Tag Archives: saints

St Simeon of Thessalonica

On the Eastern liturgical calendar we have our father among the saints, Simeon, Archbishop of Thessalonica. The Liturgy speaks of Simeon in this manner:

By the light of your wisdom and virtue, O holy father, Simeon, the spirit of God revealed you as a true shepherd of Salonica and a divinely inspired master of the mysteries of grace. Because of this, we look upon you as a teacher sent by God himself, and in our joy we exclaim: Glory to Christ for glorifying you. Glory to him who crowned you. Glory to him who gives us grace through you.

The point of the troparion is to highlight Simeon’s gifts of being a shepherd and a teacher of the divine mysteries. Gifts we ought to beg the Holy Spirit to bestow upon us. The faith community is desperate to have great shepherds and teachers again! Yet, St Simeon has often gifts we aspire to live by.

A New Skete hagiographical sketch of the archbishop says thus. “Simeon was a native of Constantinople, where he also became a monk. In 1416 he was made archbishop of Thessalonica. During most of his episcopate, the city was under a vise-like threat from Venetians on one side and Turks on the other. In those years of turmoil, all looked to Simeon for his pastoral prudence and courage under stress.

Simeon was a successor to Gregory Palamas in the see of Thessalonica, and heir to his theology, refracted through the humanism of Nicholas Cavasilas: “He was the noblest of the latter’s pupils. Simeon never claimed to be a mystic himself, but like his master, he believed that the highest mystical experience was to be found in the liturgy. And though he argued against the Latins, he clearly longed to reach an understanding with them. His peacemaking attitude and compassionate administration made him so well loved in his diocese that when he died, six years after the city had been sold to the Venetians and four months before it fell to the Turks, not only did the Italians mourn him along with the Greeks, but the Jews, a race that seldom had cause to love Byzantine hierarchs, joined sincerely in the mourning.

From Simeon’s writings we have descriptions of the last use of the cathedral rites of Byzantium, which in his day had been replaced in Constantinople herself by Palestinian monastic forms. While the archbishop lamented the change, he made practical pastoral adjustments in his own churches to accommodate the new forms.

In addition to his liturgical works, his writing spanned political, historical, canonical, dogmatic, apologetic, moral, and pastoral themes as well. He may be considered the last true theologian of the Byzantine period.

After his death in September, 1429, he was revered by many as a saint. But, perhaps because of the centuries of Turkish occupation, it was not until modern times that he was officially canonized. This occurred in his own cathedral in Thessalonica in 1981.

Brother Santiago named a Martyr for the Faith

Yesterday, 7 November 2018, Pope Francis received in audience Cardinal Angelo Becciu, Prefect of the Congregation for the Causes of Saints, where it was decided that James Alfred Miller was a martyr for the faith.

James Alfred Miller – in religion he was Leo William and known also as Brother Santiago. He was a professed member of the Brothers of the Christian Schools. Miller was a native of Stevens Point, Wisconsin.

Brother Santiago was a missionary in several Central America countries and over the years his life was threatened. The Brothers of the Christian Schools sent to him to teach agricultural studies and give witness to Jesus Christ. On February 13, 1982, Brother Santiago’s life was sacrificed for the faith as he was shot several times by three hooded men and he died instantly. Pope Francis and the Congregation for the Causes of Saints recognized that Brother Santiago was indeed a martyr.

You may read a brief biography of Brother Santiago here.

St Denys of Paris



Saint Denys, first bishop of Paris, and a 3rd century martyr. Since 1568, Denys has been on the Roman liturgical calendar for today.

Saint Denys is one of two patron saints of Paris. He is commonly thought to be one of the Fourteen Holy Helpers and is regularly invoked to intercede with God for those who live with headaches.

Saint Denys, pray for us.

St. Christina the Astonishing

This is my first introduction to St. Christina of Bolsena. Her hagiographer does, in fact, give some astonishing points of her life. For me, it is good know what her patronage is: those with mental illness and disorders, mental health workers, psychiatrists, and therapists.

St. Christina of Bolsena (1150-1224) was born to a peasant family in Belgium. She was orphaned as a child and raised by her two older sisters. When she was 21 she had what was believed to be a severe seizure, and was pronounced dead. At her funeral she suddenly revived and levitated before the bewildered congregation. She said that during her coma she had been to heaven, hell, and purgatory and had been given the option to either die and enter heaven, or return to earth to suffer and pray for the holy souls in purgatory.

