Eastern Rite - Feasts of 26 May AM 7532

Today is the Ascension of our Lord and the Feasts of the Transfer of the Relics of Our Holy Father Nicholas the Wonderworker from Myra to Bari, of the Holy Prophet Isaias, and of the Holy Martyrs Christopher, Callinika and Aquilina.

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“AND ASCENDED INTO HEAVEN....”

V. Rev. George Florovsky, D.D.

“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).

In these words, the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).

The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulchre for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulchre in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart because they believed not them who had seen Him after He was risen” (Mark 16:10-14).

From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?

The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an external victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Saviour tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.

He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.

In the Ascension resides the meaning and the fullness of Christ’s Resurrection.

The Lord did not rise in order to return again to the fleshly order of life, so as to live again and commune with the disciples and the multitudes by means of preaching and miracles. Now he does not even stay with them, but only “appears” to them during the forty days, from time to time, and always in a miraculous and mysterious manner. “He was not always with them now, as He was before the Resurrection,” comments Saint John Chrysostom. “He came and again disappeared, thus leading them on to higher conceptions. He no longer permitted them to continue in their former relationship toward Him, but took effectual measures to secure these two objects: That the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man.” There was something new and unusual in His person (cf. John 21:1-14). As Saint John Chrysostom says, “It was not an open presence, but a certain testimony of the fact that He was present.” That is why the disciples were confused and frightened. Christ arose not in the same way as those who were restored to life before Him. Theirs was a resurrection for a time, and they returned to life in the same body, which was subject to death and corruption—returned to the previous mode of life. But Christ arose forever, unto eternity. He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence. “It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body” (I Cor. 15:42-44). This mysterious transformation of human bodies, of which Saint Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence. By His Resurrection, He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of Saint John Chrysostom). And now He ascends to the Father, yet He does not “go away,” but abides with the faithful forever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven. God’s power, in the phrase of Saint John Chrysostom, “manifests itself not only in the Resurrection but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

And with Christ, man’s nature ascends also.

“We who seemed unworthy of the earth, are now raised to heaven,” says Saint John Chrysostom. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have came to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.” By His Ascension, the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake but likewise “transferred man” to the high places. “He honoured them He loved by putting them close to the Father.” God quickened and raised us together with Christ, as Saint Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6). Heaven received the inhabitants of the earth. “The Firstfruits of them that slept” sits now on high, and in Him, all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”

“The terrible ascent....” Terror-stricken and trembling stand the angelic hosts, contemplating the Ascension of Christ. And trembling they ask each other, “What is this vision? One who is man in appearance ascends in His body higher than the heavens, as God.”

Thus the Office for the Feast of the Ascension depicts the mystery in a poetical language. As on the day of Christ’s Nativity, the earth was astonished on beholding God in the flesh, so now the Heavens do tremble and cry out. “The Lord of Hosts, Who reigns over all, Who is Himself the head of all, Who is preeminent in all things, Who has reinstated creation in its former order—He is the King of Glory.” And the heavenly doors are opened: “Open, Oh heavenly gates, and receive God in the flesh.” It is an open allusion to Psalms 24:7-10, now prophetically interpreted. “Lift up your heads, Oh ye gates, and be lifted up, ye everlasting doors, and the King of Glory shall come in. Who is this King of glory? The Lord strong and mighty....” Saint Chrysostom says, “Now the angels have received that for which they have long waited, the archangels see that for which they have long thirsted. They have seen our nature shining on the King’s throne, glistening with glory and eternal beauty... Therefore they descend in order to see the unusual and marvellous vision: Man appearing in heaven.”

