IV. СИРСКИЕ ПОДВИЖНИЦЫ

St. Platonida, Brienna, Fevronia, Ieria and Thomaida In the second Syria, otherwise - in Mesopotamia, the hermit life appeared early. In the mountains neighboring Nizibia, called Sinjar (Sigoron among the Greeks), caves served as dwellings for hermits and hermits. Among the ascetics was St. James, Bishop of Nizibia (314–350), known both for his exploits as a hermit and for his great gift of teaching. He had already written instructions “Children of Vow” and “On Virginity.” The oldest of the monasteries of Nisibia was under the control of St. Markela in 300. At the same time, there was a community of 50 virgins. The founder of the Nizibian community of virgins was the deaconess Platonida, and she was for her an example of a godly life. The church inscription says about her: “Platonis, carried in the breadth of heaven, she shone with kindness across the breadth of the earth.” Platonida became famous for her monastery. Her charter was special and wonderful. The sisters ate food once a day. On Friday they were not supposed to do handicrafts, and from morning to evening they did not leave the house of prayer; after prayers and singing, the Holy Scriptures were read and explained. In the Syrian Church, for a long time even after that, love for the understanding of Holy Scripture remained. It is known how many St. Ephraim of Syria was engaged in explaining the Holy Scriptures. He also intensified the singing of St. in the virgin communities. song. This is how St. Platonida and for his community. According to its rules, the high ascetics Brienna, Thomaida, and Ieria were formed. The most magnificent flower in this garden of God was St. Maiden Fevronia. Fevronia lived in a blessed community since childhood. In the third year of her life, she was given to her aunt. Brienne, and she watched over her with all tender love. Fevronia's beauty was amazing even in childhood. Brienna took all measures to preserve her flower. As soon as the girl reached the age for abstinence, she was ordered to eat every other day. Entering into the pious thoughts of her aunt and noticing that her health did not suffer at all from fasting, Fevronia soon began to consume the smallest amount of bread and water. To this she added the most cramped life: she slept on a narrow and short board; If my dreams disturbed me at night, I got up and read the Holy Scriptures or stood in prayer. When, after the death of Platonida, Vrienna became the abbess of the community, Fevronia was ordered to read the Holy Scriptures on Fridays. Since many visitors from the city gathered to listen to the word of God, Fevronia read behind a curtain in order to hide her beauty even from persons of her own sex. The reading was usually accompanied by a brief explanation, and Fevronia spoke so clearly and distinctly about the meaning of this or that section of Scripture that the whole city began to talk about the mind of the interpreter. These incidents were joined by the sisters' praises of Fevronia's virtues and beauty. Because of this, the curiosity of the city residents was irritated, and they hurried to listen to Fevronia. Fevronia Ieria, the widow of a senator who lost her husband in the eighth month of marriage, was especially interested. She was still a pagan, but she was looking for truth and goodness. Stories about Fevronia inflamed her with a desire to meet a rare girl. She came to the monastery. Vrienna greeted her with honor befitting her rank; but she threw herself at her feet and with tears asked to allow her, a pagan, to see and talk with Fevronia; At the same time, she explained that her relatives were forcing her to choose another spouse, therefore she had a spiritual need for the advice of a sincerely kind soul. Brienna replied that her niece could not see anyone - that was the rule of her life! “I accepted her,” said the abbess, “from her parents in the third year of her life, now she is 18 years old, and due to her rare beauty, she has never before been shown to any of the secular people.” Jeria tearfully assured of the purity of her intentions. Vrienna agreed to her tearful insistent request, but a condition was proposed: Ieria would take off her rich secular attire and appear in the clothes of a novice, since Fevronia had never seen secular attire. Jeria happily accepted the condition. They entered the virgin. Fevronia, mistaking Ieria for a wandering hermit, fell at her feet and embraced her as a sister in Christ. After a short conversation, Fevronia began to read, and Ieria listened to the teachings with such thirst that the whole night was spent in holy exercise. The next morning, the abbess had great difficulty convincing Ieria to part with Fevronia. Gently hugging her young mentor, Ieria returned to her place. Having informed her family about the heavenly teachings she had heard, she begged them to leave paganism and accept the Christian faith. She herself then accepted Christianity and became the most sincere confessor of Christ. And her parents, according to her conviction, were also baptized, along with all their household. Meanwhile, Fevronia asked Thomaida, who was in second place after Brienne, who was the visitor who cried so hotly while explaining the Holy Scriptures? Thomaida admitted that it was Senator Ieria. Fevronia noticed with amazement that it was in vain that they did not tell her about this - in ignorance she spoke as trustingly as one speaks only with one’s sister about Christ. Thomaida said that the visitor wanted it herself and that she could not be refused due to her importance in society. Ieria often visited the community, and when Fevronia was dangerously ill, she served her with all the zeal of love, and did not leave her until she recovered. This was the state of this