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Can superintelligent AI continue improving indefinitely, or could it reach limits that force it to stop or even reverse? Joseph Corabi explores the possibility that advanced AI systems may encounter deep obstacles, especially in moral reasoning, that could prevent stable superintelligence. 0:00 AI Overconfidence and Hallucination 1:13 Defining Superintelligent AI 1:56 What Is “Collapsing” Superintelligence? 4:10 Can AI Progress Reverse or Stall? 6:00 Limits in Moral Reasoning 9:02 AI and Philosophical Skepticism 11:52 From Overconfidence to Excessive Caution 13:05 Could AI Stop Acting Altogether? 16:24 AI, Religion, and Consciousness 20:28 Rapid-Fire Questions on AI Futures Joseph Corabi is a philosopher and Chair of Philosophy at Saint Joseph’s University. His work focuses on philosophy of mind, ethics, and the implications of artificial intelligence.
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The Desert Fathers’ Three Rules for a Quieter Mind
"Distraction is not primarily an environmental condition, but a condition of the soul, and the soul can only be quieted by sitting still long enough to discover what is actually going on in there."
From Aleteia
By Daniel Esparza
Fifteen centuries before the attention economy, the monks of Egypt identified the same problem we have today, and left instructions.
Somewhere in the Egyptian desert in the fourth century, a young monk went to see Abba Moses — one of the most sought-after spiritual guides of his day, a former bandit who had become one of the wisest men in the desert — and asked him for a word. A “word” in the desert tradition was a sentence, sometimes a single phrase, distilled from years of experience, offered to someone who was ready to act on it rather than just think about it.
Abba Moses told him: “Go, sit in your cell, and your cell will teach you everything.”
The young monk went back to his cell. This is, in its entirety, the story. But the instruction is one of the most radical things anyone has ever said about the problem of attention — and it was said 15 centuries before the smartphone.
The problem the desert fathers were solving
The monks of the Egyptian desert in the fourth and fifth centuries were not fleeing the world because they hated it. They were going into the desert because they understood something about the human mind that most of us only dimly recognize: that the noise outside corresponds to a noise inside, that distraction is not primarily an environmental condition but a condition of the soul, and that the soul cannot be quieted by changing locations, changing relationships, or changing circumstances. It can only be quieted by sitting still long enough to discover what is actually going on in there.
Evagrius of Pontus, the great theorist of desert spirituality, catalogued eight logismoi — disordered thoughts — that afflict the human mind when it is left to its own devices. His list is uncanny in its accuracy: gluttony, lust, avarice, sadness, anger, acedia, vainglory, pride. Evagrius understood that these were not occasional failures of virtue but structural features of an unquieted mind — recurring patterns that arrived on a predictable schedule and could be identified, named, and addressed with specific practices.
His student John Cassian brought the tradition to the Western Church, writing it down in his Institutes and Conferences — texts that Benedict of Nursia drew on when he wrote his Rule, and that remain among the most practically useful documents in the history of Christian spirituality. Three principles emerge from this tradition that are as applicable to a New York apartment in 2026 as they were to a cell in the Nitrian desert in 380.
1. Stay where you are
The first and most counterintuitive of the desert fathers’ instructions is the one Abba Moses gave his visitor: stay in your cell. The reasoning is simple. The restlessness you feel — the conviction that you would be better off somewhere else, doing something else, with different people, in different circumstances — is not information about your circumstances. It is information about your mind. The monk who flees his cell during an attack of acedia will find that the demon follows him; the one who stays discovers that the afternoon turns, the restlessness passes, and something else becomes available on the other side of it.
The application to contemporary life is clear. The impulse to check the phone, to open a new tab, to switch tasks before finishing the current one, to rearrange the desk before starting the work — these are all versions of fleeing the cell. They are responses to discomfort that postpone the discomfort rather than resolving it, and they have a cumulative cost: the mind that never stays anywhere long enough to settle never discovers what it is capable of when it does.
The practice the desert tradition proposes is, again, simple: when the impulse to flee arrives, notice it, name it, and stay for a little longer. Not indefinitely. Just longer than the impulse wants you to.