The Ascension is the token of Pentecost, the sign of its coming, “The Lord has ascended to heaven and will send the Comforter to the world”

For the Holy Spirit was not yet in the world until Jesus was glorified. And the Lord Himself told the disciples, “If I go not away, the Comforter will not come unto you” (John 16:7). The gifts of the Spirit are “gifts of reconciliation,” a seal of accomplished salvation and of the ultimate reunion of the world with God. And this was accomplished only in the Ascension. “And one saw miracles follow miracles,” says Saint John Chrysostom, “ten days prior to this our nature ascended to the King’s throne, while today the Holy Ghost has descended on to our nature.” The joy of the Ascension lies in the promise of the Spirit. “Thou didst give joy to Thy disciples by a promise of the Holy Spirit.” The victory of Christ is wrought in us by the power of the Holy Spirit.

“On high is His body, here below with us is His Spirit. And so we have His token on high, that is His body, which He received from us, and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him, our body ascended also” (Saint John Chrysostom). The revelation of the Holy Trinity was completed. Now the Spirit Comforter is poured forth on all flesh. “Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God!” (Saint Basil, On the Holy Spirit, IX). Beginning with the Apostles, and through communion with them—by an unbroken succession—Grace is spread to all believers. Through renewal and glorification in the Ascended Christ, man’s nature became receptive of the spirit. “And unto the world, He gives quickening forces through His human body,” says Bishop Theophanes. “He holds it completely in Himself and penetrates it with His strength, out of Himself; and He likewise draws the angels to Himself through the spirit of man, giving them space for action and thus making them blessed.” All this is done through the Church, which is “the Body of Christ;” that is, His “fullness” (Ephesians 1:23). “The Church is the fulfilment of Christ,” continues Bishop Theophanes, “perhaps in the same way as the tree is the fulfillment of the seed. That which is contained in the seed in a contracted form receives its development in the tree.”

The very existence of the Church is the fruit of the Ascension. It is in the Church that man’s nature is truly ascended to the Divine heights. “And gave Him to be Head over all things” (Ephesians 1:22). Saint John Chrysostom comments: “Amazing! Look again, whither He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for were there a separation, then would the one no longer be a body, nor would the other any longer be a Head.” The whole race of men is to follow Christ, even in His ultimate exaltation, “to follow in His train.” Within the Church, through an acquisition of the Spirit in the fellowship of Sacraments, the Ascension continues still and will continue until the measure is full. “Only then shall the Head be filled up, when the body is rendered perfect when we are knit together and united,” concludes Saint John Chrysostom.

The Ascension is a sign and token of the Second Coming. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).

The mystery of God’s Providence will be accomplished in the Return of the Risen Lord. In the fulfilment of time, Christ’s kingly power will be revealed and spread over the whole of faithful mankind. Christ bequeaths the Kingdom to the whole of the faithful. “And I appoint unto you a Kingdom as My Father has appointed unto me. That ye may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Those who followed Him faithfully will sit with Him on their thrones on the day of His coming. “To him that overcomes will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21). Salvation will be consummated in the Glory. “Conceive to yourself the throne, the royal throne, conceive the immensity of the privilege. This, at least if we chose, might more avail to startle us, yea, even than hell itself” (Saint John Chrysostom).

We should tremble more at the thought of that abundant Glory which is appointed unto the redeemed, than at the thought of the eternal darkness. “Think near Whom Thy Head is seated....” Or rather, Who is the Head. In very truth, “wondrous and terrible is Thy divine ascension from the mountain, O Giver of Life.” A terrible and wondrous height is the King’s throne. In face of this height, all flesh stands silent, in awe and trembling. “He has Himself descended to the lowest depths of humiliation, and raised up man to the height of exaltation.”

What then should we do? “If thou art the body of Christ, bear the Cross, for He bore it” (Saint John Chrysostom).

“With the power of Thy Cross, Oh Christ, establish my thoughts, so that I may sing and glorify Thy saving Ascension.”

Troparion — Tone 4

O Christ God, You have ascended in Glory, / granting joy to Your disciples by the promise of the Holy Spirit. / Through the blessing they were assured / that You are the Son of God, / the Redeemer of the world!

