October 25 - Saint Tabitha

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON OCTOBER 25th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES SAINT TABITHA

Saint Luke the Evangelist mentions in the book of Acts of the Apostles: "She was devoted to good works and acts of charity" (9:36). She lived in the Palestinian town of Joppa, where she was a weaver by trade. She'd become a Christian and lived out her faith in her everyday life. Her heart over flowed with innocent love for those of her fellow-citizens who were in pain or poverty. For this reason she worked day and night making clothing which she then sold, giving the proceeds to those in need. At the same time, she was flanked by the Christians in the town, who also engaged in impressive charitable activity. A whole host of hungry people, widows, and orphans, were grateful objects of Saint Tabitha's love and charity. But God allowed her to undergo a harsh trial, so that that His Name would be glorified and that she would be recognized as a Saint. She suddenly fell ill and died.

At that time, Saint Peter the holy Apostle, was visiting the region. He was teaching to the nearby town of Lydda when he was told about the tragic event by two men sent by the faithful in Joppa. Saint Peter at once set off for the town, where everything was prepared for Tabitha's funeral. He found a large crowd inside and outside her house, mourning the loss of such a fine lady. Those who had benefitted from her charity wept inconsolably, because they'd lost their support.

As soon as Saint Peter arrived he asked to see the dead woman, in the upper room. After asking to be left alone with Tabitha's honorable corpse, he knelt and prayed fervently. Then he said aloud "Tabitha, get up now". What a miracle! Her spirit returned to her body and she arose. This miraculous event not only filled those present with joy, but it was relayed throughout Palestine. As a result God's Name was glorified and many Jews and pagans turned to Christianity.

Thereafter, Saint Tabitha lived a good many years, continuing with her charitable works before dying at an advanced age. The Church numbered her among the Saints and she's commemorated on October 25th.

We need to bear in mind the enduring charitable work of the Church, which flows naturally from our belief the Christ is depicted in the face of each person and that, according to His assertion; "Indeed I tell you that inasmuch as you did so to one of the least of My brethren, you did so to Me" (Matthew 25:40). We should also take note of the fact that charity was exclusive to Christianity, because the notion was unheard of in the pre-Christian world. There's no evidence of any organized charity network or philanthropic institutions. From the huge amount of wealth at the shrines of the pagan religion, such as Delphi in Greece, for example, not the smallest amount was ever spent to relieve people in pain.

The history of our Church is full of immeasurable works of charity performed over the centuries, with self-denial, thousands of imitators of Saint Tabitha have generously offered their services and their goods to people in need, especially when times have been hard such as now with the pandemic. Millions of people throughout the country, and all around the world, are suffering hardship and poverty. There are some so despondent that they have lost all hope and end up taking drugs, alcohol and even taking their own lives.

The Church has always been there to offer them hope, to offer them help, and to encourage them to trust in Christ and His Divine and unending love. The Church of Christ will remain always philanthropic and compassionate no matter what the circumstances or world conditions. (Source: Pemptousia)

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"Glory Be To GOD For All Things!" -- Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George

The Intercessions of the Saints (Part II)

My beloved spiritual children in Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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THE INTERCESSIONS OF THE SAINTS (Part II)

As evidenced by the earliest surviving liturgical texts from throughout the world, the Church consistently and universally entreated the martyrs--often recent martyrs from the local region--for their intercessions (prayers) on behalf of those Christians still racing toward the finish. In particular, the memory of the martyrs was kept on the date of their martyrdom, when the Church gathered to celebrate their birth into eternal life. We have direct testimony of this practice from the middle of the second century in an eyewitness account of the martyrdom of Saint Polycarpos (Polycarp), Bishop of Smyrna, an 86 years old disciple of the holy Apostle John. After his remains were burned by the centurion, we hear the following from the account:

"Accordingly, we later took up his bones, more precious than costly stones and finer than gold, and deposited them in a suitable place. And there, in so far as it is possible, the Lord will grant that we come together with joy and gladness and celebrate the birthday of his martyrdom both in memory of those who have contended [for the faith in martyrdom] in former times and for the exercise and training of those who will do so in the future." (Apostolic Fathers, p. 148)

In the Apocalypse (Revelation) of Saint John, we have given a glimpse of the active concern shown in heaven by the martyrs for their persecuted brethren below, for they cry to the Lord for His swift intervention, saying, "How long, O Lord?" (Revelation 6:10). It is not an accident that, in this same passage, the souls of these interceding martyrs are found "under the altar." Here we see the testimony of the Church's ancient practice of placing the bone of a martyr inside the altar on which the Divine Eucharist will be offered. It also reveals the continuity of heavenly and earthly worship of the Church.

