After the First Martyr had been stoned to death (see Dec. 27), Gamaliel, his teacher, encouraged certain of the Christians to go by night and take up the Saint's body and bury it in his field, which was at a distance of some twenty miles from Jerusalem and was called by his name, "Kaphar-gamala," that is, "the field of Gamala," where Gamaliel himself was later buried. About the year 427, a certain pious man called Lucian, who was the parish priest of a church near to that field, received from God a revelation in a dream concerning the place where the First Martyr was buried. He immediately made this known to John, the Patriarch of Jerusalem. Thus, coming to the place indicated, and digging there, they found a box with the word "Stephen" in Aramaic letters. On opening it, they took these most sacred relics and transferred them to Jerusalem with great honor and in the company of a very great multitude of the faithful.

Our Lord had spoken to His disciples many times not only concerning His Passion, Cross, and Death, but also concerning the coming persecutions and afflictions that they themselves would endure. Since all these evils were near at hand, but the enjoyment of good things which they hoped to receive in their stead was yet to come, our Savior desired to give them full assurance, evidently and openly, concerning that glory which is prepared for those who endure to the end. Therefore, fulfilling that which He had promised shortly before, that "there be some standing here which shall not taste of death, till they see the Son of man coming in His Kingdom" (Matt. 16:28), He took His three foremost disciples and ascended Mount Tabor, where He was transfigured before them. His face shone like the sun, and His clothes became white as the light. Suddenly, together with this dread and marvelous effulgence of light, there appeared those pinnacles of the Prophets, Moses and Elias, who spoke with the Lord Jesus concerning His saving Passion which was about to take place. Standing before Him as reverent servants, they showed that He is the Lord of both the living and the dead, for Moses came forth from Hades, having died many centuries before, and Elias, as it were from heaven, whither he had been taken up while yet alive. After a little while a radiant cloud overshadowed them and out of the cloud they heard that same voice which had been heard at the Jordan at the Baptism of Christ, testifying to the Divinity of Jesus and saying: "This is My beloved Son, in Whom I am well-pleased; hear ye Him" (Matt. 17: 5).

Such are the marvels, truly worthy of God, celebrated in this present feast, which is an image and prefiguring of the future state of the righteous, whose splendor the Lord spoke of, saying: "Then shall the righteous shine forth as the sun" (Matt. 13:43). It is because of this that the Kontakion of this Feast is said daily (when there is not a great feast) in the Service of the Typica in perpetual commemoration of the glory that will be the lot of the Saints. According to tradition, the Lord's Transfiguration came to pass forty days before His Crucifixion; this is why the Transfiguration is celebrated forty days before the Exaltation of the Cross.

After Judas by transgression fell from his apostleship (Acts 1: 25), and hanging himself out of despair ended his life with a wretched and shameful death (Matt. 27: 5), then, that the number of the Twelve not be lacking, all the disciples gathered in one place after the Ascension of the Savior (the number of men and women being 120), and they chose two men from among them, Joseph, called Barsabas, who was also surnamed Justus, and Matthias, and they set them in the midst. Then they prayed to God and cast lots, "and the lot fell upon Matthias, and he was numbered with the eleven Apostles" (Acts 1: 15-26). And thus, having taken the place of Judas, Matthias fulfilled the work of apostleship and the prophecy concerning Judas, which the Holy Spirit foretold by the mouth of David: "And his bishopric let another take" (Ps. 108(109):8). After this, it is said, Matthias preached the Gospel in Ethiopia, and completed his life there in martyrdom.

Saint Herman (his name is a variant of Germanus) was born near Moscow in 1756. In his youth he became a monk, first at the Saint Sergius Hermitage near Saint Petersburg on the Gulf of Finland; while he dwelt there, the most holy Mother of God appeared to him, healing him of a grave malady. Afterwards he entered Valaam Monastery on Valiant Island in Lake Ladoga; he often withdrew into the wilderness to pray for days at a time. In 1794, answering a call for missionaries to preach the Gospel to the Aleuts, he came to the New World with the first Orthodox mission to Alaska. He settled on Spruce Island, which he called New Valaam, and here he persevered, even in the face of many grievous afflictions mostly at the hands of his own countrymen in the loving service of God and of his neighbour. Besides his many toils for the sake of the Aleuts, he subdued his flesh with great asceticism, wearing chains, sleeping little, fasting and praying much. He brought many people to Christ by the example of his life, his teaching, and his kindness and sanctity, and was granted the grace of working miracles and of prophetic insight. Since he was not a priest, Angels descended at Theophany to bless the waters in the bay; Saint Herman used this holy water to heal the sick. Because of his unwearying missionary labours, which were crowned by God with the salvation of countless souls, he is called the Enlightener of the Aleuts, and has likewise been renowned as a wonderworker since his repose in 1837.