2. Do not speak more than necessary
The second principle is about speech — specifically, about the relationship between what we say and what we are able to think. The desert fathers were not advocates of permanent silence. They were advocates of intentional speech: saying what needed to be said, and no more. Abba Poemen, one of the most quoted figures in the Apophthegmata Patrum — the collected sayings of the desert fathers — put it this way: “A man may seem to be silent, but if his heart is condemning others, he is babbling ceaselessly. And there may be another who talks from morning till night and yet is truly silent, for he speaks nothing that is not profitable.”
The desert understanding of speech is not moralistic but attentional. Unnecessary speech — gossip, complaint, the compulsive narration of one’s own experience, the endless commentary on everything — dissipates attention in the same way that fleeing the cell dissipates it. It takes what is interior and externalizes it before it has been examined, before it has been understood, before it has had a chance to become anything more than noise.
In contemporary terms: the Pew Research study published earlier this month found that 53% of Americans feel they spend too much time on their smartphones — and that the primary activity consuming that time is social media, the contemporary form of unnecessary speech.
Before speaking — or posting, or sending — ask whether it is necessary. Not whether it is harmful or not. Whether it is necessary, in the first place. The bar is higher than most of us apply, and the results of applying it are rather surprising. Who knows? You might even do without social media in the end.
3. Trust the process of sitting still
The third principle is the hardest to communicate to a culture organized around measurable outcomes: the desert fathers insisted that the work of interior transformation is largely invisible, proceeds on its own schedule, and cannot be accelerated by technique or effort. Abba John the Dwarf is said to have told a brother: “I think it is best for a man to have a little of everything. Every day he should have a little humility, a little fasting, a little silence, a little vigil and a little prayer. When the wind blows in all directions at once, the fruit falls from the trees. But when the air is calm and still, the fruit ripens gently on the branch.”
Forcing the fruit does not ripen it. What ripens it is the calm accumulation of ordinary daily practice — not the dramatic gesture, not the intensive retreat, not the radical overhaul of life, but the quiet repetition of small disciplines over time. This is not an apology of passivity but a commonsensical approach, a counsel of patience with a process that the tradition knows, from long experience, takes longer than we want it to.
The Benedictine tradition formalized this insight in the concept of stabilitas — stability, the vow to remain in a community and a place and a practice long enough for it to do its work. The monk who keeps moving — between communities, between practices, between spiritual directors — never stays long enough for the fruit to ripen. The same applies to anyone trying to build a quieter, more attentive interior life: the practices need to be ordinary, daily, and sustained over time. The results will be gradual, and then one day they will simply be there.
Pictured: Abba Moses (St Moses the Black), Feast 28 August
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Today is the Feast of St Eustace, his wife, and his children, who were martyred together in the Persecution of Emperor Hadrian in AD 118.
From Aleteia
By Larry Peterson
Eustace is an early martyr and a legendary saint. He found Christ because he sought the truth.
Coming across this video from a church of St. Eustace in France, we couldn’t help but be reminded of the story of this saint and the role of a stag in his conversion. It seems almost too much to be coincidence, but any occasion is a great one to learn about the saints.
Here’s his story.
At the beginning of the second century there lived in Rome a man named Placidus. Placidus was the commanding general of the Roman army under Emperor Trajan. He was an outstanding soldier. He was married to a woman who loved him dearly and respected him. He also respected her, and they had two sons.
Even though they worshipped pagan idols, Placidus and his wife always gave alms to the poor and helped the needy. They knew nothing of Jesus Christ, but indeed, God had filled them with the graces to perform the corporal works of mercy. They responded to these graces. Many people receive these graces and ignore them. That is what is known as “making choices.”
Placidus was a great hunter and loved to spend spare time hunting with his soldiers. But there was one day that would change his life forever. He was riding through the woods with his men, following a herd of stags. In unison, the herd would turn left and then turn right.