holy community when imp. Diocletian sent (in 310) Lysimachus, the son of the famous Anthimus, and Selenius, the brother of Anthimus, to the province of second Syria to persecute Christians. Selenius was an extremely cruel man and hated Christians as much as the emperor himself. Lysimachus was a completely different person. His mother, a Christian, on her deathbed bequeathed to him to patronize Christians with all perseverance. Diocletian, who had great respect for Anthimus, did not want to deprive his son of his place of honor out of respect for his father, but at the same time, suspecting him of favoring Christians, he gave the place in the form of a test; Selenius was appointed more of a leader than a comrade of Lysimachus. Count Primus, also a relative of theirs, was also sent with them. The city soon learned of the horrors awaiting it. The Nizibians heard about the cruelties committed by Selenium in Mesopotamia and Syria Palmyra; there Selenius exterminated with fire and sword as many Christians as fell into his hands, and handed over the remainder of the flame and iron to be torn to pieces by wild beasts. Lysimachus was tormented by these cruelties. He more than once said privately to Primus: “You know that my mother was a Christian and strongly inclined to her faith; I restrained myself only for fear of angering the emperor and my father, but on my deathbed I gave my word not to put a single Christian to death and to treat them friendly. But what does the uncle do with the Christians who fall into his hands? I beg you, do not hand them over to him, but, as much as you can, help them to escape.” Primus leaned towards the side of good feelings, restrained persecution and let the Christian communities know to flee wherever they could. The torturers were approaching Nizibia. At the news of their proximity, the presbyters, hermits, and the bishop himself hid wherever they could. The nuns of the monastery of Vryenna wanted to follow their example and asked her permission. “The enemy is far away,” said Vrienna, “you have not seen him yet, and you already want to run away. The fight has not begun, and you are already losing heart. My poor children! Be firm. Let us stay here and accept death out of love for Him who suffered and died for us.” The mother's admonition had an effect on the sisters of the community for the first time, but then one of the sisters greatly confused them and they trembled at the rude warriors. The abbess allowed them to escape. They tried to persuade Fevronia to flee with them, but St. the virgin lay sick and surrendered herself to the will of God. The abbess, remaining with Fevronia and Thomaida, prayed to the Lord with a cry and tears for protection. Thomaida reassured her with hopes in the Lord, who, if he does not find it necessary to deliver from death, will give strength and strength to suffer for the glory of His name and for eternal bliss. Vrienna calmed down somewhat. But, looking at her sick niece, she became sad again. Fevronia asked what she was grieving about? “Her longing for you,” said Thomaida, “looking at her youth and imagining the cruelty of her tormentors, our mother cannot help but shudder.” “I ask you,” answered Fevronia, “to pray for me, a sinner, so that God will turn His merciful gaze on me; I hope that He will not refuse His help with your prayers.” Brienne and Thomais, with all tenderness, persuaded her to prepare for a strong fight. They pointed out to her that they would be captured by their enemies and put to death, and that her beauty and youth would force her to offer her various seductions - wealth, a young groom, and a luxurious life, if only she would renounce Christ the Lord. But let Fevronia remember that virginity is a dear gift to the Lord, the vow to maintain virginity is terrible to break, and to renounce Christ is even more terrible. “You have always been my obedient daughter,” said Vrienna, “you know that I took you from the hands of my nurse and, having raised you tenderly, took care of the purity of your soul!.. Comfort my old age with fidelity to the Lord. Remember how joyfully others suffered for the Lord. Livia's head was cut off, and our other sister Leonia was burned; Eutropia was martyred along with her mother at the age of 12. You yourself admired the fact that Eutropia, when they decided to pierce her with arrows, could escape, but chose to suffer for Christ.” Fevronia thanked her for the instructions that inspired her with courage. “I dedicated my virginity to the Lord Jesus,” she said, “and to him I will give my life.” The night passed in touching conversations. As the sun rose, the city was excited. Many Christians were captured and taken to prison. The pagans informed the Village about the community of Bryenna. The soldiers broke down the doors, grabbed the abbess and raised the sword above her head; Fevronia threw herself at their feet and begged them to kill her first, so as not to see the death of her mother-teacher. Count Primus arrived and ordered the soldiers to leave. Having learned that the hermits had disappeared, he advised the others to flee. Primus, returning from the monastery, told Lysimachus that only two old women and one girl remained in the monastery. “I swear to the gods,” he added, “the girl is such a beauty that if she were not poor, you would never see a better bride in your entire life.” Lysimachus reminded that, according to his mother’s instructions, he could not take the virgin of vows for himself from her Lord. He begged the count to save the lives of the three maidens. The warrior heard the conversation between his friends and told Seleni. Selenius immediately sent to seize Fevronia at the monastery and announce in the city that tomorrow Fevronia would be judged. The