough guard in
a monastery of Tver. At this time John the
Terrible was passing by Tver on his way to
Novgorod, in order to wreak his vengeance on
a number of citizens there. He did not forget
Philip. He sent one Maliuta Skooratov to the
monastery in which the Metropolitan was
confined. St. Philip had foreseen that his end
was near, for in the morning of this same day
he partook of the Holy Communion. He was
praying when the bandit entered his cell.
" Holy father, give the Tsar a blessing for his
journey to Novgorod," said the Opritchnik.
" Only the good obtain blessings for good
purposes," answered Philip ; " but go about
your work, wherefor you have been sent; do
not deceive me by asking for God's gift."
Then Philip exclaimed : " 0 Almighty Lord,
receive my spirit!" Skooratov threw himself
upon the prelate, and choked him. When he
had committed the crime, he coolly walked

150 THE LIVES OF THE SAINTS.

out and informed the superior and monks
that Philip had died from a stroke of paral-
ysis, and that he should be buried at once.
This happened on the 23d of December, 1570.
Twenty years after the death of St. Philip,
during the reign of Theodore, the good son of
John the Terrible, the brethren of the Solo-
vetsky monastery petitioned the Tsar to be
allowed to carry the body of their beloved
abbot to their home in the far north. This
was granted, and when they opened the grave
in order to remove the remains, they found
the whole body of St. Philip in a perfect state
of preservation. It was a fete da}^ in the
Solovetsky monastery, when the holy relics
arrived there. Many wonderful cures were
effected at the casket of the prelate. In 1640,
in the time of Alexis Michaelovich, Philip
was proclaimed by the church as a saint of
God, in whose memory a certain day was set
aside in the calendar. In 1652 the relics of
St. Philip were brought to Moscow. Nikon,
the Metropolitan of Novgorod, himself sailed
to the Solovetsky convent, and informed the
superior with the brethren, that it was the
will of the Tsar "to bring the relics of St.

ST. PHILIP. 151

Philip to the imperial city, that he again may
be installed in his diocese, and that by his
coming he may absolve the sin of his ancestor,
the Tsar John." The transfer of the holy
relics of the Metropolitan is commemorated
on the 3d of July.

Up to this day there can be seen in the
Moscow Cathedral of the Blessed Repose of
Our Lady the remains of the holy martyr,
who zealously fulfilled the different duties
required of him; who set an example of obe-
dience and humbleness by his monastic life;
an example of untiring energy during his
abbotship, undaunted courage in his relations
with John, and a Christian patience in suf-
fering.

WHY

Orthodox Christians at Divine Liturgy
BRING Bread Loaves, and the Particles,

WHICH are cut out FROM THEM, ARE OF-
FERED FOR THE Living and Dead, and the
Meaning of this Rite.

IN the Orthodox Church there is a reb'gious
and salutary custom, which we, unfortu-
nately, seldom see practiced in this country.

When you go to Holy Liturgy, for instance,
in the churches throughout the broad land of
Russia, you cannot help observing how the
faithful eagerly enter, and there, by the church
doors, buy a church loaf, or two, have it
(or them), brought into the sanctuary, together
with a paper (or a small blank-book) upon
which some names are written ; then, after
particles have been cut out from these breads,
they take them again, and on leaving the
church, they bring the loaves home with them.

BREAD AT THE DIVINE LITURGY. 153

During the great holy days, and on the days
when the dead are remembered, also during
Lent when a great many people receive the
holy sacraments of Christ, a large number of
these church breads are brought into the sanc-
tuary. An especially large quantity of loaves
are brought during the year by the faithful in
those temples to which thousands of pilgrims
flock in order to offer their devotion to the
holy relics, to the holy icona of the Lord, the
Mother of God, and to the saints of God.
Having received back their prosphora, or loaf,
after a particle had been taken from it in the
sanctuary, the faithful carefully handle it,
and, crossing themselves, kiss it; then, after
the Liturgy, they carry it to their homes, and
here, with all the members of the household,
they eat it before they partake of their regular
meal, i. e. upon an empty stomach.

This custom is hardly ever practiced in this
country among our Orthodox Christians, and
yet this ceremony is an ancient and religious
act ; it is very important and salutar}'. That
it is really such, we will now consider.

Let us, first of all, mention the fact that five
bread loaves are used in offering the Divine Lit-

154 THE LIVES OP THE SAINTS.

urgy in the Orthodox Church. From the first
one a conveniently large piece is cut and put
on the paten, which at first is a representation
of the Lord Jesus Christ; and after, during
the hymn. Thee we siiig, Thee we bless, it is
transubstantiated (i. e. mystically changed)
into the true Body of Christ. Even so does
the wine with water which was poured into the
chalice during the offertory or first part of the
Liturgy, become at the same time the real
and life-giving Blood of the Lord. This
larger particle is therefore called the Holy
Lamb.

From the second prosphora a particle is taken
and put on the paten to the right side of the
Holy Lamb, " in honor and in remembrance
of the Most Blessed Lady and Mother of God."

From out the third loaf nine particles are
cut and put to the left of the Holy Lamb
on the paten, in honor and in remembrance of
the nine orders of saints.

From the fourth one (i. e., /jrosp/iora, which is
a Greek word, and means offering) several par-
ticles are taken and put before the Holy Lamb,
for the health and salvation of the living.

First of all, the priest makes mention of the

BREAD AT THE DIVINE LITUEGY. 155

Orthodox Patriarchs, the Most Holy Synod,
the bishop of his diocese, with all the clergy,
and then lays down upon the paten a particle ;
after this another, when he mentions the name
of his sovereign, the whole of the royal house,
and finally he names others and all the living,
and those by name who asked to be remem-
bered. At each name, the priest takes a small
particle and puts it down before the Lamb.

From the fifth loaf particles are cut out and
put on the paten in remembrance and for the
forgiveness of the sins of all the departed,
commencing with the patriarchs and kings.
The priest makes mention of each departed
one whom he wishes or whom he has been
requested to mention by name, and for each
he places a bit of the loaf before the Holy
Lamb.

In this manner parts are taken from the five
breads, which are necessary in offering the
Divine Liturgy.

What is done with those loaves which the
faithful bring, and why are they brought?

From these also particles are taken for the
living and the dead. Their names are read
(from each family's book or list), and the priest

156 THE LIVES OF THE SAINTS.

cuts out a particle for the health and salva-
tion of each one, if the name be of those
among the living, or for the remembrance and
forgiveness of the sins of one, if the name be
of those among the departed. All these par-
ticles must be put on the paten together with
those taken from the fourth and fifth loaves.

In this manner in the beginning of the Lit-
urgy a great many particles lie upon the paten
around the principal part or bread, i. e. the
Holy Lamb. These particles represent the
souls of the saints and all the Orthodox, in
whose name they were put there. When during
the singing — Thee we hymn, Thee we bless — the
principal part, which was taken from the first
bread, becomes transmuted into the Real Body
of Christ, and the wine in the cup becomes
the Very Blood of Christ; then it is plainly
understood, that from that moment the parti-
cles lying upon the paten, and the souls of the
people whom they represent, do stand before
the Lord Jesus Christ Himself, invisibly and
mystically present upon the holy table in the
holy sacrament. Finally, after the clergy and
laity partake of the Holy Communion, all the
particles are put from off the paten into the

BREAD AT THE DIVINE LITURGY. 157

chalice, and they absorb of the Life-giving
Blood of Christ; consequently the souls of the
living and the dead are brought into a mutual,
gracious communion with the Lord Jesus
Christ.

To the spiritual view of all standing and
praying in the temple at that time, the follow-
ing should be pictured: Upon the heavenly
throne He, the Lord Jesus Christ Himself, is
seated, our Redeemer and Saviour, and before
Him stand: the Most Holy Mother of God,
" ever constant in prayer" before Her Son and
God for the whole race of mankind ; then all
the saints, also our intercessors and media-
tors; and all the living and the departed of the
faithful, in whose names parts have been set
aside, who are expecting from the Lord for
themselves, through the prayers of the Mother
of God, all the saints, and all the believing,
mercy, forgiveness of sins, and eternal salva-
tion. At that moment to all before the Lamb
the saving grace of God is communicated from
the throne. When the particles absorb of the
Life-giving Blood, at the time the priest prays :
Wash, 0 Lord, the sins of all those mentioned
here by Thy precious Blood, and the prayers of

158 THE LIVES OF THE SAINTS.

Thy saintSf the souls, which are represented by
the particles, are brought into a mutual com-
munion with the Lord Redeemer, and thereby
the saints of God obtain a greater glory and
happiness in heaven, while the living and the
dead, washed in the most Precious Blood of
the Son of God, receive the forgiveness of sins
and inherit life eternal.

