Syria, 314-673, History Folder, Byzantine Province of Syria.kmz

Syria, 314-673, History Folder, Byzantine Province of Syria

Syria, 300, 4th C Folder,Orthodox&Arians, J Chrystom&mentors, Hymn writer, tortured boy lives t80, prayer burns, Ismaelite Saint
Syria, 300, 4th C Folder,Orthodox Eustathius oAntioch, Arian Eusebius oNicomedia, Marican oCyrrhus divine light, J Barsanuphius oDamascus tEgypt, Ephrem tHymn writer, prophet Artemius oAntioch, Orthodox Esubius oSamosata, Flavian&Melitius rChrystm, C oAntioch, Theodosius oAntioch waves calmed, Titus of Bostra, J Chrysostom, Theodore oAntioch tortured a15 for moving relics lived t80, Marcellus BoApamea, prayer burned temple, Ismaelite St Agabbas

Syria, 314-637, Byzantine Province (Antioch and Apamea)
Syria - Byzantine Province (Antioch and Apamea), 314-637;

Syria, 320-337, Syrian Saint, Eustathius of Antioch, Orthodox
Syria, 320-337, Syrian Saint, Eustathius of Antioch, Orthodox; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24;

Syria, 320-341, Eusebius of Nicomedia, Arian
Syria, 320-341, Eusebius of Nicomedia, Arian; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated on February 24;

Syria, 320-388, St Marcian of Cyrrhus, Syria, Divine Light for reading
Syria, 320-388, St Marcian of Cyrrhus, Syria, Divine Light for reading Cyrrhus; St Marcian of Cyrrhus, Commemorated on November 2 ; Marcian of Cyrrhus lived during the fourth century. He went into the desert, where he lived for many years in solitude, unceasing prayer, and strict fasting. He built a small cell, and settled in it. saint never lit candles for reading at night when he fulfilled his Rule of prayer, for the cell was filled with a divine light. several years the monk accepted two disciples, settling them beside him, but he continued to live as a hermit. Patriarch Flavian of Antioch (February 18) and other bishops entreated the monk to abandon his strict solitude for the benefit of Christians, but he would not agree. while not quitting his cell, he taught those coming to him for instruction and he turned many away from heresy and led them to the Orthodox Faith. Before his end, Saint Marcian instructed his disciple Eusebius to bury him secretly far from his cell, in order to shun posthumous glory and avoid contention among those wanting his relics for nearby churches. Saint Marcian died in the year 388.

Syria, 320-390, John-Barsanuphius, Bishop oDamascus, Syria , withdrew t Nitria&Thebaid, Egypt
Syria, 320-390, John-Barsanuphius, Bishop oDamascus, Syria (Barada River foothills, Way of the Sea 17, Kings Highway 17), fPalestine, baptized at 18, became Monk, c Archbishop of Damascus, withdrew tAlexandria, Nitria, Theodore oNitria, withdrew (Thebaid); Damascus (Barada River foothills); Venerable John-Barsanuphius the Bishop of Damascus, Commemorated on February 28; John, called Barsanuphius, was a native of Palestine. was baptized when he was eighteen years old, and later became a monk. of his ascetic life, Saint John was consecrated Archbishop of Damascus. of his love for the solitary life, Saint John gave up his position as hierarch and secretly withdrew to Alexandria, calling himself Barsanuphius. he went into the Nitrian desert, arrived at a monastery, and begged the igumen to accept him into the monastery to serve the Elders. conscientiously fulfilled this obedience by day, and spent his nights in prayer. of Nitria saw the monk, and knew that he was a bishop. Saint John concealed himself again and withdrew into Egypt, where he lived in asceticism until the end of his days.

Syria, 323-337, Eustathius, Archbishop oAntioch, First EC president, Estemed by Basil, Chrysostom, Athanasius, falsely condemned
Syria, 323-337, Eustathius, Archbishop oAntioch, Syria (Orontes River 7), fSide in324, Bishop oBoreoa (Aleppo) 320, people loved him, sent him to first EC 325 (as a one year old?), learned theologian, broad knowledge secular sciences, Bishop oAntioch 325, Arianism spreading in the East, Eustathius presided over First EC 325 at Nicea, Nicene Creed, the Orthodox confession oFaith, Arius refused renounce errors, excommunicated with others, some bishops signed to avoid ex, after council his enemies convened local Antioch council bribed woman to accuse him of fathering her child, deposed, only one witness, two required, without trial, exile iThrace, lie soon unmasked, woman sick repented tMany people, Constantine;s arian son took over in 337, Eustathius struggled in exile, died 337, 2nd EC 381 confirmed Nicene Creed, vigorously defended by E, 482 E's relics transfered from Philippi to Antioch, E estemed by: Basil, Chrysostom, Athanasius, Epiphanius oCyprus, Anastasius oSinai, and other bishops in struggle fOrthodoxy ; Antioch (Orontes River 7); St Eustathius the Archbishop of Antioch, Commemorated on February 21; Eustathius, Archbishop of Antioch (323-331) born in Side, Pamphylia in 324. was Bishop of Beroea (modern Aleppo), enjoyed the love and esteem of the people, at the request of his flock he was elevated by the Fathers of the First Ecumenical Council (325) to the See of Antioch. Eustathius was a learned theologian, was also distinguished by his broad knowledge in secular sciences. the heresy of Arius began to spread in the East (Arianism denied the consubstantiality of the Son of God with the Father), Eustathius struggled zealously for the purity of the Orthodox Faith through his words and his writings. First Ecumenical Council was convened in the year 325 by the holy God-crowned Emperor Constantine the Great (306-337). first to preside over this Council was Saint Eustathius. Council condemned the heretical teachings of Arius and incorporated the Orthodox confession into the Symbol of Faith (the Nicene Creed). the mad Arius, as Saint Eustathius called him, refused to renounce his errors. and those who shared his opinion were excommunicated from the Church by the Council. the bishops who signed the Nicene Symbol of Faith were some who sympathized with the heresy of Arius, but signed the Acts of the Council through fear of excommunication. the Council, his enemies plotted against Saint Eustathius. great cunning they gained his consent to convene a local Council at Antioch. bribed a certain profligate woman, they persuaded her to appear at the Council with an infant at her breast, and falsely declare that Saint Eustathius was the father of the infant. Arians declared Saint Eustathius deposed, violating the Apostolic Rule that accusations against the clergy must be substantiated by two witnesses. a trial he was sent off into exile in Thrace. the lie was soon unmasked: the woman repented after falling grievously ill. She summoned the clergy, and in the presence of many people, she confessed her sin. Constantine the Great died around this time, his son Constantius (337-361), who shared the heretical views of Arius and favored the Arian bishops, succeeded his father on the throne. in exile, Saint Eustathius struggled for Orthodoxy with the same zeal. He died in exile, in the city of Philippi or Trajanopolis, in the year 337. in the year 381 at Constaninople, the Second Ecumenical Council confirmed the Orthodox Symbol of Faith, which Saint Eustathius had so vigorously defended. The Arian heresy was once again anthematized. the year 482 the relics of Saint Eustathius were reverently transferred from Philippi to Antioch, to the great joy of the people of Antioch, who had not ceased to honor and love their patriarch. Eustathius was esteemed by the great hierarchs of the fourth century: Basil the Great, John Chrysostom, Athanasius of Alexandria, Epiphanius of Cyprus, Anastasius of Sinai, and Jerome of Stridonia. renowned church historian Bishop Theodoret of Cyrrhus calls Saint Eustathius a pillar of the Church and a man of piety, of equal stature with Saint Athanasius of Alexandria and the other bishops at the forefront of the struggle for Orthodoxy. Eustathius of Antioch, Wikipedia of Antioch, sometimes surnamed the Great, was a Christian bishop and archbishop of Antioch in the 4th century. His feast day in the Eastern Orthodox Church is February 21. Life He was a native of Side in Pamphylia. About 320 he was bishop of Beroea, and he became patriarch of Antioch shortly before the Council of Nicaea in 325. In that assembly he distinguished himself zealously against the Arians,[1] though the Allocutio ad Imperatorem with which he has been credited is probably not by him.[2] At Nicaea, he and Marcellus joined forces with Alexander.[3][4] In this way, they were able to significantly influence the formulation of the Nicene Creed.[5] His anti-Arian polemic against Eusebius of Nicomedia made him unpopular among his fellow bishops in the East, and a synod convened at Antioch in 330 deposed him for Sabellianism,[6] which was confirmed by the emperor.[2] After Nicaea, the conflict at Nicaea between the Eusebians and the pro-Nicenes continued. “Within ten years of the Council of Nicaea all the leading supporters of the creed of that Council had been deposed or disgraced or exiled," including Eustathius.[7] Arius and his theology were now no longer the focus of the Controversy.[8] The focus of the controversy was now the term homoousios: The Eusebians, led by Eusebius of Caesarea, argued that this term implies Sabellianism, in which the Logos is part of the Father and has no real distinct existence. Eustathius accused Eusebius, an admirer of Origen, for deviating from the Nicene Creed: “The fifth-century ecclesiastical historian Sozomen reports a dispute immediately after the council, focused not on Arius, but … concerning the precise meaning of the term homoousios. Some thought this term … implied the non-existence of the Son of God; and that it involved the error of Montanus and Sabellius. … Eustathius accused Eusebius [of Caesarea] of altering the doctrines ratified by the council of Nicaea, while the latter declared that he approved of all the Nicaean doctrines, and reproached Eustathius for cleaving to the heresy of Sabellius.”[9] Eustathius was accused, condemned, and deposed at a synod in Antioch.[10] His supporters at Antioch rebelled against the decision of this synod and were ready to take up arms in his defence.[11] But Eustathius kept them in check, exhorted them to remain true to their faith and humbly left for his place of exile, accompanied by a large body of his clergy. Eustathius was banished to Trajanopolis in Thrace, where he died, probably about 337, though possibly not until 370.[12] The Eusebians proposed Eusebius as the new bishop, but he declined. Eustathius' adherents in Antioch formed a separate community by the name of "Eustathians" and refused to acknowledge the bishops set over them by the Eusebians. Eustathius asserted one hypostasis in God.[13] This means that he did not recognize the Logos as a hypostasis; a distinct existence.[14] For Him, Jesus Christ was not the Logos but a mere man.[15] For him, the Logos existed as an energy in the man Jesus.[16] When, after the death of Eustathius, Meletius became Bishop of Antioch in 360, the Eustathians would not recognize him, even after his election was approved by the Synod of Alexandria in 362. Their intransigent attitude gave rise to two factions among the orthodox, the so-called Meletian Schism, which lasted till the second decade of the fifth century.[17] "The schism at Antioch, between the Eustathians, or old Catholic party, under their Bishop Paulinus … and the new Catholic party under S. Meletius, had troubled both the East and West. The holiest Bishops in the East, such as S. Basil and S. Eusebius of Samosata, sided with Meletius. S. Damasus and the Western Bishops communicated with Paulinus. Meletius asserted Three Hypostases in the HOLY TRINITY, Paulinus One: S. Damasus would not allow the former, for fear of being considered an Arian, nor S. Basil the latter, lest he should be imagined a Sabellian.… Peter served as a kind of connection between the two conflicting parties, though his sentiments inclined to those of Damasus. S. Basil addressed a letter to him while at Rome, on the subject, in which he complains in very strong language, that the Western Bishops, who could not be so well acquainted with the actual state of affairs, should presume to class Meletius and Eusebius among the Arians."[18] The only complete work by Eustathius is the De Engastrimytho contra Origenem.[19] The Commentary on the Hexameron attributed to him in the manuscripts is too late to be authentic.

Syria, 330-380, Publius tAscetic, Syrian Senator, gave all, Archimandrite 2 monasteries, died 380, strict ascetic monk 40yrs
Syria, 330-380, Publius tAscetic, fZeugma, Syria iGreater Armenia (Euphrates River 3), Syrian Senator, renounced world, gave possessions, became monk, ascetical life mountain cave Syrian wilderness, founded 2 monasteries, 1Greek, 1Syrian, so eventually Archimandrite, died 380, though elevated remained strict ascetic 40yrs; Zeugma, Syria; St Publius the Ascetic of Syria, Commemorated January 25 ; Publius of Syria was born in the city of Zeugma on the Euphrates and was a senator. the world, he gave away his possessions, became a monk, and lived an ascetical life in a cave on a mountain in the Syrian wilderness. Publius founded two monasteries: one for Greeks, and another for Syrians. died in the year 380. his disciples, Saints Theoteknos, Theodotus, Gregory, and Aphthonius were particularly known for the sanctity of their life. Publius guided the monastery for over forty years and was eventually made an archimandrite. elevated in rank, he changed neither his garb nor his manner of life, but remained a strict ascetic.

Syria, 326-373, Saint, Ephrem the Syrian, Hymn writer, theologian, popular
Syria, 326-373, Saint, Ephrem the Syrian; the Syrian (Classical Syriac:; c. 306 – 373), also known as Saint Ephrem, Ephrem of Edessa or Ephrem of Nisibis, ----------------------------------was a prominent Christian theologian and writer, who is revered as one of the most notable hymnographers of the Eastern Christianity. ------------------------------------ He was born in Nisibis, served as a deacon and later lived in Edessa.[1][2] is venerated as a saint by all traditional Churches. He is especially revered in Syriac Christianity, most notaby in the Syriac Orthodox Church, and also counted as a Venerable Father (i.e., a sainted Monk) in the Eastern Orthodox Church. His feast day is celebrated on 28 January and on the Saturday of the Venerable Fathers. He was declared a Doctor of the Church in the Roman Catholic Church in 1920. wrote a wide variety of hymns, poems, and sermons in verse, as well as prose exegesis. These were works of practical theology for the edification of the Church in troubled times. So popular were his works, that, for centuries after his death, Christian authors wrote hundreds of pseudepigraphal works in his name. He has been called the most significant of all of the fathers of the Syriac-speaking church tradition.[3] The Nativity of our Lord God and Savior Jesus Christ, Commemorated on December 25; Venerable Ephraim the Syrian, Commemorated on January 28; EPHREM OF EDESSA, DEACON AND HYMN-WRITER (10 JUNE 373), Commemorated June 10;

Syria, 330-429, Peter tHermit, fBlack Sea, down to Galatia, then mts oAntioch, performed miracles like Christ, even his clothes
Syria, 330-429, Peter tHermit, oAntioch, Syria, fBlack Sea, down to Galatia, then tPalestine, then to mts oAntioch, Syria (Orontes River 7), able to perform miracles like Christ, even his clothes had miraculous power, like Paul's handkerchiefs, people came, gift of having demons his subjects, delivered Daniel who later co-struggler with him, healed 23 yr old mother of historian bishop oCyprus, her incurable eye disease, first cured fondness fine clothing, we dishonor God's creation by defacing it, she repented, asked for prayer, he put hand on eye made sign otCross, healed her, he blinded magistrate who wanted rape nun, historian Bishop Theodoret wrote his life reported many other great miracles, Peter lived 99yrs; Antioch (Orontes River 7); Venerable Peter the Hermit of Galatia Near Antioch, in Syria, Commemorated on February 1 ; Peter of Galatia lived during the IV-V century, and came from the region of the Black Sea. a young age was distinguished by his fervent piety and his determination to acquire spiritual treasures. he was seven years old, he went to Galatia and then to Palestine, where his faith grew even stronger. the second quarter of the IV century, He lived an ascetical life in the mountains, had been glorified by so many great spiritual athletes and teachers of Christianity. Peter was able to perform miracles, just as Christ did, that even his garments had miraculous power, just as the Apostle Paul's handkerchiefs and aprons did (Acts 29:22). did not take long for his spiritual fruits to be noticed, many people came to him, reaping valuable advice and solace for the wounds of their souls, which were very difficult to cure. of his great virtue, he also received from God the gift (charism, χάρισμα) of having demons subject to him. delivered a possessed man named Daniel from the demons, he instructed in asceticism, and then accepted him as his co-struggler. he healed the mother of the historian Bishop Theodoret of Cyrrhus, devout woman who suffered from an incurable disease in one eye. about Saint Peter's gift of working miracles, she hoped that he would heal her of this terrible affliction. mother was only twenty-three years old when she went to see him. was very beautiful, and she wore a lot of make-up, an expensive silk dress, and gold bracelets on her arms, as well as gold rings in her ears. the holy monk looked at her, he discerned some good soil (Matthew 13:8) in her for a word of profitable instruction, decided that first he would cure her fondness for fine clothing. said, "My child, just as a painter who does not paint according to the rules of his art, but as he pleases, insults the art of painting, do those who cover their faces with red, white, or black paint, offend the Creator; in this way they seem to accuse Him of imperfection in His creation, He has the power to do as He wishes. the Prophet-King David wrote: that the Lord willed, He created' (Psalm 134/135:6). He gives to everyone everything that is useful, and nothing which is harmful. Do not disfigure the divine image created by God." monk's words fell on fertile ground and produced good fruit. young woman fell at the ascetic's feet and begged him to pray for her and to heal her. Peter replied, "If you have firm faith in God's help, you will be cured of your illness; for God is always ready to grant the petitions of a believing soul." he placed his hand on the afflicted eye and, making the Sign of the Cross, he healed her. Saint once blinded a city magistrate, who wanted to rape a certain nun, thereby preventing him from carrying out his unholy desire. Peter performed many other great miracles, as Bishop Theodoret (who wrote his Life) relates. living in a God-pleasing manner for ninety-nine years, Saint Peter surrendered his soul to God and received the reward for his spiritual and ascetical labors in the year 429 at the age of 95 (or 99, according to other sources). Greek usage, Saint Peter is commemorated on November 25. should not be confused with the other Saint Peter of Galatia, who lived during the IX century, and is commemorated on October 9.

Syria, 337-362, Greatmartyr Artemius of Antioch, Julian tortured, Jesus encouraged, he prophesied J death
Egypt, 337-362, Greatmartyr Artemius at Antioch, viceroy of Egypt, spread C in E, b relics to Constantinople, then Julian tortured him, Jesus appeared w angels, encouraged him, he prophesied Julians death; Egypt; Rahab; Greatmartyr Artemius at Antioch, Commemorated on October 20; Great Martyr Artemius of Antioch was a prominent military leader during the reigns of the emperor Constantine the Great (May 21), and his son and successor Constantius (337-361). received many awards for distinguished service and courage. was appointed viceroy of Egypt. this official position he did much for the spreading and strengthening Christianity in Egypt. Artemius was sent by the emperor Constantius to bring the relics of the holy Apostle Andrew from Patras, the relics of the holy Apostle Luke from Thebes of Boeotia, Constantinople. holy relics were placed in the Church of the Holy Apostles beneath the table of oblation. The emperor rewarded him by making him ruler of Egypt. emperor Constantius was succeeded on the throne by Julian the Apostate (361-363). in his desire to restore paganism was extremely antagonistic towards Christians, sending hundreds to their death. Antioch he ordered the torture of two bishops unwilling to forsake the Christian Faith. this time, Saint Artemius arrived in Antioch and publicly denounced Julian for his impiety. enraged Julian subjected the saint to terrible tortures and threw the Great Martyr Artemius into prison. Artemius was praying, Christ, surrounded by angels, appeared to him and said, “Take courage, Artemius! I am with you and will preserve you from every hurt which is inflicted upon you, and I already have prepared your crown of glory. Since you have confessed Me before the people on earth, so shall I confess you before My Heavenly Father. Therefore, take courage and rejoice, you shall be with Me in My Kingdom.” this, Artemius rejoiced and offered up glory and thanksgiving to Him. the following day, Julian demanded that Saint Artemius honor the pagan gods. Meeting with steadfast refusal, the emperor resorted to further tortures. The saint endured all without a single moan. saint told Julian that he would be justly recompensed for his persecution of Christians. became furious and resorted to even more savage tortures, but they did not break the will of the saint. Finally the Great Martyr Artemius was beheaded. relics were buried by Christians. After the death of Saint Artemius, his prophecy about Julian the Apostate’s impending death came true. left Antioch for a war with the Persians. Near the Persian city of Ctesiphon, Julian came upon an elderly Persian, who agreed to betray his countrymen and guide Julian’s army. The old man deceived Julian and led his army into the Karmanite wilderness, where there was neither food nor water. Tired from hunger and thirst, Julian’s army battled against fresh Persian forces. retribution caught up with Julian the Apostate. During the battle he was mortally wounded by an unseen hand and an unseen weapon. groaned deeply said, “You have conquered, Galilean!” the death of the apostate emperor, the relics of the Great Martyr Artemius were transferred with honor from Antioch to Constantinople. Artemius is invoked by those suffering from hernias.

Syria, 339-388, Marcian oCyrrhusl, asceticism attracted monastery, wonderworking, snake killed by hCross, heavenly reading light
Syria, 339-388, Marcian oCyrrhus, Syria (Afrin River 1), desert dweller near C, small hut, prayer, singing psalms, spiritual reading, ate little, just enough, many zealous attracted, estab m for them, wonderworking, examples snake killed by his cross, heavenly light for his reading, many others for bros, died 388 ; Cyrrhus; Venerable Marcian of Cyrrhus in Syria, Commemorated January 18 ; Marcian of Cyrrhus lived in the desert near the city of Cyrrhus. built a small hut and settled in it, passing his time in prayer, singing Psalms and reading spiritual books. ate very little food, just enough to keep him alive. of his holy life attracted to him many zealous ascetics, Saint Marcian established a monastery for them. ’s blessing rested upon the saint, and he possessed the gift of wonderworking. a serpent crawled into his cell. saint made the Sign of the Cross and the serpent perished, burned up by flames. night, when the ascetic read, a heavenly light shone for him. monk also worked many other miracles on behalf of the brethren. died in peace about the year 388.

Syria, 340-379, Eusebius of Samosata, Syrian Saint, Orthodox, persecuted by Arians
Syrian Saint, 340-379, Eusebius of Samosata ; Hieromartyr Eusebius the Bishop of Samosata, Commemorated on June 22; Hieromartyr Eusebius, Bishop of Samosata, stood firmly for the Orthodox Confession of Faith proclaimed at the First Ecumenical Council at Nicea in the year 325. this he underwent persecution by the Arians, being repeatedly deprived of his see and banished. emperor Constantius (337-361), patron of the Arians, learned that Saint Eusebius kept a conciliar decree regarding the election of the Orthodox Archbishop Meletius to the See of Antioch. commanded him to give up the decree. The saint boldly refused to do as ordered. The enraged emperor sent a message that if he did not give up the decree, then his right hand would be cut off. Eusebius stretched out both hands to the emissary saying, “Cut them off, but I will not give up the Decree of the Council, which denounces the wickedness and iniquity of the Arians.” The emperor Constantius marveled at the audacity of the bishop, but did not harm him. the reign of Julian the Apostate (361-363), even more difficult times ensued, and an open persecution against Christians began. Saint Eusebius, having concealed his identity, went about in the garb of a soldier across the whole of Syria, Phoenicia and Palestine, urging Christians to the Orthodox Faith. established priests and deacons in desolated churches, and he consecrated bishops who renounced the Arian heresy. Julian the Apostate’s death, he was succeeded by the pious emperor Jovian (363-364), during whose reign the persecutions stopped. from exile, Saint Meletius (February 12) convened a local Council at Antioch in the year 379 on the advice of Saint Eusebius. Twenty-seven bishops participated, and it reaffirmed the Orthodox teaching of the First Ecumenical Council. Arians signed the conciliar definition, fearing the steadfast defenders of Orthodoxy, the holy hierarchs Meletius, Eusebius and Pelagios, who had great influence with the emperor. After the death of Jovian the Arian Valentinian (364-378) came to power. Orthodox were again subjected to persecution. Saint Meletius was banished to Armenia, Saint Pelagius to Arabia, and Saint Eusebius was condemned to exile in Thrace. Having received the imperial decree, Saint Eusebius left Samosata by night so as to prevent tumult among the people that esteemed him. Having learned of of the bishop’s departure, believers followed after him and with tears entreated him to return. The saint refused the entreaty of those who had come, saying that he had to obey the authorities. The saint urged his flock to hold firm to Orthodoxy, blessed them and set off to the place of exile. The Arian Eunomios became Bishop of Samosata, but the people did not accept the heretic. The Orthodox would not go to the church and avoided meeting with him. The heretical Arian perceived that it was impossible to attract the independent flock to him. emperor Gracian (375-383) came upon the throne, and all the Orthodox hierarchs banished under the Arians were brought back from exile. Saint Eusebius also returned to Samosata and continued with the task of building up the Church. Together with Saint Meletius he supplied Orthodox hierarchs and clergy to Arian places. In the year 380 he arrived in the Arian city of Dolikhina to establish the Orthodox bishop Marinus there. An Arian woman threw a roof tile at the holy bishop’s head. As he lay dying, he asked her for wine and requested those around not to do her any harm. The body of Saint Eusebius was taken to Samosata and was buried by his flock. The saint’s nephew, Antiochus, succeeded him and the Samosata Church continued to confess the Orthodox Faith, firmly spread through the efforts of the holy Hieromartyr Eusebius.