soldiers put an iron ring around Fevronia's neck, bound her with chains and led her out of the monastery. Brienne and Thomaida begged to take them too, but they replied that they had ordered only Fevronia to be brought to court. With tears, Vrienna once again begged Fevronia to be strong for the Lord. Everyone in the city mourned the fact that their dear teacher had been captured. Ieria especially wept loudly. She went with a large retinue to the courtroom, and on the road she recognized Thomaida and came to the place with her in secular clothes. Selenius and Lysimachus appeared. Fevronia is brought in with her hands tied behind her back and with an iron collar. At the request of Selenium, Lysimachus began to conduct interrogations. “Are you free or slave?” - was the first question. “Slave,” answered the saint. - “Whose slave?” - “The servant of my Lord Jesus Christ.” - “Your name?” “I am a Christian, and my name is Fevronia,” answered the saint. Selenius said to St. to the virgin: “I swear to the gods, Fevronia, that I should not be lenient towards you. But your beauty and modesty prevail over my anger. Listen, my daughter: The gods are witnesses that my brother Anthimus and I have chosen a rich and noble bride for Lysimachus, but I am ready to unite your hand with the hand of Lysimachus. Look at him: he is young, handsome, noble, rich; my entire fortune will be your dowry - I have no children. The emperor will shower favors on Lysimachus. You will be the happiest wife. But know also that if you do not accept my offer, I swear by all the gods, you will not live longer than three hours. Choose." “My groom,” answered Fevronia, “is immortal. I wouldn’t trade anyone for Him. No flattering promises or threats will change my decision. You don’t need to waste words.” Not expecting such a firm answer, proud Selenius ordered Fevronia’s clothes to be torn off and rags thrown on her. Fevronia's nakedness was visible through the holey rags. Selenius said with a laugh: “Isn’t it a shame to be in such a state in front of us?” “If you add torture with iron and fire to this insult,” answered Fevronia, “I am ready for them too. He, my Lord, suffered so much for me. Should I not endure for Him? “Shameless girl! - Selenius shouted. “You, proud of your beauty, are proud of the fact that this beauty is exposed to everyone.” “No,” Fevronia answered firmly, “no, until now I have not allowed any man to see my face; Now I decide to endure torture - only for my Lord.” "Fine! - shouted the enraged Selenius. “Let him know the torture!” He ordered her to be tied between four pillars and immediately lit a fire, and at the same time, as the fire burned her, showered her with a hail of blows. This was carried out with such brutal cruelty that blood flowed in streams and the body fell in shreds. Many of the spectators fell unconscious, others loudly demanded to stop the atrocity. But Selenius was inhuman. Even then, as they said that Fevronia had died, he ordered to stop the torment. Thomaida lay unconscious, Ieria shouted loudly: “Fevronia is my mentor! You are taken away from me, and I am deprived of Thomaida.” The sufferer was brought to her senses by water. The judge said sternly: “Was your first fight successful, Fevronia? How do you find him? “You can judge for yourself,” answered Fevronia, “did your cruelty overcome my weakness?” “Hang her,” said the tormentor, “tear her sides with iron claws and burn her to the bone.” The executioners got to work. The body was pouring with blood, the fire penetrated to the insides. The saint first said: “My Savior! Don’t leave me in this terrible hour.” Then she suffered in silence. Many of those present hurried to leave the court chamber. Others told the terrible judge to at least order the fire to be taken away. Selenius agreed and then began to interrogate the martyr. Fevronia was unable to answer. The judge ordered his tongue to be cut out for insolence. But the judge was stopped. Selenius ordered the teeth to be pulled out, and this was carried out. “Will you worship the gods?” - Selenius shouted. He ordered her breasts to be cut off. The saint prayed: “Lord, you see how I suffer, take my soul to Yourself.” When they untied her from the post, she could not stand on her feet and fell. Elder Vrienna remained in the monastery for prayer; They let her know how hard her pet was, and she thanked the Lord. “She died,” Count Lysimachus said as Fevronia lay unconscious on the ground. “No,” he answered, “she will still fight for the faith, for the salvation of others, you will see. Such is Christian firmness!” Ieria, a person who meant a lot in civilian life, told Selenium that his cruelty insulted humanity and civil decency. Selenius, turning pale with anger, ordered her to be presented for questioning. “Do not reject me, God of Fevronia, my mentor! Connect me with her,” said good Ieria and hurried to approach the judge. The tyrant began to interrogate Ieria. But he was told that tormenting the aristocrat was too dangerous, the people were already agitated. Leaving Ieria alone, he ordered Fevronia’s hands and feet to be cut off. They did this too. “That’s enough,” Lysimachus said to Selenium, “let’s go to dinner.” “No, I won’t leave until I see her last breath,” Selenius said and ordered Fevronia’s head to be cut off. Arriving at dinner, Selenius, in a furious rage, smashed his head against a pillar. Lysimachus, having learned about the terrible death of his uncle, asked Primus to arrange an honorable burial for the sufferer Fevronia. The remains of the martyr were collected and buried in the monastery with honors. Primus and Lysimachus converted to Christianity. In honor of the sufferer, they began to build a church in Nizibia, and it was consecrated in the sixth year