II.

The significance of the particle taken out by
the priest for some one of our relatives or ac-
quaintance is such. The soul of the one men-
tioned appears before the throne of God and
prays to the Lord in devout fear, and its prayer,
strengthened by the intercessions of the
prayers of all the blessed in heaven, and the
earnest prayer of all the faithful present, espe-
cially of those who brought the loaf and
asked for the prayers of a priest, and also by
the prayers of him who offers the sacrament,
i. e. the priest, such a prayer of the soul be-
comes efficient and powerful. The Lord mer-
cifully accepts such a prayer of the soul. Sin-

BREAD AT THE DIVINE LITURGY. 159

ners themselves have appeared from the other
world, and revealed to their relatives how
great a relief they have experienced in their
condition beyond the grave after the Divine
Liturgy has been offered upon earth, in which
a particle was set aside in remembrance and for
the forgiveness of their sins.

And the living? The living also receive
forgiveness of sins, and by this all that which
is necessary for life and piety.

Our offering of loaves in the temple of the
Lord, so that particles may be cut from them,
is of much importance for ourselves likewise.

And for ourselves we must pray and put
before the Lamb a particle of the bread. The
priest at the offertory must put upon the paten
a particle for himself also, at the same time
praying in these words : Be mindful, 0 Lord,
of me an unworthy one, and forgive me all sins,
voluntary and involuntary. We should each one
of us put our own names in the "book of re-
membrance," so that the priest may take out
a particle for us also, and thereby move in
prayer for us the whole Church, so that, when
we stand before the face of the Lord, we may
enter into a gracious communion with Him at

160 THE LIVES OF THE SAINTS.

the time our particle, together with the others,
becomes immersed during the Liturgy in the
Life-giving Blood of the Son of God.

Besides this, a prosphora is brought into the
temple as an offering to God. Any gift of ours,
any sacrifice of ours is pleasing to God when
it expresses our gratefulness, our love to God,
from w^hom we ourselves receiye every good and
perfect gift. On coming into the Church we
buy and light before an holy icona a candle.
This is our offering to God, and it shows that
we came into the temple — the place of God's
habitation, to pray as constantly and fervent-
ly, as brightly and warmly as our candle burns
before the holy icona. The prosphora, which
we buy and give into the sanctuary that par-
ticles be taken from it, though it is returned
to us, yet it is our gift to God also, which testi-
fies to our desire to pray with greater zeal for
ourselves and for those who are dear to our
hearts. This little gift of ours reminds us of
Christian custom in the early days of Christ's
Church. At that time all the faithful, when
they came to church for Holy Liturgy, brought
bread and wine. From all that was brought,
the priest selected what was necessary for the

BREAD AT THE DIVINE LITURGY. 161

sacrament, and the remaining bread and wine
was divided after the Liturgy among all those
present. A brotherly table was spread, which
showed that the faithfullived in love and close
communion.

Now we offer only a small loaf in the Church;
yet this bread is our gift to God, our offering
to the Divine Liturgy, wherefore the very
name of it is prospJwra, which in the Greek
language means offering. From it is taken
but a small, necessary particle for our com-
munication with the Grace of God, while near-
ly the entire loaf is returned to us from the
altar, which we for our sanctification eat with
thanksgiving.

As a gift of God, brought to the holy table,
which was used in taking the particles which
have such an important signification, then
given to us as a blessing and for our sanctifi-
cation by partaking of it, — the prosphora
should be received as a bread blessed, with
appropriate religious consideration. Hereby
is explained the custom for taking back again
the loaf from the sanctuary, making the sign
of the cross upon one's self, and kissing it, after
the service carefully bringing it home, and

162 THE LIVES OF THE SAINTS.

dividing it among the members of the family,
to be eaten before other food. Below is an in-
cident told in the life of St. Zosima — the won-
der-worker. St. Zosima once gave to a mer-
chant a prosphora as a blessing, but the mer-
chant on his way home carelessly dropped it.
A dog running up was about to eat the bread,
but each time, when it was about to take it, a
flame came forth from out the prosphora and
kept it back. A monk of the Solovetsky Mon-
astery saw this (his name was Makarius) ; he
drove away the dog; devoutly crossing himself,
he took the loaf and brought it to St. Zosima,
who recognized the prosphora given by him to
the merchant. And so the church loaf is holy
bread, and we should handle it carefully and
devoutl3^

Such, then, is the significance of the prospho-
ra, which we offer in church. Therefore, who
desires for self, or one's relatives, and for ac-
quaintance, health and salvation, and for the
departed forgiveness of sins and the kingdom
of heaven; let such a one earnestly pray to
God, especially during the Liturgy, and not
neglect, on account of carelessness, to bring
into the church a, prosphora, let such a one not

BREAD AT THE DIVINE LITURGY. 163

begrudge a few cents for the loaf. When the
priest takes from the loaf particles, for the one
who brought it, and for those who are men-
tioned in the book of remembrance brought
with it, and puts the particles on the paten
before the face of the Lord, so that they may
after absorb the Life-giving Blood of the Lord^
such a prayer then must be more real and
profitable, as for the one who brought the offer-
ing, likewise also for those in whose name or
memory prayers may be asked for. When this
loaf is brought home and eaten, thereby such
a person with his or her family partake of the
blessing of God.

ADDRESS

Delivered in the Presence of His Right
Reverence Nicholas, Bishop of Alaska
AND the Aleutian Islands, the Members
AND Friends of the Orthodox Church
AND the Parish School of St. Sergius, in
San Francisco.

AS I stand here in the midst of this gather-
ing, I picture in my mind another
company, greater than this, filling the
spacious halls of a more magnificent structure
in the capital city of the Russian Empire —
Matushka Moskva (dear mother Moscow). My
imagination reaches still farther out, and I
behold another throng of busy citizens,
together with young Seminarians and prayer-
fully inclined Christians, away off in Siberia,
in the city of Irkoutsk. Methinks I hear
them speak the very name of him whom they
have come to honor, Innocentius. My whole

ADDRESS. 165

being thrills with a veneration at the sound
of that name. My heart is filled with glad-
ness when I think of the pure joy and reason-
able pride of the country folk in rural Angin-
skoe of the Province of Irkoutsk — the native
home of the Most Reverend Metropolitan
Innocent.

Yet all these multitudes and territorial
distance are but a part of the whole, celebrat-
ing a great event. Look you, the tribes of
Kamchatka with the Yakout race sing of him,
while the Aleut and the Alaskan Indians
gratefully commemorate their teacher on this
day — the one hundredth anniversary of his
birth. While the great Orthodox Missionary
Society in Russia, which to-day upholds our
prosperous Church in Japan and in other
parts of the world, is paying honor to the
sacred memory of its founder, we too bless
this one hundredth birthday of our first
Bishop in America — the same Innocentius,
Metropolitan of Moscow.

This great Missionary, who passed away
from this visible world eighteen years ago,
and rests with his remains in the holy Troitse
Sergiev Monastery, still dwells in the loving

166 THE LIVES OF THE SAINTS.

hearts of the different peoples of his spiritual
charge. I understand and feel the special
privilege which I enjoy to-night, and for which
I most heartily thank thee, Gracious Bishop
and Most Reverend Father in God. Deeply
feeling the love of our Archpastors, I become
bold and venture to look into the unseen,
where I behold the spiritual eyes of our first
hard-working Missionary, with kindly light
beaming upon this gathering and approving
of the feeble words of your son (to the Bishop),
and your brother (to the Clergy), and your
pastor (to the Congregation) — one of the first
born of the young American Orthodox
Church !