Syria, 340-404, Flavian I of Antioch and Tarsus, Syrian Saint, Raised Chrysostom, Orthodox
Saint Flavian, Archbishop of Antioch, Commemorated on September 27; Flavian, Archbishop of Antioch, was a contemporary of Saint John Chrysostom. He attempted to obtain from the emperor Theodosius (379-395) a pardon for the citizens of Antioch, who had angered the emperor by destroying his statue. Saint Flavian’s death was peaceful and without illness. He is also commemorated on February 16. Saint Flavian, Archbishop of Antioch; Flavian, Archbishop of Antioch, was a contemporary of Saint John Chrysostom. He attempted to obtain from the emperor Theodosius (379-395) a pardon for the citizens of Antioch, who had angered the emperor by destroying his statue. Saint Flavian’s death was peaceful and without illness. He is also commemorated on September 27. Syria, 399-404, Syrian Saint, Flavian I of Antioch and Tarsus, Raised Chrysostom, Orthodox; Flavian I of Antioch (Latin: Flavianus I; c. 320 – February 404) was a bishop or Patriarch of Antioch from 381 until his death. He was born about 320, most probably in Antioch. He inherited great wealth, but resolved to devote his riches and his talents to the service of the church. In association with Diodore, afterwards bishop of Tarsus, he supported the orthodox Faith against the Arian heretic Leontius, who had succeeded Eustathius as Patriarch of Antioch. The two friends assembled their adherents outside the city walls for religious services (according to Theodoret, it was in these meetings that the practice of antiphonal singing was first introduced in the services of the church).[1] When Meletius was appointed bishop of Antioch in 361 he ordained Flavian to the priesthood, and on the death of Meletius in 381 Flavian was chosen to succeed him. The schism between the two parties was, however, far from being healed. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.[1] On the death of Paulinus in about 383, Evagrius was chosen as his successor. After the death of Evagrius, (c. 393) Flavian succeeded in preventing the election of a successor, though the Eustathians still continued to hold separate meetings. Through the intervention of John Chrysostom soon after his elevation to the patriarchate of Constantinople in 398, and the influence of the emperor Theodosius I, Flavian was acknowledged in 399 as the sole legitimate bishop of Antioch.[1] Nevertheless, the Eustathian schism was not finally healed until 415 due to the reconciliation efforts of Alexander (appointed bishop 412), successor to Porphyrios (also spelled Porphyrus).[2] Flavian is posthumously venerated in both the Western and Eastern churches as a Saint.[1] Saint John Chrysostom, Archbishop of Constantinople, Commemorated on November 13; John Chrysostom, Archbishop of Constantinople, one of the Three Hierarchs [January 30], was born at Antioch in about the year 347 into the family of a military commander. His father, Secundus, died soon after the birth of his son. His mother, Anthusa, widowed at twenty years of age, did not seek to remarry but rather devoted all her efforts to the raising of her son in Christian piety. The youth studied under the finest philosophers and rhetoricians. But, scorning the vain disciplines of pagan knowledge, the future hierarch turned himself to the profound study of Holy Scripture and prayerful contemplation. Saint Meletius, Bishop of Antioch (February 12), loved John like a son, guided him in the Faith, and in the year 367 baptized him. After three years John was tonsured as a Reader. When Saint Meletius had been sent into exile by the emperor Valens in the year 372, John and Theodore (afterwards Bishop of Mopsuestia) studied under the experienced instructors of ascetic life, the presbyters Flavian and Diodorus of Tarsus. The highly refined Diodorus had particular influence upon the youth. When John’s mother died, he embraced monasticism, which he called the “true philosophy.” Soon John and his friend Basil were being considered as candidates for the episcopal office, and they decided to withdraw into the wilderness to avoid this. While Saint John avoided the episcopal rank out of humility, he secretly assisted in Basil’s consecration. During this period Saint John wrote his “Six Discourses on the Priesthood,” a great work of Orthodox pastoral theology. The saint spent four years struggling in the wilderness, living the ascetic life under the guidance of an experienced spiritual guide. And here he wrote three books entitled, “Against the Opponents of Those Attracted to the Monastic Life”, and a collection entitled, “A Comparison of the Monk with the Emperor” (also known as “Comparison of Imperial Power, Wealth and Eminence, with the True and Christian Wisdom-Loving Monastic Life”), both works which are marked by a profound reflection of the worthiness of the monastic vocation. For two years, the saint lived in a cave in complete silence, but was obliged to return to Antioch to recover his health. Saint Meletius, the Bishop of Antioch, ordained him deacon in the year 381. The following years were devoted to work on new theological writings: “Concerning Providence” (“To the Ascetic Stagirios”), “Book Concerning Virginity,” “To a Young Widow” (2 discourses), and the “Book of Saint Babylos, and Against Julian and the Pagans.” In the year 386 Saint John was ordained presbyter by Bishop Flavian of Antioch. Saint John was a splendid preacher, and his inspired words earned him the name “Golden-Mouthed” (“Chrysostom”). For twelve years the saint preached in church, usually twice a week, but sometimes daily, deeply stirring the hearts of his listeners. In his pastoral zeal to provide Christians with a better understanding of Holy Scripture, Saint John employed hermeneutics, an interpretation and analysis of the Word of God (i.e. exegesis). Among his exegetical works are commentaries on entire books of the Holy Scripture (Genesis, the Psalter, the Gospels of Matthew and John, the Epistles of the Apostle Paul), and also many homilies on individual texts of the Holy Bible, but also instructions on the Feastdays, laudations on the Saints, and also apologetic (i.e. defensive) homilies (against Anomoeans, Judaizers and pagans). As a priest, Saint John zealously fulfilled the Lord’s command to care for the needy. Under Saint John, the Antiochian Church provided sustenance each day to as many as 3,000 virgins and widows, not including in this number the shut-ins, wanderers and the sick. Saint John began his commentary on Genesis at the beginning of Great Lent in 388, preaching thirty-two homilies during the forty day period. During Holy Week he spoke of how Christ was betrayed, and about the Cross. During Bright Week, his pastoral discourse was devoted to the Resurrection. His exegesis of the Book of Genesis was concluded only at the end of October (388). At Pascha in the following year the saint began his homilies on the Gospel of John, and toward the end of the year 389 he took up the Gospel of Matthew. In the year 391 the Christians of Antioch listened to his commentary on the Epistles of the holy Apostle Paul to the Romans and to the Corinthians. In 393 he explained the Epistles to the Galatians, the Ephesians, Timothy, Titus, and the Psalms. In his homily on the Epistle to the Ephesians, Saint John denounced a schism in Antioch, “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the heavenly Father, one Body and one Spirit.” The fame of the holy preacher grew, and in the year 397 with the death of Archbishop Nectarius of Constantinople, successor to Saint Gregory the Theologian, Saint John Chrysostom was summoned from Antioch, and elected to the See of Constantinople. At the capital, the holy archpastor was not able to preach as often as he had at Antioch. Many matters awaited the saint’s attention, and he began with the most important -- the spiritual perfection of the priesthood. He himself was the best example of this. The financial means apportioned for the archbishop were channeled by the saint into the upkeep of several hospices for the sick and two hostels for pilgrims. He fasted strictly and ate very little food, and usually refused invitations to dine because of his delicate stomach. The saint’s zeal in spreading the Christian Faith extended not only to the inhabitants of Constantinople, but also to Thrace to include Slavs and Goths, and to Asia Minor and the Pontine region. He established a bishop for the Bosphorus Church in the Crimea. Saint John sent off zealous missionaries to Phoenicia, to Persia, and to the Scythians, to convert pagans to Christ. He also wrote letters to Syria to bring back the Marcionites into the Church, and he accomplished this. Preserving the unity of the Church, the saint would not permit a powerful Gothic military commander, who wanted the emperor to reward his bravery in battle, to open an Arian church at Constantinople. The saint exerted much effort in enhancing the splendor of the church services: he compiled a Liturgy, he introduced antiphonal singing for the all-night Vigil, and he wrote several prayers for the rite of anointing the sick with oil. The saintly hierarch denounced the dissolute morals of people in the capital, especially at the imperial court, irrespective of person. When the empress Eudoxia connived to confiscate the last properties of the widow and children of a disgraced dignitary, the saint rose to their defense. The arrogant empress would not relent, and nursed a grudge against the archpastor. Eudoxia’s hatred of the saint blazed forth anew when malefactors told her that the saint apparently had her in mind during his sermon on vain women. A court was convened composed of hierarchs who had been justly condemned by Chrysostom: Theophilus of Alexandria, Bishop Severian of Gabala, who had been banished from the capital because of improprieties, and others. This court of judgment declared Saint John deposed, and that he be executed for his insult to the empress. The emperor decided on exile instead of execution. An angry crowd gathered at the church, resolved to defend their pastor. In order to avoid a riot, Saint John submitted to the authorities. That very night there was an earthquake at Constantinople. The terrified Eudoxia urgently requested the emperor to bring the saint back, and promptly sent a letter to the banished pastor, beseeching him to return. Once more, in the capital church, the saint praised the Lord in a short talk, “For All His Ways.” The slanderers fled to Alexandria. But after only two months a new denunciation provoked the wrath of Eudoxia. In March 404, an unjust council was convened, decreeing the exile of Saint John. Upon his removal from the capital, a fire reduced the church of Hagia Sophia and also the Senate building to ashes. Devastating barbarian incursions soon followed, and Eudoxia died in October 404. Even pagans regarded these events as God’s punishment for the unjust judgment against the saint. In Armenia, the saint strove all the more to encourage his spiritual children. In numerous letters (245 are preserved) to bishops in Asia, Africa, Europe and particularly to his friends in Constantinople, Saint John consoled the suffering, guiding and giving support to his followers. In the winter of 406 Saint John was confined to his bed with sickness, but his enemies were not to be appeased. From the capital came orders to transfer Saint John to desolate Pityus in Abkhazia on the Black Sea. Worn out by sickness, the saint began his final journey under military escort, traveling for three months in the rain and frost. He never arrived at his place of exile, for his strength failed him at Comana. At the crypt of Saint Basiliscus (May 22), Saint John was comforted by a vision of the martyr, who said, “Despair not, brother John! Tomorrow we shall be together.” After receiving the Holy Mysteries, the hierarch fell asleep in the Lord on September 14, 407. His last words were, “Glory to God for all things!” The holy relics of Saint John Chrysostom were solemnly transferred to Constantinople in the year 438. The disciple of Saint John, the venerable Isidore of Pelusium (February 4), wrote: “The house of David is grown strong, and the house of Saul enfeebled. He is victor over the storms of life, and has entered into heavenly repose.” Although he died on September 14, Saint John’s celebration was transferred to this day because of the Feast of the Elevation of the Holy Cross. Saint John Chrysostom is also celebrated on January 27 and January 30. Syrian Saint, 367-407, St John Chrysostom ; Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰωάννης ὁ Χρυσόστομος; Ge'ez[citation needed] :ቅዱስ ዮሐንስ አፈወርቅ c. 347 – 14 September 407)[5] was an important Early Church Father who served as archbishop of Constantinople. He is known for his preaching and public speaking, his denunciation of abuse of authority[6] by both ecclesiastical and political leaders, his Divine Liturgy of Saint John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed" in Greek and denotes his celebrated eloquence.[1][7] Chrysostom was among the most prolific authors in the early Christian Church, although both Origen of Alexandria[8] and Augustine of Hippo[9] exceeded Chrysostom. He is honoured as a saint in the Oriental Orthodox, Eastern Orthodox, Catholic, Anglican, and Lutheran churches, as well as in some others. The Eastern Orthodox, together with the Byzantine Catholics, hold him in special regard as one of the Three Holy Hierarchs (alongside Basil the Great and Gregory of Nazianzus). The feast days of John Chrysostom in the Eastern Orthodox Church are 14 September, 13 November and 27 January. In the Roman Catholic Church he is recognized as a Doctor of the Church. Because the date of his death is occupied by the feast of the Exaltation of the Holy Cross (14 September), the General Roman Calendar celebrates him since 1970 on the previous day, 13 September; from the 13th century to 1969 it did so on 27 January, the anniversary of the translation of his body to Constantinople.[10] Of other Western churches, including Anglican provinces and Lutheran churches, some commemorate him on 13 September, others on 27 January. John Chrysostom is honored on the calendars of the Church of England and the Episcopal Church on 13 September.[11][12] The Coptic Church also recognizes him as a saint (with feast days on 16 Thout and 17 Hathor).[13] Biography[edit] Early life[edit] John was born in Antioch (modern-day Antakya, Hatay, Turkey) in 347.[14][15] Different scholars describe his mother Anthusa as a pagan or as a Christian.[16] His father was a high-ranking military officer. John's father died soon after his birth and he was raised by his mother. He was baptised in 368 or 373 and tonsured as a reader (one of the minor orders of the church). It is sometimes said that he was bitten by a snake when he was ten years old, leading to him getting an infection from the bite.[b] As a result of his mother's influential connections in the city, John began his education under the pagan preacher Libanius.[17] From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.[18] Eventually, he became a lawyer. As he grew older, however, John became more deeply committed to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted School of Antioch. According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his successor "if the Christians had not taken him from us".[19] John lived in extreme asceticism and became a hermit in about 375; he spent the next two years continually standing, scarcely sleeping, and committing the Bible to memory. As a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to return to Antioch.[20] Diaconate and service in Antioch[edit] Further information: Meletian schism John was ordained as a deacon in 381 by the bishop Meletius of Antioch who was not then in communion with Alexandria and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining Paulinus, the rival of Meletius for the bishopric of Antioch. But after the death of Paulinus he was ordained a presbyter (priest) in 386 by Flavian, the successor of Paulinus.[21] He was destined later to bring about reconciliation between Flavian I of Antioch, Alexandria, and Rome, thus bringing those three sees into communion for the first time in nearly seventy years.[22] In Antioch, over the course of twelve years (386–397), John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral, especially his insightful expositions of Bible passages and moral teaching. The most valuable of his works from this period are his homilies on various books of the Bible. He emphasised charitable giving and was concerned with the spiritual and temporal needs of the poor. He spoke against abuse of wealth and personal property: Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", and "Whatever you did to the least of my brothers you did also to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.[23] His straightforward understanding of the Scriptures – in contrast to the Alexandrian tendency towards allegorical interpretation – meant that the themes of his talks were practical, explaining the Bible's application to everyday life. Such straightforward preaching helped Chrysostom to garner popular support.[1] One incident that happened during his service in Antioch illustrates the influence of his homilies. When Chrysostom arrived in Antioch, Flavian, the bishop of the city, had to intervene with emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the emperor and his family. During the weeks of Lent in 387, John preached more than twenty homilies in which he entreated the people to see the error of their ways. These made a lasting impression on the general population of the city: many pagans converted to Christianity as a result of the homilies. The city was ultimately spared from severe consequences.[6] Archbishop of Constantinople[edit] See also: Origenist Crises John Chrysostom confronting Aelia Eudoxia, in a 19th-century anti-clerical painting by Jean-Paul Laurens In the autumn of 397, John was appointed archbishop of Constantinople, after having been nominated without his knowledge by the eunuch Eutropius. He had to leave Antioch in secret due to fears that the departure of such a popular figure would cause civil unrest.[24] During his time as archbishop he adamantly refused to host lavish social gatherings, which made him popular with the common people, but unpopular with wealthy citizens and the clergy. His reforms of the clergy were also unpopular. He told visiting regional preachers to return to the churches they were meant to be serving – without any pay-out.[25] Also he founded a number of hospitals in Constantinople.[26][27] His time in Constantinople was more tumultuous than his time in Antioch. Theophilus, the patriarch of Alexandria, wanted to bring Constantinople under his sway and opposed John's appointment to Constantinople. Theophilus had disciplined four Egyptian monks (known as "the Tall Brothers") over their support of Origen's teachings. They fled to John and were welcomed by him. Theophilus therefore accused John of being too partial to the teaching of Origen. He made another enemy in Aelia Eudoxia, wife of emperor Arcadius, who assumed that John's denunciations of extravagance in feminine dress were aimed at herself.[6] Eudoxia, Theophilus and other of his enemies held a synod in 403 (the Synod of the Oak) to charge John, in which his connection to Origen was used against him. It resulted in his deposition and banishment. He was called back by Arcadius almost immediately, as the people became "tumultuous" over his departure, even threatening to burn the imperial palace.[28][unreliable source?] There was an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask Arcadius for John's reinstatement.[29][unreliable source?] Peace was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral, the Constantinian Hagia Sophia. John denounced the dedication ceremonies as pagan and spoke against the empress in harsh terms: "Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger",[30][unreliable source?] an allusion to the events surrounding the death of John the Baptist. Once again he was banished, this time to the Caucasus in Abkhazia.[31] His banishment sparked riots among his supporters in the capital, and in the fighting the cathedral built by Constantius II was burnt down, necessitating the construction of the second cathedral on the site, the Theodosian Hagia Sophia. Around 405, John began to lend moral and financial support to Christian monks who were enforcing the emperors' anti-pagan laws, by destroying temples and shrines in Phoenicia and nearby regions.[32] Exile and death[edit] The causes of John's exile are not clear, though Jennifer Barry suggests that they have to do with his connections to Arianism. Other historians, including Wendy Mayer and Geoffrey Dunn, have argued that "the surplus of evidence reveals a struggle between Johannite and anti-Johannite camps in Constantinople soon after John's departure and for a few years after his death".[33] Faced with exile, John Chrysostom wrote an appeal for help to three churchmen: Pope Innocent I; Venerius, the bishop of Mediolanum (Milan); and Chromatius, the bishop of Aquileia.[34][35][36] In 1872, church historian William Stephens wrote: The Patriarch of the Eastern Rome appeals to the great bishops of the West, as the champions of an ecclesiastical discipline which he confesses himself unable to enforce, or to see any prospect of establishing. No jealousy is entertained of the Patriarch of the Old Rome by the patriarch of the New Rome. The interference of Innocent is courted, a certain primacy is accorded him, but at the same time he is not addressed as a supreme arbitrator; assistance and sympathy are solicited from him as from an elder brother, and two other prelates of Italy are joint recipients with him of the appeal.[37] Pope Innocent I protested John's banishment from Constantinople to the town of Cucusus (Göksun) in Cappadocia, but to no avail. Innocent sent a delegation to intercede on behalf of John in 405. It was led by Gaudentius of Brescia; Gaudentius and his companions, two bishops, encountered many difficulties and never reached their goal of entering Constantinople.[38] John wrote letters which still held great influence in Constantinople. As a result of this, he was further exiled from Cucusus (where he stayed from 404 to 407) to Pitiunt (Pityus) (in modern Georgia) where his tomb is a shrine for pilgrims. He never reached this destination, as he died at Comana Pontica (modern-day Gümenek, Tokat, Turkey) on 14 September 407 during the journey.[29] He died in the Presbyterium or community of the clergy belonging to the church of Saint Basiliscus of Comana.[39] His last words are said to have been "Δόξα τῷ Θεῷ πάντων ἕνεκεν" ('Glory be to God for all things').[29] Veneration and canonization[edit] Byzantine 11th-century soapstone relief of John Chrysostom, Louvre John came to be venerated as a saint soon after his death. Almost immediately after, an anonymous supporter of John (known as pseudo-Martyrius) wrote a funeral oration to reclaim John as a symbol of Christian orthodoxy.[33] But three decades later, some of his adherents in Constantinople remained in schism.[40] Proclus, archbishop of Constantinople (434–446), hoping to bring about the reconciliation of the Johannites, preached a homily praising his predecessor in the Church of Hagia Sophia. He said, "O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint."[41] These homilies helped to mobilize public opinion, and the patriarch received permission from the emperor to return Chrysostom's relics to Constantinople, where they were enshrined in the Church of the Holy Apostles on 28 January 438. The Eastern Orthodox Church commemorates him as a "Great Ecumenical Teacher", with Basil the Great and Gregory the Theologian. These three saints, in addition to having their own individual commemorations throughout the year, are commemorated together on 30 January, a feast known as the Synaxis of the Three Hierarchs.[42] In the Eastern Orthodox Church there are several feast days dedicated to him: 27 January, Translation of the relics of Saint John Chrysostom from Comana to Constantinople[43] 30 January, Synaxis of the Three Great Hierarchs[43] 14 September, Repose of Saint John Chrysostom[43] 13 November, celebration was transferred from 14 September by the 10th century AD as the Exaltation of the Holy Cross became more prominent.[43] According to Brian Croke, 13 November is the date news of John Chrysostom's death reached Constantinople.[44] In 1908 Pope Pius X named him the patron saint of preachers.[4] Writings[edit] Some 700 sermons and 246 letters by John Chrysostom survive, plus biblical commentaries, moral discourses, and theological treatises.[citation needed] Homilies[edit] Paschal Homily[edit] The Byzantine emperor Nicephorus III receives a book of homilies from John Chrysostom; the Archangel Michael stands on his left (11th-century illuminated manuscript). The best known of his many homilies is an extremely brief one, the Paschal Homily (Hieratikon), which is read at the first service of Pascha (Easter), the midnight Orthros (Matins), in the Eastern Orthodox Church.[45] General[edit] Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Paul the Apostle) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles.[1] The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and greatly personal, but formed by the rhetorical conventions of his time and place.[46] In general, his homiletical theology displays much characteristic of the Antiochian school (i.e., somewhat more literal in interpreting biblical events), but he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.[1] John's social and religious world was formed by the continuing and pervasive presence of paganism in the life of the city. One of his regular topics was the paganism in the culture of Constantinople, and in his homilies he thunders against popular pagan amusements: the theatre, horseraces, and the revelry surrounding holidays.[47] In particular, he criticizes Christians for taking part in such activities: If you ask [Christians] who is Amos or Obadiah, how many apostles there were or prophets, they stand mute; but if you ask them about the horses or drivers, they answer with more solemnity than sophists or rhetors.[47] One of the recurring features of John's homilies is his emphasis on care for the needy.[48] Echoing themes found in the Gospel of Matthew, he calls upon the rich to lay aside materialism in favor of helping the poor, often employing all of his rhetorical skills to shame wealthy people to abandon conspicuous consumption: Do you pay such honor to your excrements as to receive them into a silver chamber-pot when another man made in the image of God is perishing in the cold?[49] Along these lines, he wrote often about the need for almsgiving and its importance alongside fasting and prayer, e.g. "Prayer without almsgiving is unfruitful."[50] 11th-century conch mosaic of John Chrysostom from the south-east apse of the nave of the Hosios Loukas monastery Cyril of Alexandria attributed the destruction of the Ephesian Temple of Artemis to John Chrysostom, referring to him as "the destroyer of the demons and overthrower of the temple of Diana". A later Archbishop of Constantinople, Proclus repeated the allegation, saying "In Ephesus, he despoiled the art of Midas". Both claims are considered spurious.[51] Homilies against Jews and Judaizing Christians[edit] Main article: Adversus Judaeos During his first two years as a presbyter in Antioch (386–387), John denounced Jews and Judaizing Christians in a series of eight homilies delivered to Christians in his congregation who were taking part in Jewish festivals and other Jewish observances.[52][53] It is disputed whether the main targets were specifically Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame, censure).[52] One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his homilies, John criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcision and made pilgrimage to Jewish holy places.[52] There had been a revival of Jewish faith and tolerance in Antioch in 361, so Chrysostom's followers and the greater Christian community were in contact with Jews frequently, and Chrysostom was concerned that this interaction would draw Christians away from their faith identity.[54] John claimed that synagogues were full of Christians, especially Christian women, on the shabbats and Jewish festivals, because they loved the solemnity of the Jewish liturgy and enjoyed listening to the shofar on Rosh Hashanah, and applauded famous preachers in accordance with the contemporary custom.[55] Due to Chrysostom's stature in the Christian church, both locally and within the greater church hierarchy, his sermons were fairly successful in spreading anti-Jewish sentiment. This prompted the introduction of anti-Jewish legislation and social regulations, increasing the separation between the two communities.[citation needed] In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ἰουδαίων), which is translated as Adversus Judaeos in Latin and 'Against the Jews' in English.[56] The original Benedictine editor of the homilies, Bernard de Montfaucon, gives the following footnote to the title: "A discourse against the Jews; but it was delivered against those who were Judaizing and keeping the fasts with them [the Jews]."[56] According to Patristics scholars, opposition to any particular view during the late 4th century was conventionally expressed in a manner, utilizing the rhetorical form known as the psogos, whose literary conventions were to vilify opponents in an uncompromising manner; thus, it has been argued that to call Chrysostom an "anti-Semite" is to employ anachronistic terminology in a way incongruous with historical context and record.[57] This does not preclude assertions that Chrysostom's theology was a form of anti-Jewish supersessionism.[58] Anglican priest James Parkes called Chrysostom's writing on Jews "the most horrible and violent denunciations of Judaism to be found in the writings of a Christian theologian".[59] According to historian William I. Brustein, his sermons against Jews gave further momentum to the idea that Jews are collectively responsible for the death of Jesus.[60] Steven T. Katz cites Chrysostom's homilies as "the decisive turn in the history of Christian anti-Judaism, a turn whose ultimate disfiguring consequence was enacted in the political antisemitism of Adolf Hitler."[61] John Chrysostom with Basil of Caesarea and Gregory of Nazianzus on a late-15th-century icon of the Three Holy Hierarchs from the Cathedral of St Sophia, Novgorod Homily against homosexuality[edit] According to Robert H. Allen, "Chrysostom's learning and eloquence spans and sums up a long age of ever-growing moral outrage, fear and loathing of homosexuality."[62] His most notable discourse in this regard is his fourth homily on Romans 1:26,[63] where he argues as follows: All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. ... [The men] have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men.[64] He says the active male victimizes the passive male in a way that leaves him more enduringly dishonored than even a victim of murder since the victim of this act must "live under" the shame of the "insolency".[64] The victim of a murder, by contrast, carries no dishonor. He asserts that punishment will be found in Hell for such transgressors and that women can be guilty of the sin as much as men. Chrysostom argues that the male passive partner has effectively renounced his manhood and become a woman – such an individual deserves to be "driven out and stoned". He attributes the cause to "luxury". "Do not, he means (Paul), because you have heard that they burned, suppose that the evil was only in desire. For the greater part of it came of their luxuriousness, which also kindled into flame their lust".[64] According to scholar Michael Carden, Chrysostom was particularly influential in shaping early Christian thought that same-sex desire was an evil, claiming that he altered a traditional interpretation of Sodom as a place of inhospitality to one where the sexual transgressions of the Sodomites became paramount.[65] However, other scholars – such as Kruger[66] and Nortjé-Meyer[67] – dispute this, arguing that the author of the Epistle of Jude already interpreted the sin of Sodom as homosexuality in the New Testament. Treatises[edit] Apart from his homilies, a number of John's other treatises have had a lasting influence. One such work is John's early treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before 386), which was directed to parents, pagan as well as Christian, whose sons were contemplating a monastic vocation.[68] Chrysostom wrote that, already in his day, it was customary for Antiochenes to send their sons to be educated by monks.[69] Another important treatise written by John is titled On the Priesthood (written 390/391, it contains in Book 1 an account of his early years and a defence of his flight from ordination by bishop Meletios of Antioch, and then proceeds in later books to expound on his exalted understanding of the priesthood). Two other notable books by John are Instructions to Catechumens and On the Incomprehensibility of the Divine Nature.[70] In addition, he wrote a series of letters to the deaconess Olympias, of which seventeen are extant.[71] Liturgy[edit] Beyond his preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of Saint John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.[72] Legacy and influence[edit] A sculpture of John Chrysostom in Saint Patrick's Cathedral, New York City During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher[72] whose homilies and writings are still studied and quoted. As a theologian, he has been and continues to be very important in Eastern Christianity, and is generally considered among the Three Holy Hierarchs of the Greek Church, but has been less important to Western Christianity. His writings have survived to the present day more so than any of the other Greek Fathers.[1] Influence on the Catechism of the Catholic Church and clergy[edit] Regardless of his lesser influence compared to, say, Thomas Aquinas, John's influence on church teachings is interwoven throughout the current Catechism of the Catholic Church (revised 1992).[citation needed] The Catechism cites him in eighteen sections, particularly his reflections on the purpose of prayer and the meaning of the Lord's Prayer:[citation needed] Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say "thy will be done in me or in us", but "on earth", the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.[73] Christian clerics, such as R. S. Storr, refer to him as "one of the most eloquent preachers who ever since apostolic times have brought to men the divine tidings of truth and love",[This quote needs a citation] and the 19th-century John Henry Newman described John as a "bright, cheerful, gentle soul; a sensitive heart".[74] Music and literature[edit] John's liturgical legacy has inspired several musical compositions. Particularly noteworthy[citation needed] are Sergei Rachmaninoff's Liturgy of St. John Chrysostom, Op. 31, composed in 1910,[75] one of his two major unaccompanied choral works; Pyotr Tchaikovsky's Liturgy of St. John Chrysostom, Op. 41; and Ukrainian composer Kyrylo Stetsenko's Liturgy of St. John Chrysostom. Arvo Pärt's Litany sets Chrysostom's twenty-four prayers, one for each hour of the day,[76] for soli, mixed choir and orchestra. And the compositions of Alexander Grechaninovs Liturgy of Johannes Chrysostomos No. 1, Op. 13 (1897), Liturgy of Johannes Chrysostomos No. 2, Op. 29 (1902), Liturgia Domestica (Liturgy Johannes Chrysostomos No. 3), Op. 79 (1917) and Liturgy of Johannes Chrysostomos No. 4, Op. 177 (1943) are noteworthy.[citation needed] James Joyce's novel Ulysses includes a character named Mulligan who brings 'Chrysostomos' into another character (Stephen Dedalus)'s mind because Mulligan's gold-stopped teeth and his gift of the gab earn him the title which St. John Chrysostom's preaching earned him, 'golden-mouthed':[77] "[Mulligan] peered sideways up and gave a long low whistle of call, then paused awhile in rapt attention, his even white teeth glistening here and there with gold points. Chrysostomos."[78] Legend of the penance of Saint John Chrysostom[edit] The Penance of St. John Chrysostom. Engraving by Lucas Cranach the Elder, 1509. The saint can be seen in the background on all fours, whilst the princess and their baby dominate the foreground. A late medieval legend relates that, when John Chrysostom was a hermit in the desert, he was approached by a royal princess in distress.[citation needed][c] John, thinking she was a demon, at first refused to help her, but the princess convinced him that she was a Christian and would be devoured by wild beasts if she were not allowed to enter his cave. He therefore admitted her, carefully dividing the cave in two parts, one for each of them. In spite of these precautions, the sin of fornication was committed, and in an attempt to hide it the distraught John took the princess and threw her over a precipice. He then went to Rome to beg absolution, which was refused. Realising the appalling nature of his crimes, Chrysostom made a vow that he would never rise from the ground until his sins were expiated, and for years he lived like a beast, crawling on all fours and feeding on wild grasses and roots. Subsequently, the princess reappeared, alive, and suckling John's baby, who miraculously pronounced his sins forgiven. This last scene was very popular from the late 15th century onwards as a subject for engravers and artists. The theme was depicted by Albrecht Dürer around 1496,[79] Hans Sebald Beham and Lucas Cranach the Elder, among others. Martin Luther mocked this same legend in his Die Lügend von S. Johanne Chrysostomo (1537) to analyse the pitfalls of the Christian Legendary (hagiography).[80][81] The legend was recorded in Croatia in the 16th century.[82][non-primary source needed] Relics[edit] The return of the relics of Saint John Chrysostom to the Church of the Holy Apostles in Constantinople John Chrysostom died in the city of Comana in 407 on his way to his place of exile. There his relics remained until 438 when, thirty years after his death, they were transferred to Constantinople during the reign of the empress Eudoxia's son, the emperor Theodosius II (408–450), under the guidance of John's disciple, Proclus, who by that time had become archbishop of Constantinople (434–447).[83] Most of John's relics were looted from Constantinople by crusaders in 1204 and taken to Rome, but some of his bones were returned to the Orthodox Church on 27 November 2004 by Pope John Paul II.[84][85][86] Since 2004 the relics have been enshrined in the Church of St. George, Istanbul.[87] The skull, however, having been kept at the monastery at Vatopedi on Mount Athos in northern Greece, was not among the relics that were taken by the crusaders in the 13th century. In 1655, at the request of Tsar Alexei Mikhailovich, the skull was taken to Russia, for which the monastery was compensated in the sum of 2,000 rubles. In 1693, having received a request from the Vatopedi Monastery for the return of Saint John's skull, Tsar Peter the Great ordered that the skull remain in Russia but that the monastery was to be paid 500 rubles every four years. The Russian state archives document these payments up until 1735. The skull was kept at the Moscow Kremlin, in the Cathedral of the Dormition of the Mother of God, until 1920, when it was confiscated by the Soviets and placed in the Museum of Silver Antiquities. In 1988, in connection with the 1,000th anniversary of the Baptism of Russia, the head, along with other important relics, was returned to the Russian Orthodox Church and kept at the Epiphany Cathedral, until being moved to the Cathedral of Christ the Saviour after its restoration.[citation needed] Today, the monastery at Vatopedi posits a rival claim to possessing the skull of John Chrysostom, and there a skull is venerated by pilgrims to the monastery as that of Saint John. Two sites in Italy also claim to have the saint's skull: the Basilica di Santa Maria del Fiore in Florence and the Dal Pozzo chapel in Pisa. The right hand of Saint John[88][unreliable source?] is preserved on Mount Athos, and numerous smaller relics are scattered throughout the world.[89]