The practice of requesting the intercessions of departed Christians is also attested to by the inscription on tombs in the catacombs, both those of martyrs and those of other departed Christians, including children and even baptized infants. The fact that the intercessions of the departed existed in the Eucharistic prayers of local churches in every region of the Roman Empire suggests that the source of this practice is that oral instructions passed down by the Holy Apostles themselves.

Saint Augustine provides a theological explanation of the Church's liturgical practice:

"Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ" (The City of God 20:9:2 [AD 419].

At the Lord's table, we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John [AD 416].

Clarifications

Orthodox Christians do not pray to the saints as Protestants understand this phrase. Rather, we ask the Saints in Heaven to pray for us to our Lord and Savior Jesus Christ. In Old English the word pray can mean to "ask imploringly", to "request," or in general to communicate. For example, "Pray tell me, where you are going?" Praying to Saints does not imply worship or the kind of prayer that is offered to God. Prayer in this sense means asking those departed in Christ to pray for us before God.

In the Orthodox Church, we affirm the truth that all those who believe and are united to Christ in Holy Baptism are indeed holy. But we simultaneously embrace what became the practice in the early centuries of the Church, to refer to those who excelled in holiness among the Saints as "saints" in a more particular sense. Note that in the Divine Liturgy the priest invites the faithful to Holy Communion with the words, "Holy things are for the holy" (i.e., the saints, referring to all Christians who have not disqualified themselves from Holy Communion through sin). (Source: Know the Faith. A Handbook for Orthodox Christians and Inquirers by Rev. Michael Shanbour)

(To be continued)

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George

The Intercessions of the Saints (Part I)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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THE INTERCESSIONS OF THE SAINTS

"Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lord, each having a harp, and golden bowls full of incense, which are the prayers of the saints" (Revelation 5:8).

Cornelius has died and been raised with Christ in baptism. He partakes of His Resurrected Body in the Eucharist. As a member of the Body of Christ, he is united to the Resurrected Lord and is a "partaker of the divine nature" (2 Peter 1:4).

All of this has been made possible by the Resurrection of Jesus Christ, by His victory over death and the devil. This was the preaching of the holy Apostle Peter, the Good News that the Son of God became man "that through death He might destroy him who had the power of death, that is, the devil" (Hebrews 2:14).

Cornelius understands this to mean that, for those who are in Christ, death also no longer reigns, "no longer has dominion" (Romans 6:9). "Isn't it true," he thinks to himself aloud, "that after the Lord's Resurrection the saints who had died were raised, coming out of their graves and appearing to the disciples in Jerusalem" (see Matthew 27:52-53). He pauses thoughtfully for a moment "surely, death cannot hold those who are united to Jesus. Surely death itself cannot separate us from the love of Christ" (see Romans 8:35, 38).

Cornelius also knows that God has united "all things in Christ, both which are in heaven and which are on earth" (Ephesians 1:10). This communion of heaven and earth in Christ is particularly evident in the assembly of His Church, where not only Christ is present, but both Angels and "the spirits of just men made perfect" (Hebrews 12:23).

He understands that those who are "dead in Christ" (1 Thessalonians 4:16) and those "members of Christ" (1 Corinthians 6:15) on earth cannot be separated by death, for both are living in Him. Did not Jesus say that the Father "is not the God of the dead, but of the living?" (Matthew 22:32). And did not Jesus speak to Moses on the mountain (Matthew 17:3) during His earthly ministry?

Reflecting on these things, Cornelius understands with more clarity why the Church calls upon the prayers of those saints who have departed this life, yet are "with Christ" (Philippians 1:23).

