Egypt, 170 - 640, Patriarchs and Saints History Folder.kmz

Egypt, 170 - 640, Patriarchs and Saints History Folder

Egypt, 100, 2nd Century Folder, St Clement

Egypt, 170-215, Saint Clement of Alexandria, headed Cathetical School, intelectuals, greek science and philosophy
Egypt, 170-215, Saint Clement of Alexandria; CLEMENT OF ALEXANDRIA, TEACHER AND APOLOGIST (5 DEC 213?); a native of Athens, was converted to Christianity by Pantaenus, founder of the Catechetical School at Alexandria (then the intellectual capital of the Mediterranean world), and succeeded his teacher as head of the School about 180. For over 20 years he labored effectively as an apologist for the faith and catechist of the faithful. regarded the science and philosophy of the Greeks as being, like the Torah of the Hebrews, a preparation for the Gospel, and the curriculum of his School undertook to give his students both a knowledge of the Gospel of Christ and a sound liberal education. speculative theology, his scholarly defense of the faith and his willingness to meet non-Christian scholars on their own grounds, helped to establish the good reputation of Christianity in the world of learning and prepare the way for his pupil, Origen, the most eminent theologian of Greek Christianity. Clement is not on the present Roman calendar (having been removed by Bellarmine at the time of Galileo, when the Roman See was undergoing a period of wariness about intellectual venturesomeness), but is on the Eastern calendar and many modern revisions of the Anglican calendar. His influence has been considerable. by James Kiefer

Egypt, 200, 3rd Century Folder, Origen and first Hermit St Paul of Thebes

Egypt, 204-254, Church Father Origen, but not saint
Egypt, 204-254, Church Father Origen, but not saint; St Gregory the Wonderworker of Neocaesarea, Commemorated on November 17;

Egypt, 220-264, Saint Dionysius, Bishop of Alexandria, Cathetical School, writer
Egypt, 220-264, Saint Dionysius, Bishop of Alexandria; Egypt, 245-339, Saint Paul the Simple; Egypt, 271-356, Saint Anthony the Great; Egyptian Patriarch, 325-395, Paphnutius the Ascetic; Venerable Ammon, Commemorated on October 4; Venerable Paul the Simple of Egypt, Commemorated on October 4; Hieromartyr Dionysius the Bishop of Alexandria, Commemorated on October 5; Dionysius, Bishop of Alexandria, was the son of wealthy pagan parents. He converted to Christianity at a mature age, and became a pupil of Origen. Later, he was appointed as the head of Alexandria’s Catechetical School, and then became Bishop of Alexandria in the year 247. Dionysius devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) and Valerian (253-259). holy bishop endured much suffering in his lifetime. When the Decian persecution broke out, Saint Dionysius was forced to flee Alexandria, but returned when the Emperor died. He was later exiled to Libya during the reign of Valerian. he was able to resume his duties in Alexandria in 261, Saint Dionysius had to contend with civil war, famine, plague, and other difficulties. The saint called upon his flock to tend sick Christians and pagans alike, and to bury the dead. Concerning the death of his spiritual children he wrote, “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom.” Dionysius illumined his flock through his preaching, and with deeds of love and charity. An illness prevented him from attending the Council of Antioch (264- 265), and he fell asleep in the Lord while it was in session. influence of Saint Dionysius extended beyond the limits of his diocese, and his writings dealt with practical as well as theological subjects (“On Nature,” “On Temptations,” “On the Promises,” etc.). He was also familiar with Greek philosophy. Only fragments of his writings survive today, most of them preserved in Eusebius, who mentions him in his CHURCH HISTORY ( Book 7) and calls him “Dionysius the Great.” complete letters of Saint Dionysius are extant, one addressed to Novatian, and the other to Basilides. St John of Egypt,Commemorated on December 2;

Egypt, 220-250, Saint Euphrosynus the Cook, inner virtue, spiritual heights, heaven
Saint Euphrosynus the Cook, of Alexandria, Commemorated on September 11 Euphrosynus the Cook was from one of the Palestinian monasteries, and his obedience was to work in the kitchen as a cook. Toiling away for the brethren, Saint Euphrosynus did not absent himself from thought about God, but rather dwelt in prayer and fasting. He remembered always that obedience is the first duty of a monk, and therefore he was obedient to the elder brethren. patience of the saint was amazing: they often reproached him, but he made no complaint and endured every unpleasantness. Saint Euphrosynus pleased the Lord by his inner virtue which he concealed from people, and the Lord Himself revealed to the monastic brethren the spiritual heights of their unassuming fellow-monk. of the priests of the monastery prayed and asked the Lord to show him the blessings prepared for the righteous in the age to come. The priest saw in a dream what Paradise is like, and he contemplated its inexplicable beauty with fear and with joy. also saw there a monk of his monastery, the cook Euphrosynus. Amazed at this encounter, the presbyter asked Euphrosynus, how he came to be there. The saint answered that he was in Paradise through the great mercy of God. The priest again asked whether Euphrosynus would be able to give him something from the surrounding beauty. Saint Euphrosynus suggested to the priest to take whatever he wished, and so the priest pointed to three luscious apples growing in the garden of Paradise. The monk picked the three apples, wrapped them in a cloth, and gave them to his companion. he awoke in the early morning, the priest thought the vision a dream, but suddenly he noticed next to him the cloth with the fruit of Paradise wrapped in it, and emitting a wondrous fragrance. The priest, found Saint Euphrosynus in church and asked him under oath where he was the night before. The saint answered that he was where the priest also was. Then the monk said that the Lord, in fulfilling the prayer of the priest, had shown him Paradise and had bestown the fruit of Paradise through him, “ the lowly and unworthy servant of God, Euphrosynus.” priest related everything to the monastery brethren, pointing out the spiritual loftiness of Euphrosynus in pleasing God, and he pointed to the fragrant paradaisical fruit. Deeply affected by what they heard, the monks went to the kitchen, in order to pay respect to Saint Euphrosynus, but they did not find him there. Fleeing human glory, the monk had left the monastery. The place where he concealed himself remained unknown, but the monks always remembered that their monastic brother Saint Euphrosynus had come upon Paradise, and that they in being saved, through the mercy of God would meet him there. They reverently kept and distributed pieces of the apples from Paradise for blessing and for healing.

Egypt, 225-270, Egyptian Neo Platonist Philosopher, Plotinus
Egypt, 225-270, Egyptian Neo Platonist Philosopher, Plotinus; AUGUSTINE OF HIPPO, BISHOP AND THEOLOGIAN (28 AUGUST 430);

Egypt, 236-274, Parthian Manichaeus, Mani, Prophet of Gnostic Manichaeism
Egypt, 236-274, Parthian Manichaeus, Mani, Prophet of Gnostic Manichaeism; Venerable Patermuthius the Ascetic of Egypt, Commemorated on July 9;

Egypt, 244-341, Saint Paul of Thebes, the first Christian hermit
Egypt, 244-341, Saint Paul of Thebes; Venerable Paul of Thebes, Commemorated on January 15; Egypt, 271-356, Saint Anthony the Great;

Egypt, 245-339, Saint Paul the Simple, his beautiful wife's affair
Egypt, 245-339, Saint Paul the Simple; Egypt, 271-356, Saint Anthony the Great; Egyptian Patriarch, 325-395, Paphnutius the Ascetic; Venerable Ammon, Commemorated on October 4; Venerable Paul the Simple of Egypt, Commemorated on October 4; St John of Egypt,Commemorated on December 2;

Egypt, 249-251, Martyr Philosophus, bit off his tongue and spit it at her
Egypt, 249-251, Martyr Philosophus, bit off his tongue and spit it at her ; Martyr Philosophus suffered for Christ in Alexandria during the persecution by the emperor Decius (249-251). They urged the youth to deny Christ, but he remained steadfast. suffering various tortures, he was placed on a soft bed, bound hand and foot, and a harlot was put in the room with him to tempt him to sin. In order not to yield to sin, the saint bit off his tongue and spit it in the harlot’s face. She was so horrified that she fled from him. The executioners, seeing the martyr’s bravery and fearlessness, beheaded the saint with a sword.

Egypt, 250, Epimachus of Pelusium, Apostle Epimachus of Alexandria, drop of his blood healed woman's eye
Egypt, 250, Epimachus of Pelusium, Apostle Epimachus of Alexandria; Pelusium; Venerable Isidore of Pelusium, Commemorated February 4 ; Apostle Epimachus of Alexandria, Commemorated on October 31 ; Holy Martyr Epimachus of Alexandria was a native of Egypt. For a long time he lived in seclusion on Mount Peleusium. During a persecution against Christians at Alexandria (about the year 250), Saint Epimachus in his fervent zeal came into the city, destroyed pagan idols, and fearlessly confessed Christ. For this the saint was put to torture. Among the people watching the torture was a woman who was blind in one eye. A drop of blood from the martyr healed her infirmity. fierce tortures, the saint was beheaded by the sword. Epimachus is also commemorated on March 11. Translation of the relics of the Martyr Epimachus of Pelusium, Commemorated on March 11; Venerable Bessarion the Wonderworker of Egypt, Commemorated on June 6; Venerable Paisius the Great, Commemorated on June 19;

Egypt, 271-356, Saint Anthony the Great
Egypt, 271-356, Saint Anthony the Great; Egyptian Patriarch, 325-395, Paphnutius the Ascetic; Venerable Ammon, Commemorated on October 4; Venerable Paul the Simple of Egypt, Commemorated on October 4; St John of Egypt,Commemorated on December 2;

Egypt, 276-336, Egyptian Scholar, Arius of Alexandria
Egyptian Scholar, 276-336, Arius of Alexandria ; Egyptian Patriarch, 328-373, Athanasias of Alexandria; Venerable Hellius of Egypt, Commemorated on July 14; St Frumentius the Archbishop of Abyssinia, Ethiopia, Commemorated on November 30; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16;

Egypt, 276-311, Egyptian Saint, Pope Peter I of Alexandria, e anathama leniency, excomd Arius
Egypt, 276-336, Egyptian Saint, Pope Peter I of Alexandria; Egyptian Scholar, 276-336, Arius of Alexandria ; Hieromartyr Peter the Archbishop of Alexandria, Commemorated on November 25 ;

Egypt, 287, Martyr Asclas, Antinoe, Thebaid, Egypt (Nile River 15)
Egypt, 287, Martyr Asclas, Antinoe, Thebaid, Egypt (Nile River 15); Holy Martyr Asclas was a Christian, born in the city of Great Hermopolis (Middle Egypt). The saint suffered under Diocletian (284-305). Brought before the governor Arrian, Saint Asclas boldly confessed his faith and refused to offer sacrifice to the pagan gods. The saint predicted to Arrian that there would come a time when he himself would be forced to call on Jesus Christ as the one true God. Arrian’s order, they began to torture the saint cruelly, they suspended him and raked him with iron instruments, so that pieces of his flesh fell to the ground. Saint Asclas quietly endured the torments. When one of those present said, “Look, he is already unconscious and near to death,â€ the holy martyr answered, “I have not lost consciousness, and unceasingly do I glorify my God and Savior.â€ governor Arrian gave orders to to resume the martyr’s tortures in the city of Antinoe, on the opposite bank of the Nile, where he himself soon intended to go. But the martyr prayed to God, beseeching Him to hold back Arrian’s boat until he confessed the Lord Jesus Christ before all the people. boat suddenly halted in the middle of the river, and not even oars could move it from the spot. Arrian ascribed the miracle to sorcery. In drawing up the sentence of the saint, the governor happened to say something about the one true God, and then the boat sailed on to shore. Going into the city, Arrian again gave orders to suspend Saint Asclas and scorch him with fire. the saint was sentenced to be drowned in the river. The martyr said to the Christians accompanying him, “Strive, brethren, to receive the rewards of the Lord God. My children, come to the north part of the city in three days and find my body. Bury it with the stone that will be tied to it.â€ martyrdom of Saint Asclas occurred around the year 287, not far from the city of Antinoe. On the third day, Christians found the body of the martyr and buried it with the stone. Antinoe or Antinopolis; St David of Hermopolis in Egypt, Commemorated September 6 ; St Barses the Confessor, Commemorated August 25 ; Martyr Apollonius of Alexandria, Commemorated December 14 ; Martyr Julian at Antinoe in Egypt, Commemorated January 8 ; Martyr Asclas of Egypt, Commemorated on May 20;