Syria, 341 or 264-383, Council of Antioch, the matter of Paul of Samosata and homoousios
Council of Antioch (383); with three synods convened between 264 and 269 in the matter of Paul of Samosata, more than thirty councils were held in Antioch in ancient times. Most of these dealt with phases of the Arian and of the Christological controversies.[1] For example, the Catholic Encyclopedia article on Paul of Samosata states: must be regarded as certain that the council which condemned Paul rejected the term homoousios; but naturally only in a false sense used by Paul; not, it seems because he meant by it a unity of Hypostasis in the Trinity (so St. Hilary), but because he intended by it a common substance out of which both Father and Son proceeded, or which it divided between them, — so St. Basil and St. Athanasius; but the question is not clear. The objectors to the Nicene doctrine in the fourth century made copious use of this disapproval of the Nicene word by a famous council.[2] most celebrated convened in the summer of 341 at the dedication of the Domus Aurea, and is therefore called in encaeniis or dedication council. Nearly a hundred Eastern bishops were present, but the bishop of Rome was not represented. The emperor Constantius II attended in person.[1] Synods of Antioch in 264-269[edit] [icon] This section needs expansion. You can help by adding to it. (June 2021) Synod of Antioch in 341[edit] council approved three creeds.[3] Whether or not the so-called "fourth formula"[4] is to be ascribed to a continuation of this synod or to a subsequent but distinct assembly of the same year, its aim is like that of the first three; while repudiating certain Arian formulas it avoids the orthodox term homoousios, fiercely advocated by Athanasius of Alexandria and accepted by the First Council of Nicaea (Nicaea I). The somewhat colourless compromise doubtless proceeded from the party of Eusebius of Nicomedia, and proved not unacceptable to the more nearly orthodox members of the synod.[1] twenty-five canons adopted regulate the so-called metropolitan constitution of the church. Ecclesiastical power is vested chiefly in the metropolitan (later called archbishop), and the biannual provincial synod (see Nicaea I, canon 5.), which he summons and over which he presides. Consequently, the powers of country bishops (chorepiscopi) are curtailed, and direct recourse to the emperor is forbidden. The sentence of one judicatory is to be respected by other judicatories of equal rank; re-trial may take place only before that authority to whom appeal regularly lies.[5] Without due invitation, a bishop may not ordain, or in any other way interfere with affairs lying outside his proper territory; nor may he appoint his own successor. Penalties are set on the refusal to celebrate Easter in accordance with the Nicaea I decree, as well as on leaving a church before the service of the Eucharist is completed.[1] numerous objections made by scholars in past centuries about the canons ascribed to this council have been elaborately stated and probably refuted by Hefele. The canons formed part of the Codex canonum used at Chalcedon in 451 and are found in later Eastern and Western collections of canons.[1] Paul of Samosata, 220-275, Bishop of Antioch and Theif of Samosata ( lived from 200 to 275 AD) was Bishop of Antioch from 260 to 268 and the originator of the Paulianist heresy named after him. He was a believer in monarchianism, a nontrinitarian doctrine; his teachings reflect adoptionism. was born at Samosata into a family of humble origin. He was elected bishop of Antioch in 260. He held the civil office of Procurator ducenarius.[1] Monarchianist teachings aroused strong opposition in the church. He was also accused of corruption on a grand scale. Edward Gibbon describes him as follows: wealth of that prelate was a sufficient evidence of his guilt, since it was neither derived from the inheritance of his fathers, nor acquired by the arts of honest industry. But Paul considered the service of the church as a very lucrative profession. His ecclesiastical jurisdiction was venal and rapacious; he extorted frequent contributions from the most opulent of the faithful, and converted to his own use a considerable part of the public revenue. By his pride and luxury the Christian religion was rendered odious in the eyes of the Gentiles. His council chamber and his throne, the splendour with which he appeared in public, the suppliant crowd who solicited his attention, the multitude of letters and petitions to which he dictated his answers, and the perpetual hurry of business in which he was involved, were circumstances much better suited to the state of a civil magistrate than to the humility of a primitive bishop. When he harangued his people from the pulpit, Paul affected the figurative style and the theatrical gestures of an Asiatic sophist, while the cathedral resounded with the loudest and most extravagant acclamations in the praise of his divine eloquence. Against those who resisted his power, or refused to flatter his vanity, the prelate of Antioch was arrogant, rigid, and inexorable; but he relaxed the discipline, and lavished the treasures of the church on his dependent clergy, who were permitted to imitate their master in the gratification of every sensual appetite. For Paul indulged himself very freely in the pleasures of the table, and he had received into the episcopal palace two young and beautiful women, as the constant companions of his leisure moments.[2] 269, seventy bishops, priests and deacons assembled at Antioch as a Pre-Ecumenical synod or council called the Synods of Antioch. Egypt to the Euxine Sea, the bishops were in arms and in motion. Several councils were held, confutations were published, ex-communications were pronounced, ambiguous explanations were by turns accepted and refused, treaties were concluded and violated.[3] synod deposed Paul as bishop and elected Dominus as his successor. They also wrote an encyclical letter to Dionysius and Maximus, bishops of Rome and Alexandria respectively. This letter is the only indisputably contemporary document concerning him and was preserved in Eusebius of Caesarea's Ecclesiastical History.[4] because the synod had acted without consulting the clergy or the people, its authority was in question,[3] enabling Paul to claim continued possession of his bishopric. Since he had friendly relations with Zenobia, the separatist queen of Palmyra ruling in Syria, he maintained his occupancy of the bishop's house in Antioch for another four years. Late in 272, however, when the emperor Aurelian defeated Zenobia, Paul lost her protection. Aurelian allowed the two parties, for and against Paul, to present their cases before his own tribunal. Aurelian was not a Christian and had no interest in the doctrinal issues of the Church. Wishing only to restore order, he relied on the judgment of the bishops of Italy and Rome. The unanimous verdict was for Paul to relinquish his position as bishop. ruling of Aurelian occurred during the "Little Peace of the Church", a roughly 40-year period when Christianity flourished without official sanctions from the central government. It was the first time the Church had sought the emperor's intervention in an internal dispute.[5] teaching is a form of Monarchianism, which emphasized the oneness of God. Paul taught that Jesus was born a mere man, but that he was infused with the divine Logos or word of God. Hence, Jesus was seen not as God-become-man but as man-become-God. In his Discourses to Sabinus, of which only fragments are preserved in a book against heresies ascribed to Anastasius, Paul writes: been anointed by the Holy Spirit he received the title of the anointed (i.e. Christos), suffering in accordance with his nature, working wonders in accordance with grace. For in fixity and resoluteness of character he likened himself to God; and having kept himself free from sin was united with God, and was empowered to grasp as it were the power and authority of wonders. By these he was shown to possess over and above the will, one and the same activity (with God), and won the title of Redeemer and Saviour of our race." Saviour became holy and just; and by struggle and hard work overcame the sins of our forefather. By these means he succeeded in perfecting himself, and was through his moral excellence united with God; having attained to unity and sameness of will and energy (i.e. activity) with Him through his advances in the path of good deeds. This will be preserved inseparable (from the Divine), and so inherited the name which is above all names, the prize of love and affection vouchsafed in grace to him." do not award praise to beings which submit merely in virtue of their nature; but we do award high praise to beings which submit because their attitude is one of love; and so submitting because their inspiring motive is one and the same, they are confirmed and strengthened by one and the same indwelling power, of which the force ever grows, so that it never ceases to stir. It was in virtue of this love that the Saviour coalesced with God, so as to admit of no divorce from Him, but for all ages to retain one and the same will and activity with Him, an activity perpetually at work in the manifestation of good." not that the Saviour had one will with God. For as nature manifests the substance of the many to subsist as one and the same, so the attitude of love produces in the many a unity and a sameness of will which is manifested by unity and sameness of approval and well-pleasingness." was an early forerunner of Adoptionism. It was suggested that the Paulicians of Armenia adhered to his teachings, and received their name from him. However, historical records show that the Paulicians were bitterly persecuted more for their gnostic and iconoclastic views than for their adherence to Adoptionism. pupil Lucian of Antioch is considered to have had a major influence on Arius the founder of Arianism. account[edit] major source of information we have of Paul of Samosata comes from Eusebius of Caesarea, who described some of the doctrines and practices Paul displayed openly, which included: Receiving money for his religious services,[6] as well as paying others to preach his doctrines.[7] Preferring to be called an imperial procurator of queen Zenobia, rather than bishop.[8] He stopped the production of psalms to Christ, and trained women to sing psalms to himself[9] as an angel come down from heaven.[10] Likewise, Eusebius hints to the fact that Paul was "too familiar" with his women followers,[11] whom he called "subintroductae".[7] 19 of the First Council of Nicaea dealt with the Paulianists: the Paulianists who have flown for refuge to the Catholic Church, it has been decreed that they must by all means be rebaptized; and if any of them who in past time have been numbered among their clergy should be found blameless and without reproach, let them be rebaptized and ordained by the Bishop of the Catholic Church; but if the examination should discover them to be unfit, they ought to be deposed. Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity.[12] of Alexandria explained that despite the fact that the followers of Paul of Samosata baptised in the name of the Trinity, they did not make it in the orthodox sense, making their baptism invalid.[13] The Paulianists seemed to have disappeared soon after the council, although the Paulicianists, a 7th-century dualistic sect, were often misidentified as being one and the same.[14] St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16;

Syria, 342-412, Theodosius of Antioch, Syria, conquered passions, labored plaiting ropes, waves calmed at his name, Marathon
Syria, 342-412, Theodosius of Antioch, Syria, prostrations, lying on ground, hairshirt, iron chains, long hair, continuious fasting and prayer, much labor, conquered passions, labored much, plaiting ropes, waves calmed at his name, Marathon; Antioch (Orontes River 7); St Theodosius of Antioch, Commemorated Janaury 11; Theodosius of Antioch in his early years left the rich home of his illustrious parents and entered upon the straight and arduous path of asceticism. settled into a small cell on the shore of the Gulf of Isska, near the city of Ossos. saint weakened his body with prostrations and by lying upon the bare ground. also wore a hairshirt and heavy iron chains. His hair grew so long that it covered his feet. continuous feats of fasting and prayer he conquered his fleshly and spiritual passions, he quieted his temper, and drove away unclean thoughts. labored much, tilling his garden and occupying himself with plaiting ropes. his native land Saint Theodosius founded a monastery (Skupela). He imparted to the monks a love for physical toil and for spiritual deeds. Saint Theodosius had a special concern for strangers. sublime life of the saint was known even beyond the confines of the monastery. Both Christians and pagans knew him. Seafarers in time of peril called out for help to “the God of Theodosius.” happened that at the mere mention of Saint Theodosius, the waves of the sea were calmed. feared and respected him, and sought his prayers. the praise of people, the saint settled near the village of Maraton, founding here the Maratonia monastery. There the great ascetic peacefully finished the days of his God-pleasing life (412).

Syria, 350-390, Simeon tAncient, oSinai iArab Lands, Arab Syrian Deserts, extreme ascetic child, 2Monasteries Aman, wonderworker
Arabs, 350-390, 4th C, Simeon tAncient oSinai / Mt Horeb in Median, Land of the Arabs. the elder not the stylite, 5th Century Ascetic iSyria, lived cave Syrian wilderness as child, complete solitude, Unceasing prayer, meditation, and contemplation of God were his constant occupation, ate only grass about his cave, to preserve silence left cave when people came, tMts oAman Range, but many visitors, tMt Sinai where Moses received revelation, short stay by divine province, returned Aman, founded 2Monasteries, one on top, other at base Mt Aman, guided monks, warned wiles otEnemy, taught struggle temptations, encouraged ascetic deeds, rousing salvation thoughts, Simeon received wonderworking gift, departed 390 ; Mt Sinai / Horeb up from the Desert of Sin and Jethro's home in Midian (not Mt Sinai in Egypt); St Simeon “the Ancientâ€ of Mt. Sinai, Commemorated on January 26 ; Simeon the Elder was so named in order to distinguish him from Saint Simeon the Stylite (September 1). practiced asceticism in Syria in the fifth century, in his childhood years went out into the Syrian wilderness and lived in a cave in complete solitude. prayer, meditation, and contemplation of God were his constant occupation. ascetic ate only the grass which grew about his cave. people began to come to him to receive guidance, he wished to preserve his silence, he left his cave and settled on one of the mountains of the Aman range. here also his solitude was disturbed by many visitors. Simeon withdrew to Mount Sinai, formerly the Prophet Moses (September 4) received a revelation from God. divine Providence, the holy ascetic returned to Aman after a short stay on Sinai founded two monasteries: one at the top of the mountain, the other at its base. head of these monasteries, Saint Simeon guided the monks, them about the wiles of the Enemy of mankind, and he taught them how to struggle against temptations. inspired and encouraged them in ascetic deeds, rousing them to think of their salvation. of the holiness of his life Saint Simeon received from God the gift of wonderworking. the many labors of his ascetic life, Saint Simeon departed to God around the year 390.