after her death. If by the glorious death of St. Fevronia had a strong effect on outsiders and on the citizens of Nisibia, it is clear how much this death meant for her companions - her sisters. In the best of them, such as Blessed Brienne, Jeria and Thomaida, during the terrible trial, the death of Fevronia intensified zeal for the deeds of piety and inspired hopes for the strong grace of God. Blessed Elder Brienna ended her ascetic life two years after the consecration of the church in honor of the martyr, her nurse (in 318). After her, Blessed Thomaida remained as abbess of the monastery. The fiery Ieria rested at the tomb of Fevronia. In 322, St. finished her exploits. Thomaida. Antioch - at the beginning of Christianity - the capital of the East, with 500,000 inhabitants. Nowhere did paganism appear in such completeness of its ugliness as in Antioch. Here was a rabble of magicians, mimes, priests, a city of dancing, bacchanalia, frenzied orgies, arrogant debauchery, and frenzied luxury. When Christianity appeared here, a wonderful change took place in the luxurious capital of the East. At St. Chrysostom in Antioch and its environs there were already whole hosts of pure virgins. This is what he says in one conversation to the Antiochians: “Virgins who had not yet reached the age of twenty, spent all their time in their chambers, brought up in bliss, resting on a soft bed, soaked in incense and expensive ointments, gentle by nature and even more pampered from diligent courtship, who throughout the whole day knew no other occupation than to decorate their appearance, wear gold jewelry and indulge in voluptuousness, who did nothing even for themselves, but had many maidservants, wore clothes more delicate than their very bodies, used thin and soft bedspreads, constantly enjoyed the smell of roses and similar incense - these virgins, being suddenly enveloped in the fire of Christ, abandoned all this luxury and pomp; forgetting about their tenderness, about their age, they parted with all pleasures and, like brave fighters, entered the field of exploits. Apparently, I am saying something incredible, but still true. I heard that these so tender virgins achieved such austerity in life that they put the coarsest hair shirts on their naked bodies; Their feet remained bare, and their bed was made of reeds; they spent most of the night without sleep. They have a meal only in the evening, a meal where there are no herbs or bread, but only beans, peas, oil and figs. They are constantly busy spinning wool and other, more difficult, handicrafts than their maids did. They took upon themselves the labor of treating the sick, carrying their beds, and washing their feet. Many of them also do cooking. Such is the power of the fire of Christ!” Under Chrysostom, even detractors of virginity appeared in Antioch, exactly the same as they are today. New smart people haven’t come up with something new, but they are repeating the old, worn-out stuff. For them St. Chrysostom wrote an extensive work on virginity in Antioch. Having given the concept of true virgins, showing that there cannot be true virgins among heretics, just as there were none among pagans, he writes: “Someone will say: if it is better not to touch a wife, then why was marriage introduced into the world? What will prevent the human race from being exterminated if there are no newborns to take the place of the dead? Our race is held together not by the power of marriage, but by the power of the Lord, who said: grow and multiply... Without the will of God, marriage will not multiply people and virginity will not reduce... It is not virginity that threatens the death of the human race, but lawless cohabitation. This is shown in the rapid destruction of all animals under Noah. If the sons of God had resisted vile lust and had not looked with criminal eyes at the daughters of men, destruction would not have come... When the world is filled with people, there remains only one reason for marriage - the prevention of unholy lust.” Having exposed the inconveniences that a second marriage entails, and showing that every marriage is inevitable slavery, he picturesquely depicts how easier it is for a virgin than for a married woman to achieve the Kingdom of Heaven, and solves some perplexities. The soul of the noble Antiochian St. burned with the fire of Christ, which Chrysostom spoke about. Publii. The daughter of noble parents, at their request, was married to a noble Antiochian; but she did not live with her husband for long - he soon died. The blessed fruit of an honest marriage was the son John. His mother raised him as a sincere Christian. This is why it turned out that John “ruled over the elders of Antioch for a long time and, having been elected to the apostolic see many times, always avoided being in charge.” Blessed Publiya, from the time of her widowhood, led a strict life of fasting and prayer. During such a life, honored by the sacred rank of deaconess, she gathered for herself virgins and widows who decided, like her, to live for the Lord; She spent her life with them exactly as St. wrote. Chrysostom, who removed his picture of virgins from the community of the noble Publius; with them she constantly glorified the Creator and Savior God. So she lived as an ascetic for several years. Julian ascended the throne of the empire and openly sided with paganism. Proud of his intellect, he tried to give pagan worship splendor and perhaps the best meaning, in words he presented himself as a defender of all truth and humanity, but in reality he brazenly ridiculed the holy faith, allowed to persecute and himself persecuted Christians. He arrived in Antioch and here acted like a fanatic of paganism; ordered to throw away the relics of St. Babyli