Egypt, 300, 4th Century Folder, Hermits of Egyptian Desert

Egypt, 301-395, Paphnutius the Ascetic, accounts lives hermits like Onuprius, Macarius' disciple
Egyptian Saint, 325-395, Paphnutius the Ascetic; Paphnutius the Ascetic, also known as Paphnutius the Hermit, was an Egyptian anchorite of the fourth century. He is most famous for his accounts of the lives of many hermits of the Egyptian desert, such as Saint Onuphrius. Paphnutius was the disciple of Saint Macarius the Great who was an anchorite in the Egyptian desert.[1] feast is celebrated on 15 February and 25 September in the Orthodox Church in America.[2] In Coptic Christianity, his feast is observed on 15 Meshir.[3] was visited by Cassian in 395, when he was ninety.[4] is also the subject of the play Paphnutius by Hrosvit (ca. 935-ca. 1001), a Benedictine nun from Saxony, in which he converts the courtesan Thais to Christianity. This play in turn has become the subject of study, most notably by Sandro Sticca. Venerable Thais of Egypt, Commemorated on October 8; St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15; Holy Martyr Paphnutius hailed from Egypt and struggled in the desert. During the persecution against Christians under Diocletian (284-305), the governor Hadrian commanded that Saint Paphnutius be brought to him. The ascetic, not waiting for those sent to bring him, appeared before the governor, confessed his faith in Christ, and was subjected to torture. soldiers involved in his torture, Dionysius and Callimachus, seeing how the power of God preserved the martyr, believed in Christ the Savior themselves, for which they were then beheaded. Cast into prison after the tortures, Saint Paphnutius converted forty prisoners to the Faith. They were all burned alive. a while Saint Paphnutius was set free, and a Christian named Nestorius gladly took him in. He and all his family, after spiritual guidance, became steadfast in the Faith, and ultimately endured martyrdom. The saint strengthened many other Christians to confess our Lord Jesus Christ, and they all died as martyrs. Some were cut with swords, others were burned. There were 546 men in all. Paphnutius himself was thrown by the torturers into a river with a stone about his neck, but he miraculously floated to shore with the stone. Finally, they sent the holy martyr to the emperor Diocletian himself, who commanded him to be crucified on a date tree. Paphnutius is also commemorated on September 25. Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Egypt, 301-395, Onuphrius, longed to imitate, led by angel to old man, enlightened, struggle & care
Egyptian Saint, 300-395, Onuphrius; Egyptian Patriarch, 325-395, Paphnutius the Ascetic; St John of Egypt,Commemorated on December 2; Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Egypt, 301-305, Catherine, beautiful smart daughter of gov, m only one who surpasses me, no, baptism, yes and ring
Egypt, 305, Saint, Catherine of Alexandria; Great Martyr Catherine of Alexandria, Commemorated on November 24; Holy Great Martyr Catherine was the daughter of Constus, the governor of Alexandrian Egypt during the reign of the emperor Maximian (305-313). in the capital, the center of Hellenistic knowledge, and possessed of a rare beauty and intellect, Catherine received an excellent education, studying the works of the greatest philosophers and teachers of antiquity. men from the most worthy families of the empire sought the hand of the beautiful Catherine, but she was not interested in any of them. She told her parents that she would enter into marriage only with someone who surpassed her in nobility, wealth, comeliness and wisdom. ™s mother, a secret Christian, sent her to her own spiritual Father, a saintly Elder living in a cave outside the city, for advice. listening to Catherine, the Elder said that he knew of a Youth who surpassed her in everything. œHis countenance is more radiant than the shining of the sun, and all of creation is governed by His wisdom. His riches are given to all the nations of the world, yet they never diminish. His compassion is unequaled. description of the Heavenly Bridegroom produced in the soul of the holy maiden an ardent desire to see Him. œIf you do as I tell you, said the monk, œyou will gaze upon the countenance of this illustrious man. parting, the Elder handed Catherine an icon of the Theotokos with the divine Child Jesus on Her arm and told her to pray with faith to the Queen of Heaven, the Mother of the Heavenly Bridegroom, and She would hear Catherine and grant her heart'™s desire. prayed all night and was permitted to see the Most Holy Virgin, Who said Her Divine Son, œBehold Thy handmaiden Catherine, how fair and virtuous she is; But the Child turned His face away from her saying, œNo, she is ugly and unbelieving. She is a foolish pauper, and I cannot bear to look at her until she forsakes her impiety. returned again to the Elder deeply saddened, and told him what she had seen in the dream. He lovingly received her, instructed her in the faith of Christ, admonished her to preserve her purity and integrity and to pray unceasingly. She then received the Mystery of holy Baptism from him. Saint Catherine had a vision of the Most Holy Theotokos with Her Child. Now the Lord looked tenderly at her and gave her a beautiful ring, a wondrous token of her betrothal to the Heavenly Bridegroom (this ring is still on her hand). that time the emperor Maximian was in Alexandria for a pagan festival. Therefore, the celebration was especially splendid and crowded. The cries of the sacrificial animals, the smoke and the smell of the sacrifices, the endless blazing of fires, and the bustling crowds at the arenas defiled the city of Alexandria. Human victims also were brought, the confessors of Christ, those who would not deny Him under torture. They were condemned to death in the fire. saint’s love for the Christian martyrs and her fervent desire to ease their sufferings compelled Catherine to speak to the pagan priest and to the emperor Maximian. herself, the saint confessed her faith in the One True God and with wisdom exposed the errors of the pagans. The beauty of the maiden captivated the emperor. order to convince her and to show the superiority of pagan wisdom, the emperor ordered fifty of the most learned philosophers and rhetoricians of the Empire to dispute with her, but the saint got the better of the wise men, so that they came to believe in Christ themselves. Catherine made the Sign of the Cross over the martyrs, and they bravely accepted death for Christ and were burned alive by order of the emperor. no longer hoping to convince the saint, tried to entice her with the promise of riches and fame. Receiving an angry refusal, the emperor gave orders to subject the saint to terrible tortures and then throw her in prison. Empress Augusta, who had heard much about the saint, wanted to see her. She prevailed upon the military commander Porphyrius to accompany her to the prison with a detachment of soldiers. The empress was impressed by the strong spirit of Saint Catherine, whose face was radiant with divine grace. The holy martyr explained the Christian teaching to them, and they were converted to Christ. the following day they again brought the martyr to the judgment court where, under the threat of being broken on the wheel, she was urged to renounce the Christian Faith and offer sacrifice to the gods. The saint steadfastly confessed Christ and she herself approached the wheels; but an angel smashed the instruments of execution, which shattered into pieces with many pagans standing nearby. beheld this wonder, the Empress Augusta and the imperial courtier Porphyrius with 200 soldiers confessed their faith in Christ in front of everyone, and they were beheaded. again tried to entice the holy martyr, proposing marriage to her, and again he was refused. Saint Catherine firmly confessed her fidelity to the heavenly Bridegroom Christ, and with a prayer to Him she herself laid her head on the block beneath the executioner’s sword. relics of Saint Catherine were taken by the angels to Mount Sinai. In the sixth century, the venerable head and left hand of the holy martyr were found through a revelation and transferred with honor to a newly-constructed church of the Sinai monastery, built by the holy Emperor Justinian (November 14). Catherine is called upon for relief and assistance during a difficult childbirth. Pilgrims to her monastery on Mt Sinai are given souvenir rings as a remembrance of their visit.

Egypt, 301-307, Varus, commander, secret christian, assistance, fiercely beaten to d, holy relics in Galilee
Egypt, 307, Egyptian Saint, Varus; Martyr Varus, and seven Monastic Martyrs with him, Commemorated on October 19; Varus lived in Egypt during the period of several persecutions against Christians (late third to early fourth century). (Ouaros) was a military commander and secretly a Christian. He gave assistance to many of the persecuted and imprisoned Christians, and he visited the prisoners at night. He also brought food to the prisoners, dressed their wounds, and gave them encouragement. Varus spent a whole night talking with seven imprisoned monks. These men were Christian teachers who had been beaten and starved. Varus marched with the teachers when they were led to their execution. judge, seeing Varus’ strong faith, had him fiercely beaten. Varus died during the beating. After his death, the monks were beheaded.

Egypt, 301-327, Cleopatra, witnessed Varus martyrdom, son died, in heaven w V, comforted, built Galilee church over r
Egypt, 307-327, Egyptian Saint, Cleopatra; Cleopatra (died 319 or 327) was a Christian saint who lived between the 3rd century and 4th century. She is venerated in the Catholic Church,[1] Oriental Orthodoxy[citation needed] and Eastern Orthodoxy[2]. originally came from a village called Edra near Mount Tabor in Lower Galilee.[3] was a contemporary of the holy martyr Saint Varus and had witnessed his suffering and execution. After Varus' death, Cleopatra had his remains taken to her home in Daraa, Syria where she had them buried with reverence. was a widow, whose only child, was a son named John. By 319, John had attained the officer rank of centurion, but to her great sorrow, had died suddenly. in grief, turned to the relics of Saint Varus, begging the saint to return her son. She dreamt that Varus and John appeared to her as radiant in bright attire with crowns upon their heads and took this to mean that the Lord had received John into the Heavenly Kingdom, and was comforted.[3] moved to live by the church that she had built was over the relics of Saint Varus and her son. Miracles were reported by people who had come to pray at the church. Cleopatra spent her remaining years in the service of God. She gave her property to the poor and spent her time praying and fasting.[3] She died in 327. from Cleopatra, her son John is also recognised as a saint in Orthodox Christianity. The feast day of Saints Cleopatra and John is 19 October. Egypt, 307, Egyptian Saint, Varus; Blessed Cleopatra with her son John, in Egypt, Commemorated on October 19; Cleopatra and her son John came from the village of Edra near Mount Tabor in Palestine. She was a contemporary of the holy Martyr Varus and witnessed his voluntary suffering. the execution, Saint Cleopatra brought the body of the holy martyr to her own country and buried him with reverence. had one beloved son, John, who had attained the honorable rank of officer. To the great sorrow of his mother, John suddenly died. Cleopatra with tears of grief turned to the relics of the holy Martyr Varus, begging him for the return of her son. and her son appeared to Cleopatra in a dream, radiant in bright attire with crowns upon their heads. She realized that the Lord had received her son into the heavenly Kingdom, and was comforted. this vision blessed Cleopatra started to live by a church she built over the relics of the holy martyr Varus and her son John, and performed many good deeds. She distributed her property to the poor and spent her time in prayer and fasting. After seven years she fell asleep in the Lord. Martyr Varus, and seven Monastic Martyrs with him, Commemorated on October 19;

Egypt, 305-313, Menas, sent to supress riots in 313, but preached, relics revealed in 867 in dream
Egypt, 305-309, Egyptian Saint, Menas; Martyrs Menas, Hermogenes, and Eugraphus, of Alexandria, Commemorated on December 10; Holy Martyrs Menas, Hermogenes, and Eugraphus suffered for their faith in Christ under the emperor Maximian (305-313). Menas was sent by the emperor from Athens to Alexandria to suppress the riots that had arisen between the Christians and the pagans. Distinguished for his gift of eloquence, Menas instead openly began to preach the Christian Faith and he converted many pagans to Christ. Learning of this, Maximian sent Hermogenes to Alexandria to place the saints on trial. Moreover, he gave orders to purge the city of Christians. Martyr Hermogenes although he was a pagan, was distinguished by his reverent bearing. And struck by the endurance of Saint Menas under torture and by his miraculous healing after the cruel torments, he also came to believe in Christ. Maximian himself then arrived in Alexandria. Neither the astonishing stoic endurance of Saints Menas and Hermogenes under torture, nor even the miracles manifested by God in this city, mollified the emperor. Instead, they vexed him all the more. The emperor personally stabbed Saint Eugraphus, the secretary of Saint Menas, who had declared himself a Christian upon witnessing the endurance of Saints Menas and Hermogenes; and then gave orders to behead the holy Martyrs Menas and Hermogenes. Martyr Eugraphus relics of the holy martyrs, cast into the sea in an iron chest, were afterwards found (see February 17) and transferred to Constantinople in the ninth century. The emperor Justinian built a church in the name of the holy Martyr Menas of Alexandria. Saint Joseph the Hymnographer (April 4) composed a Canon in honor of these holy martyrs. Uncovering of the relics of the Martyr Menas of Alexandria, Commemorated on February 17; Holy Martyr Menas Kallikelados (Well Speaking), an Athenian, died as a martyr with Saints Hermogenes and Eugraphus in about the year 313 (December 10). During the reign of Emperor Basil the Macedonian (867-886), the military commander Marcian discovered the saint’s relics after Saint Menas appeared to a certain pious man in a dream to reveal where they were.

Egypt, 311-371, Hilarion the Great with St Anthony the Great only 2 months, founder of Palestinian monasticism
Egypt, 311-371, Saint Hilarion ; the Great (291–371) was an anchorite who spent most of his life in the desert according to the example of Anthony the Great (c. 251–356). St Anthony is considered to have established Christian monasticism in the Egyptian desert, St Hilarion is considered by some to be the founder of Palestinian monasticism[1] and venerated as a saint by the Orthodox and the Roman Catholic Church. St. Epiphanius the Bishop of Cyprus, Commemorated on May 12;

Egypt, 312-348, Pachomius the Great, Patriarch, Thebaid, christian Cenobitic monasticism rule founder
Egyptian Patriarch, 312-348, Pachomius the Great; ( c. 292 - 9 May 348 AD), also known as Saint Pachomius the Great, is generally recognized as the founder of Christian cenobitic monasticism.[1] Coptic churches celebrate his feast day on 9 May, and Eastern Orthodox and Roman Catholic churches mark his feast on 15 May[2] or 28 May.[3] In the Lutheran Church, he is remembered as a renewer of the church, along with his contemporary (and fellow desert saint), Anthony of Egypt on January 17. Venerable Pachomius the Great, Founder of Coenobitic Monasticism, Commemorated on May 15; Pachomius the Great was both a model of desert dwelling, and with Saints Anthony the Great (January 17), Macarius the Great (January 19), and Euthymius the Great (January 20), a founder of the cenobitic monastic life in Egypt. Pachomius was born in the third century in the Thebaid (Upper Egypt). His parents were pagans who gave him an excellent secular education. From his youth he had a good character, and he was prudent and sensible. Pachomius reached the age of twenty, he was called up to serve in the army of the emperor Constantine (apparently, in the year 315). They put the new conscripts in a city prison guarded by soldiers. The local Christians fed the soldiers and took care of them. the young man learned that these people acted this way because of their love for God, fulfilling His commandment to love their neighbor, this made a deep impression upon his pure soul. Pachomius vowed to become a Christian. returned from the army after the victory, received holy Baptism, moved to the lonely settlement of Shenesit, and began to lead a strict ascetic life. Realizing the need for spiritual guidance, he turned to the desert-dweller Palamon. He was accepted by the Elder, and he began to follow the example of his instructor in monastic struggles. after ten years of asceticism, Saint Pachomius made his way through the desert, and halted at the ruins of the former village of Tabennisi. Here he heard a Voice ordering him to start a monastery at this place. Pachomius told the Elder Palamon of this, and they both regarded the words as a command from God. went to Tabennisi and built a small monastic cell. The holy Elder Palamon blessed the foundations of the monastery and predicted its future glory. But soon Palamon departed to the Lord. An angel of God then appeared to Saint Pachomius in the form of a schemamonk and gave him a Rule of monastic life. Soon his older brother John came and settled there with him. Pachomius endured many temptations and assaults from the Enemy of the race of man, but he resisted all temptations by his prayer and endurance. followers began to gather around Saint Pachomius. Their teacher impressed everyone by his love for work, which enabled him to accomplish all kinds of monastic tasks. He cultivated a garden, he conversed with those seeking guidance, and he tended to the sick. Pachomius introduced a monastic Rule of cenobitic life, giving everyone the same food and attire. The monks of the monastery fulfilled the obediences assigned them for the common good of the monastery. Among the various obediences was copying books. The monks were not allowed to possess their own money nor to accept anything from their relatives. Saint Pachomius considered that an obedience fulfilled with zeal was greater than fasting or prayer. He also demanded from the monks an exact observance of the monastic Rule, and he chastized slackers. sister Maria came to see Saint Pachomius, but the strict ascetic refused to see her. Through the gate keeper, he blessed her to enter upon the path of monastic life, promising his help with this. Maria wept, but did as her brother had ordered. The Tabennisi monks built her a hut on the opposite side of the River Nile. Nuns also began to gather around Maria. Soon a women’s monastery was formed with a strict monastic Rule provided by Saint Pachomius. number of monks at the monastery grew quickly, and it became necessary to build seven more monasteries in the vicinity. The number of monks reached 7,000, all under the guidance of Saint Pachomius, who visited all the monasteries and administered them. At the same time Saint Pachomius remained a deeply humble monk, who was always ready to comply with and accept the words of each brother. and strict towards himself, Saint Pachomius had great kindness and condescension toward the deficiencies of spiritually immature monks. One of the monks was eager for martyrdom, but Saint Pachomius turned him from this desire and instructed him to fulfill his monastic obedience, taming his pride, and training him in humility. a monk did not heed his advice and left the monastery. He was set upon by brigands, who threatened him with death and forced him to offer sacrifice to the pagan gods. Filled with despair, the monk returned to the monastery. Saint Pachomius ordered him to pray intensely night and day, keep a strict fast and live in complete solitude. The monk followed his advice, and this saved his soul from despair. saint taught his spiritual children to avoid judging others, and he himself feared to judge anyone even in thought. Pachomius cared for the sick monks with special love. He visited them, he cheered the disheartened, he urged them to be thankful to God, and put their hope in His holy will. He relaxed the fasting rule for the sick, if this would help them recover their health. Once, in the saint’s absence, the cook did not prepare any cooked food for the monks, assuming that the brethren loved to fast. Instead of fulfilling his obedience, the cook plaited 500 mats, something which Saint Pachomius had not told him to do. In punishment for his disobedience, all the mats prepared by the cook were burned. Pachomius always taught the monks to rely only upon God’s help and mercy. It happened that there was a shortage of grain at the monastery. The saint spent the whole night in prayer, and in the morning a large quantity of bread was sent to the monastery from the city, at no charge. The Lord granted Saint Pachomius the gift of wonderworking and healing the sick. Lord revealed to him the future of monasticism. The saint learned that future monks would not have such zeal in their struggles as the first generation had, and they would not have experienced guides. Prostrating himself upon the ground, Saint Pachomius wept bitterly, calling out to the Lord and imploring mercy for them. He heard a Voice answer, “Pachomius, be mindful of the mercy of God. The monks of the future shall receive a reward, since they too shall have occasion to suffer the life burdensome for the monk.” the end of his life Saint Pachomius fell ill from a pestilence that afflicted the region. His closest disciple, Saint Theodore (May 17), tended to him with filial love. Saint Pachomius died around the year 348 at the age of fifty-three, and was buried on a hill near the monastery. Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16;