Introduction

With the Resurrection of Jesus Christ, a new and glorious reality dawned upon the whole creation, especially for those united to the Resurrected Christ by faith in baptism. For the Good News of the Gospel, as summed up in the Orthodox Christian paschal hymn, is that "Christ is risen from the dead, trampling down death by [His own] death, and upon those in the tombs bestowing life!" As the first Adam sowed corruption and death into the fabric of the human race, the Resurrection of Jesus, the "New Adam," initiates a renewed grace-filled humanity that is impervious to the tyranny and power of death.

This new "race" of man, of which Christ is the "father" (Isaiah 9:6) and the "firstborn" (Revelation 1:5), is birthed in the baptismal font and nourished by the incorruptible food and drink of Christ's own deathless Flesh and Blood received in the Divine Eucharist. Baptism is described by the holy Apostle Paul as our participation in Christ's death, that "we also should walk in the newness of life" (Romans 6:4), that is, the resurrected life. And the Lord Himself identifies the participation in His Body and Blood as the means by which we are raised unto "eternal life" (John 6:54). So central to the Gospel is the preaching of Jesus' Resurrection and its implications for mankind that the Athenians imagined Saint Paul preached two deities, Jesus and the Resurrection (Greek: Anastasios; Acts 17:18).

The Christian faith is not primarily a set of doctrines or moral teachings, but a new way of life inspired and made possible by the reality of the Resurrection. In the Person of the Resurrected Christ, humanity has been given the potential to participate in the divine life, to be shot through with the uncreated grace and energies of God Himself. This potential begins to be realized in each human person when he or she is joined by "water and the Spirit" (John 3:5) to the Church, which is itself the resurrected "body of Christ" (1 Corinthians 12:27). 

The Body of Christ, those who are united to Him, are no longer futilely bound by the limitations of corrupt nature, nor by the spiritual separation that has its source in sin and death. For Christ overcomes the division between heaven and earth, uncreated and created, invisible and visible, male and female, and finally, life and death.

All of this is to emphasize that the Resurrection of Jesus Christ is not merely an abstract doctrine to believe in, not merely an isolated past event to assent to intellectually, but an organic reality to enter into and assimilate into one's being in Christ's body, the Church. The Resurrection is the very life and atmosphere of God's Church, made present of the divine worship of the Church through the union of heaven and earth in Christ.

The natural implication of this unity of heaven and earth in the Church, as attested to by the Holy Scripture and the saints, is the union and communion shared by those who are "in Christ." This union transcends death. Death has no more power for those joined to Christ. Because of the Resurrection of Christ, death can no longer separate man from God nor man from his brother in Christ, whether from the living or among the departed.

Therefore, the ancient (early) Christian practice of calling upon the intercessions of the departed Saints was and is born from a living faith in the radical consequences of the Resurrection of Jesus. For "God is not the God of the dead, but of the living" (Matthew 22:32). If indeed the departed in Christ are alive in Him, then the earthly Church will naturally keep the memory of, relate to, and call upon as intercessors with Him those members of the Heavenly Church who are sharers in the eternal fruits of His Resurrection.

As the first generation of Christians, and most especially the holy Apostles, began to depart to Eternal Life, the Church naturally remembered them and sought their prayers before the Throne of God, especially when they gathered together for the Divine Eucharist. Inasmuch as the divine Eucharist is the "remembrance" (Luke 22:19; 1 Corinthians 11:24) in Greek anamnesis, re-calling, re-presenting) of the Lord's Death and Resurrection and a participation in the Eternal Heavenly Liturgy, it supplies the most fitting experience of the communion between the living and departed. In the Epistle to the Hebrews, the holy Apostle Paul clearly acknowledges the presence of "the spirits of just men made perfect" (i.e. departed saints) along with "an innumerable company of Angels" in the midst of the Eucharistic assembly (Hebrews 12:23). (Source: Know the Faith by Rev. Michael Shanbour)

(To be continued)

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George

The Forerunner - October 25 - Sixth Sunday of Luke

St. Tabitha the Widow, raised from the dead by Apostle Peter

Please click on the Icon to view the bulletin

October 21 - Holy Father Hilarion the Great

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON OCTOBER 21st OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE FEAST OF OUR HOLY FATHER HILARION THE GREAT

Saint Hilarion our holy Father, a native of the village of Thawatha, some five miles south of Gaza in Palestine, was born around 293 A.D. This great miracle of the wilderness is to be compared to a rose amid thorns, because he was the offshoot of pagan Greek parents. His parents were desirous that their son should one day become a wise philosopher, so they sent him to study in a grammar school in Alexandria. This was, indeed, God's providence, so that the youth might learn of the True Faith of the Master Christ and thereby deny the idols.