Syria, 350-400, Palladius tHermit, oBlack Mountains Desert, Wonderworker, Writer, Raised dead man to name his murderers
Syria, 350-400, Palladius tHermit, oBlack Mountains or Wonderful Mountain West, near Antioch, Wonderworker, Writer, Raised the dead man to name his murderers, Levitation, desert dweller, ascetic, mountain cave near Syrian Antioch, accused of murdering merchant near his cave, raised him to name murders, died end of 4th C, left several edifyiing works; Black Mountains or Wonderful Mountain, East or West, near Antioch; Venerable Palladius the Hermit, of Antioch, Commemorated on January 28; Palladius the Desert Dweller led an ascetical life in a certain mountain cave near Syrian Antioch. of his struggles, he received from the Lord a gift of wonderworking. a merchant was found murdered by robbers near his cave. People accused Saint Palladius of the murder, through the prayer of the saint, the dead man rose up and named his murderers. saint died at the end of the fourth century, leaving behind several edifying works.

Syria, 350-410, Eusebius tHermit oSyria, extreme ascetic, open sky, heat and cold, skins, pea&bean pods, 15 figs for 40day fast
Syria, 350-410, Eusebius tHermit oSyria, Greater Syria (The Fertile Crescent, a country without a nation), lived iAsceticism on Mt near Asicha, Syria, open sly, summer heat, winter cold, skins fClothing, pea and bean pods fFood, only 15 figs during 40 day great fast, people flocked so he went nearby monestery, built small enclosure at monastery walls, lived there until death, died at 90 after 400; Greater Syria (The Fertile Crescent); Venerable Eusebius the Hermit of Syria, Commemorated on February 15; Eusebius the Hermit lived in the fourth century lived in asceticism on a mountain near the village of Asicha in Syria. led a very strict life under the open sky, patiently enduring the summer heat and winter cold. wore skins for clothing, and nourished himself on the pods of peas and beans. he was elderly and infirm, he ate only fifteen figs during the Great Forty day Fast. many people began to flock to Saint Eusebius, went to a nearby monastery, built a small enclosure at the monastery walls and lived in it until his death. Eusebius died at the age of ninety, sometime after the year 400.

Syria, 357-381, Meletius of Antioch, Syrian Saint, Raised Chrysostom, 3 Exiles, Orthodox
Syria, 357-381, Syrian Saint, Meletius of Antioch; St. Meletius the Archbishop of Antioch, Commemorated on February 12; Syrian Saint, 367-407, St John Chrysostom ; St John Chrysostom the Archbishop of Constantinople, Commemorated on November 13;

Syria, 357-381, Meletius oAntioch, Syria, lightning like fire surrounded him after he raised three fingers, withdrawing two
Syria, 357-381, Meletius of Antioch, Syria, lightning like fire surrounded him after he raised three fingers, withdrawing two, explaining three hypostaties and one nature,381 led 2nd EC and passed away there, 357 Bishop oSebaste, Armenia, summoned to Antioch bConstantius tCombat Arians, C then became Arian, and deposed M twice, M extraordinary gentle, led by example, virtue&kind disposition, so true teaching would sprout, M ordained Basil tGreat, baptized John Chrysostom, Julian tApostate expelled M, 363 Jovian and M wrote his "Exposition oFaith" treatise, it converted many Arians, 381 Theodosius convened 2nd EC aConstantinople, presided by M, before it began m explained 3 hypostases and 1 nature with his fingers, and lightening fire, M died during the council, Gregory oNyssa eulogy, M's treatises on consubstantiality of Jesus with his father, letter tJovian about Trinity, Relics tansferred to Antioch; Syria, 357-381, Syrian Saint, Meletius of Antioch; St. Meletius the Archbishop of Antioch, Commemorated on February 12; Meletius, Archbishop of Antioch, Bishop of Sebaste in Armenia (ca. 357), afterwards he was summoned to Antioch by the emperor Constantius to help combat the Arian heresy, and was appointed to that See. Meletius struggled zealously against the Arian error, through the intrigues of the heretics he was thrice deposed from his cathedra by the Emperor Constantius had become surrounded by the Arians and had accepted their position. all this Saint Meletius was distinguished by an extraordinary gentleness, he constantly led his flock by the example of his own virtue and kindly disposition, that the seeds of the true teaching sprout more readily on such soil. Meletius was the one who ordained the future hierarch Saint Basil the Great as deacon. Meletius also baptized and encouraged another of the greatest luminaries of Orthodoxy, Saint John Chrysostom, later eulogized his former archpastor. Constantius, the throne was occupied by Julian the Apostate, the saint again was expelled, to hide himself in secret places for his safety. under the emperor Jovian in the year 363, Saint Meletius wrote his theological treatise, “Exposition of the Faith,” which facilitated the conversion of many of the Arians to Orthodoxy. the year 381, under the emperor Theodosius the Great (379-395), the Second Ecumenical Council was convened. the year 380 the saint had set off on his way to the Second Ecumenical Council at Constantinople, came to preside over it. the start of the Council, Saint Meletius raised his hand displaying three fingers, then withdrawing two fingers and leaving one extended he blessed the people, proclaiming: “We understand three hypostases, and we speak about a single nature.” this declaration, fire surrounded the saint like lightning. the Council Saint Meletius fell asleep in the Lord. Gregory of Nyssa honored the memory of the deceased with a eulogy. Meletius has left treatises on the consubstantiality of the Son of God with the Father, a letter to the emperor Jovian concerning the Holy Trinity. relics of Saint Meletius were transferred from Constantinople to Antioch.

Syria, 358-405, Zeno tHermit oAntioch, fPontus, Basil tGreat's disciple, also rich, served Emperor, then 40 yr Antioch Cave
Armenia, 358-405, Zeno tHermit oAntioch, fPontus (Eupatoria, a crossroads, Isis and Kelkit Rivers), Basil tGreat's disciple, fRich family, served Emperor Valens, delivered imperial edicts, left world tAntioch cave upon V's death, 40 yrs there sloitude cleansing soul, church each Sunday, no bed fireplace or lamp, old rags, bread&water, tedious tWell in city, borrowed holy books fSpiritual counciled, filled wSpiritual Grace but considered self poor in Spirit, died beginning 5th C; Eupatoria (Pontus); Venerable Zeno the Hermit of Antioch the Disciple of St Basil the Great, Commemorated January 30 ; Zeno, the disciple of Saint Basil the Great, born in the city of Pontus into a rich family. served at the court of the emperor Valens (364-378), among the soldiers who were sent out to deliver the imperial edicts. the death of Valens, Saint Zeno left the world and settled in a cave near the city of Antioch. forty years he lived in this cave, and he lived an austere life in complete solitude, cleansing his soul, and meditating on God. Zeno went to church each Sunday and received the Holy Mysteries of Christ. his cell he had neither bed, nor fireplace, nor lamp. The ascetic wore old rags, and ate only bread and water, for which he had to make a tedious journey into the city to the well. Zeno was particularly fond of holy books, which he borrowed from those who came to him for spiritual counsel. his deep humility the blessed ascetic, filled with the gifts of grace, considered himself poor in spirit. Zeno died at the beginning of the fifth century.

Syria, 360-378, Titus of Bostra, Bishop, theologian, anti manichaean works, literal exegesis
Syrian Saint, 360-378, Saint and Bishop Titus of Bostra; of Bostra (died c. 378[1]) was a Christian theologian and bishop. Sozomen[2] names Titus among the great men of the time of Constantius. also tells[3] of a mean trick played upon Titus by Julian the Apostate. It was expected that the reestablishment of paganism would cause riots, as it had elsewhere. Julian wrote to Titus, as bishop of Bostra (now Bosra) that he would hold him and the clergy responsible for any disorder. Titus replied that though the Christians were equal in number to the pagans they would obey him and keep quiet. Julian then wrote to the Bostrians urging them to expel Titus because he had calumniated them by attributing their quiet conduct not to their own good dispositions but to his influence. Titus remained bishop at Bostra until c. 371.[4] to Socrates[5] Titus was one of the bishops who signed the Synodal Letter, addressed to Jovian by the Council of Antioch (363), in which the Nicene Creed was accepted, though with a clause "intended somewhat to weaken and semiarianize the expression homoousios".[6] Jerome[7] names Titus among writers whose secular erudition is as marvellous as their knowledge of Scripture; in his De Viris Illustribus, cii, he speaks of his "mighty" (fortes) books against the Manichaean and nonnulla alia. He places his death under Valens. the nonnulla alia only fragments of exegetical writings have survived. These show that Titus followed the Antiochene School of Scripture exegesis in keeping to the literal as opposed to the allegorical interpretation. Contra Manichæos is the most important work of the kind that has come down to us; it is extremely valuable because of the number of quotations it contains from Manichaean writers. The work consists of four books of which the fourth and the greater part of the third are only extant in a Syriac translation. The Greek and Syriac texts of the Contra Manichæos were published by Paul de Lagarde (Berlin, 1859). Earlier editions of the Greek text suffer from an insertion from a work of Serapion owing to the misplacement of a leaf in the original codex. The latest edition by Paul-Huber Poirier of the extant Greek text and the more extensive Syriac translation appeared 2013 (Corpus Christianorum Series Graeca 82).[8] In 2015 a French translation of the texts in this edition appeared in the Corpus Christianorum in Translation-series.[9] one passage Titus seems to favour Origen's view that the pains of the damned are not eternal.[10] Commentary on the Gospel of St. Luke is attributed to Titus, which survives in excerpts principally in catenae. For this, and other writings attributed to Titus see Migne and Gallandi. The genuine exegetical fragments of this commentary were published by Sickenberger.[11] Venerable James the Solitary of Syria, Commemorated on November 26; St Metrophanes the first Patriarch of Constantinople, Commemorated on June 4 ;

Syria, 360-390, Mausimas tSyrian,fCyrrhus, voluntarily embraced poverty, gave bread & oil to anyon who came, vessels never empty
Syria, 360-390, Mausimas tSyrian, lived at Cyrrhus, Syria (Afrin River 1), voluntarily embraced poverty, gave bread & oil to anyon who came, vessels never empty; Cyrrhus; Venerable Mausimas the Syrian, Commemorated January 23 ; Mausimas the Syrian lived in Syria, near the city of Cyrrhus. voluntarily embraced poverty and devoted his life to the service of his neighbor. doors of his hut were always open to anyone who had need of him. his hut there were two vessels: one with bread, and the other with oil. in need came to him and received the food from his hand. vessels never became empty. saint died at the end of the fourth century.

Syria, 360-400, Salamanes tSilent, honored by Orthodox Church first saint complete silence maintained until death
Syria, 360-400, Salamanes tSilent, honored by Orthodox Church first saint complete silence maintained until death, fKapersana on west bank Euphrates River 9. iSyria or Mesopotamia, loved solitary life, towns bishop wanted him for Priest, Archpastor ordered him dismantel part wall for his entry, spoke about priesthood grace, but S quiet, bishop departed with order to rebuild wall, S content wSilence, prayer, Word study, thus comforted bGod, led souls tChrist, both hometown people&P across the river wanted him&moved him, S did not complain or agree, still silent, dead to this world, seeking obey God's will, praying for himself&Other servants oGod, so he could say like Paul, no longer I who live but Christ in me, so I live by faith in Son oGod, who loved me and died for me, still silent, speaking only to God; Kapersana (Euphrates River 9) Venerable Salamanes the Silent of the Euphrates, Commemorated January 23 ; Salamanēs (Σαλαμάνης) was from the town of Kapersana (Καπερσανά) in Syria, on the west bank of the Euphrates River. he loved the solitary life, he followed the path of monasticism, building his cell near the Euphrates River. Bishop of the town, who was informed of the virtue of the venerable one, to see him in order to ordain him to the priesthood. at the Saint's cell, the Archpastor ordered him to dismantle part of the wall so that he might enter. Bishop spoke to him about the grace of the priesthood, during the time he was in the cell, the Hierarch did not hear a single word from the Saint. he departed, after ordering him to rebuild the wall. Salamanēs was content with his silence, prayer, and study of the Word of God. comforted by God, he led people's souls to Christ. the Synaxarion it is said that people from the place where Saint Salamanēs was born went to his cell because they wanted him to live near them. did not protest their actions, nor agree to them, but maintained his silence. they picked him up and brought him to their town, they built a cell similar to the other one and enclosed him within. Saint also remained in this cell in silence and prayer. few days later, some people went there by night from a town on other side of the river, took the Saint and brought him to their town. did not object when they took him away, neither opposing nor agreeing to it. the inhabitants of the village on the other side of the river came at night to his new dwelling heard him say this prayer: "O Lord Jesus Christ, have mercy on me and all the servants of Thy name, and those who worship Thee, our true God." Salamanēs was dead to this world, seeking only to obey the will of God. he could say with Saint Paul: "It is no longer I who live, but Christ who lives in me, and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself up for me" (Galatians 2:20). ascetic did not interrupt his feat of silence, speaking only to God. Orthodox Church honors him as the first Saint to embrace complete silence, he maintained until his death († ca. 400).

Syria, 361-420, Theodore of Antioch, tortured at 15 for transfering relics, angel relieved suffering, lived to 80
Constantinople, 361-420, Theodore of Antioch, tortured at 15 for transfering relics, angel relieved suffering, lived to 80; Antioch (Orontes River 7); Martyr Theodore of Antioch, Commemorated on November 23 ; Holy Martyr Theodore of Antioch, a fifteen-year-old youth, was condemned to fierce torments by the emperor Julian the Apostate (361-363). Because he was responsible for the translation of the relics of Saint Babylas (September 4) from Daphne to Antioch, he was arrested and tortured. The executioners were dismayed that the saint could rejoice during the torture, and didn’t seem to feel any pain. They reported this miracle to the emperor, and he gave orders to release the saint. Theodore later said that when they were tormenting him, an angel appeared and relieved his suffering. When the angel left after the torture, the saint began to feel the pain. The holy Martyr Theodore lived to old age and peacefully fell asleep in the Lord.

Syria, 361, Theodoritus of Antioch, sacred vessel keeper, Golder Chapel, predicted both Julian's deaths
Syria, 361, Theodoritus of Antioch, Syria (Orontes River 7), sacred vessel keeper, Constantine's Golder Chapel, apostate Julian closed churches, valuables to treasurery, Theodoritus tortured and predicted both Julian's death ; Antioch (Orontes River 7); Hieromartyr Theodoritus of Antioch, Commemorated on March 8; Theodoritus was a presbyter and keeper of sacred vessels at the cathedral church in Antioch. This church was built and richly adorned by the emperor Saint Constantine the Great (May 21) and his son Constantius, and the people called it “the Golden church.” Having occupied the throne after the death of the emperor Constantius (337-361), Julian the Apostate (361-363) decided to restore paganism throughout the Roman Empire. emperor appointed his uncle, also named Julian, as prefect of Antioch. He ordered him to close the Christian churches, and to send the valuables within them to the imperial treasury. Wanting to please the emperor, the prefect, also an apostate from Christianity, set about his impious task with zeal. at Antioch with the dignitary Felix, he gave orders to lock up the priest Theodoritus under guard, and he began his plundering, defiling the altar and the holy altar table. One of those present, Euzoios, tried to admonish him for his impiety, and for this he was killed. Julian accused Theodoritus of hiding the church valuables, but the venerable keeper of vessels denied the accusation and openly denounced Julian for his apostasy. beastly tortures, the holy martyr maintained his faith in Christ the Savior, and predicted a speedy death for Julian and the emperor for their sacrilege. soldiers torturing the faithful presbyter were struck by his firmness and endurance, and by the power of the Word of God. They were converted to Christ, for which they were drowned in the sea. holy confessor was beheaded. The mockery and sacrilege of the pagans did not go unpunished, and the predictions of Saint Theodoritus were soon fulfilled. The prefect Julian died in agony from a grievous illness, and the emperor Julian perished in a campaign against the Persians.

Syria, 361-363, Eugene tPresbyter oAntioch, wMacarius, refused orgies, tortured, exiled, prayer lightning killed Giant Snake
Syria, 361-363, Eugene tPresbyter&Confessor oAntioch, Syria (Orontes River 7), with presbyter Macarius, tortured by Julian tApostate, refused pagan orgies, fierce tortures, prayer and spiritual rejoicing, exile aOasim, Arabian Desert, on hill, giant snake there, in a cave, warned by local people, asked point him out, prayer brought lightning to hit cave and kill snake, they then lived in the cave, They prayed to die together, they did in 363.; Antioch (Orontes River 7); St Eugene the Presbyter and Confessor at Antioch, Commemorated February 19 ; Holy Confessors Eugene and Macarius were presbyters of the Antiochian Church. the reign of Julian the Apostate (361-363) they were brought to the emperor for trial for their refusal to participate in pagan orgies. presbyters boldly denounced him for his apostasy and they were given over to fierce tortures, which they underwent with prayer and spiritual rejoicing. the tortures, they sent them off to exile at Oasim, an oasis in the Arabian desert, they intended to settle there upon a hill. local people warned the saints that they should immediately abandon the place, since an enormous snake lived there. holy martyrs asked them to point out this place, and through their prayer a lightning bolt struck the cave, reducing the monster to ashes. Eugene and Macarius began to live in this cave. The confessors prayed that they might die together. Lord heard their prayer, and they died in 363 at the same time.

Syria, 363-423, Maron, Hermit oSyria, Prayer, vigil, ascetical works, strict fasting, Healing&Deliverance, many monasteries
Syria, 363-423, Maron, Hermit oSyria, fCyrrhus, Syria (Afrin River 1), time spend open sky iPrayer, vigil, ascetical works, strict fasting, obtaine fGod gift oHealing and deliverance, counciled, be temperate, salvation concern, guard against avarice (extreme greed for wealth) and anger, advanced age, Chrysostom's friend, his disciples, James tHermit, Limnius, Domnina, founded many monasteries near Cyrrhus, near Antioch converted pagan temple to church; Cyrrhus; Venerable Maron the Hermit of Syria, Commemorated February 14 ; Maron was born in the fourth century near the city of Cyrrhus in Syria. spent almost all his time beneath the open sky in prayer, vigil, ascetical works and strict fasting. obtained from God the gift of healing the sick and casting out demons. counselled those who turned to him for advice be temperate, to be concerned for their salvation, and to guard against avarice and anger. Maron, a friend of Saint John Chrysostom, died before 423 at an advanced age. of Saint Maron’s disciples were James the Hermit (November 26), Limnius (February 23), and Domnina (March 1). Maron founded many monasteries around Cyrrhus, converted a pagan temple near Antioch into a Christian church.

Syria, 363-423, Limnaeus, desert hermit, virtues, wonderworking, wanderers home, giving spiritual nourishment
Syria, 363-423, Limnaeus, hermit oDesert of Chalcis, southeast of Antioch, dwelt suffient time to acquire virtues oThalassius, simplicity oManner, genrtleness, humility, then joined Maron on a hill, built stone cell without a roof, through small hole he conversed with people who came to him, compassionate heart, built wanderers home with admirers help, a dwelling for poor and crippled, sacrificing his solitude, took responsibility for their spiritual nourishment, inducing them to pray, glorify the Lord, for this granted wonderworking gift and cured himself oSnakebite; Desert of Chalcis, southeast of Antioch Venerable Limnaeus, Hermit of Syria, Commemorated on February 22; Limnaeus began his efforts under the guidance of Saint Thalassius and dwelt with him for a sufficient time to acquire the virtues of his teacher: simplicity of manner, gentleness and humility. Saint Limnaeus joined Saint Maron (February 14). a hill he built a small stone enclosure without a roof, through a small aperture, he conversed with those who came to see him. heart was full of compassion for people. to help all the destitute, he built a wanderers’ home on the hillside with the help of his admirers, dwelling for the poor and the crippled, and he fed them with what pious people brought him. holy ascetic even sacrificed his own quiet and solitude for these poor brethren, took upon himself the responsibility for for their spiritual nourishment, them to pray and glorify the Lord. his holy life he was granted the gift of wonderworking. once cured himself of a snakebite through prayer. St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Desert of Chalcis, southeast of Antioch

