The Righteous Saint Tabitha

Commemorated on October 25 / November 7

The Righteous Saint Tabitha (I), a virtuous and kindly woman, belonged to the Christian community in Joppa. Being grievously ill, she happened to be dying. At the time not far from Joppa, the Apostle Peter was preaching at Lydda. Messengers were sent to him with an urgent request for help. When the apostle arrived at Joppa, Tabitha was already dead. On bended knee, the First-Ranked Apostle Peter made a fervent prayer to the Lord. Then he went to the bed and called out: “Tabitha, arise!” She got up completely healed (Acts 9: 36).

The Virtuous and Righteous Tabitha sewed clothing and earned her own bread with her handiwork. She also did “almsdeeds”: she sewed clothing for poor orphans and widows. This is all we know about the saint’s life. It seems that these subtle details of the historical Tabitha’s life were intentionally left to us by the hand of God’s Providence. Just a few lines from the Acts of the Apostles (9:36-42)—but these were enough for the Church to glorify the saint as a “true disciple [of Christ] and a spotless lamb.” It is enough to know that when she died, the wails of grieving widows compelled the apostle Peter to enter her house, and through the power of God bring her back to life, saying, “Tabitha, arise” (Acts 9:40).

But the saint was silent. She did not dare to take upon herself the load of teaching or apostolic works; she only did her almsdeeds in deep humility, known only to those close to her. She served as she knew how, in the way that God gave her to serve. She was not burdened by the company of people, was not sad about her lowly job, but was simply thankful. And this is the most astonishing thing in the life of any saint—the amazing ability to be silent in the face of the most unpleasant circumstances, the most inconvenient chance situations. The humble acceptance of what happens as being how it should, and gratefulness for everything God sends is the answer of the mighty, but other-worldly. Here the main strength is not judging, not trying to decide for God what is best for our lives, where we can bring the most benefit. When it comes down to it, this silence gives meaning to all the righteous woman’s works and labors. And so we see that the heights of apostolic preaching, the courage of the martyrs, the strength of the desert ascetics—are all absolutely accessible to every Christian by the force of patience and silence, by the force of accepting God as the Master of our lives.

Here we find an amazing pattern in spiritual life. Apparently, at the end of time some will speak assuredly of their grand deeds performed in the “name of Christ,” asking the Creator, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? But they will hear the reply: I never knew you: depart from me, ye that work iniquity (Mt. 7:22-23). Others, to the contrary, will stand ashamed of their insignificant lives, silently waiting for the Creator’s sentence. And God’s reply to their silence will be astounding: Come, ye blessed of God, inherit the kingdom prepared for you from the foundation of the world (Mt. 25:34).

In the life of Righteous Tabitha, the grandeur of the podvig (ascetic labor, feat) of Christian life for God manifests itself with particular clarity. “Rejoice O Tabitha, vessel filled with grace!” we say as we honor her memory. By this is the most essential law of life affirmed again and again—the law that with God there is nothing bad, nothing goes unnoticed, nothing is useless, but everything received from God with simplicity of heart and humility is worthy of the highest calling: the calling to become a participant in eternity, to be a child of the Most High! On the other hand, no matter how seemingly good and virtuous a deed might be, no matter how society might glorify one or another heroic act or authority, without God it is all worth absolutely nothing, because for eternity—it is futile!

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The Holy Cross

“The Cross was given to us as a sign on our forehead, just as the circumcision was given to Israel: for by it we believers are separated and distinguished from unbelievers. This is the shield and weapon against, and trophy over, the devil. ‘This is the seal that the destroyer may not touch you’ (Ex. 12:23), as says the Scripture…The tree of life which was planted by God in Paradise prefigured this precious Cross. For since death was by a tree, it was fitting that life and resurrection should be bestowed by a tree.” – St. John of Damascus.

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Righteous Iakov (James) Borovich, Novgorod Wonderworker

Commemorated on October 23 / November 5

Righteous Iakov (James) Borovich, Novgorod Wonderworker, in his youth took upon himself the ardous task of fool-for-Christ. Most of the details of his life are unknown. The Lord glorified him after death.