The men did their best to keep their eyes on the fleeing stags. Suddenly, one of the stags broke from the group and took off on his own. Placidus, telling his men to continue, turned his horse and followed the lone stag, which led him deeper and deeper into the forest. Placidus tried to catch up to the stag but, try as he may, he could never quite get to it. Finally, the stag stopped.
Placidus reined in his horse and also stopped. He realized that they were on top of a high peak. Placidus quickly began planning how to catch the prize stag. Then the stag turned to Placidus and began staring at him. The magnificent animal had tremendous antlers.
Placidus became transfixed and just stared. Between the antlers was a bright light and within the light was what appeared to be a cross. On the cross was the image of a man. Then Placidus heard a man’s voice coming from the stag. “Oh Placidus, why are you pursuing me? For your sake, I have appeared to you in an animal. I am the Christ, the only True God.”
Jesus told Placidus that it was his acts of mercy that had led Him to appear to him like an animal. Jesus told him that He could read all hearts and knew that Placidus searched for the truth. He was told that anyone who searches for the truth with good will, will always find Jesus.
Placidus, filled with fear, fell from his horse. When he recovered, Jesus explained who he was. Placidus said, “Lord, I believe you are the Christ, and that you made all things, and that you convert the erring.”
Placidus was instructed to go to the bishop of the city and get baptized. He was also told to have his wife and sons baptized. Jesus told him he would come back with further instructions. Placidus went home, woke up his wife, and told her what had happened. Incredibly, she told him that she had a similar “dream” and knew what he was going to tell her.
They gathered the children and left immediately for the home of the Bishop of Rome, the pope. The Holy Father was thrilled with his new converts and gave them new names. Placidus’ wife would be called Theospis, their one son, Agapetus, and the other, Theospitus. Placidus from then on would be known as Eustace.
It is recorded that Eustace and his family did experience much hardship after their conversion. But they were exalted in the richness of the Spirit and did not suffer long. It is reported that Eustace was martyred in the year 118, which would have been under the papal reign of Pope St. Sixtus I. How Eustace and his family died is not definitely known.
Saint Eustace’s feast day is celebrated in the Roman Catholic Church and Eastern Orthodox Church on September 20. Eustace is the patron saint of hunters, firefighters, a patron of Madrid, Spain, and one of the Fourteen Holy Helpers of the Church.
St. Eustace, pray for us.
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St Eustace (Holy Great-Martyr Eustáthios) ~ A Bi-Ritual Saint
St Eustace (Eustáthios) and his Companions are honoured in both the West and the East on 20 September, though in the West they receive only a Commemoration at Laudes. Here is their story from both traditions.
From the West:
From the Roman Martyrology:
At Rome, the holy martyrs Eustace and Theopista his wife along with their two sons Agapitus and Theopistus, who, under the Emperor Hadrian, were condemned to be devoured by wild beasts, but, as by God's help these would not touch them, they were shut up in a bull of hot bronze, and so finished their testimony.
ustace, which first was named Placidus, was master of the chivalry of Trajan, the emperor, and was right busy in the works of mercy, but he was a worshipper of idols. And he had a wife of the same rite, and also of the deeds of mercy, of whom he had two sons, which he did do nourish after his estate. And because he was ententive to the works of mercy, he deserved to be enlumined to the way of truth.
THE HART APPEARS TO PLACIDUS
So on a day, as he was on hunting, he found an herd of harts, among whom he saw one more fair and greater than the other, which departed from the company and sprang into the thickest of the forest. And the other knights ran after the other harts, but Placidus siewed him with all his might, and enforced to take him. And when the hart saw that he followed with all his power, at the last he went up on a high rock.
And Placidus, approaching nigh, thought in his mind how he might take him. And as he beheld and considered the hart diligently, he saw between his horns the form of the holy cross shining more clear than the sun, and the image of Christ, which by the mouth of the hart, like as sometime Balaam by the ass, spake to him, saying: Placidus, wherefore followest me hither? I am appeared to thee in this beast for the grace of thee. I am Jesu Christ, whom thou honourest ignorantly, thy alms be ascended up tofore me, and therefore I come hither so that by this hart that thou huntest I may hunt thee.