Syria, 367-407, John Chrysostom, Syrian Saint, Preacher and Public Speaker, Archbishop of C
Syrian Saint, 367-407, St John Chrysostom ; St John Chrysostom the Archbishop of Constantinople, Commemorated on November 13; John Chrysostom, Archbishop of Constantinople, one of the Three Hierarchs [January 30], was born at Antioch in about the year 347 into the family of a military commander. father, Secundus, died soon after the birth of his son. mother, Anthusa, widowed at twenty years of age, did not seek to remarry but rather devoted all her efforts to the raising of her son in Christian piety. youth studied under the finest philosophers and rhetoricians. scorning the vain disciplines of pagan knowledge, the future hierarch turned himself to the profound study of Holy Scripture and prayerful contemplation. Meletius, Bishop of Antioch (February 12), loved John like a son, guided him in the Faith, and in the year 367 baptized him. three years John was tonsured as a Reader. When Saint Meletius had been sent into exile by the emperor Valens in the year 372, John and Theodore (afterwards Bishop of Mopsuestia) studied under the experienced instructors of ascetic life, the presbyters Flavian and Diodorus of Tarsus. highly refined Diodorus had particular influence upon the youth. John’s mother died, he embraced monasticism, which he called the “true philosophy.” John and his friend Basil were being considered as candidates for the episcopal office, and they decided to withdraw into the wilderness to avoid this. While Saint John avoided the episcopal rank out of humility, he secretly assisted in Basil’s consecration. this period Saint John wrote his “Six Discourses on the Priesthood,” a great work of Orthodox pastoral theology. saint spent four years struggling in the wilderness, living the ascetic life under the guidance of an experienced spiritual guide. here he wrote three books entitled, “Against the Opponents of Those Attracted to the Monastic Life”, and a collection entitled, “A Comparison of the Monk with the Emperor” (also known as “Comparison of Imperial Power, Wealth and Eminence, with the True and Christian Wisdom-Loving Monastic Life”), both works which are marked by a profound reflection of the worthiness of the monastic vocation. two years, the saint lived in a cave in complete silence, but was obliged to return to Antioch to recover his health. Meletius, the Bishop of Antioch, ordained him deacon in the year 381. following years were devoted to work on new theological writings: “Concerning Providence” (“To the Ascetic Stagirios”), “Book Concerning Virginity,” “To a Young Widow” (2 discourses), and the “Book of Saint Babylos, and Against Julian and the Pagans.” the year 386 Saint John was ordained presbyter by Bishop Flavian of Antioch. John was a splendid preacher, and his inspired words earned him the name “Golden-Mouthed” (“Chrysostom”). twelve years the saint preached in church, usually twice a week, but sometimes daily, deeply stirring the hearts of his listeners. his pastoral zeal to provide Christians with a better understanding of Holy Scripture, Saint John employed hermeneutics, an interpretation and analysis of the Word of God (i.e. exegesis). Among his exegetical works are commentaries on entire books of the Holy Scripture (Genesis, the Psalter, the Gospels of Matthew and John, the Epistles of the Apostle Paul), and also many homilies on individual texts of the Holy Bible, but also instructions on the Feastdays, laudations on the Saints, and also apologetic (i.e. defensive) homilies (against Anomoeans, Judaizers and pagans). a priest, Saint John zealously fulfilled the Lord’s command to care for the needy. Under Saint John, the Antiochian Church provided sustenance each day to as many as 3,000 virgins and widows, not including in this number the shut-ins, wanderers and the sick. John began his commentary on Genesis at the beginning of Great Lent in 388, preaching thirty-two homilies during the forty day period. During Holy Week he spoke of how Christ was betrayed, and about the Cross. During Bright Week, his pastoral discourse was devoted to the Resurrection. His exegesis of the Book of Genesis was concluded only at the end of October (388). Pascha in the following year (389) the saint began his homilies on the Gospel of John, and toward the end of the year 389 he took up the Gospel of Matthew. the year 391 the Christians of Antioch listened to his commentary on the Epistles of the holy Apostle Paul to the Romans and to the Corinthians. 393 he explained the Epistles to the Galatians, the Ephesians, Timothy, Titus, and the Psalms. In his homily on the Epistle to the Ephesians, Saint John denounced a schism in Antioch, “I tell you and I witness before you, that to tear asunder the Church means nothing less than to fall into heresy. The Church is the house of the heavenly Father, one Body and one Spirit.” fame of the holy preacher grew, and in the year 397 with the death of Archbishop Nectarius of Constantinople, successor to Saint Gregory the Theologian, Saint John Chrysostom was summoned from Antioch, and elected to the See of Constantinople. the capital, the holy archpastor was not able to preach as often as he had at Antioch. Many matters awaited the saint’s attention, and he began with the most important -- the spiritual perfection of the priesthood. He himself was the best example of this. The financial means apportioned for the archbishop were channeled by the saint into the upkeep of several hospices for the sick and two hostels for pilgrims. He fasted strictly and ate very little food, and usually refused invitations to dine because of his delicate stomach. saint’s zeal in spreading the Christian Faith extended not only to the inhabitants of Constantinople, but also to Thrace to include Slavs and Goths, and to Asia Minor and the Pontine region. established a bishop for the Bosphorus Church in the Crimea. John sent off zealous missionaries to Phoenicia, to Persia, and to the Scythians, to convert pagans to Christ. also wrote letters to Syria to bring back the Marcionites into the Church, and he accomplished this. Preserving the unity of the Church, the saint would not permit a powerful Gothic military commander, who wanted the emperor to reward his bravery in battle, to open an Arian church at Constantinople. saint exerted much effort in enhancing the splendor of the church services: he compiled a Liturgy, he introduced antiphonal singing for the all-night Vigil, and he wrote several prayers for the rite of anointing the sick with oil. saintly hierarch denounced the dissolute morals of people in the capital, especially at the imperial court, irrespective of person. When the empress Eudoxia connived to confiscate the last properties of the widow and children of a disgraced dignitary, the saint rose to their defense. The arrogant empress would not relent, and nursed a grudge against the archpastor. ’s hatred of the saint blazed forth anew when malefactors told her that the saint apparently had her in mind during his sermon on vain women. A court was convened composed of hierarchs who had been justly condemned by Chrysostom: Theophilus of Alexandria, Bishop Severian of Gabala, who had been banished from the capital because of improprieties, and others. court of judgment declared Saint John deposed, and that he be executed for his insult to the empress. The emperor decided on exile instead of execution. An angry crowd gathered at the church, resolved to defend their pastor. In order to avoid a riot, Saint John submitted to the authorities. very night there was an earthquake at Constantinople. The terrified Eudoxia urgently requested the emperor to bring the saint back, and promptly sent a letter to the banished pastor, beseeching him to return. Once more, in the capital church, the saint praised the Lord in a short talk, “For All His Ways.” slanderers fled to Alexandria. But after only two months a new denunciation provoked the wrath of Eudoxia. In March 404, an unjust council was convened, decreeing the exile of Saint John. Upon his removal from the capital, a fire reduced the church of Hagia Sophia and also the Senate building to ashes. Devastating barbarian incursions soon followed, and Eudoxia died in October 404. Even pagans regarded these events as God’s punishment for the unjust judgment against the saint. Armenia, the saint strove all the more to encourage his spiritual children. In numerous letters (245 are preserved) to bishops in Asia, Africa, Europe and particularly to his friends in Constantinople, Saint John consoled the suffering, guiding and giving support to his followers. In the winter of 406 Saint John was confined to his bed with sickness, but his enemies were not to be appeased. From the capital came orders to transfer Saint John to desolate Pityus in Abkhazia on the Black Sea. Worn out by sickness, the saint began his final journey under military escort, traveling for three months in the rain and frost. He never arrived at his place of exile, for his strength failed him at Comana. the crypt of Saint Basiliscus (May 22), Saint John was comforted by a vision of the martyr, who said, “Despair not, brother John! Tomorrow we shall be together.” After receiving the Holy Mysteries, the hierarch fell asleep in the Lord on September 14, 407. His last words were, “Glory to God for all things!” holy relics of Saint John Chrysostom were solemnly transferred to Constantinople in the year 438. The disciple of Saint John, the venerable Isidore of Pelusium (February 4), wrote: “The house of David is grown strong, and the house of Saul enfeebled. He is victor over the storms of life, and has entered into heavenly repose.” he died on September 14, Saint John’s celebration was transferred to this day because of the Feast of the Elevation of the Holy Cross. Saint John Chrysostom is also celebrated on January 27 and January 30. St Proclus the Archbishop of Constantinople, Commemorated on November 20 ; Venerable James the Solitary of Syria, Commemorated on November 26;

Syria, 370, Aphraates fPersia, tEdessa&Antioch, disavvowed illustrious lineage, attracted many to his holy life, preached
Armenia, 370, Aphraates fPersia, tEdessa&Antioch, disavvowed illustrious lineage, attracted many to his holy life, preached word of God to them, died 370; Edessa, Syria; St Aphraates of Persia, Commemorated on January 29 ; Aphraates, a Persian who came to believe in Christ, disavowed his illustrious lineage and left his pagan countrymen by going to Edessa, and then to Antioch. attracted many by his holy life, and preached the Word of God to them. He died in the year 370.

Syria, 370-420, Macedonius tHermit, began ascetic wanderer, 45yrs deep uncovered pit, crowds fSpiritual advise, only barley&watr
Syria, 370-420, Macedonius tHermit oSyria, fNear Cyrrhus (a small town near Antioch), Syria (Orontes River 7), began ascetic life as wanderer, Phoenecia, Cilicia, Syria, then 45 yrs in deep wilderness pit, open sky no roof, shunning human glory (fool for christ), called pit (Gouvas), crowds visited, spiritual advise, ate only barley&water, called barley eater, old age moved to cell & ate baked bread, lived advance age 70; Antioch (Orontes River 7); Saint Macedonius the Hermit of Syria, Commemorated on January 24; Macedonius, a Syrian hermit, lived during the end of the fourth century and the beginning of the fifth. he first embarked upon the path of asceticism, he led the life of a wanderer, roaming through the cities of Phoenicia, Cilicia, and Syria. he spent forty-five years in the wilderness, in a deep pit, living under the open sky with no roof over his head, shunning human glory. he was called "Gouvas," which means "pit" in Syrian. of people visited him, seeking spiritual help and guidance. in his old age did he accede to the requests of those who begged him to live in a narrow cell they built for him. his life Saint Macedonius ate just barley and water. Therefore, he was called “Krithophagos" (Κριθοφάγος), or "Barley-Eater." as he felt his strength fading did he agree to eat baked bread. of his ascetical life, God granted him the power to cast out demons, and to heal the sick. also healed the mother of the historian Theodoret of Cyrrhus (a small town near Antioch), who had been barren for a long time before she conceived. labor, however, something went wrong, and she feared that she would lose the child. Saint traced the Sign of the Cross in a vessel of water with his fingers, and told her to drink it. The child was born without any further difficulty. Macedonius performed many other miracles. lived to an advanced age and reposed in peace around the year 420, after reaching his seventieth year.

Syria, 370-430, Alexander, founder 2 Unsleeping Ones Monasteries, prayed 3yrs to make sure, preached the original gospel
Armenia, 370-430, Alexander, founder Unsleepinge Ones Monastery, Edessa, Armenia, (Euphrates River 3), educated iConstantinople, some military service, called to desert monastery near Antioch, under Elias, monastic obedience, blessed to dwell wilderness, took only Holy Gospel with him, not the Gospels?, then Lord summoned him to preach tPagans, converted local leader who became bishop oEdessa 30 years, Alex settled not far from Euphrates, Monks gathered, monastery o400 monks, A decided offer never ceasing prayer, but first prayed 3yrs to make sure, divine revelation God said yes, Monks divided 24 watches oPrayer, shifts each hour, 2 Choirs sang Psams both Day and Night, except for divine services time, named Unsleeping Ones, unceasing praise tGod, A guided this monastery 12yrs, left Trphimus as igumen, left to preach Gospel to cities on Persian border, with chosen brothers, arrives at Constantinople and established another Unsleeping monastery with rule of unceasing praise, died 430 after 50 yrs a monk; Venerable Alexander, founder of the Monastery of the “Unsleeping Ones”, Commemorated on February 23; Alexander, Founder of the Monastery of the “Unsleeping Ones,” was born in Asia and received his education at Constantinople. spent some time in military service sensing a calling to other service, he left the world and received monastic tonsure in one of the desert monasteries near Antioch under the guidance of Igumen Elias. advanced through all the degrees of monastic obedience, he received a blessing from the igumen to dwell in the wilderness. saint lived an ascetical life in the wilderness, taking only the Holy Gospel with him. the Lord summoned him to preach to pagans. converted to the faith the local city-head Rabbul, who afterwards prospered in the service of the Church, attaining the rank of bishop, and for thirty years, he occupied the bishop’s cathedra in the city of Edessa. Saint Alexander settled not far from the Euphrates River. Monks gathered around him, attracted by the loftiness of his prayerful asceticism and spiritual experience. monastery of 400 monks eventually sprang up there. the holy igumen in his prayerful zeal decided to offer never-ceasing praise to the Lord at the monastery both by day and by night. three years the holy abba prayed that God might reveal to him whether it was pleasing to Him to establish such a monastic rule. received an answer by divine revelation. the monks were divided into twenty-four watches of prayer. Changing shifts each hour, two choirs sang the holy Psalms both day and night, except when divine services were celebrated in church. the name “Monastery of Unsleeping Ones,” since the ascetics offered unceasing praise to God. Alexander guided the monastery on the Euphrates for twelve years. having left the experienced Elder Trophimus as igumen, he set off with some chosen brethren through the cities bordering on Persia, to preach the Gospel. arrived at Constantinople, capital of the Byzantine Empire, he also established a monastery there with his Rule of unceasing praise. abba died at a great old age after fifty years of monastic struggles. death occurred in the year 430. Saint Alexander is also commemorated on July 3.

Syria, 372-422, Maruthas, Bishop oMartyropolis, tPersian Shah twice, persuaded favorable Christian disposition, much more
Mesopotamia, 372-422, Maruthas, Bishop oMartyropolis, Syria, Mesopotamia, and Armenia (Tigris River 2), Bishop oTagrith (Martyropolis), city he founded, between Byzantine Empire and Persia, knowledge&piety fame, wrote about martyrs, suffered under Sapor, Syrian Language Commentary otGospel, Verses oMaruthas, 73 Cannons ot 325 EC at Nicea, Acts otCouncil, 381 2nd EC participant aConstantinople, against Macedonius, 383 attended Council oAntioch against Messalians, 403-404 off to Constantinople, plead Arcadius protect Persian Christians, two times sent by Theodosius tYounger to Shah in Izdegerd to secure peace, 414 persuaded Shah favorable disposition tChristians, for freedom Christians iPersia, located Persian saints relics, transferred them tMartyropolis, rebuilt Churches razed by Sapor, died iPersia 422, relics trans tEgypt, skete Monastery otMOG; Martyropolis; St Maruthas the Bishop of Martyropolis in Mesopotamia, Commemorated on February 16; Maruthas was Bishop of Tagrith (Martyropolis), city which he founded between the Byzantine Empire and Persia. was famed for his knowledge and his piety, wrote about the martyrs, he suffered for his faith in Christ under the Persian emperor Sapor. also left behind other works in the Syrian language, which the most famous are: “Commentary on the Gospel,” “Verses of Maruthas,” “Liturgy of Maruthas” “The 73 Canons of the Ecumenical Council at Nicea” (325) with an account of the acts of the Council. the year 381 Saint Maruthas participated in the Second Ecumenical Council at Constantinople, against the heresy of Macedonius. 383, he attended the Council of Antioch against the Messalians. the years 403-404 Saint Maruthas set off to Constantinople plead with the emperor Arcadius to protect Persian Christians. was twice sent by the emperor Theodosius the Younger to the Shah Izdegerd to secure the peace between the Empire and Persia. the year 414 Saint Maruthas, having done his duty as envoy to the court of Izdegerd, the Shah to a favorable disposition towards Christians, and he assisted greatly in the freedom of Christians in Persia. rebuilt Christian churches razed during the persecution by the Persian ruler Sapor. also located relics of saints who had suffered martyrdom and transferred them to Martyropolis. died there in 422. relics of Saint Maruthas were later transferred to Egypt placed in a skete monastery of the Mother of God.

Syria, 375, Hieromartyr Marcellus the Bishop of Apamea, permission to destroy Temple, Lesser Blessing of Water, temple destroyed
Syria, 375, Hieromartyr Marcellus the Bishop of Apamea, Syria (Orontes River 5), permission to destroy Temple, temporary wood woould not burn, Lesser Blessing of Water, wood burned, caught destroying another temple, thrown into fire; Apamea, Syria; Hieromartyr Marcellus the Bishop of Apamea, Commemorated August 14 ; Hieromartyr Marcellus, Bishop of Apamea, was born of illustrious parents on the island of Cyprus. received a fine education, he occupied a high civil office. marveled at his purity of life, mildness, kindness and eloquence. the year 375, the saint left his wife and children, and devoted himself to a monastic life in Syria. people of Apamea, having him come to the city on some practical matter, elected him as bishop. the account of Theodoret of Cyrrhus we learn that Saint Marcellus received permission from the emperor Saint Theodosius the Great (379-395) to destroy a strongly built temple of Jupiter at Apamea, the saint didn’t know how to accomplish this. certain worker promised to help him. He undermined three of the huge columns, propping them up temporarily with olive wood. he tried to set them afire, but the wood would not burn. Saint Marcellus learned of this, he performed the Lesser Blessing of Water, he commanded that this water be faithfully sprinkled around the wood. this, the wood burned quickly, the columns fell down and the whole pagan temple collapsed in upon itself. soldiers near Aulona in the Apamea district demolished another pagan temple, the saint, watching from a distance, was seized by pagans and thrown into a fire. killers were found, and the saint’s sons wanted to take revenge. local Council forbade them to do this, decreeing that it would be wrong to avenge such a death as the saint had received. Instead, they ought to give thanks to God.

Syria, 378-423, Thalassius oTargala, Syria, 38yrs, no roof, nor cell, nor shelter, wonderworker, healing, built cells for others
Syria, 378-423, Thalassius, Hermit oTargala in Byzantine Syria, near its Capital, Apamea, withdrew at young age, 38yrs, no roof, nor cell, nor shelter, for his simple disposition, gentleness, humility he was granted wonderworking and healing the sick, people wanted live under his guidance, he did not refuse them, built cells for them, died peacefully; Targala in Byzantine Syria, near its Capital Apamea; Venerable Thalassius Hermit of Syria, Commemorated on February 22; Thalassius of Syria lived during the fifth century. a young age he withdrew to a hill near the village of Targala and passed 38 years there in monastic deeds, having neither a roof over his head, nor any cell nor shelter. his simple disposition, gentleness and humility he was granted by the Lord the gift of wonderworking and healing the sick. wanted to live under his guidance, and the saint did not refuse those coming to him. himself built cells for them. He died peacefully, granted rest from his labors. Venerable Limnaeus Hermit of Syria, Commemorated on February 22

Syria, 379-417, Ismaelite Saint Agabbas, silence, loin chains, always standing or kneeling, constant prayer, died in peace
Arabs, 379-417, Ismaelite Saint Agabbas of Syria, Saracens, Arabs, Land of the Saracens (Syrian Desert, Pre Islamic Arabia), inner prayer & silence, hermit 38 yrs, barefoot, loin chains, never sat or lay down, always standing or kneeling, constant prayer, died in peace; Saracens; Saint Agabbas of Syria, Commemorated on November 22; Agabbas was by birth an Ishmaelite (Arab) and pursued asceticism in Syria. was a novice under the Monk Eusebius, from whom he learned inner prayer and silence, he lived thirty-eight years as a hermit. saint always went barefoot, wore chains on his loins and never sat nor lay down. Agabbas spent both day and night standing or kneeling, constantly at prayer. finished his ascetic life in peace.

Syria, 379-440, Theodolous, Eparch oConstantinople, Stylite oEdessa, resigned position, gave wealth, ate once aWeek as Stylite
Armenia, 379-440, Theodolous, Eparch oConstantinople, Stylite oEdessa, Armenia (Intersection and Euphrates River 3), resigned position, gave wealth tPoor, became monk, ate once aWeek as Stylite; Edessa, Syria; St Theodoulus the Eparch of Constantinople, Commemorated December 3 ; Theodoulus was an eparch during the reign of Theodosius the Great. resigned his position because he did not want to be distracted by vain worldly cares. his wife’s death, Saint Theodoulus gave his wealth away to the poor and became a monk. traveled to Edessa and lived on top of a pillar for thirty years, eating only once a week. Theodoulus the Stylite departed to the Lord around 440.

Syria, 390-450, Marana and Kyra oVeria in Syria, a Syrian nun, companion oMarana and Kyra, went without eating for long periods
Syria, 390-450, Marana and Kyra oVeria in Syria, a Syrian nun, companion oMarana and Kyra, went without eating for long periods; Syria (Queig (Aleppo) River 2), a Syrian nun, companion oMarana and Kyra, who went without eating for long periods oTime Beroea in Syria, modern day Aleppo; Venerable Marana of Syria, Commemorated on February 28 ; Marina (Marana) and Kyra (Cyra), sisters by birth, during the fourth century in the city of Veria (or Berea) in Syria. parents were illustrious and rich, the sisters left home and departed the city when they had reached maturity. cleared off a small plot of land, the holy virgins sealed up the entrance to their refuge with rocks and clay, leaving only a narrow opening through which food was passed to them. little hut had no roof, and so they were exposed to the elements. their bodies they wore heavy iron chains and patiently endured hunger. a three year period, they ate food only once every forty days. former servants came to them, wanting to join their ascetic life. saints put them in a separate hut next to their own enclosure and they spoke to them through a window, exhorting them to deeds of prayer and fasting. The life of the holy ascetics Marana and Kyra was described by Bishop Theodoret of Cyrrhus in his Religiosa Historica. of respect for his hierarchical dignity, the holy virgins allowed him into their dwelling. conversed with them and persuaded them to remove the heavy chains they wore under their clothing. who was weak in body, was always stooped under their weight and was unable to sit upright. he left, however, they resumed wearing the chains. they lived in asceticism for forty years. disturbed their solitude only to make a pilgrimage to Jerusalem to pray at the Sepulchre of the Lord. their journey (which took twenty days) they ate no food until they had prayed at the Holy Places. the way back, they also went without eating. did the same thing at another time, when they journeyed to the grave of the Protomartyr Thekla (September 24) at Seleucia, Isauria. Marana and Kyra died in about the year 450. ascetical life equaled that of the great male ascetics of the desert, they received the same crown of victory from Christ the Savior. Venerable Domnica (Domnina) of Syria, Commemorated on February 28; Domnica (Domnina) a Syrian nun, a companion of Saints Marana and Kyra.

Syria, 390-450, Domnica oVeria in Syria, a Syrian nun, companion oMarana and Kyra, went without eating for long periods oTime
Syria, 390-450, Domnica (Domnina) oVeria (or Berea) in Syria (Queig (Aleppo) River 2), a Syrian nun, companion oMarana and Kyra, who went without eating for long periods oTime Beroea in Syria, modern day Aleppo; Venerable Domnica (Domnina) of Syria, Commemorated on February 28; Domnica (Domnina) a Syrian nun, a companion of Saints Marana and Kyra. Venerable Marana of Syria, Commemorated on February 28 ; Marina (Marana) and Kyra (Cyra), sisters by birth, during the fourth century in the city of Veria (or Berea) in Syria. parents were illustrious and rich, the sisters left home and departed the city when they had reached maturity. cleared off a small plot of land, the holy virgins sealed up the entrance to their refuge with rocks and clay, leaving only a narrow opening through which food was passed to them. little hut had no roof, and so they were exposed to the elements. their bodies they wore heavy iron chains and patiently endured hunger. a three year period, they ate food only once every forty days. former servants came to them, wanting to join their ascetic life. saints put them in a separate hut next to their own enclosure and they spoke to them through a window, exhorting them to deeds of prayer and fasting. The life of the holy ascetics Marana and Kyra was described by Bishop Theodoret of Cyrrhus in his Religiosa Historica. of respect for his hierarchical dignity, the holy virgins allowed him into their dwelling. conversed with them and persuaded them to remove the heavy chains they wore under their clothing. who was weak in body, was always stooped under their weight and was unable to sit upright. he left, however, they resumed wearing the chains. they lived in asceticism for forty years. disturbed their solitude only to make a pilgrimage to Jerusalem to pray at the Sepulchre of the Lord. their journey (which took twenty days) they ate no food until they had prayed at the Holy Places. the way back, they also went without eating. did the same thing at another time, when they journeyed to the grave of the Protomartyr Thekla (September 24) at Seleucia, Isauria. Marana and Kyra died in about the year 450. ascetical life equaled that of the great male ascetics of the desert, they received the same crown of victory from Christ the Savior.

Syria, 393-430, Mares tSinger, fNear Cyrrhus, lived iHut, ascetic 37yrs, rough food, goat skins, handsome, pleasant singng voice
Syria, 393-430, Mares tSinger, fNear Cyrrhus, Syria (Afrin River 1), lived in hut, fasting&prayer, 37yrs, rough food, wild goat skins, handsome, pleasant singing voice; Cyrrhus; St Mares the Singer in Syria, Commemorated January 25 ; Mares the Singer lived in a hut in fasting and prayer for thirty-seven years in the village of Homeron, not far from the city of Cyrrhus in Syria. ate rough food, and wore clothes made from the hide of wild goats. was handsome, and had a pleasant singing voice. Mares reposed in the year 430.