Kontakion — Tone 6

When You had fulfilled the dispensation for our sake, / and united earth to heaven: / You ascended in glory, O Christ our God, / not being parted from those who love You, / but remaining with them and crying: / “I am with you and no one will be against you!”

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The Transfer of the Relics of Saint Nicholas to Bari in Italy. His Life is found under December 6.

In the eleventh century, the Byzantine Empire was going through some terrible times. The Turks put an end to its influence in Asia Minor, they destroyed cities and villages, they murdered the inhabitants, and they accompanied their cruel outrage with the desecration of churches, holy relics, icons and books. The Mussulmen also attempted to destroy the relics of Saint Nicholas, deeply venerated by the whole Christian world.

In the year 792, the caliph Aaron Al’-Rashid sent Khumeid at the head of a fleet to pillage the island of Rhodes. Having lain waste this island, Khumeid set off to Myra in Lycia with the intent to rob the tomb of Saint Nicholas. But instead, he robbed another tomb standing alongside the crypt of the saint. Just as they succeeded in committing this sacrilege, a terrible storm lifted upon the sea and almost all the ships were shattered into pieces.

The desecration of holy things shocked not only Eastern but also Western Christians. Christians in Italy were particularly apprehensive about the relics of Saint Nicholas, and among them were many Greeks. The inhabitants of the city of Bari, located on the shores of the Adriatic Sea, decided to save the relics of Saint Nicholas.

In the year 1087 merchants from Bari and Venice went to Antioch to trade. Both these and others also proposed to take up the relics of Saint Nicholas and transport them to Italy on the return trip. In this plan, the men of Bari commissioned the Venetians to land them at Myra. At first, two men were sent in, who in returning reported that in the city all was quiet. In the church where the glorified relics rested, they encountered only four monks. Immediately forty-seven men, having armed themselves, set out for the church of Saint Nicholas. The guards, suspecting nothing, showed them the raised platform, beneath which the tomb of the saint was concealed, and where they anointed foreigners with myrrh from the relics of the saint.

At this time the monks told them about an appearance of Saint Nicholas that evening to a certain Elder. In this vision, Saint Nicholas ordered the careful preservation of his relics. This account encouraged the barons, they saw an avowal for them in this vision and, as it were, a decree from the saint. In order to facilitate their activity, they revealed their intent to the monks and offered them money, 300 gold coins. The guards refused the money and wanted to warn the inhabitants about the misfortune threatening them. But the newcomers bound them and put their own guards at the doorway.

They took apart the church platform above the tomb with the relics. In this effort the youth Matthew was excessive in his zeal, wanting to find the relics of Saint Nicholas as quickly as possible. In his impatience, he broke the cover and the barons saw that the sarcophagus was filled with fragrant holy myrrh. The compatriots of the barons, the priests Luppus and Drogus, offered a litany, after which the break made by Matthew began to flow with myrrh from the saint’s sarcophagus. This occurred on April 20, 1087.

Seeing the absence of a container chest, the priest Drogus wrapped the relics in the cloth, and in the company of the barons, he carried them to the ship. The monks, having been set free, alerted the city with the sad news about the abduction of the relics of the Wonderworker Nicholas by foreigners. A crowd of people gathered at the shore, but it was too late.

On May 8 the ships arrived in Bari, and soon the joyous news made the rounds of all the city. On the following day, May 9, 1087, they solemnly transported the relics of Saint Nicholas into the church of Saint Stephen, not far from the sea. The solemn bearing of the relics was accompanied by numerous healings of the sick, which inspired still greater reverence for God’s saint. A year afterwards, a church was built in the name of Saint Nicholas and consecrated by Pope Urban II.

This event, connected with the transfer of the relics of Saint Nicholas, evoked a particular veneration for the Wonderworker Nicholas and was marked by the establishment of a special Feast day on May 9. At first, the Feast day of the Transfer of the Relics of Saint Nicholas was observed only by the people of the city of Bari. It was not adopted in the other lands of the Christian East and West, despite the fact that the transfer of the relics was widely known. This circumstance is explained by the custom in the Middle Ages of venerating primarily the relics of local saints. Moreover, the Greek Church did not establish the celebration of this remembrance, since they regarded the loss of the relics of Saint Nicholas as a sad event.