In the year 1540, on the third day of Pascha, a large block of ice floated up against the current along the River Msta to the village of Borovich (in the Novgorod district), and on this block of ice stood the coffin (an oaken log) without cover, upon which lay the body of the youth. Shunning their responsibility, peasants with poles shoved the block of ice to mid-stream, but it returned to the shore. This was repeated three times. By night the youth appeared in a dream to the elders of the village, who had seen him upon the ice-flow, and said: “I too am a Christian just like you. Push me not away. My name is Iakov, and I received my name in honor of Saint Iakov (James), Brother of the Lord”.

The relics of the holy lad were at first placed in a chapel, and in 1544 transferred to the Holy Spirit church. The Lord, having glorified his God-pleasing one, granted the relics of Saint Iakov a curative power. A feastday with matins was established in 1572. In the Iconographic Originals it says about Saint Iakov: “The likeness of a lad, bare, girded only with a piece of cloth”. In 1657 Patriarch Nikon dispatched part of the relics to Valdai, to the Iversk monastery.

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Kazan Icon of the Theotokos

Our Lady of Kazan, also called Theotokos of Kazan (Russian: Казанская Богоматерь), was a holy icon of the highest stature within the Russian Orthodox Church, representing the Virgin Mary as the protector and patroness of the city of Kazan. It was considered a palladium of Russia for centuries, until its theft and likely destruction in 1904.

According to tradition, the icon was discovered on 8 July 1579, underground in the city of Kazan by a little girl, Matrona, to whom the location of the image was revealed by the Theotokos, the Blessed Virgin Mary, in a Marian apparition. The original icon was kept in the Theotokos Monastery of Kazan, built to commemorate the spot where it had been discovered. Invocation of the Virgin Mary through the icon was credited by the Russian commanders, Dmitry Pozharsky and Mikhail Kutuzov, with helping the country to repel the Polish invasion of 1612, the Swedish invasion of 1709, and Napoleon’s invasion of 1812.

On the night of 29 June 1904 the icon was stolen from the church in Kazan where it had been kept for centuries (the cathedral was later blown up by the communist authorities). Thieves apparently coveted the icon’s gold frame, which was ornamented with many valuable jewels. Several years later, Russian police apprehended the thieves and recovered the frame. The thieves originally declared that the icon itself had been cut to pieces and burnt, although one of them eventually confessed that it was housed in a monastery in the wilds of Siberia. This one, however, was believed to be a fake; and the Russian police refused to investigate, using the logic that it would be very unlucky to venerate a fake icon as though it were authentic.

The Orthodox Church interpreted the disappearance of the icon as a sign of tragedies that would plague Russia after the image of the Holy Protectress of Russia had been lost. Indeed, the Russian peasantry was wont to credit all the evils of Revolution of 1905, Russia’s defeat in the Russo-Japanese War and the Bolshevik revolution to the desecration of the image.

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Enduring Trials with Gratitude

“One should always endure any trial for the sake of God with gratitude. Our life is a single minute in comparison with eternity; and therefore, according to the Apostle, ‘the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us’ (Romans 8:18). Bear it in silence when an enemy offends you, and open your heart to the Lord.” – St. Seraphim of Sarov

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Celebration Kazansk Icon of the Mother of God

Commemorated on October 22 / November 4

The Celebration of the Most Holy Mother of God, in honour of Her “Kazansk” Icon, was established in gratitude for the deliverance of Moscow and all Russia from the incursion of the Polish in 1612. The period of the end of the XVI and beginning XVII Centuries is known in the history of Russia as “the Time of Troubles” (“Smutnoe Vremya”). The country suffered the onslaught of Polish armies, which scoffed at the Orthodox faith, in plundering and burning churches, cities and villages. By way of deceit they succeeded in taking Moscow. To the appeal of His Holiness Patriarch Ermogen (Comm. 12 May), the Russian nation rose up in defense of its native-land. To the militia forces headed by prince Dimitrii Mikhailovich Pozharsky was sent from Kazan the wonderworking image of the Mother of God.