John Veniaminov, indeed, was a great man.
As one of the first priests in Alaska, he labored
for fifteen long years in several parts of that
vast region, making his home, principally,
first in Ounalashka and then in Sitkha. In
those pioneer days of Alaska an Aleutian
badairka or small canoe made of the skin of a
walrus w^as the only means he had for his
constant locomotion, and not seldom for his
voyages of a longer course. It often hap-
pened that, in a mean, wet climate, his only

ADDRESS. 167

comfort for whole months would be found in
an earthen dug-out. I will not detain you by
repeating; you w411 soon hear, and also read
for yourselves, of his life, and then you will
know how in the Providence of God the Rev-
erend Father John became to be known by
the name of Innocent, and how he returned
to Alaska — as the first bishop there, and like-
wise our first bishop in America! Brief
accounts of his life are now printed in
English, as well as in Russian and other
languages, and may be had for nothing, com-
paratively.

There are several people in this city who
have personally seen him, and remember well
the wholesome instructions of their gentle
pastor — Bishop Innocent, later the Metro-
politan of Moscow. Besides the elder brethren
and the elder sisters among you, some of the
people mentioned are also fathers in their
community. Our present Bishop and beloved
Father in God was at one time under the
spiritual rule of the Most Reverend Innocen-
tius, and that was during his student life in the
Academy of Moscow, when Innocent was the
Bishop of the Church of God in that Province.

168 THE LIVES OF THE SAINTS.

I have strong reasons for maintaining my
assertion that this Missionary Priest, John
Veniaminov, also landed on our shores here,
and — how I love to dwell on the thought! — he
bestowed God's blessing upon our beautiful
California. It was in the fall of 1838 that
this God-fearing worker left Sitkha in a
sailing vessel — to voyage down the whole
length of the great Pacific, and make his way
around Cape Horn to Europe and St. Peters-
burg. At that time the government of
Alaska, following the wise counsel of Baranov
(another great man), obtained and held land
in California, where it had a flourishing
colony in the part now known as Sonoma
count}'. Baranov was well aware of the worth
of Alaska, but he needed California as a store-
house of grain for the Great North with its
many resources and grand coast. The globe-
circumnavigating vessels, coming from the
north, certainl}^ must have anchored in Cali-
fornia waters, in order to take on supplies and
make a final preparation before setting sail to
round the Cape for Europe. And so it is
possible that our dear Missionary may have
even ofi'ered the Divine Liturgy in the chapel

ADDRESS. 169

at Fort Ross, and also baptized the Indians in
Russian River. I do not attempt to speculate
on the idea that our apostle trod the sands
where now our splendid city of San Francisco
is built. For memory's sake I simply ask: Is
there not a history attached to Russian Hill in
San Francisco?

A most remarkable man was this Russian
priest from Siberia. He was a mechanic, nav-
igator, school-teacher, administrator, and a
preacher of the Gospel. A poor orphaned boy,
too young to earn his own bread, must depend
upon the charity of poor relatives and even
strangers for his very existence. From a little
town in the heart of Siberia he finds his way
into the city of Irkoutsk, where he becomes a
pastor, beloved by his devoted people. Then
he goes, as he thought, to give up himself with
his entire strength and knowledge to the sim-
ple Aleuts, who sat in darkness in the distant
islands of the ocean. It was he, as he after-
wards sat in the councils of the Most Holy
Governing Synod of our Church, who moved
the proposition that the Orthodox Bishop in
America should transfer his residence from
Sitkha to San Francisco.

170 THE LIVES OF THE SAINTS.

God selected the priest, John Veniaminov,
to bear the light of Orthodox Christianity
from the East to the West, from Asia to America !
And nobl}^ did the Great Russian Church
prove herself worthy of the apostolic power of
rightly dividing the Word of Truth by carrying
out the work in all its detail. She faithfully
keeps the apostles' will as expressed in these
words: Let the elders that rule well be counted
tcorthy of double honor, especially they who labor
in the word and teaching ; she elevates her Mis-
sionar}" to a high post. In his new office as an
archpastor, the M. Rev. Innocent created two
more dioceses in Eastern Siberia, besides the
church of Alaska. He was ever sailing over
the ocean, or driving in reindeer and dog
sledges over a country thousands of miles in
extent, everywhere baptizing the natives, for
whom he has introduced the use of letters, and
translated the Gospel into their native tongues.

It has been, and still is, the habit of some
who are unfriendly to the Orthodox Church
to speak of her as a dead church. Such a dar-
ing charge could be uttered for three reasons,
and they are these : Such persons are either
determined upon a certain course of public

ADDRESS. 171

policy, with no respect for the truth, or they
are not inclined to think well of Eastern
Christians, whom it would be inconvenient to
recognize as brethren while enjoying personal
comfort through social connections ; but if it
be not that, it is then because of a light head
and total ignorance of the facts in universal
history. In modern times the Russian Church
has proved, in more instances than one, that
she is alive with the missionary spirit. May
we condemn the Slavonic Orthodox Church in
the Balkan States, and in Austria, simply be-
cause she is struggling for her existence in
spite of the aggressive intrusion on her own
ground of the brethren of the Society of Jesus?
Nor is the influx of American Sectarian
preachers in Arabia and in Palestine, a reason
which could justify any one in sa3ang that the
Church of Christ in those parts is dead ! In
these days we know something of what en-
slavement to the Turk involves. And what,
in common justice, to say nothing of Chris-
tian charity, have we a right to expect from
those groaning under such bondage? Have
we the conscience to ask that they should
make converts, when now for five hundred

172 THE LIVES OF THE SAINTS.

years they have been struggling, as in a bloody
sweat, to keep Christianity alive under Moslem
tyranny? And, in that time, how many
martyrs of every age and condition have
shed a halo around the Oriental Church?
Not less than a hundred martyrs of these
later days are commemorated in the ser-
vices of the Church, and countless are the
unnamed ones, who have suffered for the
faith, in these five hundred years of slavery.
In 1821, Gregory, Patriarch of Constantinople,
was hung at the door of his cathedral, on Easter
Day. Many other prelates and prominent
ecclesiastics were put to death in Adrianople,
Cyprus, the Ionian Islands, in Anatolia and
Mount Athos. And yet, none apostatized from
the faith of Christ. Are not such martyr-
doms the best way of making converts ? It
was thus that, in the first three (and more)
centuries of our era, the Church was founded
in those lands by the apostles and their im-
mediate successors. How can it be said that,
among people who could so die for the faith,
there was no real spiritual life ? Has not the
Greek Church shown by her deeds the stead-
fastness of her faith ?

ADDRESS. l73

But it is not our purpose to lecture on his-
tory. Nor is it that out of mere curiosity we
are here. Let us now look to the duty we have
before us this hour. We are gathered here to
show our gratitude to our benefactor, and also
in a becoming way to honor the memory of
our dear Archpastor, Metropolitan Innocentius.
Remembering Mm who has had the rule over us
and our fathers — the Christians of this Diocese ;
remembering him ivho had spoken unto us the
Word of God, let us now, according to the
Divine commandment, consider his end, so that
we may be able the better to follow the ex-
ample of strong faith, which he gave us
throughout his whole life. Although he was
much weakened in his last days by old age
and sickness, yet the venerable prelate retained
his mind clear up to the last, and truly his
course on earth was appropriately crowned
with a bright Christian end. Tell them, he
said, as he was about to sleep, that no eulogies
be pronounced at my funeral, they only contain
praise. Let them rather preach a sermon, it may
be instructive; and here is the text for it: The
ways of man are ordered by the Lord.

SINCERE RELIGION.

WE live in a peculiar age. No time has
ever dawned upon the earth like the
present era. Startling developments in the
world of truth keep the minds of men, to
some extent, constantly reaching out after it.
More light! greater knowledge! is now the
almost universal cry. Great discoveries in
science have opened many new and hitherto
unknown avenues to the greater physical de-
velopment of the human family ; and at the
same time it may be said to be true, that the
mental development of man has, to some extent,
kept pace. In all this onward movement in the
world of material and mental research, men
turn to the representative of God among men,
and inquire if in the religious world there are
any developments ; and we find that there are
many and great changes in the religious world.
Mark you — many and great changes in the
world of religious opinion, but very little de-
velopment in religious life !

SINCERE RELIGION. 175

Many a searching, although blind, mind has
mistaken religion for some philosophical sys-
tem. Too irreverent and profane handling of
religion often makes of it a science, a pastime
study. Now and again we come by the way
of such who make religion a speculation ; yes,
and a speculation without a question as to its
nature. Do you not know that religion is one
of the qualities of your soul ? An essential
substance, I might say, to be plain, of your
self-recognizing, self-satisfied, living spirit ?
Those who are convinced of this fact are not
indifferent to religion. Indifferentism has
no place in the serious life of one who seeks to
be right-minded.