from the church, “promised to wipe out the entire race of Galileans from the face of the earth” - that’s what he called Christians, and he ordered them to be called no differently. Once he had to pass by the prayer house of Publius. The ascetics sang morning praises to God. When the apostate walked past the monastery of virgins, the ascetics sang together louder than usual, considering the persecutor worthy of contempt and ridicule. “Idol the tongue of silver and gold, the works of human hands” (Ps. 134:15), they exclaimed with David and, with his words depicting their insensibility, sang with his indignation: “Let those who do I and all who trust in her be like them” (Ps. 113:16). Hearing this, the wicked man flared up and angrily forbade the singing of psalms when he passed by. He who is angry at the truth only shows his weakness and provokes the new courage of the truth against himself. When Julian passed by the monastery again, St. Publiya ordered to sing: “Let God rise again and let his enemies be scattered” (Ps. 67:2). Julian, furious, ordered the director of the choir to be brought to him. An old woman appeared before him, worthy of all respect even in her years and enjoying general respect in Antioch for her high virtues. And, however, he ordered one of the servants to hit the preacher of truth on the cheeks, and he stained his hands with her blood. The fearless deaconess told Julian that she regretted his sick soul, but considered the truth of God above all. With praise to God on her lips, she returned to her monastery. Considering Julian to be possessed by an evil spirit, as Saul was possessed, she continued to sing sacred songs for him, with the thought that perhaps the apostate would come to his senses. Her life did not last long after that; she gave up her spirit to the Lord in peace, and Julian died in the war. Blazh. Pansemnia and Pelagia At the same time that blessed Publius labored, a son of the pagans lived in Antioch in paganism. Having come of age, he married, but his wife died in the third year of marriage. After her death, he was baptized with the name Theophan and, having built himself a very small cell outside the city, he lived a life of evangelical self-sacrifice. Carrying out a strict ascetic life himself, he zealously taught the ways of salvation to those who came to him, and especially he inspired them to lead a pure, chaste life. In such a city as the luxurious capital of the East, which had not yet parted with the sins of dirty paganism, the reverend’s zeal for a pure life was offended by many. So he hears that in the city a woman, who was called Pansemnia, lives dissolutely and drags many into a dirty life. He decided to return her to the path of good. Ap. James teaches: “whoever turns a sinner from... his way will save a soul from death and cover a multitude of sins” (his own) (James 5:20). The feat is wonderful, lofty, but difficult to accomplish. The ascetic Theophan did not trust himself to succeed, because he knew that evil passions and the spirit of malice do not sell victory over them cheaply, and he did not trust himself because of his awareness of his weakness; he saw that he would have to move from quiet solitude into a noisy society of light, absent-minded people, where they consider it fun to lure others into unclean sins. Realizing the danger of the undertaking, Theophanes prayed long and fervently to the Lord, so that He would either send him His help to fulfill his intentions, or would hold him back at the very beginning of the matter. Leaving his cell, he comes to his father and, saying that he wants to get married, begs him for an elegant dress and 10 pounds of gold. The pagan father, very rich, willingly gave everything. Dressed as a dandy, Feofan appears to Pansemnia, as one of so many intelligent admirers of her charms. Feofan asks her: how long has she lived the way she has? “For twelve years,” she answers with the shamelessness of women of her kind, “of all the men I have seen, I have not loved one as much as I am ready to love him.” “Fine,” he said, “but if I get close to you, I want our relationship to be honest, and not to be debauchery.” He also showed her the money with which he was ready to buy her marital fidelity. Pansemnia, who did not at all expect such happiness for herself, delightedly announced that she agreed to everything. Having received the word of the oath, Theophanes left it and began building a cell near his cell. Having finished his work, he again appeared to Pansemnia and announced that his first condition was that she should accept Christianity. At first she was very reluctant, but when she saw that his intention was unshakable, she agreed to be baptized. During the seven-day preparation for baptism, they revealed to her the initial foundations of the holy faith and especially explained how the truth of God does not tolerate sin and debauchery and how God’s love is generous to those who repent; bliss Feofan, in the language of living faith, depicted to her pictures of eternity, ready for repentant and unrepentant sinners, and together he prayed for her with humility and love. When baptism took place over her, the grace of God kindled in the soul of the sinner an ardent love for the Lord. Pansemnia took upon herself the most severe feats of repentance. She released all her slaves, distributed everything that she had acquired through debauchery for charitable works, and locked herself in a cell built for her. Her firm and unyielding struggle with herself soon changed her entire soul. To the glory of the grace of Christ, the gift of working miracles was revealed in Pansemnia, she healed the demoniac. 