And some other say that this image of Jesu Christ which appeared between the horns of the hart said these words. And when Placidus heard that, he had great dread, and descended from his horse to the ground. And an hour after he came to himself, and arose from the ground, and said: Rehearse again this that thou hast said, and I shall believe thee.
And then our Lord said: I am Jesu Christ that formed heaven and earth, which made the light to increase, and divided it from darkness, and established time, days, and hours. Which formed men of the slime of the earth, which appeared on earth in flesh for the health of the lineage human, which was crucified, dead, buried, and arose the third day.
And when Placidus heard this, he fell down again to the earth, and said: I believe, Lord, that thou art he that made all things, and convertest them that err.
And our Lord said to him: If thou believest, go to the bishop of the city and do thee be baptized.
And Placidus said to him: Lord, wilt thou that I hide this thing from my wife and my sons?
And our Lord said to him: Tell to them that they also make them clean with thee. And see that thou come again to-morrow hither that I appear again to thee, and may show to thee that which shall come hereafter to thee.
And when he was come home to his house, and had told this thing to his wife in their bed, she cried: My Lord! and said: And I saw him this night that is passed, and he said to me: "To-morn thou, thy husband, and thy sons, shall come to me." And now I know that it was Christ.
Then they went to the bishop of Rome at midnight, which baptized them with great joy, and named Placidus, Eustace, and his wife, Theospis.
EUSTACE’S SECOND VISION OF THE HART
And on the morn Eustace went to hunt as he did tofore, and when he came nigh to the place he departed his knights as for to find venison. And anon he saw in the place the form of the first vision, and anon he fell to the ground tofore the figure, and said: Lord, I pray thee to show to me that which thou hast promised to me thy servant.
To whom our Lord said: Eustace, thou that art blessed, which hast taken the washing of grace, for now thou hast surmounted the devil, which had deceived thee, and trodden him under foot, now thy faith shall appear. The devil now, because thou hast forsaken him, is armed cruelly against thee, and it behoveth thee to suffer many things and pains. For to have the crown of victory thou must suffer much, because to humble thee from the high vanity of the world, and shalt afterward be enhanced in spiritual riches, thou therefore fail not, ne look not unto thy first glory. For thee behoveth that by temptations thou be another Job, and when thou shalt so be humbled, I shall come to thee, and shall restore thee unto thy first joy. Say to me now whether thou wilt now suffer and take temptations, or in the end of thy life?
And Eustace said to him: Lord, if it so behoveth command that temptation to come now, but I beseech thee to grant to me the virtue of patience. To whom our Lord said: Be thou constant, for my grace shall keep your souls. Then our Lord ascended into heaven, and Eustace returned home and showed all this to his wife.
EUSTACE IS TESTED BY CALAMITIES
He Loses His Estates to Pestilence and Rapine
After this, a few days, the pestilence assailed his servants and his knights, and slew them all, and in a little while after, all his horses and his beasts died suddenly, and after this, some that had been his fellows, seeing his depredation, entered into his house by night and robbed him, and bare away gold and silver, and despoiled him of all other things. And he, his wife, and children thanked God, and fled away by night all naked, and because they doubted shame, they fled into Egypt. And all his great possessions came to nought by ravin of wicked people. Then the king and all the senators sorrowed much for the master of the chivalry, which was so noble, because they might hear no tidings of him.
His Wife Is Seized by the Master of a Ship
And as they went they approached the sea, and found a ship, and entered into it for to pass, and the master of the ship saw the wife of Eustace was right fair, and desired much for to have her. And when they were passed over, he demanded his reward for their freight, and they had not whereof to pay, so that the master of the ship commanded that the wife should be holden and retained for his hire, and would have her with him. And when Eustace heard that, he gainsaid it long. Then the master of the ship commanded his mariners to cast him in the sea, so that he might have his wife, and when Eustace saw that, he left his wife much sorrowfully, and took his two children and went weeping, and said: Alas! woe am I for you, for your mother is delivered to a strange husband.