Egypt, 313-328, Alexander, Patriarch of Alexandria, led anti arianism, Athanasius' mentor
Egyptian Patriarch, 313-328, Alexander, Patriarch of Alexandria; I of Alexandria, 19th Pope and Patriarch of Alexandria. During his patriarchate, he dealt with a number of issues facing the Church in that day. These included the dating of Easter, the actions of Meletius of Lycopolis, and the issue of greatest substance, Arianism. was the leader of the opposition to Arianism at the First Council of Nicaea. He also is remembered for being the mentor of the man who would be his successor, Athanasius of Alexandria, who would become one of the leading Church fathers.[2] St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373);

Egypt, 320-391, Saint, Marcarius the Great, Scetis, Lamp of the Desert, spiritual writings
Monastery of Saint Macarius the Great, Sketis Desert; Egyptian Saint, 320-391, Marcarius the Great; of Egypt ( 300–391) was a Coptic Christian monk and hermit. He is also known as Macarius the Elder, Macarius the Great and The Lamp of the Desert. Macarius was born in Lower Egypt. A late tradition places his birthplace in the village of Shabsheer (Shanshour), in Al Minufiyah Governorate, Egypt around 300 A.D. At some point before his pursuit of asceticism, Macarius made his living smuggling saltpeter in the vicinity of Nitria, a vocation which taught him how to survive in and travel across the wastes in that area.[1] Macarius is known for his wisdom. His friends and close kin used to call him Paidarion Geron which meant the “old young manâ€, i.e. “the young man with the elders’ wisdom."[3] the wish of his parents Macarius entered into marriage, but was soon widowed.[4] Shortly after, his parents died as well. Macarius subsequently distributed all his money among the poor and needy. He found a teacher in an experienced Elder, who lived in the desert not far from the village. The Elder accepted the youth, guided him in the spiritual science of watchfulness, fasting and prayer, and taught him the handicraft of weaving baskets.[4] while later, a pregnant woman accused him of having defiled her. Macarius did not attempt to defend himself, and accepted the accusation in silence. However, when the woman's delivery drew near, her labor became exceedingly difficult. She did not manage to give birth until she confessed Macarius's innocence. A multitude of people then came asking for his forgiveness, but he fled to the Nitrian Desert to escape all mundane glory. a hermit, Macarius spent seven years living on only pulse and raw herbs.[5] He spent the following three years consuming four or five ounces of bread a day and only one vessel of oil a year.[5] While at the desert, he visited Anthony the Great and learned from him the laws and rules of monasticism. he returned to the Scetic Desert at the age of forty, he became a priest.[6] The fame of his sanctity drew many followers. The community, which took up its residence in the desert, was of the semi-eremitical type. The monks were not bound by any fixed rule; their cells were close together, and they met for Divine worship only on Saturdays or Sundays. He presided over this monastic community for the rest of his life. a brief period of time, Macarius was banished to an island in the Nile by the Emperor Valens, along with Saint Macarius of Alexandria, during a dispute over the doctrine of the Nicene Creed. Both men were victims of religious persecution by the followers of then Bishop Lucius of Alexandria. During their time on the island, the daughter of a pagan priest had become ill. The people of the island believed that she was possessed by an evil spirit. Both saints prayed over the daughter, which in turn had saved her. The pagan people of the island were so impressed and grateful that they stopped their worship of the pagan gods and built a church. When word of this got back to the Emperor Valens and Bishop Lucius of Alexandria, they quickly allowed both men to return home. At their return on 13 Paremhat, they were met by a multitude of monks of the Nitrian Desert, numbered fifty thousand, among whom were Saint Pishoy and Saint John the Dwarf. and relics[edit] died in the year 391. After his death, the natives of his village of Shabsheer stole the body and built a great church for him in their village. Pope Michael V of Alexandria brought the relics of Saint Macarius back to the Nitrian Desert on 19 Mesori. Today, the body of Saint Macarius is found in his monastery, the Monastery of Saint Macarius the Great in Scetes, Egypt. writings: the 50 Spiritual Homilies and Letters[edit] Macarius the Great standing next to a Cherub. Spiritual Homilies were ascribed to Macarius a few generations after his death, and these texts had a widespread and considerable influence on Eastern monasticism and Protestant pietism.[7] was particularly in the context of the debate concerning the 'extraordinary giftings' of the Holy Spirit in the post-apostolic age, since the Macarian Homilies could serve as evidence in favour of a post-apostolic attestation of 'miraculous' Pneumatic giftings to include healings, visions, exorcisms, etc. Macarian Homilies have thus influenced Pietist groups ranging from the Spiritual Franciscans (West) to Eastern Orthodox monastic practice to John Wesley to modern charismatic Christianity. modern patristic scholars have established that it is not likely that Macarius the Egyptian was their author.[8] The identity of the author of these fifty Spiritual Homilies has not been definitively established, although it is evident from statements in them that the author was from Upper Mesopotamia, where the Roman Empire bordered the Persian Empire, and that they were not written later than 534.[9] addition to the homilies, a number of letters have been ascribed to Macarius. Gennadius (De viris illustribus 10) recognizes only one genuine letter of Macarius, which is addressed to younger monks. The first letter, called "Ad filios Dei," may indeed be the genuine letter by Macarius the Egyptian that is mentioned by Gennadius (Vir. Ill.10), but the other letters are probably not by Macarius. The second letter, the so-called "Great Letter" used the De instituto christiana of Gregory of Nyssa, which was written c. 390; the style and content of the "Great Letter" suggest that its author is the same anonymous Mesopotamian who wrote the fifty Spiritual Homilies.[10] seven so-called Opuscula ascetica edited under his name by Petrus Possinus (Paris, 1683) are merely later compilations from the homilies, made by Simeon the Logothete, who is probably identical with Simeon Metaphrastes (d. 950). The teachings of Macarius are characterized by a strong Pneumatic emphasis that closely intertwines the salvific work of Jesus Christ (as the 'Spirit of Christ') with the supernatural workings of the Holy Spirit. This 'Pneumatic' thrust in the Spiritual Homilies is often termed 'mystical' and as such is a spiritual mode of thought which has endeared him to Christian mystics of all ages, although, on the other hand, in his anthropology and soteriology he frequently approximates the standpoint of St. Augustine. Certain passages of his homilies assert the entire depravity of man, while others postulate free will, even after the fall of Adam, and presuppose a tendency toward virtue, or, in semi-Pelagian fashion, ascribe to man the power to attain a degree of readiness to receive salvation. and monastery[edit] is a saint in the Eastern Orthodox, Oriental Orthodox and Roman Catholic Churches. the Methodist Churches, Macarius is regarded highly for writing on the topic of entire sanctification.[11] of Egypt founded a monastery that bears his name, the Monastery of Saint Macarius the Great,[3] which has been continuously inhabited by monks since its foundation in the fourth century. St. Macarius’ face used to be enlightened with grace in an amazing way to the extent that many fathers testified that his face used to glow in the dark; and thus appeared his name as “the glowing lantern.â€ This description was transferred to his monastery, and thus it was called “the glowing lantern of the wildernessâ€ or “the glowing monastery,â€ which meant the place of high wisdom and constant prayer.[3] Today it belongs to the Coptic Orthodox Church. entirety of the Nitrian Desert is sometimes called the Desert of Macarius, for he was the pioneer monk in the region. The ruins of numerous monasteries in this region almost confirm the local tradition that the cloisters of Macarius were equal in number to the days of the year. Macarius Depicted on the Camposanto Fresco in Pisa[edit] Macarius The Great, Camposanto, Trionfo Della Morte Macarius the Great, one of the Egyptian desert recluses and a disciple of Saint Anthony the Great, is depicted on the right edge of the Triumph of Death fresco in Pisa. A group of leisurely aristocrats and their animals occupy the central part of the fresco. These rich young men and women riding horses, surrounded by their decorative hunting dogs have gone on a pleasant journey. Suddenly, their path, somewhere deep in the woods, is barred by three open sarcophagi with bodies in different degrees of decomposition. Everybody in the scene, including the men, women and even the animals are horrified by this terrible and palpable presence of death. The unsupportable stench hits their noses. The abhorrent scene dismays them. Only Saint Macarius the Great, made wise and powerful by his faith, stands above them all. The mystic Saint teaches the youngsters a lesson about life and death by reading from the scroll. The Florentine sculptor Benvenuto Cellini was inspired by this depiction of Saint Macarius in his painted portrait. Virginmartyr Apollinaria of Egypt, Commemorated on January 5;

Egypt, 325-375, Pambo, hunger every day, silence and handcrafts, great ascetic and mentor
Egypt, 325-375, Saint, Pambo; Egypt, 271-356, Saint Anthony the Great; Venerable Pambo the Hermit of Egypt, Commemorated on July 18; Pambo lived the ascetic life in the Nitrian desert in Egypt. Saint Anthony the Great (January 17) said, that the Monk Pambo by the fear of God inspired within himself the Holy Spirit. And the Monk Pimen the Great (August 27) said: “We beheld three things in Father Pambo: hunger every day, silence and handcrafts”. The Monk Theodore the Studite termed Saint Pambo “exalted in deed and in word.” the beginning of his monasticism, Saint Pambo heard the verses from the 38th [39th] Psalm of David: “preserve mine path, that I sin not by my tongue”. These words sank deep into his soul, and he attempted to follow them always. Thus, when they asked him about something, he answered only after long pondering and prayer. He would say, “I must think first, and perhaps I can, in time, give an answer, with God’s help.” Saint Pambo was a model of a lover of work for his disciples. Each day he worked until exhausted, and lived by the bread acquired by his own toil. disciples of Saint Pambo became great ascetics: Dioscorus, afterwards Bishop of Hermopolis (this Dioscorus, bishop of Hermopolis, is distinguished from another Dioscorus, an arch-heretic and Patriarch of Constantinople who lived rather later and was condemned by the Fourth Ecumenical Council), and also Ammonius, Eusebius and Euthymius, mentioned in the life of Saint John Chrysostom. One time Saint Melania the Younger (December 31) brought Saint Pambo a large amount of silver for the needs of the monastery, but he did not leave off from his work nor even glance at the money that was brought. Only after the incessant requests of Saint Melania did he permit her to give the alms to a certain monastic brother for distribution to the needs of the monastery. Saint Pambo was distinguished by his humility, but together with this he highly esteemed the vocation of monk and he taught the laypeople to be respectful of monastics, who often converse with God. was said that sometimes Saint Pambo’s face shone like lightning, as did the face of Moses. Yet, speaking to the brethren who stood about his deathbed, Saint Pambo said: “I go to the Lord as one who has not yet begun to serve Him.” He died at the age of 70.