22 months after baptism, she moved to the Lord on the same day as her holy mentor, the Monk Theophan. A more striking example of his extensive action was set by St. John the Merciful, Archbishop of Alexandria, is an example, who was in the same Syria where Pansemnia and Theophan labored. “One hermit,” he said, “was walking along the street in Tire. And now the dissolute woman stops him with her cry: “My father! Save me as Jesus Christ saved the harlot.” The hermit, not at all thinking about what people would think, what people would say about him, took her hand and went with her to a nearby monastery outside the city. Those who saw this began to say that he was leaving monasticism to marry this woman. Unfortunately for the good judges, while walking with a woman to the monastery, the hermit saw a child abandoned on the road, and the woman took this child to her out of compassion to raise, so that the intention to enter the monastery remained unfulfilled for the time being. The evil-pagans did not miss a wonderful opportunity for them; they spread the rumor that the child had been adopted by the monk. “What more? - said others. “The child’s face is as similar to a monk as a son’s to his father!” It was bitter for the innocent hermit to listen to this, but he endured and endured. The former Porfiria has already become the good nun Pelagia. The hermit lay sick, and God revealed to him that his death was near. It was also hard for the ascetic’s soul that people sin so easily to their own misfortune and judge others so unfairly. He asks Pelagia to come to Tire with the child, who was already seven years old. In Tire, when he was lying sick, many visitors gathered to see him, up to a hundred people. He asks for hot coals to be brought, and when they were brought, he sprinkled them on his clothes. “You see, my friends, the fire did not burn my clothes by the grace of God; just as God preserved my body throughout my life from the fire of lust, and I did not have carnal intercourse with any woman.” Having said this, the hermit gave up his spirit to the Lord. Then the intelligent judges of someone else's conscience reluctantly admitted that they were stupid and that the Lord has His secret servants, to whom if an insolent tongue touches, it is cruelly burned. Then the example of Pelagia, who turned out to be a sincere ascetic and not a ridiculed sinner, had a strong effect on many: people like her decided to wash their sinful lives with warm repentance, left the world and entered a monastery. So Pelagia (Oct. 502) not only saved herself, but also turned many people to the Lord by her example.” “The Lord is close to all who call on Him, to all who call on Him in truth. He fulfills the desire of those who fear Him, and He hears their prayer and saves them” (Ps. 145:18–19). “If anyone sins, we have an advocate with the Father, Jesus Christ the Righteous. He is the propitiation for our sins, and not only for ours, but also for the sins of the whole world” (1 John 2:1-2). Blazh. Yazdundokta (Snandulia) In the Persian country, which was in the district of the Patriarchate of Antioch, the Christian faith in the 4th century. under Sapora she was subjected to cruel and prolonged persecution. The Holy Archbishop of the country Simeon established: “So that public prayers are sung in two faces, as St. established in Antioch. Ignatius, disciple of St. John the Evangelist, and clergy should sing psalms not from the book, but from memory.” This especially had to be and was done in the abodes of virgins, who in Persia were called “sisters of the union.” But the persecution of Sapor fell first of all on the great saint, and he died a martyr. As in other places, so in Persia, virgins were ardent disciples of the Lord Jesus, and therefore they were among the first among those who suffered for the name of Christ. So St. Farba, the sister of the holy martyr Simeon, suffered in 341 along with her widow sister and her maid. The following year, together with Bishop Sadof, several votive virgins suffered, then among the 120 sufferers there were 9 virgins who dedicated themselves to the Lord. During this terrible time, the Lord kept his chosen servant Yazdundokta (according to the Greek pronunciation Snandulia) for the comfort of the faithful. When the sufferers of the faith languished in prison, hungry and exhausted, the servant of God found means to provide them with various benefits; after six months of torture, they were finally beheaded. Blessed Yazdundokta hid the holy relics of the martyrs from the malice of their enemies, consigning them to the earth in a place far from the eyes of malice. In 346, the virgin Mary accepted martyrdom along with her brother, the presbyter James. At the same time, the rich priest Paul and five virgins were captured, the first actually in order to take advantage of his money. They announced to Paul that if he bowed to the sun, he would receive his money. Paul loved money so much that he denied Christ for it. The ruler, dissatisfied with the fact that rich wealth was slipping out of his hands, said: “Give Paul the money when he cuts off the heads of five Christian virgins with his own hands.” The virgins declared that madmen may bow to the sun, but they will not give the honor that belongs to the Creator to creation.” These were St. Thekla, two Marys, Martha and Ama. Pavel approached them with a sword in his hands. “Unfortunate,” they said to him, “you want to put to death the sheep of your flock, are you a shepherd? Our blood will fall on your head." Paul cut off their heads with the coldness of a habitual executioner. The ruler, who did not want to part with his money, ordered him to be secretly strangled, and he died like Judas. During all this time, the compassionate Yazdundokta provided great help and services to the martyrs. Being a rich aristocrat, she used her funds to