Honouring the friends of God with much reverence, the Prophet-King David says, "But to me, exceedingly honourable are Thy friends, O Lord" (Ps. 138:16). And the divine Apostle, recounting the achievements of the Saints, and setting forth their memorial as an example that we might turn away from earthly things and from sin, and emulate their patience and courage in the struggles for virtue, says, "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every burden, and the sin which doth so easily beset us, and let us run with patience the race that is set before us" (Heb. 12:1).

This commemoration began as the Sunday (Synaxis) of All Martyrs; to them were added all the ranks of Saints who bore witness (the meaning of "Martyr" in Greek) to Christ in manifold ways, even if occasion did not require the shedding of their blood.

Therefore, guided by the teaching of the Divine Scriptures and Apostolic Tradition, we the pious honour all the Saints, the friends of God, for they are keepers of God's commandments, shining examples of virtue, and benefactors of mankind. Of course, we honour the known Saints especially on their own day of the year, as is evident in the Menologion. But since many Saints are unknown, and their number has increased with time, and will continue to increase until the end of time, the Church has appointed that once a year a common commemoration be made of all the Saints. This is the feast that we celebrate today. It is the harvest of the coming of the Holy Spirit into the world; it is the "much fruit" brought forth by that "Grain of wheat that fell into the earth and died" (John 12:24); it is the glorification of the Saints as "the foundation of the Church, the perfection of the Gospel, they who fulfilled in deed the sayings of the Saviour" (Sunday of All Saints, Doxasticon of Vespers).

In this celebration, then, we reverently honour and call blessed all the Righteous, the Prophets, Apostles, Martyrs, Confessors, Shepherds, Teachers, and Holy Monastics, both men and women alike, known and unknown, who have been added to the choirs of the Saints and shall be added, from the time of Adam until the end of the world, who have been perfected in piety and have glorified God by their holy lives. All these, as well as the orders of the Angels, and especially our most holy Lady and Queen, the Ever-virgin Theotokos Mary, do we honour today, setting their life before us as an example of virtue, and entreating them to intercede in our behalf with God, Whose grace and boundless mercy be with us all. Amen.

The Prophet Amos was from the city of Thekoue of the land of Zabulon. He was an unlearned man, a shepherd of goats and sheep, as he testifies concerning himself (Amos 7:14-15). He began to prophesy two years before the earthquake, which some say took place in the twenty-fifth year of the reign of Ozias, King of Judah, about the year 785 B.C. (Amos 1:1). Later, however, Amasias, the false priest of Bethel, brought about his death. His book of prophecy, divided into nine chapters, is ranked third among the minor Prophets. This Amos is different from the Prophet Esaias' father, who also was called Amos. His name means "bearer of burdens.

Our holy Father Jonas, Metropolitan of Kiev, was tonsured at the age of twelve in one of the Galician monasteries and later struggled in the Simonov Monastery in Moscow. About 1430, he became Bishop of Ryazan and Murom. In 1432 he was chosen as a candidate for Metropolitan of Kiev. (The Metropolitan's residence had been transferred from Kiev to Vladimir about the year 1280, and then to Moscow in 1328, yet the Metropolitan continued to be called "of Kiev" until Saint Jonas, the last to be so called. After the fall of Constantinople, the successors of Saint Jonas took the title Metropolitan of Moscow. This is why Metropolitans Theognostus, Cyprian, Photius, and Jonas are sometimes called "of Kiev" and sometimes "of Moscow.") Upon arriving in Constantinople to receive consecration, however, Jonas learned that Isidore had been appointed to the see by the Ecumenical Patriarch Joseph, without the knowledge of the Muscovite prince and clergy. In 1438, at the Council of Florence, both Patriarch Joseph and Metropolitan Isidore became Uniates; in 1441, therefore, Isidore was driven from his see, and in 1449 (according to some, 1448), Saint Jonas was made Metropolitan by the Russian bishops. He reposed on March 21, 1461. (See also Oct. 5)

This Saint was born of pious Christian parents and flourished in the fifth century. Because of his piety and purity of life he was ordained deacon by the Bishop of Amathus, and later was made Bishop of Amathus by the great Epiphanius (see May 12). He worked many signs and wonders and turned many from the worship of idols unto Christ. Once he planted a vine in the ground and it wondrously sprouted and brought forth ripe grapes. After his death, on his annual feast-day on June 16, it being yet early in the season, that vine would be laden with unripe grapes, as is natural; but as the Divine Liturgy began, the grapes would begin to darken, and by the end of it, they would be fully ripened. The third of the Vespers stichera in the Menaion service to Saint Tychon alludes to this yearly miracle.