We hear it frequently remarked that it mat-
ters not what one believes if he does right.
But if one does not believe right, he does not
do the right thing — that is, if his belief is sin-
cere and carried out in practice. If one be-
lieves that which is wrong, and still acts
otherwise from force of circumstance, he is
wrong in heart. A man may believe in polyg-
amy, but the law and common custom may
forbid its practice. He would be in outward
life aright, but in heart would be a virtual

176 THE LIVES OF THE SAINTS.

polygamist. And if circumstances were favor-
able, his life would bear its legitimate fruit.
And this is just as true of every other moral
evil. It is all-important to believe right.
Every false religion which has cursed mankind
has started in a wrong belief. It might not
have affected practical duties for a time, but
the fruit finally developed. Thus belief in
that first lie of Satan's (Gen. iii : 4) has borne
its legitimate fruit in — first, the deification of
the beautiful, and unnatural curiosity; second,
self-love, delusion, and idol-worship; third,
free-thinking, protesting, infidelity, and anar-
chy.

Beloved, when I gave all diligence to write unto
you of the common salvation, it ivas needful for me
to write unto you, and exhort you that ye should
earnestly contend for the faith which ^uas once
delivered unto the saints — (Jude, iii). It is wor-
thy, and more, too, it is a duty, to mention
the fact that the large number of Bible-wor-
shipers, who daily read the Holy Scriptures,
will not see such passages as this. It is strange,
yet it is plain to those who understand the
human soul. What do those people think
of such texts, and also of these : I will build

SINCERE RELIGION. 1?7

my church; and the gates of hell shall not prevail
against it (Matt, xvi : 18). There is one body,
and one Spirit, even as ye are called in one hope
of your calling. One Lord, one faith, one bap-
tism. One God and Father of all (Ephesians, iv :
4-6). And there shall be one fold, and one Shep-
herd (Jolni, X : 16). Therefore, brethren, stand
fast, and hold the traditions which ye have been
taught, whether by word, or our epistle (2 Thessal.
ii: 15).

To read the Bible does not mean to be a
Christian. One ma}^ go to church and also
study the Holy Scriptures, and yet not be
religious. One may be religious, and yet be
laboring under false impression, and also un-
truthful doctrine. If your friend requests you
to do sometliing for him, and you, knowing
wliat he said, would still hesitate, had you not
been positive of his own opinion of the request.
If you are not always positive of a man's idea,
even when you have his words, are you sure
of God's opinion? Are you so elevated that
you can read God's mind?

" Obey and believe in my doctrine," says
Rome. " Be free and strive to create a belief
for yourselves," say the Sects. But the Church

178 THE LIVES OF THE SAINTS.

calls to her own, " Let us love one another,
that we may with one mind confess Father,
Son, and Holy Ghost."

What is the Orthodox Church? This is
the thought, which is repeated more than
once in the closed closet of the heart; the
question silently asked by the inquiring
mind; and, beyond doubt, it is a proof of the
quickening presence of the "Spirit of Truth,
which abideth everywhere," stirring our souls
to action superhuman, and to the contempla-
tion of things which are above our compre-
hension.

Of late, the One Holy Catholic and Apos-
tolic Church is often heard of, and the exis-
tence of an Orthodox Catholic Church has
come before the notice of the reading masses
in Western Europe and America. A grand
revelation ! And a heavenly blessing is
reserved for all religious people who are striv-
ing in these latter times to be right-minded.

In the midst of Romanism and Protes-
tantism, free from the fanaticism of a Pius, or
the indifferentism of a so-called liberalism,
clear of modern Congregationalism — almost
daily crumbling into isms — we can see a glow.

SINCERE RELIGION. 179

in the midst of this chaos, as if of a new spark
created in a combustible mass, which is none
other than the light once revealed to Adam,
then faithfully preserved in the Church of the
old dispensation, and finally intrusted to the
One and only Church of God — the Alpha and
Omega; this spark we now see illuminated to
perfection by the new covenant of God with
man, the pledge of which is no less than the
Eternal Word, the Onlj^-begotten Son of
God Himself — the man Jesus, who is the chief
cornerstone of the Orthodox Catholic Church,
which rests on the foundation of the Apostles,
chosen and put into their places by the
Supreme Architect — the Lord Jesus Christ.
And behold, this is the Holy Orthodox and
Universal (Catholic) Apostolic Church — still
the ark of salvation for mankind. Could this
stronghold, planned by God the Almighty,
be obliterated, because of persecution and
temptation, and because of the many that will-
fully stray away, which of themselves break
into numerous sects, as the body deprived of
life turns to dust? The gates of hell shall

NOT PREVAIL AGAINST IT.

We are all obnoxious to error and mistakes,

180 THE LIVES OF THE SAINTS.

and it is but natural that we should make
due allowance for human weakness and igno-
rance. If God had left us in our higher con-
cerns to our devices, we should be still groping
in the dark like the heathen of old, whom God
left to themselves, in order to show how
utterly unable the natural man is to find and
grasp the supernatural truth. God mercifully
revealed to us His truth, and expects us to
thankfully accept it, neither doubting nor
denying it. Therefore, what in human con-
cerns might be called a liberal concession to
our opponents, would in religion be a foul
treachery, opposite God's truth intrusted to
His Church. It is not liberal, but indifferent,
to regard all sorts of religion as equivalent;
not to care to what religion one belongs, just
as if one was as good or as bad as the other ;
or, to put it more forcibly, that the claim of
one church to teach Christ's truths purely
and completely, to the exclusion of all other
churches, is not true, and is simply humbug.
This is the principle of all worldly people,
and it is a fashion to consider a conscientious
religious church-life a downright nuisance,
though one is still afraid to call it so. The

SINCERE RELIGION. 181

crowd call it liberal not to make any dis-
tinction between the teaching of the different
churches, just as if truth and untruth could
exist one at the side of the other without any
disrespect to God, the Author of truth. It is
want of faith and conviction, or rather want
of taking an interest in religion, that produces
this baleful indifference.

It stands to reason that it is sinful to care
so little for the revealed truth as to place it on
a level with error. You will say, shall we
then condemn our erring brethren? By no
means. Christ forbids us to judge anybody,
for only God knows whether our brother
culpably holds the error, or whether he be-
lieves it to be the truth. But even if he
believes his error to be the truth, error
remains error, and never can become truth.
Therefore, we must always condemn error,
though we may not condemn the person
erring, but must pity him that he takes error
for truth. If you think it is all the same
what a man believes, provided he is convinced
that it is the truth, you are mistaken, for the
heathen of old, the Jews, the Mohammedans,
and the professors of all other religions,

182 THE LIVES OF THE SAINTS.

believe they possess the truth. Why, then,
did God send His only-begotten Son, Jesus
Christ, into the world, if mankind could be
saved without him ? Christ commanded His
apostles and their successors to convert the
world to Christianity, not to that sort of
vague Christianity which we find in the num-
erous seditions which appropriate this name,
but to His one Church, ichich is the foundation
and pillar of the truth, and against which the
gates of hell can never prevail. He who
believes in these words of Christ can never be
indifferent to which Church he belongs, nor
can he be indifferent whether his friends or
acquaintances continue in error. Therefore,
it is his first duty never to countenance
religious indiff'erence.

Those who will study the doctrine of the
Church, not in the errors and weakness of
human superstitions and failings, but in her
own divinely inspired rites and institutions,
will appreciate the matchless purity of our
beloved Church. Let us not be misunder-
stood. We do not assume to ourselves any
prerogative of goodness ; on the contrary, woe
unto us who have so little profited by the

SINCERE RELIGION. 183

perfect holiness of our Mother Church. The
best among us fall grievously short of the
ideal of the Church, which towers high above
us, bearing aloft the standard of the cross.

Truly glorious and divine is the plan of our
Church, but beware of judging her by the
failures and errors of her unworthy children.

In her daily Liturgy our Mother — the
Church — calling the faithful to prayer, teaches
us thus: Let us pray to the Lord for the peace
of the whole world, the good estate of the holy
churches of God, and the union of them all.

For the unity of the Faith, and the communion
of the Holy Spirit making request, let us commend
ourselves and one another and all our life to
Christ the God.