Syria, 400, 5th C Folder, Stylites iWell, 40dFast, clairvoyance&angels, Nestorian Theologian, abbess igumen, Forerunner's Head
Syria, 400, 5th C Folder, Simeon Stylites iWell, 40dFast, Marcellus oApamea clairvoyance&angels, Nestorian Theologian Theodoret oCyrrhus, Daniel tStylite oSamosata, Miraculous Romanos oCicilia Antioch cave, Matrona tConstantinople abbess igumen iHoms, Beiruit, Nestorian John oAntioch, ascetics syrian desert bread salt only, never sat down, shoulder heavy root, small box lentils, Forerunner Head Finding

Syria, 401-459, Saint, Simeon Stylites the Elder, lived in a well, angels, back, stone cave, 40 d s fast, first pillar
Syria, 400-459, Saint, Simeon Stylites the Elder (Queig (Aleppo) River 2); St Simeon Stylites, the Elder, Commemorated September 1 ; Simeon the Stylite was born in the Cappadocian village of Sisan of Christian parents, Sisotian and Martha. At thirteen years of age he began to tend his father’s flock of sheep. He devoted himself attentively and with love to this, his first obedience. after he heard the Beatitudes in church, he was struck by their profundity. Not trusting to his own immature judgment, he turned therefore with his questions to an experienced Elder. The Elder readily explained to the boy the meaning of what he had heard. The seed fell on good soil, and it strengthened his resolve to serve God. Simeon was eighteen, he received monastic tonsure and devoted himself to feats of the strictest abstinence and unceasing prayer. His zeal, beyond the strength of the other monastic brethren, so alarmed the igumen that he told Simeon that to either moderate his ascetic deeds or leave the monastery. Simeon then withdrew from the monastery and lived in an empty well in the nearby mountains, where he was able to carry out his austere struggles unhindered. After some time, angels appeared in a dream to the igumen, who commanded him to bring back Simeon to the monastery. monk, however, did not long remain at the monastery. After a short while he settled into a stony cave, situated not far from the village of Galanissa, and he dwelt there for three years, all the while perfecting himself in monastic feats. Once, he decided to spend the entire forty days of Great Lent without food or drink. With the help of God, the monk endured this strict fast. From that time he abstained from food completely during the entire period of the Great Lent, even from bread and water. For twenty days he prayed while standing, and for twenty days while sitting, so as not to permit the corporeal powers to relax. whole crowd of people began to throng to the place of his efforts, wanting to receive healing from sickness and to hear a word of Christian edification. Shunning worldly glory and striving again to find his lost solitude, the monk chose a previously unknown mode of asceticism. He went up a pillar six to eight feet high, and settled upon it in a little cell, devoting himself to intense prayer and fasting. of Saint Simeon reached the highest church hierarchy and the imperial court. Patriarch Domninos II (441-448) of Antioch visited the monk, celebrated Divine Liturgy on the pillar and communed the ascetic with the Holy Mysteries. living in the desert heard about Saint Simeon, who had chosen a new and strange form of ascetic striving. Wanting to test the new ascetic and determine whether his extreme ascetic feats were pleasing to God, they sent messengers to him, who in the name of these desert fathers were to bid Saint Simeon to come down from the pillar. the case of disobedience they were to forcibly drag him to the ground. But if he was willing to submit, they were to leave him on his pillar. Saint Simeon displayed complete obedience and deep Christian humility. The monks told him to stay where he was, asking God to be his helper. Simeon endured many temptations, and he invariably gained the victory over them. He relied not on his own weak powers, but on the Lord Himself, Who always came to help him. The monk gradually increased the height of the pillar on which he stood. His final pillar was 80 feet in height. Around him a double wall was raised, which hindered the unruly crowd of people from coming too close and disturbing his prayerful concentration. in general, were not permitted beyond the wall. The saint did not make an exception even for his own mother, who after long and unsuccessful searches finally succeeded in finding her lost son. He would not see her, saying, “If we are worthy, we shall see one another in the life to come.” Saint Martha submitted to this, remaining at the foot of the pillar in silence and prayer, where she finally died. Saint Simeon asked that her coffin be brought to him. He reverently bid farewell to his dead mother, and a joyful smile appeared on her face. Simeon spent 80 years in arduous monastic feats, 47 years of which he stood upon the pillar. Many pagans accepted Baptism, struck by the moral staunchness and bodily strength which the Lord bestowed upon His servant. first one to learn of the death of the saint was his close disciple Anthony. Concerned that his teacher had not appeared to the people for three days, he went up on the pillar and found the dead body stooped over at prayer. Patriarch Martyrius of Antioch performed the funeral before a huge throng of clergy and people. They buried him near his pillar. At the place of his ascetic deeds, Anthony established a monastery, upon which rested the special blessing of Saint Simeon. pray to Saint Simeon for the return to the Church of those who have forsaken Her, or have been separated from Her. Venerable Martha the Mother of St Simeon Stylites, Commemorated on September 1 ; Venerable James the Solitary of Syria, Commemorated on November 26; Hieromartyr Abibus, Bishop of Nekressi in Georgia, Commemorated on November 29; St Macarius the Stylite of Martkobsk, Georgia; Venerable Shio Mgvime;

Syria, 401-460, Thalelaeus oSyria, small cell after defeating demons from ruined temple, to avoid eternal punishment
Cilicia, 401-460, Thalelaeus tHermit oSyria, fCilicia Region oAsia Minor, an Unmercenary Physician, tSabbas m, ordained presbyter, later moved tSyria near Gabala (Jableh), tent near ruined pagan temple, demons there, praying day&night, complete solitude, frequently attacked, but he was ultimately victorius, no longer troubled, intensified efforts, built cell he could not sit up in, tall man, cramped conditions for 10yrs, why, because many sins and he might receive eternal punishment, so suffered voluntarily in his cell, gift oWonderworking, converted pagans, they helped him destroy pagan temple and build church with daily services, reposed advanced age 460; Cilicia Region of Asia Minor ; Venerable Thalelaeus the Hermit of Syria, Commemorated on February 27 ; Thalelaios (Thallélaios) lived during the fifth century, and is one of the Unmercenary Physicians. He was a native of Cilicia in Asia Minor, and entered the Monastery of Saint Savva the Sanctified, there he was ordained as a presbyter. on, he moved to Syria, not far from the city of Gabala, he found a ruined pagan temple surrounded by pagan graves, he settled there in a tent. place had an evil reputation, the demons inhabiting the place frightened travellers and caused them much harm. Thalelaios lived, praying day and night in complete solitude. demons attacked the Saint frequently, trying to scare him with frightful apparitions and noises. by the power of God Thallélaios was ultimately victorious over the Enemy, which he was no longer troubled. he intensified his efforts even more: built a small cell measuring three feet high and two feet wide. he was a tall man, he was unable to sit up in it, but had to rest his head on his knees. remained in these cramped quarters for about ten years. Theodoret of Cyrrhus visited Saint Thalelaios one day and found him reading the Gospel. asked him why he had chosen live in such a way. Saint said that he had many sins, and that he might receive eternal punishment, he hoped to escape those torments by suffering voluntarily in his cell. Bishop left, greatly edified by this answer. Lord granted to the ascetic the gift of wonderworking, his miracles helped him to enlighten the pagan population. the help of those he had converted to Christianity, he destroyed the pagan temple, built a church in which there were daily Services. Thalelaios reposed at an advanced age around the year 460. the book entitled Leimonarion, or Pratum [The Meadow], written by the Greek monk John Moskhos (+ 622), Saint Thallélaios is mentioned: “Abba Thalelaios was a monk for sixty years he never ceased saying with tears, "Brethren, God has given us this time for repentance, and we must seek after Him’” (Chapter 59). Life is included in the Church History of Theodoret of Cyrrhus.

Syria, 401-485, Marcellus, Apamea, Syria, monastic schema, spiritual talents, clairvoyance, angels encircling, igumen Unsleeping
Syria, 401-485, Marcellus, Apamea, Syria, monastic schema, spiritual talents, clairvoyance, angels encircling, igumen Unsleeping Ones Monastery, fApamea, wealthy parents died early, ed aAntioch&Ephesus, distributed tPoor, tUnsleeping M Constantinople & Alexander, monk, great spiritual talents incl clairvoyance, left before he knew A would die tAvoid igumen, returned aJohn named igumen, John's assistant, after J's death Igumen for 60 yrs, many people came rich&poor, many times angels encircling him, attending&guarding him, many monks came, built Church, hospital, &hostel fHomeless, treated sick, cast devils, worked miracles, example ill monk called out mentally fAnkara, M heard at once prayed monk healed at once, same for ship wMonks on Black Sea, fire raging aConstantinople he stopped from his monastery by prayer, another example, servant John unjustly accused hid at the monastery, his lord Ardaburios demanded him back, refused, sent detachment, soldiers surrounded m threatening kill anyone, brethern wanted to fold, Marcellus signed cross went out alone, lightning, thunder, & Cross appeared brighter than the sun, soldiers ran, Ardaburios pardoned servant, departed 485, 5days later appreared to disciple Lukian conforting him fortelling L's death; Apamea, Syria; Venerable Marcellus the Abbot of the Monastery of the "Unsleeping Ones", Commemorated December 29 ; Marcellus, igumen of the Monastery called “the Unsleeping Ones,” was a native of the city of Apamea in Syria. parents were wealthy, but died when he was young. received his education first at Antioch, and then at Ephesus. his possessions left him by his parents he distributed to the poor, thereby sundering his ties to the world. the guidance of an experienced elder at Ephesus, Marcellus entered upon the path of asceticism. later went on to Byzantium to Saint Alexander, igumen of the monastery named “the Unsleeping.” The monastery received its name because in it psalmody was done constantly, both day and night, by alternating groups of monks. Alexander accepted Marcellus and tonsured him into the monastic schema. in the works of watchfulness, fasting and prayer, the saint received great spiritual talents and the gift of clairvoyance. foresaw the day of Abba Alexander’s death and his own election as igumen. However, since he was still young, he did not want to rule others. So he slipped out of the monastery to visit other provinces and other monasteries, where he received edification from the monks who lived there. the death of Saint Alexander, when Abba John had already been chosen as igumen, Marcellus returned to the great joy of the brethren. Abba John made Marcellus his own closest assistant. After John’s death, Saint Marcellus was chosen igumen of the monastery in spite of his own wishes, and in this position he remained for sixty years. of his saintly life spread far. People came to Marcellus from afar, both the illustrious and the common, rich and the poor. times they saw angels encircling the saint, attending and guarding him. the help of God, the monastery of “the Unsleeping Ones” flourished. many monks came to place themselves under the direction of Saint Marcellus that it became necessary to enlarge the monastery and the church. Marcellus received donations from believers for expansion, and built a beautiful large church, a hospital, and a hostel for the homeless. his prayers the monk treated the sick, cast out devils and worked miracles. example, one of the monks was sent to Ankara and fell ill. near death, he called out mentally to his abba. that very hour Saint Marcellus heard his disciple in the monastery, and he began to pray for him. He who was sick recovered at once. a ship with his monks came into danger on the Black Sea, the saint calmed the tempest by his prayers. time, when they told him that a fire was raging at Constantinople, he prayed tearfully for the city, and the fire subsided as if extinguished by the tears of the monk. the servant of a certain Arian nobleman named Ardaburios, was unjustly accused of something, and he hid out at the monastery to escape his master’s wrath. twice demanded that Saint Marcellus hand John over to him, but he refused. then sent out a detachment of soldiers, who surrounded the monastery, threatening to slay anyone who interfered with their mission. brethren went to the abba, asking him to surrender John and save the monastery. Marcellus signed himself with the Sign of the Cross, then boldly went out alone through the monastery gate towards the soldiers. flashed in the sky, thunder rumbled, and the Cross appeared shining brighter than the sun. soldiers threw down their weapons and took to flight. Ardaburios, learning from the soldiers what had happened, was frightened, and because of Saint Marcellus he pardoned the servant. Marcellus peacefully departed to the Lord in the year 485. His faithful disciple Lukian grieved terribly over him, but on the fifth day after the death Saint Marcellus appeared to him and comforted him, foretelling his own impending end.

Syria, 413-466, Theologian, Theodoret of Cyrrhus, pro Nestorius, anti Cyril, writings condemned
Syria, 413-466, Theologian, Theodoret of Cyrrhus, Syria (Afrin River 1) ; of Cyrus or Cyrrhus (c. AD 393 - c. 458/466) was an influential theologian of the School of Antioch, biblical commentator, and Christian bishop of Cyrrhus (423–457). played a pivotal role in several 5th-century Byzantine Church controversies that led to various ecumenical acts and schisms. wrote against Cyril of Alexandria's 12 Anathemas which were sent to Nestorius and did not personally condemn Nestorius until the Council of Chalcedon. writings against Cyril were included in the Three Chapters Controversy and were condemned at the Second Council of Constantinople. Some Chalcedonian and East Syriac Christians regard him as a "full" saint.[a] Cyrrhus; Venerable Maximus the Greek, Commemorated on January 21;

Syria, 420-480, Daniel t Stylite, Samosata, Armenia (Euphrates River 3), Stylite Simeon visited, prophecy his S, Thrace w
Syria, 420-480, Daniel the Stylite, Samosata, Armenia (Euphrates River 3), mother dedicated him, after 5 yrs received name, left for manastery at 12, angelic garb, Stylite Simeon visited, prophecy his S, ascetic life, S place vision, Thrace wilderness, on p 33 yrs, healing, prayers for B Emperors, great fire prophecy, gracious words, 80 yrs; Samosata; Venerable Daniel the Stylite of Constantinople, Commemorated on December 11 ; Daniel the Stylite was born in the village of Bethara, near the city of Samosata in Mesopotamia. mother Martha was childless for a long while and in her prayers she vowed that if she had a child, she would dedicate him to the Lord. Her prayers were heard, and Martha soon gave birth to a son, who was without a name until he was five years of age. boy’s parents desired that since he was born through the good-will of God, he should also receive his name from God. took their son to a monastery located nearby and approached the igumen. The igumen gave orders to take down one of the service books, and unrolled it at random. He found the Prophet Daniel (December 17) mentioned in it. Thus did the boy receive his name. parents asked that he might remain at the monastery, but the igumen would not accept him, since he was still only a small boy. At twelve years of age, saying nothing to anyone, the child left home for the monastery. parents were happy when they learned where their son was, and they went to the monastery. Seeing that he was still going about in his worldly clothes, they besought that the igumen should clothe him in the angelic garb. That Sunday the igumen fulfilled their request, but permitted them often to visit their son. The brethren of the monastery were astonished at the saint’s ascetical efforts. Saint Simeon the Stylite (September 1) visited the monastery. He foretold to the young monk that he too would undertake the feat of pillar-dwelling. Daniel continued with his ascetic life in seclusion. the place of a new exploit was revealed to him in a vision, he withdrew into the Thracian wilderness together with two disciples. They set up a pillar, upon which Saint Daniel dwelt for 33 years. thronged to the pillar, the unfortunate and those who were sick, and all received help and healing from Saint Daniel. emperors also sought the prayers of the holy ascetic. most notable of the saint’s predictions was about a great fire in Constantinople. Saint Daniel possessed also the gift of gracious words. He guided many onto the path of correcting their lives. The monk reposed in his eightieth year.

Syria, 420-480, Romanos of Cilicia, cave near Antioch, fasting, hair shirt chains, no fire, miracles grace, healed infertility
Cilicia, 420-480, Venerable Romanos of Cilicia of Asia Minor, cave near Antioch, Syria, fasting, heavy chains under hair shirt, no fire, miracles grace, crowds, healed infertility; Cilicia Region of Asia Minor ; Cilicia (Roman province); Cilicia; Venerable Romanos of Cilicia, Commemorated on November 27; Romanos was from the city of Roson in Cilicia, he spent his anchoritic life in strict fasting in a cave near Antioch during the V century. at the foot of a mountain, he built a small cell, in which he struggled as an ascetic. He wore heavy chains under his hair shirt, and for many years he did not light a fire in his cell. of his most holy life, God granted him the grace of working miracles. of his holiness attracted great crowds of the faithful to him, who asked for his blessing. Saint healed several persons who suffered from grave illnesses, and through his prayers, many infertile women were able to give birth to healthy children. charisma1 of working miracles did not make him proud. Quite the contrary! The Saint often quoted the words of Saint Paul: "Therefore, let anyone who thinks that he stands take heed lest he fall" (I Corinthians 10:12). also said that it is no great thing to perform miracles, but rather to do works of righteousness and to keep God's commandments. after leading a God-pleasing life, Saint Romanos reposed in peace. He is also commemorated on February 9. Romanos is one of many Saints whose intercession we seek for deliverance from childlessness and barreness. of the others are: Saint Stylianos (November 26), Saint Hypatios the Igoumen of Rufinianus in Chalcedon († March 31, 446), Saints Theodore and John (July 12). χάρισματα = Extraordinary powers given to certain individuals by God, enabling them to serve the Church by the grace of the Holy Spirit.

Syria, 420-480, Romanos of Cilicia, lived in cave near Antioch, great miracles but take heed, right works tBig Deal
Cilicia, 450, 5th Century, Romanos oCilicia, Region of Asia Minor, lived in cave near Antioch, from Roson, heavy chains, hair shirt, no fire for many years, grace of working miracles, great crowds, healed grave ilnesses, healed infertility, not proud for miracles, think stand take heed lest fall, miracles no big deal, righteousness the big deal Antioch (Orontes River 7); Cilicia Region of Asia Minor ; Venerable Romanós of Cilicia, Commemorated on February 9; Romanós was from the city of Rosón in Cilicia, but he spent his anchoritic life in strict fasting in a cave near Antioch during the V century. at the foot of a mountain, he built a small cell, in which he struggled as an ascetic. He wore heavy chains under his hair shirt, and for many years he did not light a fire in his cell. of his most holy life, God granted him the grace of working miracles. of his holiness attracted great crowds of the faithful to him, who asked for his blessing. The Saint healed several persons who suffered from grave illnesses, and through his prayers, many infertile women were able to give birth to healthy children. charisma1 of working miracles did not make him proud. Quite the contrary! The Saint often quoted the words of Saint Paul: "Therefore, let anyone who thinks that he stands take heed lest he fall" (I Corinthians 10:12). also said that it is no great thing to perform miracles, but rather to do works of righteousness and to keep God's commandments. after leading a God-pleasing life, Saint Romanós reposed in peace. He is also commemorated on November 27. Romanós is one of many Saints whose intercession we seek for deliverance from childlessness and barreness. Some of the others are: Saint Stylianos (November 26), Saint Hypatios the Igoumen of Rufinianus in Chalcedon († March 31, 446), Saints Theodore and John (July 12). χάρισματα = Extraordinary powers given to certain individuals by God, enabling them to serve the Church by the grace of the Holy Spirit.

Syria, 420-500, Matrona tConstantinople Abbess, left hubby, igumen iHoms&Beriut&Constan, miraculous gifts, paradise vision
Lykaonia, 420-500, Matrona tConstantinople Abbess, fPerge (Pergamum), Pamphylia, Lykaonia, left marriage, hid in men's monastery, discovered by pierced ear&dreams, to women's m in emesa aka Homs, became igumen, miraculous healing gifts, husband coming, tJerusalem, tMt Sinai, t abandoned Temple in Beriut, converted local pagans, formed monastery there, God's will fulfilled per Dream, tConstantinople, husband had died, founded monastery strict rule virtuous life, vision in extreme old age 100 of her place in Paradise Perge; Venerable Matrona the Abbess of Constantinople, Commemorated on November 9 ; Matrona, Abbess of Constantinople was born in the city of Perge Pamphylia (Asia Minor) in the fifth century. gave her in marriage to a wealthy man named Dometian. her daughter Theodota was born, they resettled in Constantinople. twenty-five-year-old Matrona loved to walk to the temple of God. She spent entire days there, ardently praying to the Lord and weeping for her sins. the church the saint met two pious Eldresses, Eugenia and Susanna, who from their youth lived there in asceticism, work and prayer. began to imitate the God-pleasing life of an ascetic, humbling her flesh by abstinence and fasting, which she had to endure criticism by her husband. soul yearned for a full renunciation of the world. long hesitation, Saint Matrona decided to leave her family entreated the Lord to reveal whether her intent was pleasing to Him. The Lord heard the prayer of His servant. during a light sleep, she had a dream that she had fled from her husband, who was in pursuit of her. The saint concealed herself in a crowd of monks approaching her, and her husband did not notice her. accepted this dream as a divine directive to enter a men’s monastery, where her husband would not think to look for her. gave her fifteen-year-old daughter to be raised by the Eldress Susanna, having cut her own hair and disguised herself in men’s attire, she went to the monastery of Saint Bassion (October 10). the Nun Matrona passed herself off as the eunuch Babylos and was accepted as one of the brethren. lest the monks learn that she was a woman, the saint passed her time in constant quietude and much work. The brethren marveled at the great virtue of Babylos. time the saint was working in the monastery vineyard with the other monks. The novice monk Barnabas noted that her ear-lobe was pierced and asked about it. “It is necessary, brother, to till the soil and not watch other people, which is not proper for a monk,” answered the saint. a certain while it was revealed in a dream to Saint Bassion, the igumen of the monastery, that the eunuch Babylos was a woman. was also revealed to Acacius, igumen of the nearby Abraham monastery. Bassion summoned Saint Matrona and asked in a threatening voice why she had entered the monastery: to corrupt the monks, or to shame the monastery. tears the saint told the igumen about all her past life, about her husband, hostile to her efforts and prayers, and about the vision directing her to go to the men’s monastery. that her intent was pure and chaste, Saint Bassion sent Saint Matrona to a women’s monastery in the city of Emesa. In this monastery the saint dwelt for many years, inspiring the sisters by her high monastic achievement. When the Abbess died, by the unanimous wish of the nuns the Nun Matrona became head of the convent. fame of her virtuous activities, and miraculous gift of healing, which she acquired from the Lord, spread far beyond the walls of the monastery. also heard about the deeds of the nun. Saint Matrona learned that her husband was coming to the monastery and wanted to see her, she secretly went off to Jerusalem, and then to Mount Sinai, from there to Beirut, where she settled in an abandoned pagan temple. local inhabitants learned of her seclusion, and began to come to her. The holy ascetic turned many from their pagan impiety and converted them to Christ. and girls began to settle by the dwelling of the nun and soon a new monastery was formed. fulfilled the will of God, revealed to her in a dream, the saint left Beirut and journeyed to Constantinople where she learned that her husband had died. the blessing of her spiritual Father, Saint Bassion, the ascetic founded a women’s monastery in Constantinople, to which sisters from the Beirut convent she founded also transferred. Constantinople monastery of Saint Matrona was known for its strict monastic rule and the virtuous life of its sisters. extreme old age Saint Matrona had a vision of the heavenly Paradise and the place prepared for her there after 75 years of monastic labor. At the age of one hundred, Saint Matrona blessed the sisters,and quietly fell asleep in the Lord.