The Russian Church celebration of the memory of the Transfer of the Relics of Saint Nicholas from Myra in Lycia to Bari in Italy on May 9 was established soon after the year 1087, on the basis of an already established veneration by the Rus' people of the great saint of God, brought from Greece simultaneously with the acceptance of Christianity. The glorious accounts of the miracles performed by the saint on both land and sea were widely known to the Russian people. Their boundless power and abundance testify to the help of the great saint of God for suffering mankind. The image of Saint Nicholas, a mighty wonderworker and benefactor, became especially dear to the heart of the Russian people since it inspired deep faith and hope for his intercession. The faith of the Russian people in the abundant aid of God’s saint was marked by numerous miracles.

A significant body of literature was compiled about him very early in Russian writings. Accounts of the miracles of Saint Nicholas done in the Russian land were recorded at an early date. Soon after the Transfer of the Relics of Saint Nicholas from Myra to Bari, a Russian version of his Life and an account of the Transfer of his holy relics were written by a contemporary to this event. Earlier still, an encomium to the Wonderworker was written. Each week on Thursday, the Russian Church honours his memory in particular.

Numerous churches and monasteries were built in honour of Saint Nicholas, and Russian people are wont to name their children after him at Baptism. In Russia are preserved numerous wonderworking icons of the saint. Most renowned among them are the icons of Mozhaisk, Zaraisk, Volokolamsk, Ugreshsk and Ratny. There was no house or temple in the Russian land in which there was not an icon of Saint Nicholas the Wonderworker.

The significance of the intercession of the great saint of God is expressed by the ancient compiler of the Life, in the words of whom Saint Nicholas “did work many glorious miracles both on land and on sea, aiding those downtrodden in misfortune and rescuing the drowning, carrying to dry land from the depths of the sea, raising up others from corruption and bringing them home, liberating from chains and imprisonment, averting felling by the sword and freeing from death, and granting healing to many; sight to the blind, walking to the lame, hearing to the deaf, and speech to the mute. He brought riches to many suffering in abject poverty and want, he provided the hungry food, and for each in their need he appeared a ready helper, an avid defender and speedy intercessor and protector, and such as appeal to him he doth help and deliver from adversity. Both the East and the West know of this great Wonderworker, and all the ends of the earth know his miracle working.”

His Feast is kept in the West on 6 December.

Troparion — Tone 4

The day of radiant solemnity has come; / the city of Bari rejoices, and with it, the whole world exults with hymns and spiritual songs; / for today is the sacred Feast / of the transfer of the precious and healing relics of the Hierarch and wonderworker Nicholas. / For, like the never-setting Sun, he shines with brilliant beams of light, / driving away the darkness of temptations and misfortunes from those who cry out with faith: / "Save us, O Nicholas, as our great intercessor.

Kontakion — Tone 3

(Podoben: “Today the Virgin...”)
Your relics have moved like a star from the East to the West, O Hierarch Nicholas; / and the sea has been sanctified by your passage. / The city of Bari receives grace through you, / for you have shone forth for us / as a wonderworker, illustrious, most wondrous, and merciful.

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The Holy Prophet Isaias lived 700 years before the birth of Christ, and was of royal lineage. Isaias’s father Amos raised his son in the fear of God and in the law of the Lord. Having attained the age of maturity, the Prophet Isaias entered into marriage with a pious prophetess (Is 8:3) and had a son Jashub (Is 8:18).