SERMON PREACHED IN THE GREEK-
RUSSIAN CHURCH, ON ORTHODOX
SUNDAY, February 11-23, 1896.

•* Behold, this child is set for the fall and rising: of
many in Israel; and for a sign which shall be spoken
against." {St. L^ike, ii, 34.)

OUR young metropolis of these Pacific
shores in the New World is troubled.
Some one has aroused the spirit of strife. The
minds of thinking people are not at rest. The
thoughts of philosophers are caught in a wind
of putrid air and blown over the country
helter-skelter. The ignorant and vulgar lovers
of sensationalism are fired with the fever that
heated the brain of the citizens of Ancient
Rome when, in the arena, they called : " More
men! more beasts! more blood!" And all
this in the name of religion ; yea, were it in
the name only of religion ; but scandal is
trumped loud and wide in the name not of
that mental disease called religion (as a certain

SERMON. 185

person named it s. few days ago in the Morn-
ing Call), but in the name of the religion of
the followers of Jesus Christ. When we see
the enemy come upon us, we must strengthen
our armaments. We need not fear for our fort,
though the walls get scraped and there be
some that fall over them, as the gates of hell will
not prevail against the Church. When a serpent
has lain its eggs in a fowl's nest, we must cast
them out before the simple chicks are devoured.
When the wolf is on hand, the shepherd pro-
tects all those sheep which he can gather under
his care.

While witnessing these unfortunate scenes
of contention and discord in which the sacred
homes of Christians are assailed, and by which
brother is set up against brother, and neighbor
against neighbor, we are reminded of the words
of Simeon the Just : Behold, this child is set for
the fall and rising of wxmy in Israel ; and for a
sign which shall be spoken against. The pro-
phetic vision of Simeon is one of the many
proofs of the authenticity of the Holy Gospels.
And so is the sacred tradition concerning this
devout man in harmony with history.

Early history tells us that one of the Ptole-

186 THE LIVES OF THE SAINTS.

mies, — namely, Philadelphus — who came in
possession of some of the acquirements of
Alexander the Great, and who would have a
firmer hold upon the different peoples, studied
their different beliefs, and became impressed
with the religion of the Jews. Therefore,
Philadelphus invited seventy learned scribes
in Israel to translate the Holy Scriptures into
the official language of his new empire. Holy
Tradition tells us that Simeon was one of the
seventy ; that he was sorely grieved while
translating the Prophets, because he could not,
in a natural w^ay, understand a passage which
he must literally translate, and which was
written by the Spirit of God, who is the Lord of
both created nature and the laws that sustain
nature ; furthermore, that it was revealed unto
Simeon, by the Holy Ghost, that he should not see
death before he had seen the Lord's Christ. And
when, at the extreme end of a long earthly
life, he comes into the temple and sees the child
Jesus, he takes him up in his arms and utters
that sublime farewell of a grateful soul for the
merciful Providence of God : Lord, now lettest
thou Thy servant depart in peace, according to Thy
Word.

SERMON. 187

Yes, the propliecy of this just and devout
man has been fulfilled. For Jesus has been set
up for a sign which shall be spoken against. Do
we not see it ourselves, and in a most conspic-
uous and public manner in this city of San
Francisco?

Jesus on the cross, planted again high up on
Calvary, that all may see him ! Behold, the
man ! The soldiers who would not tear the
cloak of our Saviour, but cast lots for it, are
worthy of pity when compared with these dis-
senters who would rend asunder the Church ;
yea, the very body of Jesus Christ. Have
these destroyers of Faith a mission to fulfill in
this world ? What is their object in destroy-
ing the hope of Christians ? Do these boast-
ful humanitarians tell of love? Do they know
what is love ? Can they give an example oi
perfect love? What kind of a hereafter do
they picture? In what consists their spiri-
tuality ? Are they not pantheists, with the ex-
ception of their masks? What! they deify
human kindness ? Do they confound the
natural instinct of kindness (that we see, even
in the lower animals,) with love? Christians,
do not be discouraged by these jests, but par-

188 THE LIVES or THE SAINTS.

take of that Divine Love, that complete, per-
fect love, that eternal, that burning love of
Jesus, and pray for your enemies !

Do not think it strange when an Antichrist
comes before the great mass of daily newspaper
readers and endeavors to undermine their
faith in a divine religion. We ought to expect
such trials. We must remember that such
people are not fundamentally acquainted with
the complex make-up of themselves. It may
take longer time, if it is necessary, to pick up
the separate stones that have been scattered
than it did to break down the wall. To deny
the Divinity of Jesus Christ and the Gospels,
together with the time and character of their
authorship, etc., does not prove that a man is
learned, not only in theolog}^ but even in pro-
fane history. It is useless, and for the major-
ity of mankind it is dangerous, to listen to one
talking on the subject of faith, when that one
does not himself believe in his own personal
spirit, which spirit should be subject to the
will of a higher and likewise personal spirit.
Faith is not controlled by the worldly. It is an
implanted function of the soul, which must be
developed, and when faith rightly and freely

SERMON. 189

grows in its spiritual sphere, it is a powerful
agent for good to the soul; hence the miracles
in the Christian Church.

Again, in our day, Jesus Christ is set for a sign
which shall be spoken against Are we, beloved
brethren and sisters, prepared to share these
calumniations and suffer with our Lord ? Are
we of those ivho ivill rise again in Israel? Which
are those who belong to the company that is
to fall ? If we be not of those who are already
lying in the bottom of the abyss, and who
have never risen, can we flatter ourselves that
we are not of those who will, or of those who
may, fall? The Word of God, in this instance,
does not mention those who have been lying in
the depth of condemnation, but those who will
fall and those who will rise when they step on
the stand, face to face, before Jesus Christ ?

Beware of self-delusion! Beware of the de-
ceptions of the enemy ! Do not think that a
man is a real scholar of the Bible because he
can quote by memory ever so many passages.
Did not the first one who fell from the most
elevated condition into the lowest hell, did not
Satan know the Word of God ? Yea, before it
was written into a book by human hand.

190 THE LIVES OF THE SAINTS.

Look and see how the Devil quotes from the
Bible when he tempted the Lord in the wilder-
ness, and said : He shall give His angels charge
over thee, to keep thee in all thy ways. They
shall hear thee up m their hands, lest thou dash
thy foot against a stone. The Devil withheld
the words that follow immediately after these,
which read : Thou shalt tread upon the lion and
adder ; the young lion and the dragon shalt thou
trample under foot.

Now, in these days of comfort, and luxury,
and civilization, an affliction is come upon
you, 0 Christians ! Now, in these days, when
many voluntarily and involuntarily worship
the golden calf, you are tempted, 0 Christians !
Now, in these days of enlightenment, when
reason is fixed up above all else as a god, set
apart from the moving faith of the individual
soul, and devoid of the longings of a heart,
you are made to feel the abnormal condition
of the world you live in, and also to carry a
heavier cross for the sake of your weaker
brethren, 0 Christians ! Now, in this age of
doubt, conflicting claims, and diverse opinions,
the eyes of all sincere seekers of the truth are
looking toward us who are of the Orthodox

SERMON. 191

religion. Let us attend. Let us stand well,
and be true to our great trust ! Let us feel our
great responsibility, that we may live up to
the holy principles of the Orthodox Church of
Christ. Let us avail ourselves of this special
privilege. Let us profit by the opportunities
that this special season affords. I mean this
time of fast, — i. e. Lent. This is our day of
salvation. This is the time for Christian work
and prayer. Let us examine ourselves in con-
fession and enrich our experience. Let us
renew ourselves in repentance, sanctify our-
selves in constant prayer, in order to become
worthy of the closest union with our Saviour in
partaking of His holy body and precious
blood, and thereby live in communion with
God. And then, coming into harmony with
the all-just, all-wise, all-good Spirit of God,
which abides in His Church, no afiliction, no
persecution, will remove us from the Rock of
Salvation, and with a clearer comprehension
we will sing with the Church of God :
The Heifer and Protector has been unto my sal-
vation ; this is my God, and Him will I praise ;
the God of my father, and Him ivill I exalt ; for
he hath been wonderfully glorified. Amen,

SERMON FOR THE FIFTH SUNDAY
AFTER TRINITY.

{St. Matthew, viii : 28 ; ix : 2.)