Sainted Dimitrii of Rostov, in his “Discourse on the Day of Appearance of the Icon of the Mother of God at Kazan,” said: ‘The Mother of God doth deliver from misfortune and woe not only the righteous, but also sinners, but which sinners? Those, which do turn themselves to the Heavenly Father like the Prodigal Son, they make lamentation beating their bosom, like the Publican, they weep at the feet of Christ, like the Sinful Woman washing His feet with her tears, and they offer forth confession of Him, like the Thief upon the Cross. Upon suchlike sinners is it that the All-Pure Mother of God doth heed and hasten to their aid, and from great misfortunes and woe doth deliver’.”

Knowing that the misfortunes were in sufferance for their sins, the whole nation and the militia imposed upon themselves a three-day fast and with prayer they turned to the Lord and His All-Pure Mother for Heavenly help. The prayer was heard. Situated in captivity under the Polish, from Sainted Arsenii (afterwards Bishop of Suzdal’) came an announcement, that in a vision to him had been revealed a shifting in the Judgement of God towards mercy, through the intercession of the MostHoly Virgin. Emboldened by the news, Russian forces on 22 October 1612 (Julian Calendar) liberated Moscow from the Polish usurpers. Celebration in honor of the Kazan Icon of the Most Holy Mother of God was established in 1649. And down to our own day this icon is especially revered by the Russian Orthodox nation.

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Feast of All Saints

“The Holy Angels and the Saints of God are our best, kindest and truest friends, so often helping us in circumstances in which no one on this earth can. As these holy ones who bless us with benefits are invisible, while we, on account of our corporality, wish to have them before our eyes, we have images of them; and looking upon these images we call upon these images, we call upon them in our prayers, knowing that they have great boldness before God, to help us.” – St. John of Kronstadt

All Saints’ Day, also known as All Hallows, Solemnity of All Saints, or Feast of All Saints, is a solemnity celebrated by the Latin Rite of the Church on November 1st, followed by All Souls’ Day on November 2nd, and is a Holy Day of Obligation in the Roman Catholic Church. The origin of All Saints’ Day cannot be traced with certainty, and it has been observed on various days in different places; however, there are some who maintain the belief that it has origins in the pagan observation of the Feast of the Lemures (May 13), in which the malevolent and restless spirits of the dead were propitiated. Liturgiologists base the idea that this Lemuria festival was the origin of that of All Saints on their identical dates and on the similar theme of “all the dead”.

On May 13, 609 Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin and all the martyrs, ordering an anniversary; the feast of the Dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. The feast of All Saints, on its current date, is traced to the foundation by Pope Gregory III (731–741) of an oratory in St. Peter’s for the relics “of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world” with the date moved to November 1st and the May 13th feast suppressed.

The Eastern Orthodox Church of the Byzantine Tradition commemorate all saints collectively on the first Sunday after Pentecost, All Saints’ Sunday (Greek: Αγίων Πάντων). In the early days the Christians were accustomed to solemnize the anniversary of a martyr’s death for Christ at the place of martyrdom. In the fourth century, neighbouring dioceses began to interchange feasts, to transfer relics, to divide them, and to join in a common feast; as is shown by the invitation of St. Basil of Caesarea (397) to the bishops of the province of Pontus. In the persecution of Diocletian the number of martyrs became so great that a separate day could not be assigned to each. But the Church, feeling that every martyr should be venerated, appointed a common day for all. The first trace of this we find in Antioch on the Sunday after Pentecost. We also find mention of a common day in a sermon of St. Ephrem the Syrian (373), and in the 74th homily of St. John Chrysostom (407). At first only martyrs and St. John the Baptist were honored by a special day. As early as 411 there is in the Chaldean Calendar “Commemoratio Confessorum” for the Friday after Easter.

O Almighty God, who knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Grant us grace so to follow your blessed Saints in all virtuous and godly living, that, through their intercession, we may come to those ineffable joys which you have prepared for those who unfeignedly love you; through the same Jesus Christ our Lord, who with you and the Holy Spirit live and reign, one God, in glory everlasting. Amen.

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