His Children Are Taken from Him
And thus sorrowing he and his children came to a river, and for the great abundance of water he durst not pass that river with his both sons at once, which were then young. But at the last he left one of them on the brink of the river, and bare over that other on his shoulders, and when he had passed the river, he set down on the ground the child that he had borne over, and hasted him for to fetch that other that he had left on that other side of the river. And when he was in the midst of the water, there came a wolf and took the child that he had borne over, and fled withal to the woods.
And he then, all despaired of him, went for to fetch that other, and as he went, there came a great lion and bare away that other child, so that he might not retain him, for he was in the middle of the river.
And then he began to weep and draw his hair, and would have drowned himself in the water if the divine purveyance had not letted him.
And the herdmen and ploughmen saw the lion bearing the child all alive, and they followed him with their dogs, so that by divine grace the lion left the child all safe without hurt. And other ploughmen cried and followed the wolf, and with their staves and falchions delivered the child whole and sound from his teeth without hurt. And so both the herdmen and ploughmen were of one village, and nourished these children among them.
And Eustace knew nothing thereof, but weeping and sorrowing, saying to himself: Alas! woe is me! for tofore this mishap I shone in great wealth like a tree, but now I am naked of all things. Alas! I was accustomed to be accompanied with a great multitude of knights, and I am now alone, and am not suffered to have my sons. O Lord, I remember me that thou saidest to me: "Thee behoveth to be tempted as Job was," but I see that in me is more done to than was to Job. For he lost all his possessions, but he had a dunghill to sit on, but to me is nothing left, he had friends which had pity on him, and I have none but wild beasts, which have borne away my sons. To him was his wife left, and my wife is taken from me and delivered to another. O good Lord, give thou rest to my tribulations, and keep thou so my mouth that mine heart decline not into words of malice, and be cast from thy visage.
And thus saying and wailing, in great weeping, went into a street of the town, and there was hired for to keep the fields of the men of that town, and so kept them fifteen years. His sons were nourished in another town, and knew not that they were brethren; and our Lord kept the wife of Eustace, so that the strange man had not to do with her ne touched her, but died and ended his life.
He Is Brought Back into the Emperor’s Service
In that time the emperor and the people were much tormented of their enemies, and then they remembered of Placidus, how he many times had fought nobly against them, for whom the emperor was much sorrowful, and sent out, into divers parts, many knights to seek him, and promised to them that found him much riches and great honour. And two knights, which had been under him in chivalry, came into the same street where he dwelled, and anon as Placidus saw them, he knew them, and then he remembered his first dignity and began to be heavy, and said: Lord, I beseech thee to grant to me that I may sometime see my wife, for as for my sons I know well that they be devoured of wild beasts.
And then a voice came to him and said: Eustace, have thou good affiance, for anon thou shalt recover thine honour, and shalt have thy wife and thy children.
And anon he met with these knights, and they knew him not, but anon demanded of him if he knew any strange man named Placidus, and had a wife and two children. And he said nay, yet he had these home to his hostel, and he served them.
And when he remembered of his first estate he might not hold him from weeping. Then he went out and washed his face and returned for to serve them. And they considered and said that one to that other, how that this man resembleth much unto him that we seek.
And that other answered: Certainly he is like unto him; now let us see if he have a wound in his head that he gat in a battle.
Then they beheld, and saw the sign of the wound, and then they wist well it was he that they sought. Then they arose and kissed him and demanded of his wife and children, and he said that his sons were dead, and his wife was taken away from him. And then the neighbours ran for to hear this thing, because the knights told and recounted his first glory and his virtue. And they said to him the commandment of the emperor, and clad him with noble vestments. Then after the journey of fifteen days they brought him to the emperor. And when he heard of his coming he ran anon against him, and when he saw him he kissed him. Then Eustace recounted tofore them all by order that which had happened to him. And he was re-established unto the office to be again master of the chivalry, and was constrained to do the office as he did tofore.