Christina chose the greater act of charity. From then on she lived in extreme poverty: wearing rags, sleeping on rocks, and begging for her food. She is called “Astonishing” because she did the most bizarre things and suffered the pains of inhuman feats without being physically harmed by them. She would roll in fire and hide in hot ovens; she would stand in freezing water for hours in the dead of winter; she allowed herself to be dragged under water by a mill wheel; she spent much time in graveyards. She would also climb trees to escape the strong odor of sin in those she met.

Many thought her to be possessed by demons or insane, but many devout people recognized and vouched for her sincerity, obedience, and sanctity. They believed that she was a living witness to the pains that souls experience in purgatory, willingly suffering with them and for them. Christina the Astonishing is the patron of those with mental illness and disorders, mental health workers, psychiatrists, and therapists.

(Thanks to DG for alerting me to this saint.)

St Maria Skobtsova (of Paris)

In the Orthodox Church there is a person most people don’t know, at least those who are Latin Catholics, St. Maria of Paris, the “Saint of the Open Door.” I find her story captivating and desirable to know and follow. Her feast is today, but she is also liturgically recalled on March 31.

She is also known as St. Maria Skobtsova who died in Ravensbrück prison in 1945; the Orthodox Church venerates Mother Maria as a martyr. The Synod of the Ecumenical Patriarchate raised her to the altar.

Here is a sermon preached in honor of St. Maria of Paris by Teva Regule earlier this week.

Glory to the Father, and to the Son, and to the Holy Spirit, one God. Amen.

“Come, take the Light that is never overtaken by night!”

This invitation is given to us every year at the Paschal midnight service when the Light of Christ is brought out from the altar area that represents His tomb, and is spread among the people. As we read on that First Sunday of Pascha in the Gospel according to John, it is the Light of Christ that illumines all and shines in the darkness, but is not overcome by it (Jn. 1:5). Throughout the year, we continue to proclaim the power of this Light when we sing (or recite) one of the most ancient hymns of the church at every Vespers service—Phos Hilaron or, in English, “O Gladsome Light”. Our life of faith relies on this Light and the revelation that makes us believers. Jesus says, “While you have the light, believe in the light, so that you may become children of the light” (Jn. 12:36). By our baptism, we become children of this Light (e.g. Baptismal Rite, p. 148). In today’s Gospel reading, Jesus tells his disciples that they are [to be] the lights [of Christ] in the world. He encourages them to let their light shine before others so that all may see their good works and, as a result, glorify God. As Christians, we are called to shine forth the Light of Christ in our own lives, illuminating the whole world with the love and compassion of our Lord.

The Church gives us models to help guide us in this endeavor—the saints. They are human beings, recognized by the Church as witnesses to the Light of Christ in the world. This week, on July 20, we remember a modern saint—St. Maria of Paris (and those canonized with her)—to whom I would now like to draw our attention. (Feel free to reference the handout with some of her icons as well as the troparion and kontakion that we sing in her memory.)

We know little of the actual life of many of the saints of the Church. In most cases we rely on hagiographic forms that can often be reduced to caricatures. But with Mother (now Saint) Maria Skobtsova we have an embodied personality (some might say, an all-too-human personality)—an intellectual, a divorced woman, a political revolutionary, and towards the latter part of her life, a nun. She was a woman who could be frank, outspoken, strong willed and even sometimes, quarrelsome. She was a monastic who defied conventional norms, among other things, smoking in public! One might imagine her sitting in a café in Harvard or Central Square, drinking coffee and smoking cigarettes, covered in black monastic garb. While this may not be so out of place for Cambridge, it certainly would be by traditional standards of monastic decorum. In fact, she often criticized “classical” monasticism as well as all that she perceived as deficient or dead in Christianity. She was someone who was shaped by the events of the 20th century—two world wars, forced emigration from her Russian homeland, and abject poverty—and who would subsequently lead a life of prayer, but one in the world, dedicated to helping others. Her code of practice was based on the recognition of the dignity of all people created in the ‘image and likeness’ of God. We are all called to venerate the image of God in our neighbor. For her, it was essential to put oneself in their place. This understanding of what is means to love God and neighbor would form the basis for her life.