Saint Isaias was called to prophetic service during the reign of Ozias, king of Judea, and he prophesied for 60 years during the reign of kings Joatham, Achaz, Hezechias and Manasses. The start of his service was marked by the following vision: he beheld the Lord God, sitting in a majestic heavenly temple upon a high throne. Six-winged Seraphim encircled Him. With two wings they covered their faces, and with two wings they covered their feet, and with two wings they flew about crying out one to another, “Holy, Holy, Holy Lord Sabaoth, heaven and earth are filled with His glory!” The pillars of the heavenly temple shook from their shouts, and in the temple arose the smoke of incense.

The prophet cried out in terror, “Oh, an accursed man am I, granted to behold the Lord Sabaoth, and having impure lips and living amidst an impure people!” Then was sent him one of the Seraphim, having in hand a red-hot coal, which he took with tongs from the altar of the Lord. He touched it to the mouth of the Prophet Isaias and said, “Lo, this has touched thy lips, and will take away with thine iniquities, and will cleanse thy sins.” After this Isaias heard the voice of the Lord, directed towards him, “Whom shall I send, and who will go to this people?” Isaias answered, “Here am I, send me” (Is 6:1 ff). And the Lord sent him to the Jews to exhort them to turn from the ways of impiety and idol worship and to offer repentance.

To those that repent and turn to the true God, the Lord promised mercy and forgiveness, but punishment and the judgment of God are appointed for the unrepentant. Then Isaias asked the Lord, how long would the falling away of the Jewish nation from God continue. The Lord answered, “Until the cities be deserted, by reason of there being no people, and the land shall be made desolate. Just as when a tree be felled and from the stump come forth new shoots, so also from the destruction of the nation a holy remnant will remain, from which will emerge a new tribe.”

Isaias left behind him a book of prophecy in which he denounces the Jews for their unfaithfulness to the God of their Fathers. He predicted the captivity of the Jews and their return from captivity during the time of the emperor Cyrus, the destruction and renewal of Jerusalem and of the Temple. Together with this, he predicts the historical fate also of the other nations bordering the Jews. But what is most important of all for us, the Prophet Isaias with particular clarity and detail prophesies about the coming of the Messias, Christ the Saviour. The prophet names the Messias as God and Man, teacher of all the nations, and founder of the Kingdom of peace and love.

The prophet foretells the birth of the Messias from a Virgin, and with particular clarity, he describes the Suffering of the Messias for the sins of the world. He foresees His Resurrection and the universal spreading of His Church. By his clear foretelling of Christ the Saviour, the Prophet Isaias deserves to be called an Old Testament Evangelist. To him belong the words, “He beareth our sins and is smitten for us.... He was wounded for our sins and tortured for our transgressions. The chastisement of our world was upon Him, and by His wounds, we were healed....” (Is 53:4-5. Vide Isaias: 7:14, 11:1, 9:6, 53:4, 60:13, etc.).

By the prayer of the Prophet Isaias, the Lord prolonged the life of Hezechias for 15 years.

The Prophet Isaias died a martyr’s death. By order of the Jewish king Manasses, he was sawn through by a wood-saw. The prophet was buried not far from the Pool of Siloam. The relics of the holy Prophet Isaias were afterwards transferred by the emperor Theodosius the Younger to Constantinople and installed in the church of Saint Laurence at Blachernae. At the present time, part of the head of the Prophet Isaias is preserved at Athos in the Hilandar monastery.

For the times and the events which occurred during the life of the Prophet Isaias, see the 4th Book of Kings  (Ch 16, 17, 19, 20, 23, etc.), and likewise 2 Para:26-32.

Troparion — Tone 4

With a great voice like that of a trumpet, / you proclaimed the coming of Christ to the world. / You were revealed as a swiftly-writing scribe of the things to come; / therefore, we acclaim you with hymns, / most illustrious prophet Isaias.

His Feast is kept in the West today also.

Kontakion — Tone 2

Endowed with the gift of prophecy, / prophet-martyr Isaias, herald of God, / you made clear to all the incarnation of Christ / by proclaiming with a great voice: / “Behold, the Virgin shall conceive in her womb.”