alleviate the suffering of Christ's servants. She did the same in 376, when a new cruel decree against Christians was promulgated. She delivered food to Christians imprisoned in Arbel prison for the name of Jesus Christ. Having learned about the bitter situation of the martyrs (Bishop Akepsim, Presbyter Joseph and Deacon Antillag, tortured to the extreme for their holy faith), she called the warden of the prison to her and earnestly asked him to allow him to take them from prison to her, in order to have the pleasure of seeing them in her home, even for a short time. She gave him a significant amount of money. Reluctantly, with fear, he agreed to her request. At night she sent her servants to the prison, and they brought the blessed sufferers to her house. Here she tied up their wounds with her own hands, showered kisses on their arms and shoulders and, looking at their bitter situation, could not resist tears and lamentations. They lay in front of her as if dead, unconscious. Blessed Joseph, having come to his senses and seeing her sobbing bitterly, said: “Your suffering for those who suffer is pleasing to God, but in vain you cry so much about our death.” The pious wife answered him: “I am not crying because you will be put to death, but because, having been condemned to death, you are not immediately handed over to it, but are forced to live so miserably.” Blessed Joseph answered her: “All our misfortunes constitute our greatest happiness. The Lord said: “The narrow gate and the strait path lead into life” (Matthew 7:14). You are a Christian, you should rejoice in the torment of Christians: the longer and more unbearable these torments, the greater the reward and the brighter the crowns are ready for them in heaven.” Before dawn the next day, the martyrs were taken to prison. After six months of imprisonment, the confessors were again tormented, and finally the order for the sufferers was announced: they would stone them. Many Christians were gathered, and blessed Yazdundokta was also taken. She was forced to carry out the orders of the authorities. She did not agree to shed the innocent blood of the shepherd of the church and boldly told the torturers: “It has never happened that women performed the position of executioners; you demand from me something contrary to the general rule, and what do you do? You turn weapons prepared against the enemy against your citizens; a state that is at peace with its neighbors, you are worrying with internal murders.” The soldiers, seeing her firmness, handed her a stick with a needle stuck at the end and said: “Even if you consider it unlawful to throw a stone at a person who, in your opinion, is innocent, but pierce a condemned person with this needle, and you will fulfill the king’s decree.” Shedding tears, she answered: “It’s better to stick this needle into me, but not into the holy ascetic of Christ. If you can take my life for disobedience, I won’t stop you, I’m ready to die with the martyr, just don’t force me to shed his blood.” During this conversation, the martyr completed his feat. Blessed Yazdundokta, who performed feats of compassion for 40 years, also soon moved into blissful eternity. Blazh. Theodoret of Cyrus speaks about his homeland, the province of Cyrus: “Many of the females chose a pure life; Moreover, some lead a hermit life, others live 250 together, more or less, they eat only bread, sleep only on mats, spin wool with their hands, and devote their lips to sacred songs.” He holds up St. as examples of the highest life. Maran and Cyrus. And truly, these were wonderful ascetics. “Marana and Kira,” he writes, “came from a noble family in the city of Boria and were raised in accordance with their position in the world. Out of love for the Lord Jesus, they despised all the advantages of their condition, all the lures of the world, and chose a life of repentance. Near the city they found a gorge and, entering it, blocked the entrance with stones and clay. They allowed their maids, who wanted to share their lives, to live nearby, in special housing. From the window, the ascetics see how they live, and force them to pray, warming up their love for deeds of piety. They themselves have neither a house nor a hut, but live in the open air, exposed to all the changes in the air. The necessary food is taken through the window; Through the same window they talk with those wives who come to them. However, one time has been designated for this - Pentecost; at other times they remain silent; Marana alone talks to those who come; no one heard the other one talking. They also wear chains, and they are so heavy that Kira, weak in body, is always bent to the ground and cannot rise. The covers on them are long, so that behind them they drag along the ground and completely cover their legs; in front they go down to the waist, completely covering the face, neck, chest and arms. “I often saw them,” the blessed one says about himself, “they ordered the entrance to be opened for me, respecting the dignity of the priesthood. I know the weight of their chains, and a strong man could not bear them. After my long request, they removed these chains. But when I left, they again put a neck chain on themselves: on their necks, a belt on their loins, and special chains on their arms and legs. And so they live not five or ten years, but 52 years. While they have been laboring for so long, they are zealous to work, as if they had recently begun to struggle. Captivated by the beauty of the Bridegroom, they easily bear the labors of the feat and rush to reach the end of the feat; they see that He stands at the end and shows the crowns of victory. For this reason, they endure rain, snow, and the heat of the sun, without feeling any suffering or pain. Imitating