He Is Reunited with His Family
And then he counted how many knights there were, and saw there were but few as to the regard of their enemies, and commanded that all the young men should be gathered in the cities and towns, and it happed that the country where his sons were nourished should make and send two men of arms. Then all the inhabitants of that country ordained these two young men, his sons, most convenable above all others for to go with the master of the chivalry; and then when the master saw these young men of noble form and adorned honestly with good manners, they pleased him much and ordained that they should be with the first of his table.
Then he went thus to the battle, and when he had subdued his enemies to him, he made his host to rest three days in a town, where his wife dwelt and kept a poor hostelry. And these two young men, by the purveyance of God were lodged in the habitation of their mother, without knowing what she was.
And on a time about midday, as they spake that one to that other of their infancy, and their mother, which was there, hearkened what they said much attentively, so that the greater said to the less: When I was a child, I remember none other thing, save that my father which was master of the knights, and my mother, which was right fair, had two sons, that is to say, me and another, younger than I, and was much fair. And they took us and went out of their house by night, and entered into a ship for to go I wot not whither. And when we went out of the ship our mother was left in the ship, I wot not in what manner, but my father bare me and my brother, and sore weeping. And when he came to a water he passed over with my younger brother, and left me on the bank of the water, and when he returned a wolf came and bare away my brother. And ere my father might come to me, a great lion issued out of the forest, and took me up and bare me, to the wood, but the herdmen that saw him took me from the mouth of the lion, and was nourished in such a town as ye know well, ne I could never know what happened to my brother, nor where he is.
And when the younger heard this he began to weep and say: Forsooth, like as I hear, I am thy brother, for they that nourished me said that they had taken me from a wolf. And then they began to embrace and kiss each other, and weep.
And when their mother had heard all this tbing, she considered long in herself if they were her two sons, because they had said by order what was befallen them. And the next day following she went to the master of the chivalry and required him, saying: Sir, I pray thee command that I may be brought again to my country, for I am of the country of the Romans, and here I am a stranger.
And in saying these words she saw in him signs, and knew by them that he was her husband, and then she might no longer forbear, but fell down at his feet and said to him: Sir, I pray thee to tell of thy first estate, for I ween that thou art Placidus, master of the knights, which otherwise art called Eustace, whom the Saviour of the world hath converted, and hast suffered such temptation and such, and I that am thy wife was taken from thee in the sea, which nevertheless have been kept from all corruption, and haddest of me two sons Agapitus and Theospitus.
And Eustace hearing this, and diligently considered and beheld her, anon knew that she was his wife, and wept for joy and kissed her; and glorified much our Lord God, which comforteth the discomforted. And then said his wife: Sir, where be our sons? And he said that they were slain of wild beasts, and recounted to her how he had lost them.
And she said: Let us give thankings to God, for I suppose that like as God hath given to us grace each to find other, so shall he give us grace to recover our sons.
And he said: I have told thee that they be devoured of wild beasts.
And she then said: I sat yesterday in a garden and heard two younglings thus and thus expounding their infancy, and I believe that they be our sons, demand them and they shall tell to thee the truth.
Then Eustace called them, and heard their infancy and knew that they were his sons. Then he embraced them and the mother also, and kissed them also. Then all the host enjoyed strongly of the finding of his wife and children, and for the victory of the barbarians.
MARTYRDOM
And when he was returned, Trajan was then dead, and Adrian succeeded in the empire, which was worst in all felonies. And as well for the victory as for the finding of his wife and children, he received them much honourably and did do make a great dinner and feast. And on the next day after, he went to the temple of the idols, for to sacrifice for the victory of the barbarians. And then the emperor seeing that Eustace would not do sacrifice, neither for the victory, ne for that he had found his wife and children, warned and commanded him that he should do sacrifice.
To whom Eustace said: I adore and do sacrifice to our Lord Jesu Christ, and only serve him.
And then the emperor, replenished with ire, put him his wife and his sons in a certain place, and did to go to them a right cruel lion, and the lion ran to them and inclined his head to them, like as he had worshipped them, and departed.