Egypt, 325-395, Paphnutius the Ascetic, accounts lives hermits like Onuprius, Macarius' disciple
Egyptian Saint, 325-395, Paphnutius the Ascetic; Paphnutius the Ascetic, also known as Paphnutius the Hermit, was an Egyptian anchorite of the fourth century. He is most famous for his accounts of the lives of many hermits of the Egyptian desert, such as Saint Onuphrius. Paphnutius was the disciple of Saint Macarius the Great who was an anchorite in the Egyptian desert.[1] feast is celebrated on 15 February and 25 September in the Orthodox Church in America.[2] In Coptic Christianity, his feast is observed on 15 Meshir.[3] was visited by Cassian in 395, when he was ninety.[4] is also the subject of the play Paphnutius by Hrosvit (ca. 935-ca. 1001), a Benedictine nun from Saxony, in which he converts the courtesan Thais to Christianity. This play in turn has become the subject of study, most notably by Sandro Sticca. Venerable Thais of Egypt, Commemorated on October 8; St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15; Holy Martyr Paphnutius hailed from Egypt and struggled in the desert. During the persecution against Christians under Diocletian (284-305), the governor Hadrian commanded that Saint Paphnutius be brought to him. The ascetic, not waiting for those sent to bring him, appeared before the governor, confessed his faith in Christ, and was subjected to torture. soldiers involved in his torture, Dionysius and Callimachus, seeing how the power of God preserved the martyr, believed in Christ the Savior themselves, for which they were then beheaded. Cast into prison after the tortures, Saint Paphnutius converted forty prisoners to the Faith. They were all burned alive. a while Saint Paphnutius was set free, and a Christian named Nestorius gladly took him in. He and all his family, after spiritual guidance, became steadfast in the Faith, and ultimately endured martyrdom. The saint strengthened many other Christians to confess our Lord Jesus Christ, and they all died as martyrs. Some were cut with swords, others were burned. There were 546 men in all. Paphnutius himself was thrown by the torturers into a river with a stone about his neck, but he miraculously floated to shore with the stone. Finally, they sent the holy martyr to the emperor Diocletian himself, who commanded him to be crucified on a date tree. Paphnutius is also commemorated on September 25. Venerable Onuphrius the Great, Commemorated on June 12; Paphnutius, who led an ascetical life in the Thebaid desert in Egypt, has left us an account of Saint Onuphrius the Great and the Lives of other fourth century hermits: Timothy the Desert Dweller, the abbas Andrew, Charalampus, Theophilus, and others. occurred to Saint Paphnutius to go to the inner desert in order to see if there were a monk who labored for the Lord more than he did. took a little bread and water and went into the most remote part of the desert. After four days he reached a cave and found in it the body of an Elder who had been dead for several years. Having buried the hermit, Saint Paphnutius went on farther. After several more days he found another cave, and from the marks in the sand he realized that the cave was inhabited. At sundown he saw a herd of buffalo and walking among them a man. This man was naked, but was covered with long hair as if with clothing. This was Abba Timothy the Desert-Dweller. a fellow man, Abba Timothy thought that he was seeing an apparition, and he began to pray. Saint Paphnutius finally convinced the hermit that he was actually a living man and a fellow Christian. Abba Timothy prepared food and water for him. He related that he had been living in the desert for thirty years, and that Saint Paphnutius was the first man he had seen. In his youth, Timothy had lived in a cenobitic monastery, but he wanted to live alone. Abba Timothy left his monastery and went to live near a city, sustaining himself by the work of his own hands (he was a weaver). Once a woman came to him with an order and he fell into sin with her. Having come to his senses, the fallen monk went far into the desert, where he patiently endured tribulation and sickness. When he was at the point of dying from hunger, he received healing in a miraculous manner. that time Abba Timothy had lived peacefully in complete solitude, eating dates from the trees, and quenching his thirst with water from a spring. Saint Paphnutius besought the Elder that he might remain with him in the wilderness. But he was told that he would be unable to bear the demonic temptations which beset desert-dwellers. Instead, the Elder supplied him with dates and water, and blessed him to go on his way. rested at a desert monastery, Saint Paphnutius undertook a second journey into the innermost desert, hoping to find another holy ascetic who would profit his soul. He went on for seventeen days, until his supply of bread and water was exhausted. Saint Paphnutius collapsed twice from weakness, and an angel strengthened him. the seventeenth day Saint Paphnutius reached a hilly place and sat down to rest. Here he caught sight of a man approaching him, who was covered from head to foot with white hair and girded his loins with leaves of desert plants. The sight of the Elder frightened Abba Paphnutius, and he jumped up and fled up the hill. The Elder sat down at the foot of the hill. Lifting his head, he saw Saint Paphnutius, and called him to come down. This was the great desert-dweller, Abba Onuphrius. At the request of Saint Paphnutius, he told him about himself. Onuphrius had lived in complete isolation in the wilds of the wilderness for sixty years. In his youth he had been raised at the Eratus monastery near the city of Hermopolis. Having learned from the holy Fathers about the hardships and lofty life of the desert-dwellers, to whom the Lord sent help through His angels, Saint Onuphrius longed to imitate their exploits. He secretly left the monastery one night and saw a brilliant ray of light before him. Saint Onuphrius became frightened and decided to go back, but the voice of his Guardian Angel told him to go into the desert to serve the Lord. walking six or seven miles, he saw a cave. At that moment the ray of light vanished. In the cave was an old man. Saint Onuphrius stayed with him to learn of his manner of life and his struggle with demonic temptations. When the Elder was convinced that Saint Onuphrius had been enlightened somewhat, he then led him to another cave and left him there alone to struggle for the Lord. The Elder visited him once a year, until he fell asleep in the Lord. the request of Saint Paphnutius, Abba Onuphrius told him of his labors and ascetic feats, and of how the Lord had cared for him. Near the cave where he lived was a date-palm tree and a spring of pure water issued forth. Twelve different branches of the palm tree bore fruit each month in succession, and so the monk endured neither hunger nor thirst. The shade of the palm tree sheltered him from the noonday heat. An angel brought Holy Communion to the saint each Saturday and Sunday, and to the other desert-dwellers as well. monks conversed until evening, when Abba Paphnutius noticed a loaf of white bread lying between them, and also a vessel of water. After eating, the Elders spent the night in prayer. After the singing of the morning hymns, Saint Paphnutius saw that the face of the venerable Onuphrius had become transformed, and that frightened him. Saint Onuphrius said, “God, Who is Merciful to all, has sent you to me so that you might bury my body. Today I shall finish my earthly course and depart to my Christ, to live forever in eternal rest.” Saint Onuphrius then asked Abba Paphnutius to remember him to all the brethren, and to all Christians. Paphnutius wanted to remain there after the death of Abba Onuphrius. However, the holy ascetic told him that it was not God’s will for him to stay there; he was to return to his own monastery instead and tell everyone about the virtuous lives of the desert-dwellers. Having then blessed Abba Paphnutius and bid him farewell, Saint Onuphrius prayed with tears and sighs, and then he lay down upon the earth, uttering his final words, “Into Thy hands, my God, I commend my spirit,” and died. Paphnutius wept and tore off a portion of his garment, and with it covered the body of the great ascetic. He placed it in the crevice of a large rock, which was hollow like a grave, and covered it over with a multitude of small stones. Then he began to pray that the Lord would permit him to remain in that place until the end of his life. Suddenly, the cave fell in, the palm tree withered, and the spring of water dried up. Realising that he had not been given a blessing to remain, Saint Paphnutius set out on his return journey. four days Abba Paphnutius reached a cave, where he met an ascetic who had lived in the desert for more than 60 years. Except for the two other Elders, with whom he labored, this monk had seen no one in all that time. Each week these three had gone on their solitary paths into the wilderness, and on Saturday and Sunday they gathered for psalmody, and ate the bread which an angel brought them. Since it was Saturday, they had gathered together. After eating the bread provided by the angel, they spent the whole night at prayer. As he was leaving, Saint Paphnutius asked the names of the Elders, but they said, “God, Who knows everything, also knows our names. Remember us, that we may see one another in God’s heavenly habitations.” on his way, Saint Paphnutius came upon an oasis which impressed him with its beauty and abundance of fruit-bearing trees. Four youths inhabiting this place came to him from out of the wilderness. The youths told Abba Paphnutius that in their childhood they had lived in the city of Oxyrhynchus (Upper Thebaid) and they had studied together. They had burned with the desire to devote their lives to God. Making their plans to go off into the desert, the young men left the city and after several days’ journey, they reached this place. man radiant with heavenly glory met them and led them to a desert Elder. “We have lived here six years already,” said the youths. “Our Elder dwelt here one year and then he died. Now we live here alone, we eat the fruit of the trees, and we have water from a spring.” The youths gave him their names, they were Saints John, Andrew, Heraklemon and Theophilus (Dec. 2). youths struggled separately the whole week long, but on Saturday and Sunday they gathered at the oasis and offered up common prayer. On these days an angel would appear and commune them with the Holy Mysteries. This time however, for Abba Paphnutius’ sake, they did not go off into the desert, but spent the whole week together at prayer. On the following Saturday and Sunday Saint Paphnutius together with the youths was granted to receive the Holy Mysteries from the hands of the angel and to hear these words, “Receive the Imperishable Food, unending bliss and life eternal, the Body and Blood of the Lord Jesus Christ, our God.” Paphnutius made bold to ask the angel for permission to remain in the desert to the end of his days. The angel replied that God had decreed another path for him. He was to return to Egypt and tell the Christians of the life of the desert-dwellers. bid farewell to the youths, Saint Paphnutius reached the edge of the wilderness after a three day journey. Here he found a small skete, and the brethren received him with love. Abba Paphnutius related everything that he had learned about the holy Fathers whom he had encountered in the desert. The brethren wrote a detailed account of what Saint Paphnutius said, and deposited it in the church, where all who wished to do so could read it. Saint Paphnutius gave thanks to God, Who had granted him to learn about the exalted lives of the hermits of the Thebaid, and he returned to his own monastery.

Egypt, 325-395, Thais, repentant courtesan, famous beauty, prostitute, Paphnutius paid and warned her
Egyptian Saint, 325-395, Thais; Thais of fourth-century Roman Alexandria and of the Egyptian desert was a repentant courtesan. Thais reportedly lived during the fourth century in Roman Egypt. Her story is included in hagiographic literature on the lives of the saints in the Greek church. such biographical sketches exist. first, in Greek, perhaps originated during the fifth century. It was translated into Latin as the Vita Thaisis [Life of Thais] by Dionysius Exiguus (Dennis the Little) during the sixth or seventh century. The other sketch comes to us in medieval Latin from Marbod of Rennes (d. 1123). Thais also appears in Greek martyrologies by Maurolychus and Greven, however, not in Latin martyrologies.[1] The lives of the desert saints and hermits of Egypt, including St. Thais, were collected in the Vitae Patrum (Lives of the Desert Fathers).[2][3] Egyptian Saint, 325-395, Paphnutius the Ascetic; Venerable Thais of Egypt, Commemorated on October 8; Thais of Egypt, raised by her mother in a spirit far removed from Christian piety, led a depraved and dissolute life. She was famed for her beauty, leading many on the path to perdition. account about the prodigal Thais spread throughout all Egypt and reached even Saint Paphnutius, a strict ascetic who had converted many to salvation. Paphnutius dressed himself in worldly attire and went to Thais, giving her money as though he wished to pay for her favors. He pretended to be afraid that someone would see them, so he asked her if there were a place they would not be discovered. Thais said that they could lock the door and enjoy complete privacy. “But if you fear God,” she said, “there is no place where you can hide from Him.” Seeing that she knew about God and the punishment of the wicked, the Elder asked why she led a sinful life and enticed others to ruin their souls. He told her about the eternal punishment she would have to face for her own sins, and for the people who had been corrupted and destroyed by her. words of Saint Paphnutius so affected the sinner that she gathered up all her riches acquired through her shameful life, then set them afire in the city square. Then Saint Paphnutius shut her up in a small cell, where for three years she dwelt in seclusion. Turning toward the East, Thais constantly repeated the short prayer, “My Creator, have mercy on me!” “From the moment I entered into the cell,” said Thais to the Elder before her death, “all my sins constantly were before my eyes, and I wept when I remembered them.” Paphnutius replied “It is for your tears, and not for the austerity of your seclusion, that the Lord has granted you mercy.” Thais was ill for three days, then fell asleep in the Lord. So this woman, who had been a harlot and a sinner, has entered the Kingdom of God before us (Mt. 21:31). Saint Paul the Simple (October 4) saw in a vision the place prepared for the penitant Thais in Paradise. St John of Egypt,Commemorated on December 2; Venerable Paphnutius of Alexandria, Commemorated on February 15;

Egypt, 328-373, Athanasias of Alexandria, The Great, Patriarch, Trinity defender, 5 exiles
Egyptian Patriarch, 328-373, Athanasias of Alexandria; Venerable Hellius of Egypt, Commemorated on July 14; St Frumentius the Archbishop of Abyssinia, Ethiopia, Commemorated on November 30; St. Athanasius the Great the Archbishop of Alexandria, Commemorated on January 18; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; ATHANASIUS, BISHOP OF ALEXANDRIA, THEOLOGIAN, DOCTOR (2 MAY 373); Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16;

Egypt, 330?-394, Pharmutius, John the Hermit's mentor
Egypt, 330?-394, Egyptian Saint, Pharmutius; Pharmutius, according to the Prologue from Ohrid, was the spiritual mentor of Venerable John the Hermit of Armenia circa the fourth century. Pharmutius' holiness was such that angels brought him his daily bread, which in Christian love he shared with his hermit brother John who lived in strict seclusion. Pharmutius is remembered along with John the Hermit by the Eastern Orthodox Church on 29 March. Egypt, 330?-394, Egyptian Saint, John the Anchorite, John the Hermit; Venerable John the Anchorite of Egypt, Commemorated on March 29; John the Anchorite: During a persecution against Christians, the devout widow Juliania of Armenia hid from pursuers together with her two young children John and Themistea. She taught her children to pray and to read the Holy Scriptures. time to time John secretly visited a nearby monastery, thereby placing himself in danger. Once, a pious old man advised him to find a more secluded place for prayer. Returning home, the saint told his mother that he was going to visit the Elder. Thinking that her son would soon return, she let him go. went to the desert-dweller Pharmutios and received his blessing to live alone in the wilderness. The young ascetic found an abandoned well, which was filled with snakes, scorpions and other vile creatures. He lowered himself into the well and lived there for ten years in fasting, vigil, and prayer. angel who brought food to the hermit Pharmutios also brought bread for Saint John. The angel did not bring the bread directly to John, however, lest the young ascetic become filled with pride. Food was sent to him through his spiritual Father, Pharmutios. John had many temptations from the devil to test him. Demons assumed the appearance of his mother, his sister, his relatives and acquaintances in order to sadden the ascetic and compel him to give up his ascetic struggles. With tears they approached the well one after the other, begging Saint John to leave with them. All this time the saint did not cease to pray. Finally he said, “Be gone from me,” and the demons vanished. John lived in the well until the time of his blessed repose. Through God’s providence Saint Chrysikhios, who had struggled in the desert for thirty years, came to bury him. On the eve of his repose, Saint John told Chrysikhios of his life and struggles for salvation. After his death, numerous miracles occurred at the place of his ascetic deeds.

Egypt, 330?-394, John the Anchorite, the Hermit, Juliana's son, abandoned well w snakes for 10 years, angel b food t Parmutios
Egypt, 330?-394, Egyptian Saint, John the Anchorite, John the Hermit; Venerable John the Anchorite of Egypt, Commemorated on March 29; John the Anchorite: During a persecution against Christians, the devout widow Juliania of Armenia hid from pursuers together with her two young children John and Themistea. She taught her children to pray and to read the Holy Scriptures. time to time John secretly visited a nearby monastery, thereby placing himself in danger. Once, a pious old man advised him to find a more secluded place for prayer. Returning home, the saint told his mother that he was going to visit the Elder. Thinking that her son would soon return, she let him go. went to the desert-dweller Pharmutios and received his blessing to live alone in the wilderness. The young ascetic found an abandoned well, which was filled with snakes, scorpions and other vile creatures. He lowered himself into the well and lived there for ten years in fasting, vigil, and prayer. angel who brought food to the hermit Pharmutios also brought bread for Saint John. The angel did not bring the bread directly to John, however, lest the young ascetic become filled with pride. Food was sent to him through his spiritual Father, Pharmutios. John had many temptations from the devil to test him. Demons assumed the appearance of his mother, his sister, his relatives and acquaintances in order to sadden the ascetic and compel him to give up his ascetic struggles. With tears they approached the well one after the other, begging Saint John to leave with them. All this time the saint did not cease to pray. Finally he said, “Be gone from me,” and the demons vanished. John lived in the well until the time of his blessed repose. Through God’s providence Saint Chrysikhios, who had struggled in the desert for thirty years, came to bury him. On the eve of his repose, Saint John told Chrysikhios of his life and struggles for salvation. After his death, numerous miracles occurred at the place of his ascetic deeds.

Egypt, 334-368, Theodorus of Tabennese, Patriarch, mentored by Pachomius, great ascetic, wonderworker
Egyptian Patriarch, 334-368, Theodorus of Tabennese ; Egyptian Patriarch, 312-348, Pachomius the Great; Venerable Pachomius the Great, Founder of Coenobitic Monasticism, Commemorated on May 15; Venerable Theodore the Sanctified, Disciple of the Venerable Pachomius the Great, Commemorated on May 16; Theodore was called “Sanctified” because he was the first in his monastery ordained to the priesthood. Theodore came from Egypt and was the son of rich and illustrious Christian parents. The yearning for monastic life appeared early in him. Once there was a large party at the house of his parents during the feast of Theophany. The boy did not want to take part in the festivities, grieving that because of earthly joys he might be deprived of joys in the life to come. He secretly left home when he was fourteen and entered one of the monasteries. about Pachomius the Great, he burned with the desire to see the ascetic. Saint Pachomius received the young man with love, having been informed by God beforehand about his coming. Remaining at the monastery, Saint Theodore quickly succeeded in all his monastic tasks, particularly in the full obedience to his guide, and in his compassion towards the other brethren. Theodore’s mother, learning that he was at the Tabennisi monastery, came to Saint Pachomius with a letter from the bishop, asking to see her son. Saint Theodore did not wish to break his vow to renounce the world, so he refused to meet with his mother. Saint Theodore’s strength of mind and ability, Saint Pachomius once told him to instruct the brethren on Holy Scripture. Saint Theodore was then only twenty years old. He obeyed and began to speak, but some of the older brethren took offense that a new monk should teach them, and they departed. Saint Pachomius said to them, “You have given in to the devil and because of your conceit, your efforts will come to naught. You have not rejected Theodore, but rather the Word of God, and have deprived yourselves of the Holy Spirit.” Pachomius appointed Saint Theodore as overseer of the Tabennisi monastery, and withdrew to a more solitary monastery. Saint Theodore with filial love continued to concern himself over his instructor, and he looked after Saint Pachomius in his final illness, and when the great abba reposed in the Lord, he closed his eyes. After the death of Saint Pachomius, Saint Theodore directed the Tabennisi monastery, and later on he was at the head of all the Thebaid monasteries. Saint Theodore the Sanctified was famed for his holiness of life and a great gift of wonderworking, and he was well known to Saint Athanasius, Patriarch of Alexandria. Saint Theodore reposed in his old age in the year 368.