Thus, this all came about since Hilarion was a disciplined lad of sensible and prudent conduct. Although he was young in years, he never occupied himself with the pastimes of young men his age. Moreover, he believed in the Lord and was never absent from the church services of the Christians, but instead would stand there with such reverence, orderliness, and attention, he believed in Christ, renounced impiety, and was baptized. 

Hilarion had heard of the good fame of the Great Anthony of Egypt, and he conceived the desire to behold and speak with him and nourished a love for him in his heart. Therefore, he departed for the desert and found Saint Anthony, Saint Anthony, by virtue of his gift of clairvoyance, beheld the nobility of the youth's soul, that he would prove to be a struggler in virtue. Therefore, after two days, he tonsured him a monk and took him into his synodia. Daily, Hilarion grew more zealous in his spiritual struggles emulating Saint Anthony in everything. He then, Saint Anthony, gave him a hair-shirt and leather overcoat and sent him with some of the other brethren back to their country. Thereupon, St. Anthony repaired in the inner desert.

Hilarion, now fifteen years of age, returned to Palestine only to find that his parents had reposed, leaving him as sole inheritor. He kept nothing for himself, fearing the example of Ananias and Sapphira and remembering particularly the Lord's declaration, "Everyone of you who does not renounce all that he himself possesses is not able to be My disciple" (Luke 14:33). Therefore, he distributed his goods among the poor and, as we said, did not retain even the last piece of silver for himself, but only desired the wealth of heavenly riches. This, he left completely free of any earthly care, and, stripped of bodily and worldly concerns, he vested himself with the Master Christ, Whom he desired with all his heart.

He had now spent nearly twenty years in the desert. He was known to one, except by report, though his fame had spread throughout Palestine. A certain woman, who had been married for fifteen years, was reproached by her husband because she was barren. Therefore, she departed her city of Eleftheropolis, near Hebron and went to see the Saint in the desert. She fell before his feet and besought him with tears to take pity upon her that she might bear a child. When Saint Hilarion heard her story, he was sorrowed and said to her, "Return to your home, and the Lord will grant what is in your heart." The Saint, meanwhile, made an entreaty to the Lord on her behalf. Within a short time, she conceived. A year later, she brought the child to Saint Hilarion that he might see it, and she profusely thanked him. Saint Hilarion, in turn, made a prayer concerning the child that God might overshadow and enlighten him to become a virtuous man. At that time, Saint Hilarion was thirty-three when he performed his first miracle. Thereafter he performed great number of various miracles that brought comfort, restored and healed the eyes of a blind woman, freed another woman who was possessed by a demon, a possessed cadet and even a fierce possessed camel.

After the death of Emperor Julian, a great earthquake of such magnitude occurred that the resulting waves nearly washed away the city. Ships were driven upon mountainsides and left stranded there. Many frightened inhabitants fled and, weeping, came before our Saint. Saint Hilarion was greatly moved, and he the constructed three crosses and set them up in three locations on the shoreline. Then stretching forth his arms, in the form of a Cross, toward the sea, straightway--O the wonder!--the water stood still and appeared as a high wall for long time. Then, afterward, the waters drew back, being driven by Divine power. All were amazed at this sight of the former deluge turned to calm waters.

After the Saint blessed all that had come, he directed that they bury him in his garden. He adjured them not to keep his body even one hour after his death and, also, not to dare to change his attire when they laid him to rest, for he wished to remain in the old rason with which he struggled and perspired in is work. When the final hour arrived, he said to himself, "Go forth, my soul; why does thou fear? Why dost thou hesitate? Seventy years has thou labored for the Lord, and dost thou now cower before death? It is He that called thee. Therefore, go unto Him rejoicing." Saint Hilarion then made the sign of the honorable Cross and surrendered his holy soul into the hands of the Master Christ on the 21st of October, 373 A.D. His holy relics were immediately interred in the garden, as he had wished. Thereafter, the Cypriots meticulously maintained and watched the grave for fear that some Palestinians would come and steal their most precious treasure.