Then the emperor did do make a fire under an ox of brass or copper, and when it was fire-hot he commanded that they should be put therein all quick and alive. And then the saints prayed and commended them unto our Lord, and entered into the ox, and there yielded up their spirits unto Jesu Christ.
And the third day after, they were drawn out tofore the emperor, and were found all whole and not touched of the fire, ne as much as an hair of them was burnt, ne none other thing on them. And then the Christian men took the bodies of them, and laid them in a right noble place honourably, and made over them an oratory. And they suffered death under Adrian the emperor, which began about the year one hundred and twenty in the calends of November.
From the East:
Before his Baptism, the Holy Great Martyr Eustáthios was named Plakidas (Πλακίδας). He was a Roman General in the reigns of Emperors Titus (79-81) and Trajan (98-117). Even before he came to know Christ, Plakidas devoted himself to charitable endeavours, helping the poor and destitute. Therefore, the Lord did not allow this virtuous pagan to continue in the darkness of idolatry.
One day, while hunting in a forest, he saw a remarkable stag that stopped now and then to stare at him. Plakidas pursued it on horseback, but could not catch up. The stag jumped over a chasm and stood on the other side facing him. Suddenly, Plakidas saw a radiant Cross between its antlers. The General was astonished to hear a voice coming from the Cross saying, “Why do you pursue me, Plakidas?”
“Who are You, Master?” asked Plakidas. The voice replied, “I am Jesus Christ, Whom you do not know, but by your good deeds, you honour me. I have appeared here on this creature for your sake, to draw you into the net of my love for mankind. It is not fitting that one as righteous as you should worship idols and remain ignorant of the truth. It was to save mankind that I came into the world.”
Plakidas cried out, “Lord, I believe that You are the God of Heaven and earth, the Creator of all things. Master, teach me what I should do.” Again the Lord replied, “Go to the bishop of your country and receive Baptism from him, and he will instruct you.”
Plakidas returned home and joyfully recounted everything to his wife Tatiana. She in turn told him of a strange dream she had the evening before, in which she had been told, “Tomorrow you, your husband and your sons shall come to me and know that I am the true God.” The couple then proceeded to do as they had been told.
They hastened to the Christian bishop, who baptized all their family, and then communed them with the Holy Mysteries. Plakidas was renamed Eustáthios, his wife was called Theopistē, and their children, Agapios and Theopistos.
On the following day, Saint Eustáthios went to the place of his miraculous conversion and there he gave thanks to the Lord for having called him to the path of salvation.
Saint Eustáthios received another miraculous revelation. The Lord Himself predicted his impending tribulations: “Eustáthios, you shall suffer many misfortunes, as did Job, but in the end you will conquer the devil.”
Soon Saint Eustáthios was afflicted with misfortune: all of his servants died of the plague, and his cattle perished. Brought to ruin, but not despairing in spirit, Saint Eustáthios and his family secretly abandoned their home, to live in poverty unknown, humble, and poor.
They went to Egypt to board a ship bound for Jerusalem. During the voyage, the Saint experienced more sorrow. Captivated by Theopistē's beauty, the shipowner cruelly set Eustáthios and his children ashore, keeping the wife for himself.
With great sadness, the Saint continued on his way, and new calamity befell him. Coming to a tempestuous river, he went to carry his two sons across in turn. When he brought the first one across, the other was seized by a lion and was carried off into the wilderness. As he turned back to shore, a wolf dragged the other child into the forest.
Saint Eustáthios wept bitterly, but he realized that Divine Providence had sent him these misfortunes in order to test his endurance and devotion to God. Saint Eustáthios prepared himself for even more sorrows, knowing that one who endures temptations and has been tested will receive the crown of life which God has promised to those who love Him (James 1:12).
In the village of Badessos, he found work and spent five years in ceaseless toil. Saint Eustáthios did not know at the time that by God's mercy, shepherds and farmers had rescued his sons, and they were living near him. He was also unaware that the impudent shipowner had been struck down with a terrible disease and died, leaving Saint Theopistē untouched. She lived in peace and freedom at the place where the ship landed.