Egypt, 340-417, Paisius the G, Pishoy, saw Jesus, incorrupt tday, without food 70 days, vision nitrian wilds, he would provide, elders will
Egypt, 340-417, Saint, Paisius the Great, Pishoy; Pishoy (320 - 417 AD), known in the Coptic Orthodox Church of Alexandria as the Star of the Desert and the Beloved of our Good Savior, is a Coptic Desert Father. He is said to have seen Jesus and that his body is preserved to the present day in incorruptibility at the Monastery of Saint Pishoy at the Natroon Desert, Egypt. He is venerated by the Oriental Orthodox Churches and the Eastern Orthodox Churches, and is known in the latter under the Greek version of his name, Paisios.[1] Venerable Paisius the Great, Commemorated on June 19; Paisius the Great lived in Egypt. His parents, Christians, distributed generous alms to all the needy. the death of her husband his mother, on the suggestion of an angel, gave her young son Paisius to the clergy of the church. youth Paisius loved monastic life and spent his time in one of the Egyptian sketes. Renouncing his own will, he lived under the spiritual guidance of Saint Pambo (July 18), finishing all the tasks assigned him. The Elder said that a new monk in particular needs to preserve his sight, in order to guard his senses from temptation. Paisius, heeding the instruction, went for three years with his eyes cast downwards. The saintly ascetic read spiritual books, and he was known for his ascetic fasting and prayer. At first he did not eat any food for a week, then two weeks. Sometimes, after partaking of the Holy Mysteries of Christ, he survived without food for seventy days. Paisius went into the Nitrian desert in search of solitude. There he lived in a cave carved out by his own hands. The saint was granted a wondrous vision: the Lord Jesus Christ revealed to him that through his labors the Nitrian wilderness would become inhabited by ascetics. He asked the Lord where the monks would obtain the necessities of life in the desert. The Lord said that if they would fulfill all His commandments, He Himself would provide all their necessities, and would deliver them from demonic temptations and cunning. time, a number of monks and laymen gathered around Saint Paisius, and a monastery was established. The most important rule of Saint Paisius was that no one would do anything by his own will, but in all things would fulfill the will of his elders. his tranquility was being disturbed by so many people, the saint withdrew to another cave farther away. Once, he was transported to a paradisical monastery and partook of the immaterial divine food. After his ascetic labors for salvation, the Lord granted His saint the gift of prescience and healing the souls of men. of his disciples, with the saint’s blessing, went to sell his handicrafts in Egypt. On the way he encountered a Jew, who told the simple-minded monk that Christ the Savior is not the Messiah, and that another Messiah will come. Confused, the monk said, “Maybe what you say is true,” but he did not attribute any particular significance to his words. When he returned, he saw that Saint Paisius would not acknowledge his arrival, and he asked the reason for his anger. The saint said, “My disciple was a Christian. You are not a Christian, for the grace of Baptism has departed from you.” The monk repented with tears, and begged to have his sin forgiven. Only then did the holy Elder pray and ask the Lord to forgive the monk. certain monk on his own initiative left the desert and moved near a city. There he had encounters with a woman, who hated and blasphemed Christ the Savior. Under her influence, he not only left the monastery, but also scorned faith in Christ, and finally he reached a state of total disbelief. through the blessed Providence of God, Nitrian monks came by his home. Seeing them, the sinner remembered his own former life and he asked the monks to ask Saint Paisius to pray for him to the Lord. On hearing the request, the saint prayed fervently, and his prayer was heard. The Lord, appearing to His saint, promised to forgive the sinner. Soon the seduced monk’s woman companion died, and he returned to the desert where, weeping and distressed for his sins, he began to labor at deeds of repentance. Paisius distinguished himself by his great humility, and performed ascetic deeds of fasting and prayer, but he concealed them from others as far as possible. When the monks asked which virtue is the highest of all, the saint replied, “Those which are done in secret, and about which no one knows.” Paisius died in the fifth century at a great old age, and he was buried by the monks. After some time his relics were transferred by Saint Isidore of Pelusium (February 4) to his own monastery and placed beside the relics of his friend Saint Paul, with whom Saint Paisius was particularly close during his life.

Egypt, 340-429, Sisoes the Great, mentored by sts anthony& Hor, 60 yrs in d, wonderworker, self as iinferior to everyone
Egypt, 340-429, Saint, Sisoes the Great; Sisoes the Great (+429 AD) was an early Christian desert father, a solitary monk pursuing asceticism in the Egyptian desert in a cave of his predecessor, St Anthony the Great. St Sisoes is revered as a saint by Roman Catholic and Eastern Orthodox Churches, who consider him a wonderworker. His feast day is observed on July 19 [O.S. July 6].[note 2][note 3] was a Copt by birth. Having withdrawn the world from his youth, he retired to the desert of Scete, and lived some time under the direction of abbot Hor. The desire of finding a retreat yet more unfrequented induced him to cross the Nile and hide himself in the mountain where St. Anthony the Great died some time before. Egypt, 271-356, Saint Anthony the Great; Venerable Sisoes the Great, Commemorated on July 6; Sisoes the Great (+ 429) was a solitary monk, pursuing asceticism in the Egyptian desert in a cave sanctified by the prayerful labors of his predecessor, Saint Anthony the Great (January 17). For his sixty years of labor in the desert, Saint Sisoes attained to sublime spiritual purity and he was granted the gift of wonderworking, so that by his prayers he once restored a dead child back to life. strict with himself, Abba Sisoes was very merciful and compassionate to others, and he received everyone with love. To those who visited him, the saint first of all always taught humility. When one of the monks asked how he might attain to a constant remembrance of God, Saint Sisoes remarked, “That is no great thing, my son, but it is a great thing to regard yourself as inferior to everyone else. This leads to the acquisition of humility.” Asked by the monks whether one year is sufficient for repentance if a brother sins, Abba Sisoes said, “I trust in the mercy of God that if such a man repents with all his heart, then God will accept his repentance in three days.” Saint Sisoes lay upon his deathbed, the disciples surrounding the Elder saw that his face shone like the sun. They asked the dying man what he saw. Abba Sisoes replied that he saw Saint Anthony, the prophets, and the apostles. His face increased in brightness, and he spoke with someone. The monks asked, “With whom are you speaking, Father?” He said that angels had come for his soul, and he was entreating them to give him a little more time for repentance. The monks said, “You have no need for repentance, Father.” Saint Sisoes said with great humility, “I do not think that I have even begun to repent.” these words the face of the holy abba shone so brightly that the brethren were not able to look upon him. Saint Sisoes told them that he saw the Lord Himself. Then there was a flash like lightning, and a fragrant odor, and Abba Sisoes departed to the Heavenly Kingdom.

Egypt, 350-405, Moses the Black, leader of gang of robbers, discoverd monks, became one, struggled, power over deamons
Egyptian Saint, 350-405, Moses the Black; the Black (330–405), also known as Abba Moses the Robber, the Ethiopian , and the Strong, was an ascetic monk and priest in Egypt in the fourth century AD, and a notable Desert Father. According to stories about him, he converted from a life of crime to one of asceticism. He is mentioned in Sozomen's Ecclesiastical History, written about 70 years after Moses's death. MOSES THE BLACK, DESERT FATHER & MARTYR, 28 August 405; Moses the Black (330 – 405), known as the Ethiopian or the strong, was a slave of a government official in Egypt who dismissed him for theft and suspected murder. He became the leader of a gang of bandits who roamed the Nile Valley spreading terror and violence. Attempting to hide from local authorities, he took shelter with some monks in a colony in the desert of Scetes, near Alexandria. The dedication of their lives, as well as their peace and contentment, influenced Moses deeply. He soon gave up his old way of life, became a Christian, was baptized and joined the monastic community at Scetes. (more at Wikipedia) Venerable Moses the Ethiopian of Scete, Commemorated on August 28; Moses lived in Egypt during the fourth century. He was an Ethiopian, and since he was black of skin he was called “Murin” (meaning “like an Ethiopian”). In his youth he was the slave of an important man, but after he committed a murder, his master banished him, and he joined a band of robbers. of his bad character and great physical strength, they chose him as their leader. Moses and his band of brigands were feared because of their many evil exploits, including murders and robberies. People trembled at the mere mention of his name. the brigand spent several years leading a sinful life, but through the great mercy of God he repented, left his band of robbers and went to one of the desert monasteries. Here he wept for a long time, begging to be admitted as one of the brethren. The monks were not convinced of the sincerity of his repentance, but the former robber would neither be driven away nor silenced. He continued to implore that they accept him. Moses was completely obedient to the hegoumen and the brethren, and he poured forth many tears of sorrow for his sinful life. After a certain while Saint Moses withdrew to a solitary cell, where he spent his time in prayer and the strictest fasting. four of the robbers of his former band descended upon the cell of Saint Moses. He had lost none of his great physical strength, so he tied them all up. Throwing them over his shoulder, he brought them to the monastery, where he asked the Elders what to do with them. The Elders ordered that they be set free. The robbers, learning that they had chanced upon their former ringleader, and that he had dealt kindly with them, followed his example: they repented and became monks. Later, when the rest of the band of robbers heard about Saint Moses’ repentance, then they also gave up their thievery and became fervent monks. Moses was not quickly freed from the passions. He went often to the hegoumen, Abba Isidore, seeking advice on how to be delivered from the passions of profligacy. Being experienced in the spiritual struggle, the Elder taught him never to eat too much food, to remain partly hungry while observing the strictest restraint. But the passions did not cease to trouble Saint Moses in his dreams. Abba Isidore taught him the all-night vigil. The monk stood the whole night at prayer, so he would not fall asleep. As a result of his prolonged struggles, Saint Moses fell into despondency, and when he began to have thoughts about leaving his solitary cell, Abba Isidore instead strengthened the resolve of his disciple. a vision he showed him many demons in the west, prepared for battle, and in the east a still greater quantity of holy angels, also ready for fighting. Abba Isidore explained to Saint Moses that the power of the angels would prevail over the power of the demons, and in the long struggle with the passions it was necessary for him to become completely cleansed of his former sins. Moses drove himself to additional labors. Making the rounds of the wilderness cells at night, he carried water from the well to each brother. He did this especially for the Elders, who lived far from the well and who were not easily able to carry their own water. Once, kneeling over the well, Saint Moses felt a powerful blow upon his back and he fell down at the well like one dead, laying there in that position until dawn. Thus did the devils take revenge upon the monk for his victory over them. In the morning the brethren carried him to his cell, and he lay there crippled for a whole year. After he recovered, the monk with firm resolve confessed to the hegoumen, that he would continue with his ascetic struggles. But the Lord Himself put limits to this toil which lasted for many years: Abba Isidore blessed his disciple and told him that the passions had already left him. The Elder commanded him to receive the Holy Mysteries, and to go to his own cell in peace. From that time, Saint Moses received from the Lord power over demons. about his exploits spread among the monks and even beyond the bounds of the wilderness. The governor of the land wanted to see the saint. When he heard of this, Saint Moses decided to hide from any visitors, and he departed his own cell. Along the way he met servants of the governor, who asked him how to get to the cell of the desert-dweller Moses. The monk answered them: “Go no farther to see this false and unworthy monk.” The servants returned to the monastery where the governor was waiting, and they told him the words of the Elder they had chanced to meet. The brethren, hearing a description of the Elder’s appearance, told them that they had encountered Saint Moses himself. many years of monastic exploits, Saint Moses was ordained deacon. The bishop clothed him in white vestments and said, “Now Abba Moses is entirely white!” The saint replied, “Only outwardly, for God knows that I am still dark within.” humility, the saint believed himself unworthy of the office of deacon. Once, the bishop decided to test him and he bade the clergy to drive him out of the altar, reviling him as an unworthy Ethiopian. In all humility, the monk accepted the abuse. Having put him to the test, the bishop then ordained Saint Moses to the priesthood. Saint Moses labored for fifteen years in this rank, and gathered 75 disciples around himself. the saint reached the age of 75, he warned his monks that soon brigands would descend upon the skete and murder all those who remained there. The saint blessed his monks to leave, in order to avoid violent death. His disciples begged the saint to leave with them, but he replied: “For many years now, I have awaited the time when the words spoken by my Master, the Lord Jesus Christ, should be fulfilled: ‘All who take up the sword, shall perish by the sword’” (Matt. 26: 52). After this, seven of the brethren remained with Saint Moses, and one of them hid nearby during the attack of the robbers. The robbers killed Saint Moses and the six monks who remained with him. Their death occurred about the year 400.

Egypt, 359-405, John the Short, or the Dwarf, Sketes, Pimen's monastery, obedience, water on dry stick, author Paisius' life
Egypt, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes; John the Dwarf (c. 339 - c. 405), also called Saint John Colobus, Saint John Kolobos or Abba John the Dwarf,[2] was a Coptic Desert Father of the early Christian church. Venerable John the Short, of Egypt, Commemorated on November 9; John the Dwarf of Egypt struggled in the Egyptian desert in the fifth century in the monastery of Saint Pimen the Great (August 27). It was to this monastery that the young John came with his brother Daniel. Saint John told his elder brother that he did not want to be concerned about clothing and food, and that he wished to live like the angels in Paradise. Daniel allowed him to go to a deserted place, so that he would be afflicted. John went out from the cell and removed his clothing. It was very cold at night, and after a week John became hungry. night John went back to the monastery and began to knock on the door of the cell. “Who is it?” Daniel asked. “It is I, your brother John.” Daniel replied, “John has become an angel, and is no longer among men.” continued to knock, but Daniel would not let him in until morning. Then he said, “You are a man and must work again if you want to eat.” Saint John wept bitterly, asking for forgiveness. being brought to his senses Saint John went to Saint Pimen, known for his firm and steadfast will, and having asked guidance, he promised to be obedient in all things. Testing the patience of the young monk, Saint Pimen gave him an unusual obedience. For three years Saint John carried water and poured it on a dry stick, until it became covered with leaves and bore abundant fruit. His Elder took the fruit to the brethren saying, “Take and eat the fruit of obedience.” Abba John himself became a guide of many people on the way of salvation, among whom were Saint Arsenius the Great (May 8) and Saint Thais (May 10). John was the author of the Life of Saint Paisius the Great (June 19).