The holy Martyr Isaurus, a deacon, and Basil and Innocent were from Athens. In the reign of Numerian (283-284), they came to Apollonia (most likely, the city in Illyricum); there encountering Felix, Peregrinus, and Hermias hidden in a cave, they strengthened them in their Faith. Betrayed to Tripontius the Proconsul, all but Isaurus and Innocent were beheaded; these last two Tripontius gave over to his son, Apollonius, who tormented them, and then had them beheaded.

The holy Martyrs Manuel, Sabel, and Ishmael, Persians by race and brethren according to the flesh, were sent by the Persian King as ambassadors to Julian the Apostate to negotiate a peace treaty. While with him at a place near Chalcedon, they refused to join him in offering sacrifice to his idols. Scorning the immunity universally accorded ambassadors, he had them slain in the year 362. This was a cause of the war with Persia in which Julian perished miserably the following year.

Saint Botolph was born in Britain about the year 610 and in his youth became a monk in Gaul. The sisters of Ethelmund, King of East Anglia, who were also sent to Gaul to learn the monastic discipline, met Saint Botolph, and learning of his intention to return to Britain, bade their brother the King grant him land on which to found the monastery. Hearing the King's offer, Saint Botolph asked for land not already in any man's possession, not wishing that his gain should come through another's loss, and chose a certain desolate place called Ikanhoe. At his coming, the demons' inhabiting Ikanhoe rose up against him with tumult, threats, and horrible apparitions, but the Saint drove them away with the sign of the Cross and his prayer. Through his monastery he established in England the rule of monastic life that he had learned in Gaul. He worked signs and wonders, had the gift of prophecy, and "was distinguished for his sweetness of disposition and affability." In the last years of his life he bore a certain painful sickness with great patience, giving thanks like Job and continuing to instruct his spiritual children in the rules of the monastic life. He fell asleep in peace about the year 680. His relics were later found incorrupt, and giving off a sweet fragrance. The place where he founded his monastery came to be called "Botolphston" (from either "Botolph's stone" or "Botolph's town") which was later contracted to "Boston."

This Martyr was from Greece. Being of great bodily stature and strength, he was an illustrious soldier in the Roman legions who had won many victories, and was known for his prudence and sobriety of mind. When it was learned that he gave grain to the poor from the imperial stores, and was moreover a Christian, Hadrian the Governor of Phoenicia sent Hypatius, a tribune, and Theodulus, a soldier, to arrest him. Saint Leontius converted them on the way to Tripolis in Phoenicia, where Hypatius and Theodulus were tormented and beheaded by Hadrian for their confession of Christ. Then Hadrian with many flatteries and many torments strove to turn Leontius from Christ. All his attempts failing, he had Leontius put to such tortures that he died in the midst of them, under Vespasian in the year 73.

The Apostle Jude was of the choir of the Twelve, and by Luke was called Jude, the brother of James the Brother of God (Luke 6:16; Acts 1:13), and therefore also a kinsman of the Lord according to His humanity. But by Matthew (10:3), he is called Lebbaeus, surnamed Thaddeus (he is not the Thaddeus who healed the suffering of Abgar, as Eusebius says in his Eccl. Hist., 1:13; see Aug. 21). Saint Jude preached in Mesopotamia, Arabia, Idumea, and Syria, and, it is said, completed the path of his divine apostleship by martyrdom in Beirut in the year 80. Written after the destruction of Jerusalem by Titus, his is the last of the Catholic (General) Epistles to the believing Jews in the Diaspora. His name (a variant of Judah) means "Praise."

