Close to the Sheep's Gate in Jerusalem, there was a pool, which was called the Sheep's Pool. It had round about it five porches, that is, five sets of pillars supporting a domed roof. Under this roof there lay very many sick people with various maladies, awaiting the moving of the water. The first to step in after the troubling of the water was healed immediately of whatever malady he had. It was there that the paralytic of today's Gospel way lying, tormented by his infirmity of thirty-eight years. When Christ beheld him, He asked him, "Wilt thou be made whole?" And he answered with a quiet and meek voice, "Sir, I have no man, when the water is troubled, to put me into the pool." The Lord said unto him, "Rise, take up thy bed, and walk." And straightaway the man was made whole and took up his bed. Walking in the presence of all, he departed rejoicing to his own house. According to the expounders of the Gospels, the Lord Jesus healed this paralytic during the days of the Passover, when He had gone to Jerusalem for the Feast, and dwelt there teaching and working miracles. According to Saint John the Evangelist, this miracle took place on the Sabbath.

Saint Acacius lived in the third century, and was an officer in the Roman army during the time of Maximian. At his interrogation he declared that he had received a devout faith from his parents, and that he would remain steadfast in it, for he had seen many miracles of healing which took place at the relics of the saints. After enduring many tortures in the city of Pyrrinthus, Thrace, he was taken to Byzantium. There he suffered further torments and was beheaded with a sword in the year 303.

On this day in the year 351, not long after Cyril had succeeded Maximus as Archbishop of Jerusalem, during the reign of Constantius, the son of Saint Constantine the Great, on the day of Pentecost, the sign of the Cross appeared over Jerusalem. Saint Cyril, in his letter to the Emperor Constantius, says, "At about the third hour of the day, an enormous Cross, formed of light, appeared in the heaven above holy Golgotha and reaching to the holy Mount of Olives, being seen not by one or two only, but manifest with perfect clarity to the whole multitude of the city; not, as one might suppose, rushing swiftly past in fancy, but seen openly above the earth many hours in plain sight, and overcoming the beams of the sun with its dazzling rays" (PG 33:1 16q).

The holy New Martyr Pachomius was from Little Russia, and was captured by Moslem Tatars who made him a slave. He was taken to Usaki, near the ancient city of Philadelphia in Asia Minor, where he was sold to a Moslem tanner. While teaching Pachomius his occupation, the tanner also tried to instruct the young man in the Islamic religion and convert him. Although Pachomius was eager to learn his new master’s trade, he had no desire to become a Moslem. Since he would not deny Christ, he was sometimes beaten and denied food. This faithful warrior of Christ lived for twenty-seven years as a slave, working for his master in the tannery. The tanner was so pleased by the work of his servant that he offered to give him his own daughter in marriage and make him his heir, even though the righteous one would not convert to Islam. Since he would have to become a Moslem in order to marry the tanner’s daughter and to inherit anything from him, Pachomius declined the offer. Impressed by the principled stand of his servant, he freed him and told him that he could go wherever he wished.

Saint Pachomius became ill just before he was to leave his master. Some Moslems spread the rumor that he had already denied Christ and accepted their religion. Due to his illness they did not circumcise him, but dressed him in green clothing such as Moslems wear. Christians were not permitted to wear green. When he recovered Pachomius traveled to Smyrna and became a merchant. After some time had passed, the saint discarded his Moslem clothes and went to Saint Paul’s Monastery on Mount Athos. There he met Hieromonk Joseph, confessed the secrets of his heart to him, and told him he wished to become a monk. He lived with Elder Joseph for the next twelve years living the monastic life, and acquiring the virtues. After hearing of Saint Acacius of Kavsokalyvia (April 12), he transferred to that monastery and became a disciple of Elder Acacius. For six years he devoted himself to the life of unceasing prayer, and became the very type and paradigm of a virtuous monk. Day by day, the desire to become a martyr for Christ grew within him, because he feared that he might have spoken a careless word and denied the Lord when he was sick and not in his right mind. Saint Acacius tried to persuade him not to follow this course, because he thought that this desire might have arisen from Pachomius’s pride.