Egypt, 360-450, Pimen the G, Sketes, most quoted, spiritual guide, fire (sin) and water (prayer)
Egyptian Saint, 360-450, Pimen the Great; Poemen The Great (c. 340-450) was a Christian monk and early Desert Father who is the most quoted Abba (Father) in the Apophthegmata Patrum (Sayings of the Desert Fathers). Abba Poemen was quoted most often for his gift as a spiritual guide, reflected in the name "Poemen" ("Shepherd"), rather than for asceticism.[1] He is considered a saint in Eastern Christianity. His feast day is August 27 in Julian calendar (September 9 in Gregorian calendar) Egypt, 359-405, Egyptian Saint, John the Short, or the Dwarf, Sketes; Venerable Pimen the Great, Commemorated on August 27; Pimen the Great was born about the year 340 in Egypt. He went to one of the Egyptian monasteries with his two brothers, Anoub and Paisius, and all three received monastic tonsure. brothers were such strict ascetics that when their mother came to the monastery to see her children, they did not come out to her from their cells. The mother stood there for a long time and wept. Then Saint Pimen said to her through the closed door of the cell, “Do you wish to see us now, or in the future life?” Saint Pimen promised that if she would endure the sorrow of not seeing her children in this life, then surely she would see them in the next. The mother was humbled and returned home. of Saint Pimen’s deeds and virtues spread throughout the land. Once, the governor of the district wanted to see him. Saint Pimen, shunning fame, thought to himself, “If dignitaries start coming to me and show me respect, then many other people will also start coming to me and disturb my quiet, and I shall be deprived of the grace of humility, which I have acquired only with the help of God.” So he refused to see the governor, asking him not to come. many of the monks, Saint Pimen was a spiritual guide and instructor. They wrote down his answers to serve for the edification of others besides themselves. A certain monk asked, “If I see my brother sinning, should I conceal his fault?” The Elder answered, “If we reproach the sins of brothers, then God will reproach our sins. If you see a brother sinning, do not believe your eyes. Know that your own sin is like a beam of wood, but the sin of your brother is like a splinter (Mt. 7:3-5), and then you will not enter into distress or temptation.” monk said to the saint, “I have sinned grievously and I want to spend three years at repentance. Is that enough time?” The Elder replied, “That is a long time.” The monk continued to ask how long the saint wished him to repent. Perhaps only a year? Saint Pimen said, “That is a long time.” The other brethren asked, “Should he repent for forty days?” The Elder answered, “I think that if a man repents from the depths of his heart and has a firm intention not to return to the sin, then God will accept three days of repentance.” asked how to get rid of persistent evil thoughts, the saint replied, “This is like a man who has fire on his left side, and a vessel full of water on his right side. If he starts burning from the fire, he takes water from the vessel and extinguishes the fire. The fire represents the evil thoughts placed in the heart of man by the Enemy of our salvation, which can enkindle sinful desires within man like a spark in a hut. The water is the force of prayer which impels a man toward God.” Pimen was strict in his fasting and sometimes would not partake of food for a week or more. He advised others to eat every day, but without eating their fill. Abba Pimen heard of a certain monk who went for a week without eating, but had lost his temper. The saint lamented that the monk was able to fast for an entire week, but was unable to abstain from anger for even a single day. the question of whether it is better to speak or be silent, the Elder said, “Whoever speaks on account of God, does well, and whoever is silent on account of God, that one also does well.” also said, “If man seems to be silent, but his heart condemns others, then he is always speaking. There may be a man who talks all day long, but he is actually silent, because he says nothing unprofitable.” saint said, “It is useful to observe three things: to fear God, to pray often, and to do good for one’s neighbor.” “Wickedness never eradicates wickedness. If someone does evil to you, do good to them, and your goodness will conquer their wickedness.” after Saint Pimen and his disciples arrived at the monastery of Scetis, he learned that the Elder living there was annoyed at his arrival and was also jealous of him, because monks were leaving the Elder to see Abba Pimen. order to console the hermit, the saint went to him with his brethren, taking food with them as a present. The Elder refused to receive them, however. Then Saint Pimen said, “We shall not depart from here until we are permitted to see the holy Elder.” He remained standing at the door of the cell in the heat. Seeing Saint Pimen’s humility and patience, the Elder received him graciously and said, “Not only is what I have heard about you true, but I see that your works are a hundred times greater.” possessed such great humility that he often sighed and said, “I shall be cast down to that place where Satan was cast down!” a monk from another country came to the saint to receive his guidance. He began to speak about sublime matters difficult to grasp. The saint turned away from him and was silent. They explained to the bewildered monk that the saint did not like to speak of lofty matters. Then the monk began to ask him about the struggle with passions of soul. The saint turned to him with a joyful face, “Now you have spoken well, and I will answer.” For a long while he provided instruction on how one ought to struggle with the passions and conquer them. Pimen died at age 110, about the year 450. Soon after his death, he was acknowledged as a saint pleasing to God. He was called “the Great” as a sign of his great humility, uprightness, ascetic struggles, and self-denying service to God.

Egypt, 374-450, Arsenius the G, Roman Saint, tutor then desert father, asceticism, hide f people and d in silence
Egypt, 370-445, Egyptian, Roman, Byzantine Saint, Arsenius the Great; Arsenius the Deacon, sometimes known as Arsenius of Scetis and Turah, Arsenius the Roman or Arsenius the Great, was a Roman imperial tutor who became an anchorite in Egypt, one of the most highly regarded of the Desert Fathers, whose teachings were greatly influential on the development of asceticism and the contemplative life. contemporaries so admired him as to surname him "the Great". His feast day is celebrated on May 8 in the Roman Catholic Church[1] and in the Eastern Orthodox church,[2] and on 13 Pashons in the Coptic Orthodox Church. Venerable Arsenius the Great, Commemorated on May 8 ; Arsenius the Great was born in the year 354 at Rome into a pious Christian family, which provided him a fine education and upbringing. studied rhetoric and philosophy, and mastered the Latin and Greek languages. Saint Arsenius gave up philosophy and the vanity of worldly life, seeking instead the true wisdom praised by Saint James “pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits” (Jas. 3:17). He entered the ranks of the clergy as a deacon in one of the Roman churches, dedicating himself to the service of God. emperor Theodosius (379-395), who ruled the eastern half of the Roman Empire, heard about his erudition and piety, and he wished to entrust Arsenius with the education of his sons Arcadius and Honorius. Arsenius, however, protested that he had given up secular studies in order to serve God. Against his will, but in obedience to the will of Pope Damasus (December 11), Saint Arsenius agreed to teach the imperial children, hoping to teach them Christian piety as well. he arrived at Constantinople, Arsenius was received with great honor by the emperor Theodosius, who charged him to educate his sons not only in wisdom, but also in piety, guarding them from the temptations of youth. “Forget that they are the emperor’s sons,” said Theodosius, “for I want them to submit to you in all things, as to their father and teacher.” fervor the saint devoted himself to the education of the youths, but the high esteem in which he was held troubled his spirit, which yearned for the quietude of monastic life. Saint Arsenius entreated the Lord to show him the way to salvation. The Lord heard his prayer and one time he heard a voice telling him, “Arsenius, flee from men, and you shall be saved.” And then, removing his rich clothing and replacing it with old and tattered garments, he secretly left the palace, boarded a ship for Alexandria, and he made his way to Sketis, a monastery in the midst of the desert. at the church, he asked the priests to accept him into the monastic brotherhood, calling himself a wretched wanderer, though his very manner betrayed him as a cultivated man. The brethren led him to Abba John the Dwarf (November 9), famed for his holiness of life. He, wishing to test the newcomer’s humility, did not seat Arsenius with the monks for the trapeza meal. He threw him a piece of dry bread saying, “Eat if you wish.” Saint Arsenius got down on his hands and knees, and picked up the bread with his mouth. Then he crawled off into a corner and ate it. Seeing this, Elder John said, “He will be a great ascetic!” Then accepting Arsenius with love, he tonsured him into monasticism. Arsenius zealously passed through his obediences and soon he surpassed many of the desert Fathers in asceticism. The saint again heard the Voice while he was praying, “Arsenius, hide from people and dwell in silence, this is the root of virtue.” From that moment Saint Arsenius settled in a solitary cell deep in the desert. taken on the struggle of silence he seldom left his seclusion. He came to church only on Sundays and Feast days, observing complete silence and conversing with no one. When Abba Moses asked him why he hid himself from people, Saint Arsenius replied, “God knows that I love you, but I cannot remain with God and with men at the same time. The Heavenly Powers all have one will and praise God together. On earth, however, there are many human wills, and each man has his own thoughts. I cannot leave God in order to live with people.” absorbed in constant prayer, the saint did not refuse visiting monks with his counsel and guidance, giving short, but perceptive answers to their questions. Once, a monk from Sketis saw the great Elder through a window standing at prayer, surrounded by a flame. handicraft of Saint Arsenius was to weave baskets, for which he used the fronds of date palms soaked in water. For a whole year Saint Arsenius did not change the water in the container, but merely added a little water to it from time to time. This caused his cell to be permeated with a foul stench. When asked why he did this, the saint replied that it was fitting for him to humble himself in this way, because in the world he had used incense and fragrant oils. He prayed that after death he would not experience the stench of hell. fame of the great ascetic spread far, and many wanted to see him, and they disturbed his tranquility. As a result, the saint was forced to move around from place to place. But those thirsting to receive his guidance and blessing still found him. Arsenius taught that many take upon themselves great deeds of repentance, fasting, and vigil, but it is rare for someone to guard his soul from pride, greed, jealousy, hatred of one’s brother, remembrance of wrongs, and judgment. In this they resemble graves which are decorated outwardly, but filled with stinking bones. certain monk once asked Saint Arsenius what he should do when he read the Holy Scriptures and did not comprehend their meaning. The Elder answered, “My child, you must study and learn the Holy Scriptures constantly, even if you do not understand their power... For when we have the words of the Holy Scriptures on our lips, the demons hear them and are terrified. Then they flee from us, unable to bear the words of the Holy Spirit Who speaks through His apostles and prophets.” monks heard how the saint often urged himself on in his efforts with the words, “Rouse yourself, Arsenius, work! Do not remain idle! You have not come here to rest, but to labor.” He also said, “I have often regretted the words I have spoken, but I have never regretted my silence.” great ascetic and keeper of silence was given the gift of tears with which his eyes were constantly filled. He spent fifty-five years at monastic labors and struggles. He spent forty years at Sketis, and ten years on the mountain of Troe near Memphis. Then he spent three years at Canopus, and two more years at Troe, where he fell asleep in the Lord. holy, God-bearing Father Arsenius reposed when he was nearly one hundred years old, in the year 449 or 450. only disciples seem to have been Alexander, Zoilos, and Daniel (June 7).

Egypt, 380-457, Apollinaria, rich beauty, virginity, l in marsh yrs, angel, Sketis, bro Dorotheus, sister, deamon
Egypt, 380-457, Saint Apollinaria; Monastery of Saint Macarius the Great, Sketis Desert; Saint Apollinaria of Egypt, Commemorated on January 5; renowned Apollinaria lived during the reign of Leo the Great (‎457–474), and was the daughter of Anthemius, a former proconsul of Rome during the minority of Theodosius the Younger (408-450). Apollinaria was renowned for her beauty and wisdom, as well as for her fervent faith and whole-hearted devotion to Christ. From a young age she was inclined to live a life of virginity, and she prayed to God night and day that she might achieve her desire, which was to remain a virgin until death. For this reason she entreated her parents to let her go to Jerusalem. When they granted her permission, the blessed one took some male and female servants with her, as well as gold, silver and expensive clothes, and left for Jerusalem. There she distributed everything to the poor. After she venerated the Holy Places, she freed her servants, keeping just one old servant and a eunuch with her. With them, she went to Alexandria. Arriving there at a level and even place, she decided to rest a little from her weary journey. Slipping away from her servants, she changed into monastic garb and hid in a marsh, where she lived a life of asceticism for several years in strict fasting and prayer. One day, an angel appeared to her in a dream and instructed her to go to the monastery of Sketis, which was under the spiritual direction of Saint Macarius of Egypt (January 19), and to call herself Dorotheus. Saint Macarius accepted her as one of the brethren, and she quickly distinguished herself by her ascetical life. Apollinaria’s parents had another daughter who was possessed by an unclean spirit. They sent her to Saint Macarius at Sketis, who brought the afflicted girl to "Father Dorotheus." Through her prayers, and by divine grace, her sister was healed. Everyone wanted her to remain with them, but she bade all of them farewell and returned to her monastic cell. Soon, her sister was attacked by a violent demon, who made her appear to be pregnant. The demon spoke through the girl’s lips, saying that Dorotheus had forced himself on her. Her outraged parents sent soldiers to the monastery to find the monk who had defiled their daughter. Saint Apollinaria took the blame and accompanied the envoys to the home of her parents in Rome. There she revealed her secret to them, healed her sister, and returned to Sketis. She reposed in the year 470, and was found worthy to dwell in the heavenly abodes (John 14:2). Only after her death, as the monks were preparing her body for burial, was it discovered that “he” was actually a woman. The Saint was buried in a cave in the monastery church of Saint Macarius of Egypt. Apollinaria is commemorated on January 4 in Greek usage, while the Slavic churches honor her on January 5.