Our righteous Father Païsius the Great was born in Egypt about the year 300 and was consecrated to God as a monk at a young age. He together with Saint John the Short (commemorated Nov. 9) was trained in the ascetical life in Scete by the great Abba Pambo (July 18). He practiced extreme fasting and vigil beyond the limits of human strength, and received many revelations of mysteries. The Saviour often appeared to him; once He appeared to him with two Angels, as He had to Abraham, and allowed him to wash His immaculate feet. When he was asked which virtue was the highest of all, he would answer, "That which is done in secret." He reposed in peace in deep old age; his relics are found in the monastery of Amba Bishoy in Wadi Natrun (the ancient Nitria of Egypt), and to the present day they work healings and miracles.

Because of his wisdom and virtue, this Saint was surnamed Eubulus ("of good counsel"). He was an eminent theologian and one of the first to oppose and refute the heretical writings of Origen. According to Jerome (De vir. ill., 83) and Socrates the historian (Eccl. Hist., 6:13), he was bishop, not of Patara (as a sixth century work by Leontius the Byzantine wrongly asserts), but of Olympus in Lycia, and later, of Tyre in Phoenicia. It appears he was called Bishop of Patara by later writers because his famous dialogue concerning the resurrection takes place in that city. He underwent a glorious death as a martyr in Chalkis of Greece in the year 311, under Emperor Maximinus. Among his extant writings is one called Symposium of Virgins.

Saint Nicholas Cabasilas was born in 1322 A.D. in Thessaloniki. Very little is known about his life, but he is remembered through two texts he wrote: The Life in Christ and The Exposition of the Divine Liturgy. He lived at the same time as Saint Gregory Palamas (see 11/14 and the 2^nd Sunday of Great Lent) and was an ally of his during the Hesychastic Controversy on Mount Athos in the 14^th century.

This Martyr, who was born to a pagan father and a Christian mother, was from Cilicia, confessed the Christian Faith before the Proconsul Marcian, and was perfected in martyrdom at the age of eighteen, when he was put into a sack with sand and venomous serpents and cast into the sea. Saint John Chrysostom has a homily in his honour.

After the expulsion of Eudoxius from the see of Antioch, the Arians of Antioch, believing that Meletius of Armenia would uphold their doctrines, petitioned the Emperor Constantius to appoint Meletius Bishop of Antioch, while signing a document jointly with the Orthodox of Antioch, unanimously agreeing to Meletius' appointment (see Feb. 12); this document was entrusted to Eusebius, Bishop of Samosata. Meletius, however, after his Orthodoxy became apparent, was banished, and the Arians persuaded Constantius to demand the document back from Eusebius, as it convicted their perfidy. Imperial officers were sent; Eusebius refused to surrender the document without the consent of all who had signed it; the officers returned to the Emperor, who furiously sent them back to Eusebius with threats. But so great a zealot for the true Faith, so staunch an enemy of the Arians, so fearless a man of valor was Saint Eusebius, that when Constantius' officers arrived, threatening to cut off his right hand unless he surrendered the document, Eusebius held out both hands. When Constantius learned of it, he was struck with astonishment and admiration.

This took place in 361, the last year of the reign of Constantius; he was succeeded by Julian the Apostate, who was slain in Persia in 363; Jovian succeeded Julian, and Valentinian succeeded Jovian in 364, making his brother Valens Emperor of the East. Valens, who supported the Arians, exiled Eusebius to Thrace in 374. The bearer of the edict of Eusebius' banishment arrived in the evening; Eusebius bade him keep silence, or else the people, learning why he had come, would drown him: and Eusebius, though an old man, left his house alone on foot by night. After Valens was slain at Adrianopole in 378 (see Saint Isaacius, Aug. 3), the holy Eusebius returned from exile under the Emperor Gratian, and he ordained for the churches of Syria men known for their virtue and Orthodoxy. About the year 380, as he was entering a certain village to enthrone its bishop, whom he had consecrated, an Arian woman threw a clay tile from the roof, and it crushed his head; as he was dying, he bound the bystanders with oaths that they not take the least vengeance. Saint Gregory the Theologian addressed several letters to him (PG 37:87, 91, 126-130); he had such reverence for him, that in one letter to him, commending himself to Saint Eusebius' prayers, he said, "That such a man should deign to be my patron also in his prayers will gain for me, I am persuaded, as much strength as I should have gained through one of the holy martyrs.