Saint Acacius did not want to let Pachomius go, and so he decided to test his resolve. For the next year, he imposed various rules and obediences on him, and both of them prayed that God would make His will known to them. They also consulted the most virtuous Fathers on the Holy Mountain, who all agreed that Pachomius should be blessed to leave the monastery and to seek martyrdom. He removed his monastic garb and dressed in the clothes of an ordinary Christian. He did this so that his actions would not lead to reprisals against the Athonite monasteries. Accompanied by Elder Joseph, Pachomius returned to Usaki, the site of his supposed denial of Christ. Elder Joseph stayed at an inn, while Pachomius went to the home of his former master, and then walked through the marketplace, hoping to be recognized. It did not take long for him to be arrested and brought before the kadi. He was charged with accepting Islam, and then returning to the Christian faith, a “crime” which was punishable by death. His accusers pointed to the saint’s Christian clothing as evidence. “Behold what sort of garments he is wearing,” they shouted. The kadi told Pachomius that he was not allowed to wear Christian garb, because he had previously denied Christ. He urged Pachomius to go back to being a Moslem, or to be put to death. With resolute courage, Saint Pachomius replied that he abhorred their religion, and that he would never deny the Savior. Furthermore, he declared that he was quite willing to endure any torture, and to die for Christ many times over, if such a thing were possible.

The holy one was thrown into prison, where he was deprived of food, sleep, and also of any sort of comfort. During this time he was sustained only by his trust in the Lord. After three days, he was sentenced to death. The martyr rejoiced, and told the kadi to carry out the sentence without delay. Bound and dragged to the place of execution, Saint Pachomius was cursed and spat upon by some of the Turks in the crowd, while others urged him to return to Islam. As the holy athlete of Christ knelt for his beheading, even the executioner entreated him to save himself accepting the Moslem religion. Saint Pachomius remained firm in his resolve, and told the executioner to do as he was ordered without delay. The victorious martyr was beheaded on May 7, 1730 (which happened to be the Feast of the Ascension), thereby receiving an incorruptible crown from Christ. The body of Saint Pachomius remained exposed to the elements for three days, and then the Orthodox were granted permission to bury him. After the burial, the executioner was possessed by demons, and ran through the city, shouting and foaming at the mouth. He died a few days afterward.

Elder Joseph left the inn where he was hiding, and went to the place where the saint’s body was. He spoke to Saint Pachomius as if he were still alive. “My dear Pachomius”, he said, “you have achieved what you desired. Intercede with the Lord for me, and for all who call upon you.” Father Joseph was troubled at the thought of trying to leave the area without being captured. Saint Pachomius appeared to him in a dream and said, “Do not be afraid, O Elder, for no harm shall come to you.” Trusting in the words of the saint, he left the city and went back to the Holy Mountain without any trouble. A local Christian woman, who had been suffering from severe headaches for many years, prayed to Saint Pachomius and asked for his help. She placed some of his blood on her head, and she was healed. She wrote to the monks on Mount Athos, asking them to paint an icon of the martyr for her. Since they had known him when he lived there, they remembered how he looked, and were able to paint the icon. The woman received the icon, and reverently honored the memory of Saint Pachomius every year on the anniversary of his martyrdom. Later, his holy relics were taken to the Monastery of Saint John on the island of Patmos. On January 26, 1953 the Monastery of Saint John gave a piece of the relics of Saint Pachomius to the Monastery of Saint Paul on Mount Athos, where the saint had lived for a time.

Saint Nilus of Sora, a great ascetic of the Russian Church, was descended from the Maikov nobility. He accepted monasticism at the monastery of Saint Cyril of White Lake (June 9). Here he made use of the counsels of the pious Elder Paisius Yaroslavov, who was afterwards igumen of the Trinity-Sergiev Lavra. Saint Nilus journeyed much through the East, studying the monastic life in Palestine and on Mt. Athos. Returning to Rus, he withdrew to the River Sora in the Vologda lands, and built a cell and a chapel, where there soon grew up a monastery with a new (for that time in Rus) skete Rule adopted by Saint Nilus from Mt. Athos. Following the command of Saint Nilus, the monks had to sustain themselves by the work of their own hands, to accept charity only in extreme need, and to shun the love of things and splendor even in church. Women were not permitted in the skete, monks was not allowed to leave the skete under any pretext, and the possession of lands or estates was forbidden. The monks lived in the forest around the small church in honor of the Meeting of the Lord, in separate cells of one or two but not more than three men. They gathered together in church for divine services. Moreover, readings from the holy Fathers were prescribed at the All-Night Vigil, which actually lasted the whole night. On other days, each one prayed and worked in his own cell.