Egypt, 384-412, Impious Pope Theophilus of Alexandria
Egyptian Patriarch, 384-412, Pope Theophilus of Alexandria; 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; holy martyrs of Christ, who lived in the deserts and caves of the Nitrian desert, were delivered up by Patriarch Theophilus of Alexandria to face a bitter death. He falsely accused them of Origenism, but in fact they incurred the patriarch’s anger by giving shelter to the priest Isidore. Venerable Hellius of Egypt, Commemorated on July 14; Holy Woman Olympias (Olympiada) the Deaconess of Constantinople, Commemorated on July 25; Theophilus of Alexandria (385-412), had repeatedly benefited from the generosity of Saint Olympias, but turned against her for her devotion to Saint John Chrysostom. She had also taken in and fed monks, arriving in Constantinople, whom Patriarch Theophilus had banished from the Egyptian desert. He levelled unrighteous accusations against her and attempted to cast doubt on her holy life. St Cyril the Archbishop of Alexandria, Commemorated on June 9;

Egypt, 384-450, Egyptian Saint, Isadore of Pelusium, known for his letters, preacher like John C
Egyptian Saint, d. 450, Isadore of Pelusium; of Pelusium (d. c.450) was born in Egypt to a prominent Alexandrian family. He became an ascetic, and moved to a mountain near the city of Pelusium, in the tradition of the Desert Fathers. is known to us for his letters, written to Cyril of Alexandria, Theodosius II, and a host of others. A collection of 2,000 letters was made in antiquity at the "Sleepless" monastery in Constantinople, and this has come down to us through a number of manuscripts, with each letter numbered and in order. The letters are mostly very short extracts, a sentence or two in length. Further unpublished letters exist in Syriac translation.[1] of the letters are of considerable interest for the exegesis of the Greek bible.[2] He is revered as a saint, whose feast day is February 4. Venerable Isidore of Pelusium, Commemorated on February 4; Isidore of Pelusium lived during the fourth-fifth centuries. He was a native of Alexandria, and was raised among pious Christians. He was a relative of Theophilus, Archbishop of Alexandria, and of his successor, Saint Cyril (January 18). While still a youth he quit the world and withdrew to Egypt to Mount Pelusium, which became the site of his monastic efforts. Isidore’s spiritual wisdom and strict asceticism, combined with his broad learning and innate knowledge of the human soul, enabled him to win the respect and love of his fellow monks in a short time. They chose him as their head and had him ordained a priest (the earliest sources for his life, however, say nothing of him being an igumen). the example of Saint John Chrysostom, whom he had managed to see and hear during a trip to Constantinople, Saint Isidore devoted himself primarily to Christian preaching, that “practical wisdom” which, in his own words, is both “the foundation of the edifice and the edifice itself”, while logic is “its embellishment, and contemplation its crown”. was a teacher and a willingly provided counsel for anyone who turned to him for spiritual encouragement, whether it was a simple man, a dignitary, a bishop, the Patriarch of Alexandria, or even the emperor. He left behind about 10,000 letters, of which 2,090 have survived. A large portion of these letters reveal profound theological thought and contain morally edifying interpretations of Holy Scripture. Saint Photius (February 6) calls Isidore a model of priestly and ascetical life, and also a master of style. Isidore’s love for Saint John Chrysostom resulted in his support of Saint John when he was persecuted by the empress Eudoxia and Archbishop Theophilus. After the death of Saint John, Saint Isidore persuaded Theophilus’ successor Saint Cyril to inscribe the name of Saint John Chrysostom into the Church diptychs as a confessor. Through the initiative of Saint Isidore the Third Ecumenical Council was convened at Ephesus (431), at which the false teaching of Nestorius concerning the person of Jesus Christ was condemned. Isidore lived into old age and died around the year 436. The Church historian Evagrius (sixth century) writes of Saint Isidore, “his life seemed to everyone the life of an angel upon the earth.” Another historian, Nikēphóros Callistus (ninth century), praises Saint Isidore thus: “He was a vital and inspired pillar of monastic rules and divine vision, and as such he presented a very lofty image of most fervent example and spiritual teaching.” Venerable Bessarion the New, Commemorated on June 6;

Egypt, 390's, 1st of 2 Origenist Crises, condemnation, incorporeal (no material), non-anthropomorphic (non human) concept of G
Egypt, 390's, First of Two Origenist Crises; Origenist Crises or Origenist Controversies are two major theological controversies in early Christianity involving the teachings of followers of the third-century Alexandrian theologian Origen (c. 184 – c. 253). The First Origenist Crisis began in the late fourth century AD in Palestine and later spread to Egypt. It dealt with ideas discussed in some of Origen's writings that some members of the church hierarchy deemed heretical. Objections against Origen's writings and demands for his condemnation were first raised by Epiphanius of Salamis and later taken up by Jerome and Pope Theophilus of Alexandria, who were both initially supporters of Origen's teachings. Origen's defenders included Tyrannius Rufinus and John II, Bishop of Jerusalem. the crisis, Theophilus issued a condemnation of Origen's incorporeal, non-anthropomorphic conception of God, a view which Theophilus himself had previously vocally supported. The crisis concluded with John Chrysostom, the Patriarch of Constantinople, being removed from his position at the Synod of the Oak in 403 AD for harboring Origenist monks who had been banished from Alexandria. Second Origenist Crisis occurred in the sixth century AD during the reign of Justinian I. It is less well-documented than the first crisis and dealt more with the ideas of groups that had been influenced by Origen rather than with Origen's actual writings. It concluded with the Second Council of Constantinople in 553 AD possibly issuing an anathema against Origen, although scholars dispute whether the anathema condemning Origen was actually issued by the Council or if it was added later. Origenist Crisis[edit] Palestinian phase[edit] Jerome in His Study (1480), by Domenico Ghirlandaio. Although initially a student of Origen's teachings, Jerome turned against him during the First Origenist Crisis.[1][2] He nonetheless remained influenced by Origen's teachings for his entire life.[1][3] first Origenist crisis began in the late fourth century AD, coinciding with the beginning of monasticism in Palestine.[4] The first stirring of the controversy came from the Cyprian bishop Epiphanius of Salamis, who was determined to root out all heresies and refute them.[4] Epiphanius attacked Origen in his anti-heretical treatises Ancoratus (375) and Panarion (376), compiling a list of teachings Origen had espoused that Epiphanius regarded as heretical.[5][6][7][8] Epiphanius's treatises portray Origen as an originally orthodox Christian who had been corrupted and turned into a heretic by the evils of "Greek education".[6] Epiphanius particularly objected to Origen's Subordinationism, his "excessive" use of allegorical hermeneutic, and his habit of proposing ideas about the Bible "speculatively, as exercises" rather than "dogmatically".[5] asked John, the bishop of Jerusalem to condemn Origen as a heretic. John refused on the grounds that a person could not be retroactively condemned as a heretic after the person had already died.[1] In 393, a monk named Atarbius advanced a petition to have Origen and his writings to be censured.[1] Tyrannius Rufinus, a priest at the monastery on the Mount of Olives who had been ordained by John of Jerusalem and was a longtime admirer of Origen, rejected the petition outright.[1][9] Rufinus's close friend and associate Jerome, who had also studied Origen, however, came to agree with the petition.[1][9] Around the same time, John Cassian introduced Origen's teachings to the West.[10][8] 394, Epiphanius wrote to John of Jerusalem, again asking for Origen to be condemned, insisting that Origen's writings denigrated human sexual reproduction and accusing him of having been an Encratite.[1] John once again denied this request.[1] By 395, Jerome had allied himself with the anti-Origenists and begged John of Jerusalem to condemn Origen, a plea which John once again refused.[1] Epiphanius launched a campaign against John, openly preaching that John was an Origenist deviant.[1] He successfully persuaded Jerome to break communion with John and ordained Jerome's brother Paulinianus as a priest in defiance of John's authority.[1] in 397, Rufinus published a Latin translation of Origen's On First Principles.[1][11][2][12] Rufinus was convinced that Origen's original treatise had been interpolated by heretics and that these interpolations were the source of the heterodox teachings found in it.[11] He therefore heavily modified Origen's text, omitting and altering any parts which disagreed with contemporary Christian orthodoxy.[12][11] the introduction to this translation, Rufinus mentioned that Jerome had studied under Origen's disciple Didymus the Blind, implying that Jerome was a follower of Origen.[1][9] Jerome was so incensed by this that he resolved to produce his own Latin translation of On the First Principles, in which he promised to translate every word exactly as it was written and lay bare Origen's heresies to the whole world.[12][1][2] Jerome's translation has been lost in its entirety.[12] phase[edit] 399, the Origenist crisis reached Egypt.[1] Pope Theophilus of Alexandria was sympathetic to the supporters of Origen[1] and the church historian, Sozomen, records that he had openly preached the Origenist teaching that God was incorporeal.[13] In his Festal Letter of 399, he denounced those who believed that God had a literal, human-like body, calling them illiterate "simple ones".[13][14][3] A large mob of Alexandrian monks who regarded God as anthropomorphic rioted in the streets.[15] According to the church historian Socrates Scholasticus, in order to prevent a riot, Theophilus made a sudden about-face and began denouncing Origen.[15][3] In the year 400, Theophilus summoned a council in Alexandria, which condemned Origen and all his followers as heretics for having taught that God was incorporeal, which they decreed contradicted the only true and orthodox position, which was that God had a literal, physical body resembling that of a human.[15][16][17][a] labelled Origen himself as the "hydra of all heresies"[16] and persuaded Pope Anastasius I to sign the letter of the council, which primarily denounced the teachings of the Nitrian monks associated with Evagrius Ponticus.[15] In 402, Theophilus expelled Origenist monks from Egyptian monasteries and banished the four monks known as the "Tall Brothers", who were leaders of the Nitrian community.[15][3] John Chrysostom, the Patriarch of Constantinople, granted the Tall Brothers asylum, a fact which Theophilus used to orchestrate John's condemnation and removal from his position at the Synod of the Oak in July of 403.[15][3] Once John Chrysostom had been deposed, Theophilus restored normal relations with the Origenist monks in Egypt and the first Origenist crisis came to an end.[15] Origenist Crisis[edit] Beginning of the crisis[edit] Emperor Justinian I, shown here in a contemporary mosaic portrait from Ravenna, denounced Origen as a heretic[18][8] and ordered all of his writings to be burned.[18][8] Second Origenist Crisis occurred in the sixth century, during the height of Byzantine monasticism.[15] Although the Second Origenist Crisis is not nearly as well documented as the first,[15] it seems to have primarily concerned the teachings of Origen's later followers, rather than anything Origen himself had actually written.[15] Origen's disciple Evagrius Ponticus had advocated contemplative, noetic prayer,[15] but other monastic communities prioritized asceticism in prayer, emphasizing fasting, labors, and vigils.[15] Some Origenist monks in Palestine, referred to by their enemies as "Isochristoi" (meaning "those who would assume equality with Christ"), emphasized Origen's teaching of the pre-existence of souls and held that all souls were originally equal to Christ's and would become equal again at the end of time.[15] Another faction of Origenists in the same region instead insisted that Christ was the "leader of many brethren", as the first-created being.[19] This faction was more moderate and they were referred to by their opponents as "Protoktistoi" ("First Createds").[19] Both factions accused the other of heresy and other Christians accused both of them of heresy.[20] Protoktistoi appealed to the Emperor Justinian I to condemn the Isochristoi of heresy through Pelagius, the papal apocrisarius.[20] In 543 AD, Pelagius presented Justinian with documents, including a letter denouncing Origen written by Patriarch Mennas of Constantinople,[21][22][23][20] along with excerpts from Origen's On First Principles and several anathemata against Origen.[20] A domestic synod convened to address the issue concluded that the Isochristoi's teachings were heretical and, seeing Origen as the ultimate culprit behind the heresy, denounced Origen himself as a heretic as well.[20][18][8] Emperor Justinian ordered for all of Origen's writings to be burned.[18][8] In the west, the Decretum Gelasianum, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.[24] Council of Constantinople[edit] 553, during the early days of the Second Council of Constantinople (the Fifth Ecumenical Council), when Pope Vigilius was still refusing to take part in it, despite Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi.[20] The letter was not part of the official acts of the council and it more or less repeated the edict issued by the Synod of Constantinople in 543.[20] It cites objectionable writings attributed to Origen, but all the writings referred to in it were actually written by Evagrius Ponticus.[20] After the council officially opened, but while Pope Vigillius was still refusing to take part, Justinian presented the bishops with the problem of a text known as The Three Chapters, which attacked the Antiochene Christology.[20] bishops drew up a list of anathemata against the heretical teachings contained within The Three Chapters and those associated with them.[20] In the official text of the eleventh anathema, Origen is condemned as a Christological heretic,[20][24] but Origen's name does not appear at all in the Homonoia, the first draft of the anathemata issued by the imperial chancery,[20] nor does it appear in the version of the conciliar proceedings that was eventually signed by Pope Vigillius, a long time afterwards.[20] These discrepancies may indicate that Origen's name may have been retrospectively inserted into the text after the Council.[20] Some authorities believe these anathemata belong to an earlier local synod.[25] Even if Origen's name did appear in the original text of the anathema, the teachings attributed to Origen that are condemned in the anathema were actually the ideas of later Origenists, which had very little grounding in anything Origen himself had actually written.[20][21][16] In fact, Popes Vigilius (537–555), Pelagius I (556–61), Pelagius II (579–90), and Gregory the Great (590–604) were only aware that the Fifth Council specifically dealt with The Three Chapters and make no mention of Origenism or Universalism, nor spoke as if they knew of its condemnation—even though Gregory the Great was opposed to Universalism.[21] Egypt, 204-254, Church Father Origen, but not saint;

Egypt, 400, 5th Century Folder, Nestorius, Mary of Egypt, Cyril of Alexandria

Egypt, 406-450, Egyptian Heratic, Nestorius
Egypt, 406-450, Egyptian Heratic, Nestorius; Egyptian Patriarch, 412-444, Cyril of Alexandria; St Cyril the Archbishop of Alexandria, Commemorated on June 9; 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; Venerable Hellius of Egypt, Commemorated on July 14;

Egypt, 412-444, Egyptian Patriarch, Cyril of Alexandria, C of Ephesus 431, anti Nestor, Novat and Jew
Egyptian Patriarch, 412-444, Cyril of Alexandria; of Alexandria (c. 376 – 444) was the Patriarch of Alexandria from 412 to 444. was enthroned when the city was at the height of its influence and power within the Roman Empire. wrote extensively and was a leading protagonist in the Christological controversies of the late-4th and 5th centuries. was a central figure in the Council of Ephesus in 431, which led to the deposition of Nestorius as Patriarch of Constantinople. is counted among the Church Fathers and also as a Doctor of the Church, and his reputation within the Christian world has resulted in his titles Pillar of Faith and Seal of all the Fathers. Roman Emperor Theodosius II, however, condemned him for behaving like a "proud pharaoh", and the Nestorian bishops at their synod at the Council of Ephesus declared him a heretic, labelling him as a "monster, born and educated for the destruction of the church."[1] is well known for his dispute with Nestorius and his supporter Patriarch John of Antioch whom Cyril excluded from the Council of Ephesus for arriving late. is also known for his expulsion of Novatians and Jews from Alexandria and for inflaming tensions that led to the murder of the Hellenistic philosopher Hypatia by a Christian mob. Historians disagree over the extent of his responsibility in this. tried to oblige the pious Christian emperor Theodosius II (AD 408-450) to himself by dedicating his Paschal table to him.[2] It is also important to note that Cyril's Paschal table was provided with a Metonic basic structure in the form of a Metonic 19-year lunar cycle adopted by him around AD 425, which was very different from the first Metonic 19-year lunar cycle invented around AD 260 by Anatolius, but exactly equal to the similar lunar cycle which had been introduced around AD 412 by Annianus; the julian equivalent of this Alexandrian lunar cycle adopted by Cyril and nowadays referred to as the 'classical (Alexandrian) 19-year lunar cycle' would only much later emerge again: a century later in Rome as the basic structure of Dionysius Exiguus’ Paschal table (AD 525) and two more centuries later in England as the one of Beda's Easter table (AD 725).[3] Catholic Church did not commemorate Saint Cyril in the Tridentine Calendar: it added his feast only in 1882, assigning to it the date of 9 February. This date is used by the Western Rite Orthodox Church. Yet the 1969 Catholic Calendar revision moved it to 27 June, considered to be the day of the saint's death, as celebrated by the Coptic Orthodox Church.[4] The same date has been chosen for the Lutheran calendar. The Eastern Orthodox and Byzantine Catholic Churches celebrate his feast day on 9 June and also, together with Pope Athanasius I of Alexandria, on 18 January. 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. He 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. In 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,â€ 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. Nestorius, 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. Nestorius did not submit to the Council, and Bishop John opened a “robber councilâ€, 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.â€ John answered, “By your intercession, Lady, I do forgive him,â€ 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 Psalterâ€. 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. 10,000 Martyred Fathers of the Deserts and Caves of Scete by the Impious Patriarch Theophilus of Alexandria, Commemorated on July 10; Venerable Hellius of Egypt, Commemorated on July 14;

Egypt, 420-458, Egyptian Saint, Euphrosyne of Alexandria, was eunuch Smaragdos in men's monastery
Egypt, 420-458, Egyptian Saint, Euphrosyne of Alexandria; Venerable Euphrosyne of Alexandria, Commemorated on February 15; Euphrosyne of Alexandria was born at the beginning of the fifth century in the city of Alexandria. She was the only child in her family of illustrious and rich parents. Since her mother died early, she was raised by her father, Paphnutius, a deeply believing and pious Christian. He frequented a monastery, the igumen of which was his spiritual guide. Euphrosynē turned eighteen, her father wanted her to marry. He went to the monastery to his spiritual guide to receive his blessing for the planned wedding of his daughter. The igumen conversed with the daughter and gave her his blessing, but Saint Euphrosyneyearned for the monastic life. secretly accepted tonsure from a wandering monk, left her father’s house and decided to enter a monastery in order to lead her life in solitude and prayer. She feared, however, that in a women’s monastery her father would find her. Calling herself the eunuch Smaragdos, she went to the very same men’s monastery which she had visited with her father since childhood. monks did not recognize Euphrosyne dressed in men’s garb, and so they accepted her into the monastery. Here in a solitary cell, Saint Euphrosynē spent 38 years in works, fasting and prayer, and attained a high level of spiritual accomplishment. father grieved over the loss of his beloved daughter and more than once, on the advice of the igumen, he conversed with the monk Smaragdos, revealing his grief and receiving spiritual comfort. Before her death, the nun Euphrosyne revealed her secret to her grieving father and asked that no one but he should prepare her body for burial. Having buried his daughter, Paphnutius distributed all his wealth to both the poor and to the monastery, and then he accepted monasticism. For ten years right up to his own death, he labored in the cell of his daughter. Saint Euphrosyne is also commemorated on September 25.