In the meantime, his disciple Hesychios heard of his spiritual father's death. He flew like an eagle to Cyprus, only to behold the great care of the Cypriots in guarding the sacred relics. Hesychios desired secretly to take up the holy relics and return them to their homeland. After tarrying ten months there, he was finally able to take up his elder's holy relics one night.

He then returned to Maiouma of Palestine. When the Maioumans learned of the entry of the holy relics within their borders, they hastened to behold the incorrupt Holy Relics, which emitted a sweet fragrance. The Saint's clothes were intact, and his face was bright as light. They all chanted hymns to God and lit candles and incense; and with great reverence, his holy relics were transferred to his monastery at Maiouma.

Today, both Palestine and Cyprus are nourished by his grace: Paphos has the Saint's garden, and the Monastery of Maiouma has his holy relics, to the glory of the Father, Son, and Holy Spirit, both now and ever and unto the everlasting ages. Amen. (Source: The Great Synaxaristes of the Orthodox Church)

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George

October 20 - Venerable Mother Matrona the Wonderworker of Chios

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON OCTOBER 20th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE FEAST OF OUR VENERABLE MOTHER MATRONA THE WONDER (MIRACLE)-WORKER OF THE GREEK ISLAND OF CHIOS

Matrona, our holy and wonderworking Mother, was from Volissos, located on the northwest coast of the island of Chios. Her parents, Anna and Leon Sepsinias, were devout Christians, adorned with every Christian ethic and good work. Moreover, they were quite wealthy and distinguished. They had seven daughters, and Mary (later named Matrona) was one of them. Mary had been named in honor of the Ever-Virgin and Theotokos, the blameless Bride of Christ.

When the time approached for her parents to arrange her marriage, she did not desire to wed. She preferred to preserve her virginity and purity in order to become a comely and unsullied bride of Christ, the immortal Bridegroom. Most wisely, she perceived that true and unscathed virginity is not easily attained in the world amid the company of others. She also understood that those virtues that brighten the light of virginity would be hindered by many obstacles in the world.

Mary was pierced and consumed by the sweet arrows of Divine love; therefore, she decided to depart in secret. Leaving her parents, sisters, and relatives, she betook herself to a mountain nearby the village of Katavasis. In that place, she commenced her struggles in the stadium of asceticism. She contended against the passions and demons by fasting and keeping vigil. Her sole desire was to pray to God in solitude.

In Katavasis, the holy maiden was glad, and she glorified God for her deliverance from the tumult and clamor of the world. Meanwhile, her parents did not know her whereabouts. Thus, they searched every quarter until, at last, they found her on that mountain. Her parents did not deem it reasonable to leave their daughter in that secluded place; thus, they implored her to return home. As a dutiful handmaiden of the Lord, she yielded to her parents' bidding, and retraced her steps back to her father's house. Emulating the Christ Child, she placed herself in subjection and obedience, with all humility, to her parents.

The only issue upon which she would not yield to her parents was on marriage. Perceiving their daughter's recalcitrance about living with a husband and her intense longing for the monastic life, they acquiesced. They gave their blessing that she might pursue the angelic life according to God. Hence, Mary was both delighted and relieved. Her parents then gave her control of her paternal inheritance and dowry to do with as she wished.

In accordance with the Lord's command, "Sell your possessions and give alms (charity). Make for yourselves purses which do not become old, an unfailing treasure in the heavens, where no thief draweth near nor moth destroyeth" (Luke 12:33), Mary distributed all her chattels to widows, orphans, and the needy. All stationary property, that is farmlands and similar holdings, she placed under the control of her sisters that they might cultivate it. Mary then prayed that God would enlighten her as to how she might fulfill His will and reap spiritual benefit.