The saint struggled constantly with his own thoughts and passions. Then peace would be born in his soul, clarity in his mind, contrition and love in his heart. In his written works, “A Tradition for my Disciple, Wishing to Live in the Wilderness,” and the “Rule,” Saint Nilus describes the steps of this salvific mental activity in detail. The first step is renunciation of the world, particularly, from every worldly distraction. The second is unceasing prayer, accompanied by the remembrance of death. The saint was distinguished for his non-possessiveness and love for work. He dug a pond and a well, whose water had healing power. For his sanctity of life the Elder Nilus was deeply venerated by the Russian hierarchs of his time. He participated in the Councils of 1490 and 1503. Disdaining the honors and glories of this world, he told his disciples before his death either to throw his body to be eaten by beasts and birds, or to bury it without honor at the place of his struggles. The saint died in his seventy-sixth year of life, on May 7, 1508. His relics, buried in the monastery he founded, were glorified by many miracles. The Russian Church has numbered him among the saints.

The feast today in honour of the holy Apostle John commemorates the miracle taking place each year in Ephesus, in which a certain dust or powder, called manna, suddenly poured forth from his tomb and was used by the faithful for deliverance from maladies of both soul and body. For an account of his life, see September 26.

Saint Arsenios was a deacon of the Church of Rome, born of an illustrious family, and wondrous in virtue. In the days of Saint Theodosius the Great, he was chosen to be the tutor of the Emperor's young sons, Arcadius and Honorius. While living at the imperial palace in Constantinople, compassed with all luxury and innumerable temptations to sin, Arsenios often besought God with tears to guide him to salvation. This prayer was answered one day when a voice came to him saying, "Arsenios, flee from men, and thou shalt be saved." He sailed secretly to Alexandria, and from there went to Scete, where he became a monk. Yet after he had withdrawn from the world, and was come among the most illustrious monks of his day, he heard, 'Arsenios, flee, be silent, pray always, for these are the causes of sinning not." Following this call, he separated himself even from his fellow monks, practicing extreme silence. On Saturday evenings, he would turn his back on the setting sun, and would stretch out his hands in prayer to Heaven, till the sun shone upon his face the following morning, and only then would he sit down. Once a monk came to visit him, and looking into his cell saw Arsenios entirely like a flame of fire. After living some fifty-five years as a monk, and attaining to heights reached by few, he reposed in peace about the year 449, at the age of ninety-five.

The Prophet Esaias, the son of Amos, was descended from a royal tribe. He prophesied in the days of Ozias (who is also called Azarias), Joatham, Ahaz, and Hezekias, Kings of Judah. About 681 B.C, in the reign of Manasses, the son and successor of the most pious Hezekias, when this Prophet was censuring Manasses' impiety and lawlessness, he was sawn asunder with a wooden saw, and thus received a martyr's end. Of all the Prophets, he is called the most eloquent because of the beauty and loftiness of his words. His book of prophecy, divided into sixty-six chapters, is ranked first among the greater Prophets. The Fifth Ode of the Psalter, "Out of the night my spirit waketh at dawn unto Thee, O God . . ." is taken from his book. It was this holy Prophet who foretold that a Virgin would conceive in the womb (7:14); that not an ambassador, nor an angel, but the Lord Himself would save fallen man (63:9); that the Messiah would suffer, bearing our sins (ch. 53). His name means "Yah is helper."

This Apostle was one of the Twelve, and was called Simon the Cananite by Matthew, but Simon the Zealot by Luke (Matt. 10:4; Luke 6:15). The word "Cananite" used by Matthew is believed to be derived from kana, which in the Palestinian dialect of Aramaic means "zealot" or 'zealous"; Luke therefore translates the meaning of "Cananite." Later accounts say that he was the bridegroom at the wedding in Cana of Galilee, where the Lord Jesus changed the water into wine, making this the first of His miracles (John 2:1-11); according to some, he is called Cananite because he was from Cana (according to others, from the Land of Canaan). Simon means "one who hears."