Syria, 428-442, John of Antioch, Patriarch, Nestorius supporter, council, robber c, then Formula of Reunion
Syrian Patriarch, 428-442, John of Antioch; I of Antioch was Patriarch of Antioch (429–441).[1] He led a group of moderate Eastern bishops during the Nestorian controversy. He is sometimes confused with John Chrysostom, who is occasionally also referred to as John of Antioch. gave active support to his friend Nestorius in the latter's dispute with Cyril of Alexandria. In the year 431, he arrived too late for the opening meeting of the First Council of Ephesus. Cyril, suspecting John of using procrastinating tactics to support Nestorius, decided not to wait and convened the council without John and his supporters, condemning Nestorius. When John reached Ephesus a few days after the council had begun, he convened a counter-council which condemned Cyril and vindicated Nestorius. years later, in 433 John reconciled with Cyril based on the Formula of Reunion, a theological formula devised as a compromise. In the process, John lost many of his own supporters within his patriarchate. Some of his letters are extant. St Cyril the Archbishop of Alexandria, Commemorated on June 9; Cyril, Archbishop of Alexandria, a distinguished champion of Orthodoxy and a great teacher of the Church, came from an illustrious and pious Christian family. studied the secular sciences, including philosophy, but most of all he strove to acquire knowledge of the Holy Scriptures and the truths of the Christian Faith. his youth Cyril entered the monastery of Macarius in the Nitreia hills, where he stayed for six years. Theophilus (385-412), the Patriarch of Alexandria, ordained him as a deacon, numbered him among the clergy and entrusted him to preach. the death of Patriarch Theophilus, Cyril was unanimously chosen to the patriarchal throne of the Alexandrian Church. He led the struggle against the spread of the Novatian heresy in Alexandria, which taught that any Christian who had fallen away from the Church during a time of persecution, could not be received back into it. seeing the futility of admonishing the heretics, sought their expulsion from Alexandria. The Jews appeared a greater danger for the Church, repeatedly causing riots, accompanied by the brutal killing of Christians. The saint long contended with them. In order to wipe out the remnants of paganism, the saint cast out devils from an ancient pagan temple and built a church on the spot, and the relics of the Holy Unmercenaries Cyrus and John were transferred into it. A more difficult struggle awaited the saint with the emergence of the Nestorian heresy. a presbyter of the Antiochian Church, was chosen in 428 to the see of Constantinople and there he was able to spread his heretical teaching against the dogma about the uncommingled union of two natures in the Person of the Lord Jesus Christ. Nestorius called the Mother of God not the Theotokos, but rather Christotokos or “Birth-giver of Christ,” implying that she gave birth not to God, but only to the man Christ. The holy Patriarch Cyril repeatedly wrote to Nestorius and pointed out his error, but Nestorius continued to persevere in it. Then the saint sent out epistles against Nestorianism to the clergy of Constantinople and to the holy emperor Theodosius the Younger (408-450), denouncing the heresy. Cyril wrote also to other Churches, to Pope Celestine and to the other Patriarchs, and even to monks of several monasteries, warning of the emergence of a dangerous heresy. started an open persecution against the Orthodox. In his presence one of his partisans, Bishop Dorotheus, pronounced an anathema against anyone who would call the Most Holy Virgin Mary the Theotokos. hated Cyril and brought out against him every kind of slander and fabrication, calling him a heretic. The saint continued to defend Orthodoxy with all his powers. The situation became so aggravated, that it became necessary to call an Ecumenical Council, which convened in the city of Ephesus in the year 431. At the Council 200 bishops arrived from all the Christian Churches. awaiting the arrival of Bishop John of Antioch and other Syrian bishops, did not agree to the opening of the Council. But the Fathers of the Council began the sessions with Cyril presiding. Having examined the teaching of Nestorius, the Council condemned him as a heretic. did not submit to the Council, and Bishop John opened a “robber council”, which decreed Cyril a heretic. The unrest increased. By order of the emperor, Patriarch Cyril of Alexandria and Archbishop Memnon of Ephesus were locked in prison, and Nestorius was deposed. Saints Cyril and Memnon were freed, and the sessions of the Council continued. Nestorius, not submitting himself to the determinations of the Council, was deprived of priestly rank. By order of the emperor he was sent to the faraway place Sasim in the Libyan wilderness, where he died in grievous torments. His tongue, having blasphemed the Mother of God, was overtaken by punishment -- in it there developed worms. Even Bishop John of Antioch and the remaining Syrian bishops signed the decrees of the Council of Ephesus. guided the Alexandrian Church for 32 years, and towards the end of his life the flock was cleansed of heretics. Gently and cautiously Cyril approached anyone, who by their own simpleness and lack of knowledge, fell into false wisdom. There was a certain Elder, an ascetic of profound life, who incorrectly considered the Old Testament Priest Melchizedek to be the Son of God. Cyril prayed for the Lord to reveal to the Elder the correct way to view the righteous one. After three days the Elder came to Cyril and said that the Lord had revealed to him that Melchizedek was a mere man. learned to overcome his prejudice against the memory of the great John Chrysostom (November 13). Theophilus, the Patriarch of Alexandria, and uncle of Cyril, was an antagonist of John, and presided in a council in judgment of him. Cyril thus found himself in a circle antagonistic to John Chrysostom, and involuntarily acquired a prejudice against him. Isidore of Pelusium (February 4) repeatedly wrote to Cyril and urged him to include the name of the great Father of the Church into the diptychs of the saints, but Cyril would not agree. in a dream he saw a wondrous temple, in which the Mother of God was surrounded by a host of angels and saints, in whose number was John Chrysostom. When Cyril wanted to approach the All-Holy Lady and venerate her, John Chrysostom would not let him. The Theotokos asked John to forgive Cyril for having sinned against him through ignorance. Seeing that John hesitated, the Mother of God said, “Forgive him for my sake, since he has labored much for my honor, and has glorified me among the people calling me Theotokos.” John answered, “By your intercession, Lady, I do forgive him,” and then he embraced Cyril with love. repented that he had maintained anger against the great saint of God. Having convened all the Egyptian bishops, he celebrated a solemn feast in honor of John Chrysostom. died in the year 444, leaving behind many works. In particular, the following ought to be mentioned: commentaries On the Gospel of Luke, On the Gospel of John, On the Epistles of the Apostle Paul to the Corinthians and to the Hebrews; also an Apologia in Defense of Christianity against the Emperor Julian the Apostate (361-363). Of vast significance are his Five Books against Nestorius; a work on the Most Holy Trinity under the title Thesaurus, written against Arius and Eunomios. Also two dogmatic compositions on the Most Holy Trinity, distinguished by a precise exposition of the Orthodox teaching on the Procession of the Holy Spirit. Cyril wrote Against Anthropomorphism for several Egyptians, who through ignorance depicted God in human form. Among Cyril’s works are also the Discussions, among which is the moving and edifying Discourse on the Exodus of the Soul, inserted in the Slavonic “Following Psalter”. we commemorate the repose of this great Father of the Church. He is also remembered on January 18, the date of his flight from Alexandria.

Syria, 438, Ignatius relics transfer, back to Rome from Syria because Persia took Antioch
Syria, 108, 438, 540 or 637, Ignatius relics transfer, Rome tAntioch, Syria (Orontes River 7), Trajan had him thrown to the lions in 107, Christians gathered his bons at Rome, 108 his relics buried at Gate oDaphne, Antioch, 43i8 transferred tRome because Persians captured A, 540 placed Clement's church Rome, or 637, Ignatius introduced antiphonal singing, he left 7 arcpastoral epistles with instructions faith, love, good works, he also urged preservation unity otFaith, beware heretics, hono&obey bishops, regard as Lord himself, example letter to Polycarp, listen to your bishop ifyou want God to listen to you; Translation of the relics of the Hieromartyr Ignatius, the Godbearer and Bishop of Antioch ; Transfer of the Relics of the Hieromartyr Ignatius the God-Bearer: (See December 20). the holy hieromartyr Ignatius was thrown to the lions in the year 107 on the orders of the emperor Trajan, gathered up his bones and preserved them at Rome. in the year 108, the saint’s relics were collected and buried outside the gate of Daphne at Antioch. second transfer, to the city of Antioch itself, took place in the year 438. the capture of Antioch by the Persians, the relics of the Hieromartyr Ignatius were returned to Rome and placed into the church of the holy Hieromartyr Clement in the year 540 (in 637, according to other sources). Ignatius introduced antiphonal singing into Church services. has left us seven archpastoral epistles in which he provided instructions on faith, love and good works. also urged his flock to preserve the unity of the faith and to beware of heretics. He encouraged people to honor and obey their bishops, “We should regard the bishop as we would the Lord Himself.” (To the Ephesians 6) his Letter to Polycarp, Saint Ignatius writes: “Listen to the bishop, if you want God to listen to you... let your baptism be your shield, your faith a helmet, your charity a spear, your patience, like full armor.” (Compare Eph. 6:14-17 and the Wisdom of Solomon 5:17-20. Also The Ladder 4:2)

Syria, 450. 5th Century, Anthony, Apamea, stone mason building church, killed by pagan townspeople at night w sword,
Syria, 450. 5th Century, Anthony, Apamea, stone mason building church, killed by pagan townspeople at night w sword, ; Syria, 450, Martyr Anthony, Apamea; Apamea, Syria; Martyr Anthony of Apamea, Commemorated on November 9 ; Holy Martyr Anthony, a Syrian, lived during the fifth century and was a stone-mason. With the blessing of the bishop of the Syrian city of Apamea, he started to build a church dedicated to the Holy Trinity. When the pagan townspeople learned of this, they rushed into his house by night and murdered him with a sword.

Syria, 450, 5th Century, Antiochus and Antoninus, ascetics otSyrian Deserts (Land of the Saracens) w John
Saints Antiochus & Antoninus also lived in asceticism w Saint John. They continued their ascetical struggles until they reached an advanced age, offering an example of spiritual strength, and overcoming every obstacle. ; Syrian Deserts; Venerable Antiochus and Antoninus, ascetics of the Syrian Deserts, Commemorated on February 23; Antiochus and Antoninus also lived in asceticism with Saint John. They continued their ascetical struggles until they reached an advanced age, offering an example of spiritual strength, and overcoming every obstacle.

Syria, 450, 5th Century, John, ascetic otSyrian Deserts, shelterless life, bread&salt only, heavy chains, refused almond tree
Syria, 450, 5th Century, John, ascetic otSyrian Deserts (Land of the Saracens), shelterless life, on hill 25yrs, bread&salt only, heavy chains, refused almond tree to deny body respite ; Syrian Deserts; Venerable John, Ascetic of the Syrian Deserts, Commemorated February 23 ; John, disciple of Saint Limnaeus (February 22), lived in Syria in the fifth century, and chose for himself the ascetic struggle of “a shelterless life.” settled on a hill, sheltered from the wind on all sides, and lived there for twenty-five years. He ate only bread and salt, and he exhausted his body under heavy chains. one of the nearby ascetics planted an almond tree on the hill so that Saint John could enjoy its shade and get out of the vicious heat, the saint told him to cut it down. This he did in order to deny his body any respite.

Syria, 450, 5th Century, Moses, ascetic otSyrian Deserts (Land of the Saracens) wJohn under Polychroniius
Syrian Deserts; Venerable Moses, Ascetic of the Syrian Deserts, Commemorated on February 23; Moses lived in Syria in the fifth century. Imitating Saint John, he settled on a high mountain near the village of Rama. He was a disciple of Saint Polychronius, and lived with him. Emulating his Elder in everything, Saint Moses was the very model of an austere ascetical life. Saint Moses died in Syria in the fifth century.

Syria, 450, 5th Century, Zebinas, ascetic otSyrian Deserts (Land of the Saracens) uJohn,w Moses, never sat down
Syrian Deserts; Venerable Zebinas, Ascetic of the Syrian Deserts, Commemorated February 23;; Zebinas lived in Syria during the fifth century. He lived an ascetical life on the same mountain as Saint Moses. He never sat down during his Rule of prayer, but sometimes he leaned on his staff. The neighboring inhabitants venerated Saint Zebinas, and they received great help in their sorrows and needs through his prayers. He reached a great old age, then departed to the Lord.

Syria, 450, 5th Century, Polychronius, ascetic otSyrian Deserts (Land of the Saracens) underZebinas, heavy root on shoulders
Syrian Deserts; Venerable Polychronius, Ascetic of the Syrian Deserts, Commemorated February 23; Polychronius lived in Syria in the fifth century. He was the disciple of Saint Zebinas, and imitated the life of his Elder, spending both day and night in fasting and vigil. Saint Polychronius had no chains, but he dug up a heavy oaken root from the earth and carried it on his shoulders when he prayed. Saint Polychronius asked God to send rain during a drought, and he filled up a stone vessel with oil for the needy.

Syria, 450, 5th Century, Damian, ascetic otSyrian Deserts (Land of the Saracens), withdrew to Ieros, solitary, small box lentils
Syrian Deserts; Venerable Damian, Ascetic of the Syrian Deserts, Commemorated February 23; Damian lived in Syria in the fifth century. He withdrew to a monastery named Ieros and lived there in asceticism. In his cell he had only a small box of lentils from which he ate.

Syria, 450, 5th C, Asclepius, never left his hermitage, spoke through angled wall cut, never kindled a lamp
Syria, 450, 5th C, Asclepius and James who copied him, Syrian Ascetics, Theodoret oCyrrhus speaks of them, A never left his hermitage, had many imitators and followers, A spoke to visitory through small aperture in the wall, cut at an angle so no one could see him, never kindled a lamp; Cyrrhus; St Asclepius of Syria, Commemorated on February 27; Asclepius and James were Syrian ascetics, and lived during the fifth century. of Cyrrhus speaks of them. Asclepius led an ascetic life of temperance in his native village and was not hindered by constant association with many people. had many imitators and followers. One of them was Saint James, who secluded himself in a small dwelling near the village of Nimuza. until the end of his life, the ascetic did not leave his hermitage, but spoke to visitors through a small aperture in the wall, cut at a angle so that no one was able to see him. never kindled a fire or lit a lamp.

Syria, 452,330&452, 1st&2nd finding Forerunner's Head,1st 330 Mt Olives F told f monks,2nd cave near Emesa 452 F showed c monk
Jerusalem, 330 & 452, First and second finding Forerunner's Head, Joanna wife of steward Chuza, Innocents Mt Olives Church and Cell, found head diggng foundation, signs of grace, hid it again same place, 330 Constantine time Forerunner appeared twice monks Jerusalem pilgrimage, way home potter carrying bag, Forerunner appeared ordering potter to flee from careless monks, gave it to sister in jug, heretic Eustathius buried it in cave near Emesa, monks settled in the cave and monastery arose, in 452 Forerunner appeared to Marcellus archmandrite and exposed head, second finding, to Emesa, to Constantinople ; Mount of Olives; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated February 24 ; the Beheading of the Holy Prophet, Forerunner and Baptist John (August 29), his body was buried by disciples in the Samarian city of Sebaste, and his venerable head was hidden by Herodias in an unclean place. Joanna (June 27), the wife of King Herod’s steward Chuza (Luke 8:3), secretly took the holy head and placed it into a vessel and buried it on the Mount of Olives in one of Herod’s properties. many years, this property passed into the possession of a government official who became a monk with the name of Innocent. He built a church and a cell there. they started to dig the foundation, the vessel with the venerable head of John the Baptist was uncovered. Innocent recognized its great holiness from the signs of grace emanating from it. Thus occurred the First Finding of the Head. Innocent preserved it with great piety, fearful that the holy relic might be abused by unbelievers, before his own death he again hid it in that same place, where it was found. Upon his death the church fell into ruin and was destroyed. the days of Saint Constantine the Great (May 21), when Christianity began to flourish, the holy Forerunner appeared twice to two monks journeying to Jerusalem on pilgrimage to the holy places, and he revealed the location of his venerable head. monks uncovered the holy relic and, placing it into a sack of camel-hair, they proceeded homewards. Along the way they encountered an unnamed potter and gave him the precious burden to carry. knowing what he was carrying, the potter continued on his way. the holy Forerunner appeared to him and ordered him to flee from the careless and lazy monks, with what he held in his hands. potter concealed himself from the monks and at home he preserved the venerable head with reverence. Before his death he placed it in a water jug and gave it to his sister. that time the venerable head was successively preserved by devout Christians, the priest Eustathius (infected with the Arian heresy) came into possession of it. He beguiled a multitude of the infirm who had been healed by the holy head, ascribing their cures to the fact that it was in the possession of an Arian. When his blasphemy was uncovered, he was compelled to flee. After he buried the holy relic in a cave, near Emesa, the heretic intended to return later and use it for disseminating falsehood. however, did not permit this. Pious monks settled in the cave, and then a monastery arose at this place. the year 452 Saint John the Baptist appeared to Archimandrite Marcellus of this monastery, and indicated where his head was hidden. This became celebrated as the Second Finding. The holy relic was transferred to Emesa, and later to Constantinople.

Syria, 452-32,330&452, 2 Findings otHead tForerunner, from his appearances in 330 and 452
Samaria, 330&452, First and Second Finding of the Honorable Head of the Holy Glorious Perophe, Forerunner, and Baptist of the Lord, first found in Sebaste, Samaria, first hidden bHerodius in unclean place, Joanna, Herod's steward Chuza 's wife, christian, placed it into a vessel and buried it Herod's property on Mt of Olives, property passed into govt official possession, he became monk Innocent, built church there, discovered vessel and head, recognized the grace eminating from it, thus the first finding, but returend it to place found, 330 Forerunner appeared to two monks and told them where to look, they lost it to a potter who did not know what it was and put it in Camel hair sack, Forerunner appeared again but to the potter, told him flee from careless lazy monks, he preserved it with reverence in his home, gave it to his christian sister, then sucessfully preserved by Christians, until Arian Priest Eustathius posessed it, he hid it in a cave, Pious monks settled in the cave, started monastery there, 452 Forerunner appeared to archmandrite of the monastery Marcellus, told him where it was hidden, This is the second finding, it was transferred to Emesa and later to Constantinople; Sebaste, Samaria; First and second finding of the Honorable Head of the Holy Glorious Prophet, Forerunner, and Baptist of the Lord, John, Commemorated February 24 ; the Beheading of the Holy Prophet, Forerunner and Baptist John (August 29), his body was buried by disciples in the Samarian city of Sebaste, his venerable head was hidden by Herodias in an unclean place. Joanna (June 27), the wife of King Herod’s steward Chuza (Luke 8:3), took the holy head and placed it into a vessel buried it on the Mount of Olives in one of Herod’s properties. many years, this property passed into the possession of a government official became a monk with the name of Innocent. built a church and a cell there. they started to dig the foundation, the vessel with the venerable head of John the Baptist was uncovered. recognized its great holiness from the signs of grace emanating from it. occurred the First Finding of the Head. preserved it with great piety, fearful that the holy relic might be abused by unbelievers, his own death he again hid it in that same place, where it was found. his death the church fell into ruin and was destroyed. the days of Saint Constantine the Great (May 21), when Christianity began to flourish, holy Forerunner appeared twice to two monks journeying to Jerusalem on pilgrimage to the holy places, he revealed the location of his venerable head. monks uncovered the holy relic and, placing it into a sack of camel-hair, they proceeded homewards. the way they encountered an unnamed potter and gave him the precious burden to carry. knowing what he was carrying, the potter continued on his way. the holy Forerunner appeared to him and ordered him to flee from the careless and lazy monks, with what he held in his hands. potter concealed himself from the monks and at home he preserved the venerable head with reverence. his death he placed it in a water jug and gave it to his sister. that time the venerable head was successively preserved by devout Christians, the priest Eustathius (infected with the Arian heresy) came into possession of it. beguiled a multitude of the infirm who had been healed by the holy head, ascribing their cures to the fact that it was in the possession of an Arian. his blasphemy was uncovered, he was compelled to flee. he buried the holy relic in a cave, near Emesa, the heretic intended to return later and use it for disseminating falsehood. however, did not permit this. Pious monks settled in the cave, and then a monastery arose at this place. the year 452 Saint John the Baptist appeared to Archimandrite Marcellus of this monastery, indicated where his head was hidden. became celebrated as the Second Finding. holy relic was transferred to Emesa, and later to Constantinople.

Syria, 460, Baradates, Hermit oSyrian Desert of Chalcis, southeast of Antioch, cramped then leather wNose&Mouth holes
Syria, 460, Baradates, Hermit oSyrian Desert of Chalcis, southeast of Antioch, cramped stone cell on a hill, stooped position, no window, no door, wind rain came in through cracks, not protected from heat, urged to leave after many years, covered in leather head to foot except for nose and mouth he prayed standing hands raised to heaven, grace of God strenghtened him, purified him, people came to him, he guided them, many spiritual gifts, died in peace 460; Desert of Chalcis, southeast of Antioch Venerable Baradates, Hermit of Syria, Commemorated on February 22; Baradates the Syrian began to live as a desert-dweller in a hut near Antioch. then built a stone cell upon a hill, so cramped and low that the ascetic could stand in it only in a stooped position. had neither window nor door, and the wind, rain and cold came in through the cracks, and in summer he was not protected from the heat. many years Patriarch Theodoretos of Alexandria urged the monk to leave the cramped hut. the saint withdrew into a new seclusion: covered in leather from head to foot with a small opening for his nose and mouth, he prayed standing with hands upraised to heaven. grace of God strengthened him in his works and purified his heart from passions. began to flock to him for spiritual counsel, and Saint Baradates with deep humility guided them. acquired many spiritual gifts, Saint Baradates departed to the Lord in peace in 460. St Jerome (Hieronymus) of Stridonium, Commemorated on June 15; Desert of Chalcis, southeast of Antioch

Syria, 470-530, Rabulas oSamosata, Syria, young monk iSyrian deserts, later Phoenicia, spiritual gifts, monasteries, man oPrayer
Syria, 470-530, Rabulas oSamosata, Syria (Euphrates River 3), excellent ed, young monk struggling iDeserts&Mountains, like Elias&John tBaptist, later tPhoencia, long time asceticism, received spiritual gifts, Emperor Zeno gave him money to help build manastery with Bishop John oBeriut, monks of new monestery converted nearby pagans, Under Anastasius, Zeno's successor, Rabulas came to Constantinople, built several more monasteries in various places with A's help, one named Rabulas' m, Rabulas whole life at work, gentle, Kind, well-disposed towards people, man oGreat Prayer, lived to 80, to 530; Samosata; St Rabulas of Samosata, Commemorated February 19 ; Rabulas was born in the Syrian city of Samosata he received an excellent education. still young, he became a monk and struggled in the deserts and on the mountains, the example of the holy Prophet Elias (July 20) and Saint John the Baptist of the Lord (January 7, February 24, May 25, June 24, August 29, September 23, October 12). later, Saint Rabulas went to Phoenicia, for a long while he lived in asceticism and was glorified by spiritual gifts. emperor Zeno gave Saint Rabulas monetary help to build a monastery, with the assistance of Bishop John of Beruit. the new monastery lived many pagans, who were gradually converted to Christianity through the efforts of the monks. Xeno’s successor Anastasius (491-518), Saint Rabulas came to Constantinople, having received financial help from the emperor, he built several more monasteries in various places. One of them was named after the holy ascetic. Rabulas spent all his life at work, and he was gentle and kind and well-disposed towards people. was also a man of great prayer. lived to be eighty, before his death he heard a voice: “Come unto Me all ye who labor and are heavy laden” (Mt. 11:28). Rabulas fell asleep in the Lord around the year 530 after a short illness.