TO-DAY'S Gospel is a short one, but it
contains much instruction for us. The
examples and lessons which are to be had
from these few words are sufficient to supply
those of us who will live the longest with
enough thought to last us all our lives. For
the present, it is our purpose to point out the
most important, that which is for our spiritual
good. Here we have offered to us pearls; and
it is our duty to invest them in such a manner
as to gain a large profit. Our Lord Jesus
Christ tells us not to cast our pearls before the
swine, else loe ourselves bear the consequences of our
foolishness. Devils are for the swine ; rather,
the swine are for the devils. But pearls are for
Christians. So then, what are these precious
pearls we have here offered to us? They
are the Word of God, faith and repentance,

SERMON. 193

hope and prayer, love and good works. We
must not only behave well, but we must also
do good works and love disinterestedly. We
must not merely hope, but hope firmly and con-
tinue in prayer. We must not have some faith,
but we must have a luhole faith, and we must
fully believe.

I have heard people say that there are no
demons or devils. Some of them say that
their existence is an abstraction ; while others
say devils are the wicked people we have
about us in the world. We cannot say that
such people are unbelievers, for some of them
have some faith; but it pleases their whim and
satisfies their conscience to formulate "their
own creed," which suits them, just as his warm
bed-cover does the drowsy schoolboy on a win-
try morning. Yet there are a few such people
who do not believe that there are any personal
spirits. But we cannot stop now to discuss
the abnormal condition of those opinions, upon
which they think they have a foundation for
knowledge, and which, at the same time, ex-
clude the possibility of localizing an individ-
uality. In returning to the subject of our
remarks, we affirm that, of his own will, the

194 THE LIVES OF THE SAINTS.

Devil surely will not reveal himself to people
who do not believe ; for, should he do so, they
might believe, and that would be against his
own sly, diabolical policy, as he would have
all in the dark, so terrible is his enmity against
the Eternal Source of Light and Treasure of
Goodness — God Almighty.

Now, for the benefit of those of whom it is
said that they have some faith (which, by the
way, is a logical absurdity) : You have the
ability of your spiritual faculties; you have
the means of grace for your support ; you must
have a whole faith ; you have room for it, if
faith, but only as a mustard-seed, will move a moun-
tain ! Rouse yourselves ! The world which
you worship only flatters you. The heaviness
of your flesh should not keep you back from
our Saviour — the God of spirits and of all
flesh. If you continue to drowse, you will
imperceptibly fall under the influence of the
evil spirits, who are anxious for the company
even of swine. Be careful that you become
not possessed by a devil.

Yes, the two men of the Gadarenes were
possessed with devils. They were not com-
mon maniacs, nor persons with a disordered

SERMON. 195

function in the cerebral region ; for they knew,
while the inhabitants of that country did not
know, that Jesus Christ was the Son of God.
The devils knew that a time was coming when
their freedom, which they abused and made
such evil use of, would be checked. The devils
would not give up the darlings which so read-
ily gratified their passions. It was torment for
them when the merciful Lord liberated poor
mankind. The two unfortunate ones, that
w^ere possessed by demons were exceeding fierce^
so that no man could pass by that way. If the
evil spirits torment those whom they possess
in such a horrible manner, then what must
be the suffering of sinners in hell, where they
are bound in company of the devils for all
eternity ?

Thus it is that some who are supposed to be
Christians, and who deceive themselves by
thinking that they are believers, while spiri-
tually drowsing console themselves with substi-
tute beliefs, such as superstitious guessings
of fortune, communication with the dead, or
so-called spiritualistic seances; and there is yet
a finer cult, which satisfies the whim iof the
esthetically inclined; it has an abstract philos-

196 THE LIVES OF THE SAINTS.

ophy, and for this reason it is difficult to
name it; but nowadaj^s it is often wrongly
called theosophy. And, again, we see that there
are such people, who have no faith whatever,
notwithstanding the great number of miracles
performed in the Church of Christ, during
nearl}^ nineteen centuries. Between Heaven,
the habitation of saints, and Hades, or the
lower regions, the habitation of the unbeliev-
ing sinners, who during their life have trodden
underfoot the blood of the Son of God, and have
done despite unto the Spirit of Grace (Heb. x :
26-30), and died in their sins unrepented, there
is fixed even now an impassable gulf ; the
prayers of the Church, and Christ's unbloody
sacrifice of the Altar itself are of no avail for
them.

The land of the Gadarenes was a place fav-
ored by the legion of darkness. The people
disobeyed the law of Moses, if not by using as
food the flesh of swine, then by keeping swine
for commerce. These people were ungrateful,
malicious, and mercenary. When the Lord
Jesus Christ delivered the two possessed with
devils, and the people lost their herd of many
swine, they did not think of the sin of break-

SERMON. 197

ing the law, nor did they even wonder at the
pity shown by the great Miracle- Worker, but they
came out, in a matter of fact way, and besought
Jesus that he would depart from their borders.

My dear brethren and sisters, let us look to
ourselves, that for the appetites of the flesh,
the pleasures of frivolous society and false
philosophy, and that for gain and business, we
lose not Jesus, our Saviour, and fall a prey to
the adversary of our eternal salvation. Amen.

SERMON ON THE TWENTIETH SUNDAY
AFTER TRINITY.

m. Luke, vii : 2-17.)

IN the three years and several months that
Jesus Christ went from town to town,
from the hamlets in the hills of Judea to the
city of Jerusalem, not having a place to rest his
iveary head, but resting at whatever place
offered by the chance of circumstance, without
inconveniencing any of His followers or
neighbors (do we not find Him asleep in a
fisherman's boat?), or feeding on what is
offered Him by the love of His disciples or
the good women who followed Him in much
significant silence and humilitj , Siud preachiyig
the commandment of love, the Word of God, the
Kingdom of Heaven, doing good to all sorts of
people that He came in contact with, and
helping in one way or another the vast multi-
tude that was so sorely in need of help — and
at that, in want of the Only Helper who was

SERMON. 199

able to assist them once and forever in their
several strange conditions, and One whom it
seems many waited for, — He, on one occasion,
had just come into the town of Capernaum,
when a Roman military officer, whose confi-
dential servant was dying, sent a delegation
of the elders of the Jews, beseeching Jesus that He
ivould come and heal his servant. Seeing the
great faith in this Gentile, He would prove it
to the stiff-necked Jews, for their instruction,
because they could not perceive it in its luster
of natural simplicity; and so Jesus dismissed
them ; and they that were sent, returning to the
house, found the servant whole that had been sick.
The Redeemer does not stop here ; He stays
not to enjoy the praise of the inhabitants of
Capernaum. St. Luke tells us, that on the very
next day after. He went into a city called Nain.
The same evangelist tells us that many of His
disciples went with Him, and much people.

As a weary traveler He goes along the
dusty road, seeking another opportunity,
going into another city to glorify His
Heavenly Father, to benefit His fellow-men,
fulfilling His mission of redeeming the world
from sin, death, and the Devil.

200 THE LIVES OF THE SAINTS.

Now, luhen He came nigh to the gate of the city,
behold, there was a dead man carried out, the only
son of his mother, and she ivas a widow: and
much people of the city ivere ivith her. And
when the Lord saw lier. He had compassion on
her, and said unto her. Weep not! How for-
tunate for the poor widow that Jesus Christ
came nigh to the gate of the city at the very
moment when they carried out her dead and
only boy ! Yes, Jesus Christ is ever ready to
be there at the very moment; there, where
His consolation is needed ; He is always there,
where His help is wanted. How many of us
are in need of such comforting words ! Some
among us mourn the loss of dear ones.
There are such ones even whose hearts seem
to be shriveled to naught from suffering;
and it may follow, that they will mourn other
losses ere long. But the loving Jesus says.
Weep not! The power exercised on earth by
the God-man was delivered — not stintedly, but
gifted freely and wholly — to His Church ; and
over the expanse of ages this same voice bears
the sweet words of comfort to us Christians:
Weep not, for I am the Way and tlie Life;
and to convince the coarse Jewish multitude,

SERMON. 201

which it seems could never satisfy its sinful
hunger for outward signs or miracles appeal-
ing to the eyes of flesh, and having compas-
sion on them as well as on the widow, whose
only son was dead, Jesus came and touched the
bier: and they that hare the dead stood still.
And he said. Young man, I say unto thee,
arise! And by His touch and command
the living soul reanimated that form of dead
matter, and again housed in its narrow
sphere, and I might say, as a holy man had
said before, its prison. And he that ivas dead
sat up, and began to speak. And He delivered
him to his mother. There was something
in the serene countenance of this Teacher,
who walked with the common people as
freely as He could sit with the chief scribes
of Judea, a something in the simple country-
habited, long-haired Nazarene, who spake
great things through one of His glances, so
majestic in their silence, that compelled them
who bare the dead to stand still. But when
the corpse became a living man, there came a
fear on all ; and they glorified God, saying, thai
a great prophet is risen up among us ; and, that
God hath visited His people.