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The Holy Martyr Christopher lived during the third century and suffered about the year 250, during the reign of the emperor Decius (249-251). There are various accounts of his life and miracles, and he is widely venerated throughout the world. Saint Christopher is especially venerated in Italy, where people pray to him in times of contagious diseases.

There are various suggestions about his descent. Some historians believe that he was descended from the Canaanites, while others say from the “Cynoscephalai” [literally “dog-heads”] of Thessaly.

Saint Christopher was a man of great stature and unusual strength. According to tradition, Saint Christopher was very handsome, but wishing to avoid temptation for himself and others, he asked the Lord to give him an unattractive face, which was done. Before Baptism he was named Reprebus [Reprobate] because of his disfigured appearance. Even before Baptism, Reprebus confessed his faith in Christ and denounced those who persecuted Christians. Consequently, a certain Bacchus gave him a beating, which he endured with humility.

Because of his renowned strength, 200 soldiers were assigned to bring him before the emperor Decius. Reprebus submitted without resistance. Several miracles occurred along the way; a dry stick blossomed in the saint’s hand, loaves of bread were multiplied through his prayers, and the travellers had no lack thereof. This is similar to the multiplication of loaves in the wilderness by the Saviour. The soldiers surrounding Reprebus were astonished at these miracles. They came to believe in Christ and they were baptized along with Reprebus by Saint Babylus of Antioch (September 4).

Christopher once made a vow to serve the greatest king in the world, so he first offered to serve the local king. Seeing that the king feared the devil, Christopher thought he would leave the king to serve Satan. Learning that the devil feared Christ, Christopher went in search of Him. Saint Babylas of Antioch told him that he could best serve Christ by doing well the task for which he was best suited. Therefore, he became a ferryman, carrying people across a river on his shoulders. One stormy night, Christopher carried a Child Who insisted on being taken across at that very moment. With every step Christopher took, the Child seemed to become heavier. Halfway across the stream, Christopher felt that his strength would give out and that he and the Child would be drowned in the river. As they reached the other side, the Child told him that he had just carried all the sins of the world on his shoulders. Then He ordered Christopher to plant his walking stick in the ground. As he did so, the stick grew into a giant tree. Then he recognized Christ, the King Whom he had vowed to serve.

Saint Christopher was brought before the emperor, who tried to make him renounce Christ, not by force but by cunning. He summoned two profligate women, Callinika and Aquilina, and commanded them to persuade Christopher to deny Christ and to offer sacrifice to idols. Instead, the women were converted to Christ by Saint Christopher. When they returned to the emperor, they declared themselves to be Christians. Therefore, they were subjected to fierce beatings, and so they received the crown of martyrdom.

Decius also sentenced to execution the soldiers who had been sent after Saint Christopher, but who now believed in Christ. The emperor ordered that the martyr be thrown into a red-hot metal box. Saint Christopher, however, did not experience any suffering and he remained unharmed. After many fierce torments, they finally beheaded the martyr with a sword. This occurred in the year 250 in Lycia. By his miracles, the holy Martyr Christopher converted as many as 50,000 pagans to Christ, as Saint Ambrose of Milan testifies. The relics of Saint Christopher were later transferred to Toledo (Spain), and still later to the abbey of Saint-Denis in France.

In Greece, many churches place the icon of Saint Christopher at the entrance so that people can see it as they enter and leave the building. There is a rhyming couplet in Greek which says, “When you see Christopher, you can walk in safety.” This reflects the belief that whoever gazes upon the icon of Saint Christopher will not meet with sudden or accidental death that day.

The name Christopher means “Christ-bearer.” This can refer to the saint carrying the Saviour across the river, and it may also refer to Saint Christopher bearing Christ within himself (Galatians 2:20).

Troparion — Tone 4

O Christopher, robed in the purple of your martyrdom, / you came before the Lord of heaven; / therefore with the choirs of angels, / you now sing the Thrice-Holy Hymn. / Intercede for the salvation of those who honor you.