Syria, 500, 6th C Folder, Romanos tMelodist,13 Georgian Fathers fAntioch Wilderness, Antioch EQuake then Persian war wByzantines
Syria, 500, 6th C Folder, Romanos tMelodist, 13 Georgian Fathers from Antiochian Wilderness, Antioch Earthquake, Simeon Stylites tYounger, Chosroes I war wByzantines aEarthquake, Consantinople Partiarch J Scholasticus fAntioch Law&Hymn writer

Syria, 510-556, Saint Romanos the Melodist
Syria, 510-556, Saint Romanos the Melodist; Venerable Romanus the Melodist, œSweet-SingerÂ, Commemorated on October 1;

Syria, 520's - 540's, Saint John of Zadazeni, he and the 13 Georgian Fathers were from Antioch Wilderness
Syria, 540's, Saint John of Zadazeni, he and the 13 Georgian Fathers were from Antioch Wilderness; Saint John Zedazeni of Zaden, Georgia, with his 12 disciples, Commemorated on May 7; Holy Father John of Zedazeni and his twelve disciples, Abibus of Nekresi, Anthony of Martqopi, David of Gareji, Zenon of Iqalto, Thaddeus of Stepantsminda, Jesse of Tsilkani, Joseph of Alaverdi, Isidore of Samtavisi, Michael of Ulumbo, Pyrrhus of Breti, Stephen of Khirsa, and Shio of Mgvime, were Syrian ascetics and the founding fathers of Georgian monastic life. John received his spiritual education in Antioch. Early in his youth he was tonsured a monk and withdrew to the wilderness. The Lord, recognizing his humility, diligence in fasting, and devout watchfulness, blessed His faithful servant with the gift of healing the sick and casting out demons. Saint John was celebrated for his holy deeds and miracles. Curious crowds would swarm around him, and after some time he found it necessary to withdraw into even deeper seclusion. with him several of his disciples, he chose a remote area, fashioned for himself a cell, and began to labor as a hermit. Once the Most Holy Theotokos appeared to Saint John and told him, “Take twelve monks and go with them to Georgia, the nation enlightened by the Equal-to-the-Apostles Nino, and strengthen the Christian soul of its people.â€ John related the vision to his disciples, and after much fasting and prayer he chose twelve of them: Abibus, Anthony, David, Zenon, Thaddeus, Isidore, Joseph, Jesse, Michael, Pyrrhus, Stephen, and Shio. He left his remaining disciples in the wilderness in the care of the abbot, the blessed elder Euthymius, and set off for Georgia with the twelve he had chosen. divine revelation the Georgian king Parsman and Catholicos Evlavios received the good news that the venerable fathers were in Mesopotamia, on their way to Georgia, and they hurried to greet them with the proper honors. King Parsman and Catholicos Evlavios met the holy fathers as they were approaching Mtskheta. holy fathers venerated the myrrh-streaming wood of the Living Pillar and the Robe of Christ at Svetitskhoveli Cathedral. From there Saint John and his disciples traveled throughout Georgia, visiting its many holy sites. the blessing of Catholicos Evlavios, Saint John and his disciples settled on Zedazeni Mountain, where a pagan temple to the idol Zadeni had previously stood. The monks lived in wretched cells, eating only plants and praying ceaselessly.

Syria, 520's - 540's, Saint Shio of Mgvine, from Antioch and John's Antiochian Wilderness
Syria, 540's, Saint Shio of Mgvine, from Antioch and John's Antiochian Wilderness; Antiochian by birth, Saint Shio of Mgvime was among the Thirteen Syrian Fathers who preached the Christian Faith in Georgia. His parents were pious nobles who provided their son with a sound education. When the twenty-year-old Shio heard about the great ascetic labors of Saint John of Zedazeni and his disciples who labored in the wilderness, he went in secret to visit them. Saint John promised to receive Shio as a disciple, provided his parents agreed to his decision. ----------------------------------------------- But when Shio returned home he said nothing to his parents about what had transpired. passed and Shio’s parents both entered the monastic life. Shio sold all his possessions, distributed the profits to the poor, widows, orphans, and hermits, freed all his family’s slaves, and returned to Fr. John. John received Shio joyfully, tonsured him a monk, and blessed him to remain in the wilderness. He labored there with Saint John for twenty years. Then John was told in a divine revelation to choose twelve disciples and travel to Georgia to increase the faith of its people. Shio was one of the disciples chosen to follow him on this holy mission. Syria, 540's, Saint John of Zadazeni, he and the 13 Georgian Fathers were from Antioch Wilderness; Saint John Zedazeni of Zaden, Georgia, with his 12 disciples, Commemorated on May 7; Holy Father John of Zedazeni and his twelve disciples, Abibus of Nekresi, Anthony of Martqopi, David of Gareji, Zenon of Iqalto, Thaddeus of Stepantsminda, Jesse of Tsilkani, Joseph of Alaverdi, Isidore of Samtavisi, Michael of Ulumbo, Pyrrhus of Breti, Stephen of Khirsa, and Shio of Mgvime, were Syrian ascetics and the founding fathers of Georgian monastic life. John received his spiritual education in Antioch. Early in his youth he was tonsured a monk and withdrew to the wilderness. The Lord, recognizing his humility, diligence in fasting, and devout watchfulness, blessed His faithful servant with the gift of healing the sick and casting out demons. Saint John was celebrated for his holy deeds and miracles. Curious crowds would swarm around him, and after some time he found it necessary to withdraw into even deeper seclusion. with him several of his disciples, he chose a remote area, fashioned for himself a cell, and began to labor as a hermit. Once the Most Holy Theotokos appeared to Saint John and told him, “Take twelve monks and go with them to Georgia, the nation enlightened by the Equal-to-the-Apostles Nino, and strengthen the Christian soul of its people.â€ John related the vision to his disciples, and after much fasting and prayer he chose twelve of them: Abibus, Anthony, David, Zenon, Thaddeus, Isidore, Joseph, Jesse, Michael, Pyrrhus, Stephen, and Shio. He left his remaining disciples in the wilderness in the care of the abbot, the blessed elder Euthymius, and set off for Georgia with the twelve he had chosen. divine revelation the Georgian king Parsman and Catholicos Evlavios received the good news that the venerable fathers were in Mesopotamia, on their way to Georgia, and they hurried to greet them with the proper honors. King Parsman and Catholicos Evlavios met the holy fathers as they were approaching Mtskheta. holy fathers venerated the myrrh-streaming wood of the Living Pillar and the Robe of Christ at Svetitskhoveli Cathedral. From there Saint John and his disciples traveled throughout Georgia, visiting its many holy sites. the blessing of Catholicos Evlavios, Saint John and his disciples settled on Zedazeni Mountain, where a pagan temple to the idol Zadeni had previously stood. The monks lived in wretched cells, eating only plants and praying ceaselessly.

Syria, 526, Antioch earthquake
Syria - 526 Antioch earthquake; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; Venerable Zosimus of Phoenicia, Syria, Commemorated on June 8;

Syria, 526-597, Saint, Simeon Stylites the Younger
Syrian Saint, 526-597, Simeon Stylites the Younger; Syria - 526 Antioch earthquake; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24; Venerable Zosimus of Phoenicia, Syria, Commemorated on June 8;

Syria, 527-592, Simeon Stylites, Simeon the Younger, translated Abibus a letter of courage
Syria, 527-592, Simeon Stylites, Simeon the Younger; Hieromartyr Abibus, Bishop of Nekresi in Georgia, Commemorated on November 29; Venerable Simeon Stylites the Younger of Wonderful Mountain, Commemorated on May 24;

Syria, 530-595, James tFaster oSyria, served Lord many yrs, then sin wGirl, so killed her, forgiven, Ww gift reacquired
Syria, 530-595, James the Faster of Phoenicia, Syria (coastal part of the Fertile Crescent, Lebanon to Gaza), 15yr cave monastic, wonderworking gift, converted many locals, left when became popular, new cave, 30 yrs, devil set terrible snares, healed young girl of demonic possession, into sin with her, to conceal his sin, killed her, threw her into river, distraught, repented, hid in wilderness long time, no shelter or peace, tormented conscience, almost returned to world, God's iommeasurable mercy desires salvation for all and prevails over sin, would not let this monk (who had toiled long for Him) be ruined, God led him to repentence and path of salvation, wandering in wilderness James entered a monastery, confessed his sin before igumen and brethren, igumen feared despair so urged him remain with them, but James again went away to wander wilderness long time, found desert dweller filled with grace and wisdom, lifted his burden, but again James did not remain with him, secluded in cave for 10yrs offering reepentence to God, weepiing wailing asking forgiveness for the sin, Lord heard and granted mercy, James reacquired wonderworking gift, remined in cave, buried there; Phoenicia was an ancient Semitic civilization situated on the western, coastal part of the Fertile Crescent and centered on the coastline of modern Lebanon.; St James the Faster of Phoenicia, Syria, Commemorated on March 4; James the Faster lived a life of asceticism near the Phoenician city of Porphyrion in the sixth century. fifteen years, he lived in a cave devoting himself to monastic deeds, he received the gift of wonderworking from the Lord. his influence many of the local inhabitants were converted to the Christian Faith. of the ascetic spread everywhere, and so went to another place so that he would not fall into temptation. found a new cave, and lived there for thirty years. devil set terrible snares for the ascetic. healed a young girl from demonic possession, but then fell into sin with her. order to conceal his sin, he killed the girl and threw her into a river. over this sin, he repented for what he had done. a long time he hid himself away in the wilderness, bereft of shelter and peace, tormented by the pricks of conscience, he was on the point of forsaking the monastic life and returning to the world. the immeasurable mercy of God, against which the sins of this world cannot prevail, and which desires salvation for all mankind, would not permit the ruin of this monk who had toiled so many years for the Lord. Lord thwarted the devil’s intent to destroy the ascetic, and returned him through repentance to the path of salvation. about the wilderness, James saw a monastery, and entering it, confessed his sin before the igumen and the brethren. igumen urged him to remain with them, fearing that he would ultimately fall into despair. James went off and again he wandered the wilderness for a long time. the All-Beneficent Providence of God brought him to a certain desert-dweller filled with grace and wisdom. the burden from him, the desert-dweller suggested that James remain with him. James would not remain with the Elder, though encouraged and given hope by him, he secluded himself in a cave and there for ten years offered repentance to God, weeping and wailing, and asking forgiveness for the sin he committed. Lord heard the prayers of the penitent monk and granted him His mercy. reacquired his gift of wonderworking. remained in the cave until the time of his death. He was also buried there.

Syria, 540-562, Chosroes I war with Byzantine Empire after Antioch Earthquake
Persia, 540-562, Chosroes I war with Byzantine Empire after Antioch Earthquake; Translation of the relics of the Hieromartyr Ignatius, the Godbearer and Bishop of Antioch, Commemorated on January 29;

Syria, 540's, Jesse, Bishop oTsilkani, Georgia, Syrian Father, wonderworker, preacher, commanded river follow me, Time oDeath
Georgia, 540's, Jesse, Bishop oTsilkani, Georgia (Narekvavi River 1), o13 Syrian Fathers, wonderworker, preacher, commanded river follow me, Time oDeath; Tsilkani, Georgia (Town near T. Cathedral, Narekvavi River 1); St Jesse, Bishop of Tsilkan in Georgia; Jesse of Tsilkani arrived in Georgia in the 6th century with the other Syrian fathers and companions of Saint John of Zedazeni. the recommendation of Saint John of Zedazeni, Catholicos Evlavios of Kartli consecrated Saint Jesse as bishop of Tsilkani. holy father traveled throughout his diocese preaching the Holy Gospel. from city to city, from valley to mountain and back, the kind shepherd worked wonders, healed the infirm, cleansed lepers, cast out demons and raised those who were confined to their beds. with the blessing of his teacher Saint John of Zedazeni, Saint Jesse performed a miracle to strengthen the people in their Faith. descended to the bank of the Ksani River, followed by Saint John and a multitude of people. made the sign of the Cross over the river, touched his staff to the water and commanded: “In the name of our Lord and God Jesus Christ, I command you, river: follow me!” the river reversed its current and began to flow backwards, following in Saint Jesse’s footsteps right up to Tsilkani Church. living near Mtskheta and Tsilkani who witnessed this miracle glorified the Lord Jesus Christ for bestowing upon one of His children the gift of wonderworking. the Lord made known to the saint the day of his repose, he gathered his disciples and church servitors, bade them farewell, blessed them, partook of the Holy Mysteries of Christ, and reposed in peace. last words were “Lord, into Thy hands I commit my spirit!” Jesse of Tsilkani is buried in the Tsilkani Church of the Most Holy Theotokos.

Syria, 565-577, John Scholasticus, Patriarch oConstantinople, from Antioch, Syria, Law & Hymn writer
Syria, 565-577, John Scholasticus, Patriarch of Constantinople, from Antioch, Syria (Orontes River 7), studied law, ordained priest, bishop, patriarch oC, writer, Church Rules, Church related Civil Laws, Church Admin Law Cannon, Cherubic Hymn, Of Thy Mystical Supper Antioch (Orontes River 7); Saint John “Scholasticus”, Patriarch of Constantinople, Commemorated on February 21; John Scholasticus, Patriarch of Constantinople, was born in Sirimion near Antioch, and studied law. was ordained a priest because of his great holiness and piety. he was elevated to the patriarchal throne, where he spent the years 565 to 577. still a presbyter, he compiled a collection of Church Rules in Fifty Chapters, later during his time as patriarch he made a Codex of civil laws relating to the Church. these collections was compiled the Nomocanon (i.e. “Law-canon”), used in church administration. John also composed the “Cherubic Hymn”, and “Of Thy Mystical Supper.”

Syria, 579-608, St Eulogius of Alexandria, Egypt, anti - Monophysitism Novatian Nestorian Eutyches, voice of truth
Egypt, 579-608, St Eulogius the Archbishop of Alexandria, Goshen, Egypt, enlightened, first at Antioch, 579 at A, Orthodox two natures theology, anti Monophysitism, friend of Pope Gregory the Great, anti Novatian, vindicated hypostatic union, anti Nestorian and Eutyches, voice of truth; of Alexandria was Greek Patriarch of that see from about 580 to 608. He is regarded as a saint, with a feast day of September 13. was first igumen of the monastery of the Mother of God in Antioch.[1] He was a successful combatant of various phases of Monophysitism.[2] He was a warm friend of Pope Gregory the Great, who corresponded with him, and received from that pope many flattering expressions of esteem and admiration.[3][4] refuted the Novatians, some communities of which ancient sect still existed in his diocese, and vindicated the hypostatic union of the two natures in Christ, against both Nestorius and Eutyches. Cardinal Baronius says that Gregory wished Eulogius to survive him, recognizing in him the voice of truth.[2] has been said that he restored for a brief period to the Church of Alexandria life and youthful vigour.[3] the above works and a commentary against various sects of Monophysites (Severans, Theodosians, Cainites and Acephali) he left eleven discourses in defence of Pope Leo I and the Council of Chalcedon, also a work against the Agnoetae, submitted by him before publication to Pope Gregory I, who after some observations authorized it unchanged. With exception of one sermon and a few fragments, all the writings of Eulogius have perished.[3] Alexandria; St Eulogius the Archbishop of Alexandria, Commemorated February 13 ; Eulogius, Patriarch of Alexandria, was one of the enlightened hierarchs of the sixth century. At first he was igumen of the monastery of the Mother of God in Antioch, and then in 579 he was chosen as Patriarch of Alexandria, where he served for twenty-seven years. his life, the saint struggled vigorously against heresies. He was also a friend of Saint Gregory Dialogus (March 12), and some of their correspondence has been preserved. Eulogius died in 607 or 608. Saint Photius quotes from his writings, which reveal an Orthodox theology of the two natures of our Lord Jesus Christ. Only one of his sermons, for Palm Sunday, has survived in complete form.

Syria, 600, 7th C Folder, Arabs seize Edessa, martyrdom aDamascus

Syria, 601-662, Maximus tConfessor, most effective against Monothelite heresy, divine light candels over grave
Bithynia, 601-662, Maximus tConfessor, excellent ed, Heraclius first secretary but he Monothelite, resigned, went west because M rapid spread in East, fConstantinople tChrysopolis, Bithynia, simple monk Igumen, 638 edict Exposition oFaith, everyone must accept One will in two natures, Max successfully defended Orthodoxy tPeople, invisible attraction tHim, refuge in West, where Monothelitism rejected, Africa visit, 4th EC had condemned Monophysite's only one nature (divine), MThelite only one divine will &Energy, another path tMPhysite heresy, Armenia, Syria, Egypt heretics in East, fanned by Nationalism, unity threat, MTheites controlled Eastern Patriarchal thrones, Sergius iConstantinople, Athanasius iAntioch, Cyrus iAlexandria, Max tCrete tPreach, clashed w Nestorian & Severus Bishop, tAlexandria 6yrs, till 641 new Monothelite Emperor and Patriarch, intensified assaults tOrthodox, tCarthage preach 5yrs, Constantinople Patriarch Pyrrhus excaped there, debated Max, became Orthodox, wrote book, traveled Rome wMax, Pope Theodore received them, 647 Max returned Carthage, there Council condemned MTheletism as heracy, 648 new edict rrom Constans & Partiarch Paul, Pattern otFaith, forbid will debates, Max asked new Pope convene Latern Council, 649 150 Western & 37 Eastern reps, L council condemned Mthelitsm & Typos (faith pattern), false teachings anathematized, So Constans II arested Max and new Pope Mrtin, 654 Prison, 656 sent tTrace, later back to C Prison, Max & disciples tounge cut out Right hand cut off, exiled tSkemarum, Scythia, time of death revealed 662, 3 miracle candels burned over grave, many healings there; Chrysopolis; Chrysopolis Monastery Chrysopolis in Macedonia? Venerable Maximus the Confessor, Commemorated on January 21 Maximus the Confessor was born in Constantinople around 580 raised in a pious Christian family. received an excellent education, studying philosophy, grammar, and rhetoric. was well-read in the authors of antiquity he also mastered philosophy and theology. Saint Maximus entered into government service, he became first secretary (asekretis) and chief counselor to the emperor Heraclius (611-641), was impressed by his knowledge and virtuous life. Maximus soon realized that the emperor and many others had been corrupted by the Monothelite heresy, was spreading rapidly through the East. resigned from his duties at court, went to the Chrysopolis monastery (at Skutari on the opposite shore of the Bosphorus), he received monastic tonsure. of his humility and wisdom, he soon won the love of the brethren and was chosen igumen of the monastery after a few years. in this position, he remained a simple monk. 638, the emperor Heraclius and Patriarch Sergius tried to minimize the importance of differences in belief, they issued an edict, the “Ekthesis” (“Ekthesis tes pisteos” or “Exposition of Faith),” decreed that everyone must accept the teaching of one will in the two natures of the Savior. defending Orthodoxy against the “Ekthesis,” Saint Maximus spoke to people in various occupations and positions, and these conversations were successful. only the clergy and the bishops, but also the people and the secular officials felt some sort of invisible attraction to him, as we read in his Life. Saint Maximus saw what turmoil this heresy caused in Constantinople and in the East, decided to leave his monastery and seek refuge in the West, Monothelitism had been completely rejected. the way, he visited the bishops of Africa, strengthening them in Orthodoxy, encouraging them not to be deceived by the cunning arguments of the heretics. Fourth Ecumenical Council had condemned the Monophysite heresy, which falsely taught that in the Lord Jesus Christ there was only one nature (the divine). by this erroneous opinion, Monothelite heretics said that in Christ there was only one divine will (“thelema”) only one divine energy (“energia”). of Monothelitism sought to return by another path to the repudiated Monophysite heresy. found numerous adherents in Armenia, Syria, Egypt. heresy, fanned also by nationalistic animosities, became a serious threat to Church unity in the East. struggle of Orthodoxy with heresy was particularly difficult in the year 630, three of the patriarchal thrones in the Orthodox East were occupied by Monothelites: by Sergius, by Athanasius, Alexandria by Cyrus. Maximus traveled from Alexandria to Crete, where he began his preaching activity. clashed there with a bishop, who adhered to the heretical opinions of Severus and Nestorius. saint spent six years in Alexandria and the surrounding area. Sergius died at the end of 638, the emperor Heraclius also died in 641. imperial throne was eventually occupied by his grandson Constans II (642-668), an open adherent of the Monothelite heresy. assaults of the heretics against Orthodoxy intensified. Maximus went to Carthage and he preached there for about five years. the Monothelite Pyrrhus, the successor of Patriarch Sergius, arrived there after fleeing from Constantinople because of court intrigues, and Saint Maximus spent many hours in debate. a result, Pyrrhus publicly acknowledged his error, and was permitted to retain the title of “Patriarch.” He even wrote a book confessing the Orthodox Faith. Maximus and Pyrrhus traveled to Rome to visit Pope Theodore, received Pyrrhus as the Patriarch of Constantinople. the year 647 Saint Maximus returned to Africa. at a council of bishops Monotheletism was condemned as a heresy. 648, a new edict was issued, commissioned by Constans and compiled by Patriarch Paul of Constantinople: “Typos” (“Typos tes pisteos” or “Pattern of the Faith”), forbade any further disputes about one will or two wills in the Lord Jesus Christ. Maximus then asked Saint Martin the Confessor (April 14), the successor of Pope Theodore, to examine the question of Monothelitism at a Church Council. Lateran Council was convened in October of 649. hundred and fifty Western bishops and thirty-seven representatives from the Orthodox East were present, among them Saint Maximus the Confessor. Council condemned Monothelitism, and the Typos. false teachings of Patriarchs Sergius, Paul and Pyrrhus of Constantinople, were also anathematized. Constans II received the decisions of the Council, he gave orders to arrest both Pope Martin and Saint Maximus. emperor’s order was fulfilled only in the year 654. Maximus was accused of treason and locked up in prison. 656 he was sent to Thrace, and was later brought back to a Constantinople prison. saint and two of his disciples were subjected to the cruelest torments. Each one’s tongue was cut out, and his right hand was cut off. they were exiled to Skemarum in Scythia, enduring many sufferings and difficulties on the journey. three years, the Lord revaled to Saint Maximus the time of his death (August 13, 662). candles appeared over the grave of Saint Maximus and burned miraculously. was a sign that Saint Maximus was a beacon of Orthodoxy during his lifetime, and continues to shine forth as an example of virtue for all. Many healings occurred at his tomb. the Greek Prologue, August 13 commemorates the Transfer of the Relics of Saint Maximus to Constantinople, but it could also be the date of the saint’s death. may be that his memory is celebrated on January 21 because August 13 is the Leavetaking of the Feast of the Transfiguration of the Lord. Saint Maximus has left to the Church a great theological legacy. His exegetical works contain explanations of difficult passages of Holy Scripture, and include a Commentary on the Lord’s Prayer and on Psalm 59, various “scholia” or “marginalia” (commentaries written in the margin of manuscripts), on treatises of the Hieromartyr Dionysius the Areopagite (October 3) and Saint Gregory the Theologian (January 25). Among the exegetical works of Saint Maximus are his explanation of divine services, entitled “Mystagogia” (“Introduction Concerning the Mystery”). The dogmatic works of Saint Maximus include the Exposition of his dispute with Pyrrhus, and several tracts and letters to various people. In them are contained explanations of the Orthodox teaching on the Divine Essence and the Persons of the Holy Trinity, on the Incarnation of the Word of God, and on “theosis” (“deification”) of human nature. “Nothing in theosis is the product of human nature,” Saint Maximus writes in a letter to his friend Thalassius, “for nature cannot comprehend God. It is only the mercy of God that has the capacity to endow theosis unto the existing... In theosis man (the image of God) becomes likened to God, he rejoices in all the plenitude that does not belong to him by nature, because the grace of the Spirit triumphs within him, and because God acts in him” (Letter 22). Saint Maximus also wrote anthropological works (i.e. concerning man). He deliberates on the nature of the soul and its conscious existence after death. Among his moral compositions, especially important is his “Chapters on Love.” Saint Maximus the Confessor also wrote three hymns in the finest traditions of church hymnography, following the example of Saint Gregory the Theologian. The theology of Saint Maximus the Confessor, based on the spiritual experience of the knowledge of the great Desert Fathers, and utilizing the skilled art of dialectics worked out by pre-Christian philosophy, was continued and developed in the works of Saint Simeon the New Theologian (March 12), and Saint Gregory Palamas (November 14).

Syria, 630, Arab forces seize Edessa
Syria, 630, Arab forces seize Edessa; Translation of the Image œNot-Made-By-HandsÂ of our Lord Jesus Christ from Edessa to Constantinople, the Third œFeast of the Savior in AugustÂ, Commemorated on August 16;

Syria, 630, Caesarius, Adrian, Dacius, Savva, Sabinian, Agrippa, & Thomas suffered martyrdom at Damascus
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