202 THE LIVES OF THE SAINTS.

Who should glorify God more than we?
Was not a great prophet risen, had not Christ
himself come, that we should be Christian ?
Hath not God visited His people that He
should abide in us ? For now He verily lives
in His Church as He once walked with Adam
and Eve in Paradise. Yes, beloved Christians,
we should be deeply grateful to God for all
His works, whether we comprehend them or
not, and humble ourselves before the great-
ness of His glory, and with low and meek
hearts pray Him to enlighten our understand-
ing: Blessed art Thou, 0 Lord: 0 teach me
Thy justifications.

When we attentively listen to what is read
or sung in the church, then we are the more
readily prepared to praise the Lord in a right
sense, as the Spirit of God breathes in all the
expressions of Christ's Church. Let us illus-
trate an instance, by recalling to your memory
the words you heard here a few weeks ago, at
the exaltation of the cross. Let us attend !
" This day, the Master of Creatures, and
'' Lord of Glory is nailed to a cross and pierced
" in the side ; He, who is the sweetness of the
" Church, tastes gall and vinegar; He, who

SERMON. 203

" adorns the firmament with clouds, is crowned
" with a wreath of thorns ; He, who created
" man, is smitten by a perishable hand ; He
" is spit upon ; He is buffeted ; and he suffers
" all for the sake of me who am condemned,
" my Redeemer and God, that He may save
" the world from seduction, as he is the Merci-
" ful One." Cannot such words of the church-
service fill a Christian with a sorrow that is
unto salvation, with gratitude for the great good-
ness and wonderful condescension of the Most
High, and also with joy for now being able, in
a measure, to understand the Supreme Being?

Anything rather than believe in miracles —
at the close of the nineteenth century; I, and
3^ou yourselves, have heard this saying of the
world. The world sees no miracles — it repels,
not only the very enthusiasm, but it sometimes
is a stumbling-block, even before serene, spir-
itual reflection — which might work them.
" Give a positive sign," the world says, " and
I, in spite of new theories, will believe." The
answer to such a request was spoken long ago
by the Saviour himself : A faithless and perverse
generation askethfor a sign, and no sign shall be
given it.

204 THE LIVES OF THE SAINTS.

Where there is no possibility of a miracle of
the mind, or of the heart, there is no possibility
of a miracle to satisfy the wavering vision of
flesh.

Unbelievers often think, or they seem to
be anxious to have others think, that they
have gained an important point when they
wrongly take upon themselves a self-imposed
duty of tormenting Christians with such ques-
tions as this one : " Why do we not see mir-
acles now?" But if you explain why, which
the Christian, with God's help, may do, the
unbeliever's reason will not be able to grasp
the subject in its entity, and his stone heart
will not be moved, as the stiff necks of the
Jews did not bend, when, instead of the dis-
tinct commands of that imperious, awful voice
on the quaking, fiery Mount Sinai, the very
Love of God itself came to them, gently knock-
ing at the doors of their hearts — in the person
of the crucified Messiah.

For the true Christian, there is no necessity
for an answer to this question ; he observes,
almost daily, the supernatural phenomena
w^orking independently and apart from the
machinery of the periodical course of natural

SERMON. 205

events, and glorifies the God that doeth wonders.
The good Christian can be likened unto a
candle whose flame burns steadily; but he
knows that no one is perfect but God, that he is
dependent upon God's grace for steadfastness in
the faith, and he does not despair if his flame
of light should now and then flutter in the
wind of trials and temptations, but he prays
to God the more fervently, yea, until, under the
heat of battle, the very material of the candle
is no more, and his whole existence is ofi"ered
up to God as a holocaust. Furthermore, the
orthodox Christian is conscious of the fact
that sometimes we do not see miracles, or
we see or hear of them rarely, either because
they are invisible to us, as unworthy of trust, or
because they are not even accomplished, on
account of the doubts we sometimes allow to
enter our minds. How can the Word preached
to us work miracles in us, when our heart, like
a field wild with tares, is thickly sown with
idle words, and overgrown by carnal desires
and unlawful thoughts? How can the sacra-
ments work miracles in us, if we approach them
but out of absolute necessity, without a careful
previous purification, without an ardent aspi-

206 THE LIVES OF THE SAINTS.

ration to be united to God? The Apostle
Paul, convicting the Corinthians of an unwor-
thy communion of the Body and Blood of
Christ, concludes : For this cause many are
weak and sickly among you, and many sleep;
that, is, many are struck with sudden
death for insulting holy things. I think
that unto some of us it is already a mir-
acle of divine mercy if on such occasions
we are not visited with similar punishments.

It is not so surprising that the infidel wijl
not perceive the power of God's grace in His
Church, as it is, when he will not see the hand
of the Creator in all the natural, outward
beauty of the universe. Yet the Church, as
the Bride of Christ, is unchangeable — as her
Lord. The Church shall continue unto the
end of time — as liveth her Eternal Head.

He that helieveth on me, the loorks that 1 do
shall he do also; and greater luorks than these shall
he do ; said Jesus Christ. And in truth, the
deeds of an Elias, a Moses, the works of a
Peter, a Paul, and the wonders of a Pantelei-
mon, a Nicholas, are not a strange thing in the
Holy Orthodox Church. The like is repeated
again and again in the Church, whether you

SERMON. 207

see it or not. You must remember that the
Kingdom of God cometh not with observation.
Some generations after our day the Church on
earth may read the records of and treasure
the memory of holy lives and mighty deeds
accomplished in our day, if not here, then
somewhere else, and of which most of us
have not the slightest knowledge {?). True
miracle-workers do not like to make a show
of the miracles. For Jesus Christ Himself,
the chief and most perfect type of miracle-
workers, who came upon earth that men
should know through Him the saving, miracle-
working power of God, who, working openly
for the sake of divine glory, had no need to
guard Himself against the temptations of
human glory, possessing against this tempta-
tion divine power and glory, and yet seem-
ingly He not so much revealed as hid His
miracle-working power.

Now, to return to the words of to-day's
Gospel. When we are obliged to bury our
loved ones, let us be comforted ; loee^p not, says
Jesus, for they are not lost to us, for— if they
died in communion with the Church— they
are still in the fold of Christ. Shall we be

208 THE LIVES OF THE SAINTS.

selfish and tempt the already boundless
mercy of God, which many of us cannot
understand, and desire to have all things just
to suit ourselves, instead of bowing in submis-
sion to the all-wise providence of God ? Is it
not even now a miracle of divine charity that,
being in communion with Christ's Church,
and partaking of the same unbloody sacrifice
of the body and blood of the Son of God, to
which the departed souls look forward, some
with anxiety and some with joy, as to an
offering on their behalf, an offering most
acceptable to the Heavenly Father, that we
are in communion with them ? And likewise
that we shall see again "our fathers and
brethren; also the orthodox that lie here and
everywhere, who have gone to their rest
before us ? " For all Thy great mercies and
unspeakable love we give thanks to Thee, our
God— The Father, the Son, and the Holy
Ghost, to whom be all glory, honor, and
worship unto the ages of ages. Amen.

HOW THE CHURCH CARES FOR HER
SHEEP AND LAMBS.

•* I will pour my spirit upon thy seed, and my blessing
upon thine offspring ; and they shall spring up as among
the grass, as willows by the water-courses. One shall
say, I am the Lord's, and another shall subscribe with
his hand unto the Lord." {Isaiah, xliv : 3, 4, 5.)