Egypt, 444-451, Pope Dioscorus I of Alexandria, Egyptian Patriarch, Coptic, Monophysite, 451 Council Heretic
Egyptian Patriarch, 444-451, Pope Dioscorus I of Alexandria, Monophysite; I was the pope of Alexandria and patriarch of the See of St. Mark who was deposed by the Council of Chalcedon in 451. He was recognized as patriarch by the Coptic Church until his death. He died on the island of Gangra, Paphlagonia, in September 454. He is venerated as a saint by the Coptic and other Oriental Orthodox Churches. life[edit] served as the dean of the Catechetical School of Alexandria, and was the personal secretary of Cyril of Alexandria, whom he accompanied to the Council of Ephesus in 431. He eventually rose to the position of archdeacon.[2] to Nestorius[edit] his struggle against Nestorius, Cyril explained the union between the divine and human natures of Christ as "inward and real without any division, change, or confusion." He rejected the Antiochene theory of "indwelling,", or "conjunction" or "close participation," as insufficient. Thus the Alexandrian formula adopted by Cyril and Dioscorus was "one nature of God the Word Incarnate," which translates into Greek as mia physis tou theou logou sesarkomene, by which Cyril meant "one nature"—that Christ is at once God and man. On the other hand, the Antiochene formula was "two natures after the union," or "in two natures," which translates to dyo physis. This formula explained Christ as existing in two natures, God and man. was condemned and deposed by the First Council of Ephesus, which approved of the Second Epistle of Cyril to Nestorius. of Alexandria[edit] succeeded Cyril as Patriarch of Alexandria in the summer of 444.[3] According to the deacon Ischyrion, Dioscorus had laid waste property, inflicted fines and exile, and bought up and sold at a high price the wheat sent by the government to Libya. According to Cyril's nephew, a priest named Athanasius, from the outset of his episcopate, Dioscorus harassed him and his brother by using influence with the court, so that the brother died of distress, and Athanasius, with his aunts, sister-in-law, and nephews, were bereft of their homes by the patriarch's malignity. Such accusations were readily made, and some allowance made for wrongs done by his agents that may have been in some cases unfairly called his acts. Still, it is but too likely that there was sufficient truth in them to demonstrate the effect on his character of elevation to a post of almost absolute power.[4] of Eutyches[edit] was an archmandrite in Constantinople. in his opposition to Nestorianism, he seemed to take an equally extreme, although opposite view. Eutyches claimed to be a faithful follower of Cyril. In November 448, Flavian, Bishop of Constantinople held a synod regarding a point of discipline connected with the province of Sardis. Eutyches had been accusing various personages of covert Nestorianism, and at the end of the session of this synod one of those inculpated, Eusebius, Bishop of Dorylaeum, brought the question forward, and proffered a counter charge of heresy against the archimandrite.[3] Eutyches was summoned to clarify his position regarding the nature of Christ. Finding his response unsatisfactory, the synod condemned and exiled Eutyches. appealed against this decision, labeling Flavian a Nestorian, and received the support of Dioscorus. In his famous Tome, Pope Leo I confirmed Flavian's theological position but as he concluded that Eutyches had erred through ignorance, he also requested that Eutyches should be readmitted if he repented.[5] synod"[edit] the influence of the court official Chrysaphius, the godson of Eutyches, in 449, Emperor Theodosius II convened the Second Council of Ephesus. In remembrance of Cyril's role during the council of 431, the emperor asked Dioscorus to preside over the meetings. The council subsequently decided to reinstate Eutyches and to depose Flavian, as well as Eusebius of Dorylaeum, Theoderet of Cyrrus, Ibas of Edessa, and Domnus II of Antioch. Leo's legates protested but were ignored.[2] Flavian was brutally treated, kicked, beaten, imprisoned, and soon exiled, and died from the effect of his injuries, three days after his deposition. He was regarded as a martyr for the doctrine of "the two natures in the one person" of Christ. Anatolius, who had been the agent (apocrisiarius) of Dioscorus at Constantinople, was appointed his successor.[1] and his council proceeded to depose Theodoret and several other bishops. Pope Leo called the council a "robber synod" and declared its decisions void. In the spring of 450 at Nicaea, Dioscorus, while on his way to the court, he caused ten bishops whom he had brought from Egypt to sign a document excommunicating Pope Leo.[4] supported the council's decisions until he died on 28 July 450. His sister Pulcheria returned to power and made the officer Marcian her consort and emperor. She consulted with Pope Leo on convoking a new council, gathering signatures for his Tome to be introduced as the basic paper for the new council, but also insisted, against Leo's wishes, that the council should be held not in Italy but in the East. Meanwhile, the new imperial couple brought Flavian's remains back to Constantinople and exiled Eutyches to Syria. of Chalcedon[edit] Main article: Council of Chalcedon Council of Chalcedon in October 451 dealt with the Christological views of Eutyches but also with Dioscorus' views and earlier behaviour; specifically, his condemnation of the bishop Flavian in Ephesus II was questioned. When, at the Council of Chalcedon, he was asked why he had deposed Flavian, he, according to the minutes of Chalcedon, responded, "Flavian was deposed for this reason, that he spoke of two natures after the union. But I have quotations from the holy fathers Athanasius, Gregory and Cyril saying in numerous places that one should not speak of two natures after the union".[6] the Council, Dioscorus expressed a willingness to condemn Eutyches. According to the minutes of the council of Chalcedon, Dioscorus stated: "If Eutyches holds opinions contrary to the doctrines of the church, he deserves not only punishment but hell fire. For my concern is for the catholic and apostolic faith and not for any human being."[4] Council deposed Dioscorus and other bishops that had been responsible for the decisions of 449 for violations of canon law rather than of heresy; Dioscorus had not attended the council of Chalcedon from the third session onward despite an imperial call to do so, which was a deposable offence. According to the minutes of the council of Chalcedon, Dioscorus had given the reason of ill health for his nonattendance from the third session. However, Oriental sources indicate otherwise that it was subterfuge. Whatever the real reason, the result of Dioscorus not being there saw him exiled to Gangra Island.[2][5] Dioscorus's deposition and exile, an Alexandrian priest named Proterius was appointed Patriarch in his stead, with the approval of the emperor. There was no public opposition to Proterius. Nonetheless, some Christians continued to support Dioscorus in secret, considering him the legitimate Patriarch. died in exile in 454. When the news reached Egypt, his supporters assembled and elected Timothy, a disciple of his, to be the new Patriarch. Timothy immediately went into hiding, but was recognized among the Coptic inhabitants of the countryside, creating the split between the Coptic and the Melchite (i.e. Imperial) Church. Orthodox Churches remain in disagreement with Eastern Orthodox and Catholic churches regarding Dioscorus's character and positions. He is considered a saint by the Coptic, Syriac, and other Oriental Orthodox Churches, while Eastern Orthodox and Catholic churches have frequently deemed him a heretic. modern theologians suggest that both Leo and Dioscorus were orthodox in their agreement with Saint Cyril's Twelve Chapters, even though both have been (and still are) considered heretical by some.[7] Some commentators like Anatolius and John S. Romanides argue that Dioscorus was not deposed for heresy but for "grave administrative errors" at Ephesus II, among which they mention his restoration of Eutyches, his attack on Flavian, and afterwards, his excommunication of Pope Leo I. Defenders of Dioscorus argue that Eutyches was orthodox at the time of his restoration and only later lapsed into heresy, that Flavian was a Nestorian, and that Pope Leo had supported Nestorianism.[7][8] controversial aspect of Dioscorus's legacy is the accusation, frequently levelled by Chalcedonian churches, that the Oriental Orthodox Churches accept Eutychianism. They deny this charge, arguing that they reject both the Monophysitism of Eutyches, whom they consider a heretic, as well as Dyophysitism espoused by the Council of Chalcedon, which they equate with Nestorianism, for a doctrine they term miaphysitism, or that in Jesus Christ, divinity and humanity exist as "one incarnate nature" (physis), as opposed to the orthodox Chalcedonian teaching of a divine and a human nature united in the one person (hypostasis) of Jesus Christ, fully God and fully man, a doctrine called the "hypostatic union".[9] recent times, Oriental Orthodox churches have engaged in ecumenical dialogue with Catholic and Eastern Orthodox churches on the issues of Dioscorus's day. In May 1973 Pope Shenouda III of Alexandria visited Pope Paul VI in Rome and declared a common faith in the nature of Christ, the issue which caused the schism of the church in the Council of Chalcedon.[10] A similar declaration was reached between the Oriental and Eastern Orthodox churches in 1990 in Geneva, in which both agreed in condemnation of the Nestorian and Eutychian "heresies" and in rejection of interpretations of ecumenical councils which do not fully agree with the Horos of the Third Ecumenical Council and the letter (433) of Cyril of Alexandria to John of Antioch.[11] They also agreed to lift the anathemas and condemnations of the past.[12] In the summer of 2001, the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria agreed to mutually recognize baptisms performed in each other's churches.[13] Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28;

Egypt, 451-457, Proterius of Alexandria, Egyptian Patriarch, replaced Monophysite heretic Dioscorus
Egypt, 451-457, Egyptian Patriarch, Proterius of Alexandria; Hieromartyr Proterius the Patriarch of Alexandria, Commemorated on February 28; Hieromartyr Proterius, Patriarch of Alexandria, and those with him. The priest Proterius lived in Alexandria during the patriarchal tenure of Dioscorus (444-451), an adherent of the Monophysite heresy of Eutyches. Proterius fearlessly denounced the heretics and confessed the Orthodox Faith. 451 at the Fourth Ecumenical Council of Chalcedon, the heresy of Eutyches was condemned and the teaching of Christ as Perfect God and Perfect Man, existing in these two natures “unconfusedly” and “indivisibly” [and “immutably” and “inseparably”] was set forth. The heretic Dioscorus was deposed and exiled, and Proterius, distinguished for his strict and virtuous life, was placed upon the patriarchal throne of Alexandria. many supporters of Dioscorus remained in Alexandria. Rebelling against the election of Proterius, they rioted and burned the soldiers who were sent out to pacify them. The pious emperor Marcian (450-457) deprived the Alexandrians of all the privileges they were accustomed to, and sent new and reinforced detachments of soldiers. The inhabitants of the city then quieted down and begged Patriarch Proterius to intercede with the emperor to restore their former privileges to them. The kindly saint consented and readily obtained their request. the death of Marcian the heretics again raised their heads. Presbyter Menignus (“the Cat”), himself striving for the patriarchal dignity, and taking advantage of the absence of the prefect of the city, was at the head of the rioters. Saint Proterius decided to leave Alexandria, but that night he saw in a dream the holy Prophet Isaiah, who said to him, “Return to the city, I am waiting to take you.” The saint realized that this was a prediction of his martyric end. He returned to Alexandria and concealed himself in a baptistry. insolent heretics broke into this refuge and killed the Patriarch and six men who were with him. The fact that it was Holy Saturday and the Canon of Pascha was being sung did not stop them. In their insane hatred they tied a rope to the body of the murdered Patriarch, and dragged it through the streets. They beat and lacerated it, and finally they burned it, scattering the ashes to the wind. Orthodox reported this to the holy Emperor Leo (457-474) and Saint Anatolius, Patriarch of Constantinople (July 3). An army arrived at Alexandria, the rebellion was crushed, and Menignus was brought to trial and exiled. the death of the Hieromartyr Proterius, four Thracian bishops of his time wrote: “We consider His Holiness Proterius to be in the ranks and choir of the saints, and we beseech God to be compassionate and merciful to us through his prayers.”

Egypt, 480-560, Saint, St Mary of Egypt with St Zosimas of Palestine
Egypt, 480-560, Saint, St Mary of Egypt with St Zosimas of Palestine; Palestine, 480-560, Saint, Zosimas of Palestine, with St Mary of Egypt; Venerable Mary of Egypt, Commemorated on April 1;

Egypt, 500, 6th Century Folder, Pope Theodosius of Alexandria

Egypt, 536-567, Patriarch, Pope Theodosius I of Alexandria
Egyptian Patriarch, 536-567, Pope Theodosius I of Alexandria; Venerable Acacius of Sinai, who is mentioned in the Ladder, Commemorated on July 7;

Egypt, 550's, Second of Two Origenist Crises
Egypt, 550's, Second of Two Origenist Crises; Egypt, 204-254, Church Father Origen, but not saint;

Egypt, 567, Saint, Anastasia the Patrician
Egypt, 567, Saint, Anastasia the Patrician; Saint Anastasia the Patrician of Alexandria, Commemorated on March 10;

Egypt, 580-608, Patriarch, Eulogius of Alexandria and Antioch
Egypt, 580-608, Eulogius of Alexandria and Antioch; Saint Eulogius, Archbishop of Alexandria, Commemorated on February 13;

Egypt, 600-640, 7th Century Folder, St John of the Ladder

Egypt, 600-649, Saint John of the Ladder, John Climacus
Egypt, 600-649, Saint John of the Ladder, John Climacus; Venerable John Climacus of Sinai, Author of œthe LadderÂ; Commemorated on March 30;

Egypt, 606-616, Patriarch, John the Merciful of Alexandria, against Monophysite h
Egyptian Patriarch, 606-616, John the Merciful of Alexandria ; Venerable Vitalius of Gaza, Commemorated on April 22;

Egypt, 610-685, Egyptian Saint, Anastasius Sinaita
Egyptian Saint, 610-685, Anastasius Sinaita; Venerable Anastasius the Abbot of Sinai, Commemorated on April 20;