She then decided to leave Volissos and return to her first retreat at Katavasis. In order not to perish from starvation, one of Mary's sisters provided her with nourishment, though it was sparse. Mary lived and struggled in the Katavasis hermitage for three years. Although she physically abode there, her soul, heart and mind were aloft in the heights of the heavens. She contemplated its indescribable delight and beauty. After the third year, our beneficent God willed to reveal His hidden treasure, so others might be enriched with the celestial wealth of Mary's virtues. It was His will to place the lamp on the lampstand, thus illuminating and guiding others to the path of salvation. The Lord then instilled the good thought and ardent desire in her heart to descend to the lowlands, where many women's monasteries existed. Therein, she could be under obedience to an Egoumenisa and submit to the precepts of the monastic life.

The Saint Enters the Monastery

Obeying the command of God, Mary descended to the lower countryside. She surveyed all the women's monasteries and observed all the righteous solitaries who lived according to the life of Saint Anthony the Great of old. Then she came upon a small women's monastery at Chora, which she preferred above the rest. In that monastery there was an atmosphere of serenity and peace...Not much time elapsed in the monastery when her virtues shone through and the spiritual fruits of her previous ascetic labors became apparent. Consequently, she was tonsured a nun and clothed in the schema, and given the name of Matrona. As the holy Matrona grew older, progressing and flourishing in the virtues, she undertook new ascetic struggles. The Saint was lauded for her dispassion and boldness before God. Consequently, the evil one was shamed and caused his own subtle deed to work against himself. After this, Matrona was endued with great enthusiasm for her construction of the church. The laborers, too, because of the miracle, became more industrious.

"...The Egoumenisa of the monastery finished her course in this temporary life and was translated to eternal life. The holy Matrona's fellow ascetics besought her to accept the guardianship and governance of the newly expanded Women's Monastery; but Matrona refused. Nevertheless, she was elected as Gerondisa (Egoumenisa) and the sisterhood submitted to her.

There was a tradition at that time that the Egoumenisa of a monastery was addressed as Kyria (meaning "Lady" or "Mistress"). Thus, Matrona was also given this title. Those who knew her well believed that Kyria was a fitting name. As her titled implied, she was mistress over the passions, the world, and secular rulers. She even defeated death itself, which rules the race of men. What do we mean by this? Attend, that you may also be in awe at the holy woman who proved death to be a kind of sleep.

The island of Chios is attacked

At that time, when the Genoese dominated Chios, a great force of marauders invaded the island from the West. They were uncivilized men in language and behavior. They were rapacious and committed much pillage and destruction on the island. Now it happened that they came to the Monastery of Kyra Matrona. One of the men, who was more audacious and shameless than the others, dared to molest one of the nuns. But, lo the miracle! "The Angel of the Lord will encamp round about them that fear Him, and will deliver them (Psalm 33:7). Divine justice struck the unjust man and he fell dead to the earth. The holy Gerondisa, basing all her hopes on God, had been praying to God for assistance at that very moment.

At the sight of this, the holy Matrona glorified God for His immediate response and aid. However, she also pitied the wretched barbarian. She then prayed to God, the Master of life and death, that He might resurrect the barbarian. God hearkened to the prayer of His handmaid and resurrected the man, to the astonishment and awe of all the bystanders. Kyra Matrona then admonished those wild men, as was right, and dismissed them from the Monastery.

Resurrecting the dead by her prayer was the accomplishment of Divine grace. It was also an indication of the holy woman's boldness before God. However, the inevitability of death is a common law of nature, and a debt that all pay. Therefore, it was the will of Matrona's immortal Bridegroom Christ to give His handmaiden rest from ascetical labors. He desired to translate her to the immortal bridal-chamber and eternal blessedness i the heavens.

The Saint's Repose

The Lord then revealed to her that her blessed end would come in seven days. At this point, Matrona became slightly ill and called together the nuns and novices. She admonished them as a mother and forgave them as she asked them for forgiveness. After finishing all her duties, she communicated the Divine Mysteries, and then surrendered her soul into the Divine hands of Our soul-saving God. Saint Matrona of Chios reposed on the 20th of October, 1462.

The holy woman's sacred relics were buried in the church which she labored to build. The God of miracles, Whom Matrona had honored with her ascetical struggles and virtues, glorified her relics by His Divine grace, which became a blessing to all the people. The church wherein her holy relics ere interred became a source of perpetual miracles and an unmercenary infirmary for every passion and sickness. (Source: The Great Synaxaristes of the Orthodox Church)

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"Glory Be To GOD For All Things!'--Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George