WE often hear the Church spoken of as
our Mother. I will now explain to
you in what way and for what reason the
Church truly is our Mother. All of us Chris-
tians have two births : one is according to the
flesh, of nature ; the other is spiritual, when a
person receives the Grace of God, and through
baptism becomes a member of the Church.
Therefore, the Church, by right of spiritual
birth, becomes our Mother ; then, again, she is
entitled to that right by the religious instruc-
tions which she offers to us ; she also enjoys
the full right of motherhood, by virtue of the
care she has for us, and of the Providence
with which she is gifted for our salvation.
Can a luoman forget her sucking child, that she

210 THE LIVES OF THE SAINTS.

should not have comjoassion on the son of her
womb? Yea, they may forget, yet will I not for-
get thee. Behold, 1 have graven thee upon the
palms of my hands ; thy walls are continually
before me. (Isaiah, xlix, 15, 16.) With these
words, the Prophet of old comforted the peo-
ple, who bitterly coraplained of their con-
dition, as they needed the Grace of God, and
waited the Saviour, who was to give it to
them. And now, thanks to that love of God,
which we cannot describe with our human
tongues, we live in the good age of opportun-
ities; the Grace of God has touched u^; yea, the
Son of God lualks ui the midst of men.

Yet the Grace of God is not like the air,
which is poured out alike for all nature and
all mankind ; the merits of the suffering
and death of Jesus Christ on the cross are not
appropriated to men against their will. The
virtue of our Lord's glorification does not sanc-
tify every one of us alike ; His Apostle says :
There is one glory of the sun, and another glory
of the moon, and another glory o^ the stars: for
one star differeth from another star in glory. So
also is the resurrection of the dead. (1 Cor. xv :
41-42.)

HOW THE CHURCH CARES. 211

Jesus, who gave Himself as a price for to
redeem man from the Devil, from the sufifer-
ings of sins, from spiritual and therefore eter-
nal death, He, our Saviour, demands, that
we be faithful followers of His word, in order
to retain the new life while we yet walk in the
dangerous path of this material world, while
we yet may fall a prey to the changes of time.
Jesus Christ, our Lord and God, will, at the last
terrible Judgment Day, exact of us who call
ourselves Christians an account as to how
we have fulfilled His commandments. / will
build my Church, He said ; and we who have
the privilege of being members of His organ-
ization, must be obedient and keep within the
bounds, for He has fixed a limit, as well as He
has beautifully reared the whole of parts. He,
the anxious shepherd of His flock, has also
said : If thy brother neglect to hear the Church,
let him be to thee as an heathen man and a publi-
can. (Matt, xviii : 17.) Likewise, the faith-
ful servant of Jesus Christ, St. Paul, who
jealously guarded the purity and wholesome-
ness of the Church, has said : For there are
unruly ones, vain talkers and deceivers, lohose
mouths must be stopped ; who subvert whole houses,

212 THE LIVES OF THE SAINTS.

teaching things which they ought not, for filthy
lucre's sake. (Tit. i : 10, 11.)

Now, I think, the object of to-day's lesson
can be explained more clearly for you ; i. e.
that the Church is our Mother, and that we
ought, with stronger faith, give up ourselves
to her care, earnestly studying her services
and law, and the measures of discipline by
which she seeks to benefit all of us in this
earthly life, as well as to prepare us for our
everlasting home. Time and again you have
been told from this holy altar how the Holy
Church, our Mother, besides giving spiritual
birth to her children, and confirming them in
moral strength by the Holy Ghost, then feed-
ing them with the body and blood of the
Lamb of God ; how, besides this, she guides
them in all those things which are neces-
sary in every-day home-life, and likewise
for the prosperity of sober and honorable
citizens.

The true Christian asks the Church to extend
her blessings over his fields, his cattle, his
vineyard, his fishing-boat, and over the mate-
rial and place where he intends to build a
home or a house of business, that he may be

HOW THE CHURCH CARES. 213

reminded that Christian laws are to rule the
establishment where a Christian earns his
living; likewise his sleeping and cooking
apartments. Parents ask the Church to invoke
God's blessing over the heads of their young
children who are just commencing their
school-days ; and public thanks are offered up
when young people have successfull}^ gradu-
ated. When the inhabitants of a province or
state celebrate the anniversary of some noble
patriot, or when, in general, Christians com-
memorate the virtues of a holy man, a hero of
the Cross, their holiday (feasting and innocent
merry-making) is crowned with the prayer and
blessing of the Church of which the saint
himself is still an active member ! The sick
are brought before the altar where the Church
of Jesus Christ assembles ; prayers are asked
for those who are making voyages by sea or
land, and the poor are remembered. Com-
mending ourselves, and one another, the beat-
ings of many hearts are heard in the one voice
of our Mother, the Church, when she offers
her prayers, together with the saints, for the
weak members of the body who are given to
sinful passions, and for those who, by their

214 THE LIVES OF THE SAINTS.

sacrilegious stubbornness, have fallen from the
Grace of God ! Yes, the Church is the only
school where man may learn how to grow to
the full measure of true manhood, unto the
measure of the groioih of Christ. Should we not
then give more attention to the little children
in our congregation? Ah, yes! This is an
obligation required of all Christians. The
Church is particularly anxious concerning the
welfare of children. The responsibility of
parents for their children is very great. They
are, in fact, the earthly guardians in custody
of the children of Almighty God, their Heav-
enly Father. Teach the little ones. Yet
before their minds are capable of retaining
impressions — speak to their hearts, mould
them to the form of the beautiful and holy.
Make over them the sign of the life-giving
Cross. Teach them to distinguish from other
pictures a painting of our good Lord, or His
Holy Mother, and some Biblical sketch. At
first, the child may not know, but it can easily
be made to feel that God always sees it, when
it is naughty, etc. While He was on earth,
working out for us our salvation, the Son of
God said : Suffer the little children to come unto

HOW THE CHURCH CARES. 215

me, for of such is the Kingdom of God, (Luke,
xviii : 16.) Take heed that ye despise not one of
these little ones; for I say unto you that in heaven
their angels do aliuays behold the face of My
Father luhich is in Heaven. The teaching of
the Gospel plainly tells us that the children of
the Select have their angels in heaven, which
— as their representatives — can rejoice on their
account, as well as they can become offended
for any wrong done to them. When it becomes
possible for you to teach your little children to
pray together with the angels, then you will
experience a better change in the moral and
spiritual, condition of your family.

Ah, yes ! Parents are ever anxious over
their children ! They 'give much of their
strength, of their time, and of their money in
order to make of their children mechanics,
merchants, laborers, artists. Some — but not
many — add to this their patriotic zeal, so as
to give to their country good citizens. This
is necessary, and very good. But do we not
also see around us great abuse in the education
and bringing up of children ? We now and
then see children, dressed in fine and soft
clothing, who do not know how to greet a

216 THE LIVES OF THE SAINTS.

friend, or who have no consideration whatever
for an old person.

Yes, luxury has harmed many a son and
cursed the life of many a daughter. If you
are Christians, then give your children, above
all, a Christian education. Many books and
papers are now printed which sell for little
money. Do not allow them to select their
own reading. The food for their minds must
be given with great discrimination, else they
develop passions, false characters, and, with
their poisoned minds, create disturbances in
society. Does it not make you feel happy
when any one praises you, or your children,
and exclaims, " What a clever person ! What
a beautiful person!" This happiness is not
enough for the Church. She strives to give
us a higher name ; she strives to instruct her
children so, that when each one of them is
looked upon, one who cannot read will be able
to read in their faces and actions their holy
name : A man of God, a nohle Christian woman!
And those which do not shine with the light
of God's life within them are not Christians at
heart.

" Ah ! I do not think/' says St. John

HOW THE CHURCH CARES. 217

Chrysostom, "that there are many among the
priests which will be saved. I think, rather,
there are many more among them which will
be condemned ! " Therefore, the holy Church,
which is also anxious for her ministers,'
requires the aid of parents in giving their
children a wholesome Christian education.
Especially the sponsors— i. e. the godfather
and godmother— are responsible for the moral
and religious welfare of their children accord-
ing to the Spirit. Living together in the
Church of God, with all the opportunities
before us to-day, let us hope that the words of
the holy prophet will be fulfilled for us also :
1 will pour my spirit upon thy seed, and my
blessing upon thine offspring ; and they shall
spring up as among the grass, as luillows by the
water-courses. One shall say, 1 am the Lord's,
and another shall subscribe ivith his hand unto
the Lord. Amen.

f^,

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