Born in Thessalonica, Saint Methodius was a military man before becoming a monk on Mount Olympus. His brother Constantine, known as the Philosopher because of his erudition, was Librarian at the Church of the Holy Wisdom in Constantinople; he later became a monk with the name of Cyril. The Emperor Michael sent him with his brother Methodius to the Khazars in response to their petition for teachers to expound to them the Christian Faith. On their way, they stayed in Cherson, where they recovered from the Black Sea the relics of Saint Clement of Rome. Later, they were called by Prince Rostislav of Moravia to instruct his people in the Orthodox Faith (Saint Rostislav died a martyr's death and is celebrated Oct. 15). The Saints devised an alphabet for the Slavs, and used it to translate the Greek books into the language of the people. In their apostolic labours throughout the Balkans, the holy brothers were slandered by certain Germanic bishops who opposed the use of the vernacular in the church services. Summoned to court at Rome in 867, they presented their Slavonic translations to Pope Adrian II, who received them with love and full approval. Two years later, Saint Cyril reposed in Rome on February 14 and was buried in the Church of Saint Clement. Saint Methodius was made Bishop of Moravia, but at the intrigues of certain Latin clergy, was cast into prison by the "Holy Roman Emperor" (the Germanic Emperor of the West), where he was cruelly tormented for some three years. In 874, through the defence of Pope John VIII, he was freed and made Archbishop of Moravia. Because he reproved the lax morals of the German priests in Moravia, he was soon accused of heresy by them, and was forbidden to celebrate the Liturgy in Slavonic. Summoned to Rome again in 879, he was completely exonerated and allowed once again to use the Slavonic tongue for the divine services. He reposed on April 6, 885.

Saint Epiphanius was born about 310 in Besanduc, a village of Palestine, of Jewish parents who were poor and tillers of the soil. In his youth he came to faith in Christ and was baptized with his sister, after which he distributed all he had to the poor and became a monk, being a younger contemporary of Saint Hilarion the Great (see Oct. 21), whom he knew. He also visited the renowned monks of Egypt to learn their ways. Because the fame of his virtue had spread, many in Egypt desired to make him a bishop; when he learned of this, he fled, returning to Palestine. But after a time he learned that the bishops there also intended to consecrate him to a widowed bishopric, and he fled to Cyprus. In Paphos he met Saint Hilarion, who told him to go to Constantia, a city of Cyprus also called Salamis. Epiphanius answered that he preferred to take ship for Gaza, which, despite Saint Hilarion's admonitions, he did. But a contrary wind brought the ship to Constantia where, by the providence of God, Epiphanius fell into the hands of bishops who had come together to elect a successor to the newly-departed Bishop of Constantia, and the venerable Epiphanius was at last constrained to be consecrated, about the year 367. He was fluent in Hebrew, Egyptian, Syriac, Greek, and Latin, and because of this he was called "Five-tongued." He had the gift of working miracles, and was held in such reverence by all, that although he was a known enemy of heresy, he was well nigh the only eminent bishop that the Arians did not dare to drive into exile when the Emperor Valens persecuted the Orthodox about the year 371. Having tended his flock in a manner pleasing to God, and guarded it undefiled from every heresy, he reposed about the year 403, having lived for ninety-three years. Among his sacred writings, the one that is held in special esteem is the Panarion (from the Latin Panarium, that is, "Bread-box,") containing the proofs of the truth of the Faith, and an examination of eighty heresies.

This Martyr contested in 141 in Trajanopolis of Thrace, during the reign of the Emperor Antoninus Pius. At a heathen festival, when Sabine the Governor of Trajanopolis was offering sacrifice, Saint Glyceria entered the temple and declared herself to be a handmaid of Christ. Sabine commanded her to sacrifice. She went to the statue of Zeus and overturned it, dashing it to pieces. She was subjected to many horrible tortures, and finally was cast to wild beasts; bitten once by one of them, she gave up her soul into the hands of God.