During this time it had become difficult for Emperor Trajan to raise an army for Rome to deal with a rebellion, for the soldiers refused to go into battle without Plakidas. They advised Trajan to send men out to all the cities to search for him.
Antiochos and Akakios, who were friends of Plakidas, sought him in various places. Finally, they arrived in the village where Saint Eustáthios lived. The soldiers found him, but they did not recognize him. They began telling him about the person they sought, asking for his help and promising him a large reward. Saint Eustáthios recognized his friends right away, but he did not disclose his identity to them.
Borrowing money from one of his friends, he prepared a meal for his visitors. As they looked at him, they noticed that he resembled their former commander. When they saw a scar on his shoulder from a deep wound made by a sword, they realized that it was their friend who stood before them. They embraced him with tears and told him why they had been looking for him.
Saint Eustáthios returned to Rome with them and was restored to his former rank. Many new recruits were drafted into the army from all over the Empire. He did not know that the two young soldiers who served him, and whom he loved for their skill and daring, were actually his own sons. They did not realize that they were serving under the command of their own father, nor that they were brothers by birth.
While on the campaign, the army led by Eustáthios halted at a certain place. One night, the brothers were talking in their tent. The elder spoke about his life, how he had lost his mother and brother, and how he had been parted from his father. The younger brother then realized that the other man was his own brother, and revealed how he had been rescued from the wolf.
A woman overheard their conversation since their tent was pitched right next to her house, and she realized that these were her sons. Without identifying herself to them, but not wishing to be separated from them, she went to their general, Saint Eustáthios, and asked that he take her to Rome with him. She said she had been a prisoner, and wanted to go home. Then she came to recognize the general as her husband, and with tears, she told him about herself, and about the two soldiers who were their sons. Thus, through God's great mercy, the entire family was reunited.
Soon thereafter, the rebellion was crushed, and Saint Eustáthios returned to Rome with honour and glory. Emperor Trajan had died in the meantime, and his successor Hadrian (117-138) wanted to celebrate the victory with a solemn sacrifice to their "gods." To everyone's amazement, Saint Eustáthios did not go to the pagan temple. The Emperor ordered them to find him and bring him to the temple.
“Why don’t you want to worship the gods?” the Emperor inquired. “You, above all others, should offer thanks to them. Not only did they preserve you in war and grant you victory, but they also helped you to find your wife and children.” Saint Eustáthios replied: “I am a Christian and I glorify and give thanks to Christ, and I offer sacrifice to Him. I owe my life to Him. I do not know or believe in any other God.”
Outraged, the Emperor ordered him to remove his military belt and brought Eustáthios and his family before him. They did not succeed in persuading the steadfast confessors of Christ to offer sacrifice to idols. The Saint's family was sentenced to be torn to pieces by wild beasts, but the animals would not touch the holy martyrs.
Then the cruel Emperor ordered that they be thrown alive into a red-hot brass bull, and Saint Eustáthios, his wife Theopistē, and their sons Agapios and Theopistos suffered martyrdom. Before being placed inside the bull, Saint Eustathios prayed, “Grant, O Lord, Thy grace to our relics, and grant a place in Thy Kingdom to all who call upon us, Though they call upon us when in danger on a river, or on the sea, we entreat Thee to come to their aid.”
Three days later, they opened the brass bull, and the bodies of the holy martyrs were found unscathed. Not one hair of their heads was singed, and their faces shone with an unearthly beauty. Many who witnessed this miracle came to believe in Christ. Some pious Christians buried the bodies of the Saints with all honour and reverence.
Troparion — Tone 4
Your holy martyr Eustáthius and his wife and sons, O Lord, / through their sufferings have received incorruptible crowns from You, our God. / For having Your strength, they laid low their adversaries, / and shattered the powerless boldness of demons. / Through their intercessions, save our souls!
Kontakion — Tone 2
(Podoben: “Thou didst seek the heights...”)
Clearly emulating the Passion of Christ, / and faithfully drinking of His cup, O communicant Eustáthios, you became a partaker and joint heir of His glory, / receiving divine forgiveness from on high from the God of all.