Mother Maria was born in 1891. As a child of the landed gentry, she had a university education and became part of the cultural elite of St. Petersburg. She counted among her friends and acquaintances well-known writers, poets, and political thinkers of the time. They would spend hours discussing politics, economics, and theology. As a result of these interactions, her interest in theology deepened and she became the first woman to take courses at the (famous) Ecclesiastical Academy at the Alexander Nevsky Monastery.

Forced to emigrate from her homeland amid revolution and war, she (as did many other Russians) made her way to Paris. It was here that her life would radically change. Like many recent immigrants, she lived in poverty. Although she was to continue to write and discuss and debate social issues and theology, her life after the war was spent in action. Her work with the Russian Student Christian Movement put her into contact with many of the impoverished outcasts of the Russian emigration. It was from this contact that she lived out her theology. Her model was the early monastics of the Church.

But would monasticism be a framework for her life? She was convinced that a new type of monasticism was necessary for the emigration, with a concern for the world as its focus. For her, the ethical imperative of the liturgy demanded that it be carried into the world. She called it the “liturgy beyond church bounds” (Pearl of Great Price, p. 42). Her base of operations was the House at Rue de Lourmel. It was here that she provided a fixed address for those needing to qualify for governmental assistance; cooked and served dinners to the many hungry, being mindful not to just give out charity but to empower them as much as possible; and provided counseling to those in need. (Some of her ministry is depicted in the various scenes on the icon on the inside cover of your handout.) All were worthy of her efforts. Each was her “neighbor.” During the occupation of France, her philanthropy extended to the many Jews in need of assistance. In addition to helping to feed those needing food, she was also an active member of the resistance movement, smuggling Jews to safe locations and in some cases, facilitating the falsification of baptismal certificates. It was these activities that would lead to her eventual arrest and her banishment to the Ravensbrück concentration camp.

Ironically, in many ways, her life in the camp was no different from her life outside the camp. She still led prayer services, discussed theology, gathered food for others, attended to their other physical needs as well as provided spiritual and emotional support. She devoted her life to the other. Eventually, she laid down her life totally for the other, consciously stepping into the crowd of those selected for “extermination” at the camp, thus taking the place of someone else. She was taken to the gas chamber on 31 March 1945 on the eve of Pascha and as WWII was ending in Europe. (This scene is referenced in the next icon of your handout.) She, along with what have been called other “outstanding personalities of the spiritual history of the Russian emigration in France,” (Act of Canonization ) was canonized by the Ecumenical Patriarchate some fourteen years ago, on 16 January 2004.

Mother Maria was an example of someone who conquered the darkness of hate in a world torn by war and rife with despair by letting the Light of Christ shine through her life and works. She was not only all-too-human, but fully human, living her life in obedience to God and for the other. As depicted along the border of this same icon, she once declared, “Our neighbor’s cross is the sword that pierces our soul….to co-participate, co-feel, co-suffer. [This is] love” (Essential Writings, p. 71). The kontakion dedicated to her (on the back cover of your handout) affirms that St. Maria “became an instrument of divine love… a bright star shining in the darkness” (Kontakion).

May Mother Maria be an example for us, wherever we are, to answer our calling to serve God and our neighbor in whatever way we can. And may we, too, let the Light of Christ shine forth from our lives and our works so that others may see them and be moved to give glory to our Father in heaven (Mt. 5:16).

Troparion (Tone 4):
You became a bride of Christ, O venerable Mother,
And offered your body and soul to Him as a living sacrifice.
You exposed the evil side of humanity’s ways
By allowing the light of the Resurrection to shine forth from you.
We celebrate your memory in love.
O Martyr and Confessor Maria
Pray to Christ our God that He may save our souls.

Kontakion (Tone 6, Plagal of the Second):
You became an instrument of divine love, O holy martyr Maria,
And taught us to love Christ with all our being.
You conquered evil by not submitting yourself
into the hands of the destroyer of souls.
You drank from the cup of suffering.
The Creator accepted your death above any other sacrifice
And crowned you with the laurels of victory with His mighty hand.
Pray fervently that nothing may hinder us from fulfilling God’s will Because you are a bright star shining in darkness!

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
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