the fast of Moses, they endured his fast three times. Jealous of Daniel's example, they remained without food for three weeks. Once they wanted to see the holy places of Christ’s suffering, and they went to Jerusalem, but did not eat anything the whole way. When they arrived in the city and performed worship, they took food. We made the return journey again without food. And the entire journey is at least 20 days. They also wanted to see the house of Thekla, the famous winner, in Isauria; they wanted to warm up their love for the Lord, and they again walked back and forth without eating food. Those who adorned women’s work with such a life, becoming models for others, appeared crowned with the Lord with crowns of victory.” According to other news, St. Marana and Kira, while living on earth, performed miracles, restored sight to the blind, healed the possessed and allowed the lame to walk upright. Their death followed around 430. “Wonderful Domnina,” writes the blessed one. Theodoret, - was jealous of the life of St. Marona. She built herself a small hut covered with straw in her mother's garden. With constant tears she washed not only her knees, but also her haircloth - such clothing covered her body. When the roosters crow, she goes to the church of God, which stands not far away, and, walking with other men and women, she praises the Lord. This does not only at the beginning of the day, but also at the end of it. She reverently honors the Church of God and teaches others to do the same. For this reason, she cares a lot about him and persuades her mother and brothers to use their property for the church. Her food is lentils soaked in water. Her body is withered and half-dead, but it endures any kind of labor. Thin skin, like parchment, covers the bones, as fat and meat are destroyed by labor. She can be seen by everyone who wants to, men and women, but she does not look at anyone’s face and does not show hers to others; the veil covers her, going down to her knees. Her voice is sonorous and expressive, but her words are always accompanied by tears. When she took my right hand and laid it on her eyes, the hand dropped, always watered with tears, so that tears fell from the hand. The one who has such a wealth of philosophy, crying, sighing, groaning, what word can adequately praise? Strong love for God gives birth to these tears. But although she is busy with this day and night, she does not abandon other virtues. She takes care of those who come to her. Although, by her order, they live with the village priest, she herself provides everything they need. The property of her mother and brothers is open to her for expenses, and for this the mother and brothers are blessed by heaven. When I come to that direction, which is to the south of us, she sends bread, and fruits, and moistened lentils.” Since at the time Theodoret wrote about St. Domnina, she was, according to him, still alive, although she had already reached full spiritual maturity, and he wrote a God-loving history in 440, then it must be assumed that St. Domnina ended her ascetic life around 445. Mother of St. Simeon the Stylite, who labored on the wondrous mountain, was pious from a young age. She didn't want to get married. But her parents promised her hand to a groom known to them. Not daring to resist the will of her parents, but simultaneously convinced of the sanctity of virginity, Martha prayed for a long time and from the depths of her soul in the church of St. Forerunners so that the will of God about her would be revealed. The Holy Forerunner commanded her to fulfill the will of her parents and give consent to marriage. Then she prayed to the Forerunner to send a blessing for the birth of a child, and promised to dedicate her fruit to the Lord. The Forerunner announced to her in a dream that a wondrous son would be born to her, whom she should name Simeon. Martha was resolved without suffering in 521, and 2 years later the child was baptized in the Church of the Baptist. During the earthquake of 526, the husband was buried under the ruins of a house, like many other Antiochians, and Martha and her son prayed at that time in the Church of the Baptist and were saved. When her son retired into the desert in his seventh year to perform his exploits, Martha spent her life as a true widow of God. She fasted often and especially observed the Wednesday and Friday fasts. She diligently visited the church of God and brought candles, incense and oil for him. She was the first to enter the church and the last to leave it. If there was a church holiday anywhere, Martha appeared at the all-night service and prayed reverently. In the house every midnight I stood in prayer, shedding tears. Her reverent stay in the church served as an edification for others. She never got tired of the church services, like others who, however, do not get tired spending the night dancing. I never sat in church, busy in awe of the greatness of God. One kind person, noticing that Martha always comes to the church before others and stands in prayer without rest, said to her: “Sit down, venerable mother, you need rest.” Martha answered: “Servants constantly stand before their masters, who are the same people as they are. How dare I sit in the church of God, where the terrible mysteries of the Most High King are performed.” She deeply respected priests and served them with love. Her love for others extended to the point of self-denial. Visiting hospitals, she herself ministered to the sick in one place or another; for the dying she gave everything necessary for burial, just as she brought clean linen to those being baptized, prepared with her own hands. Going to see her son on Divnaya Mountain, she saw the sick and beaten on the road (robberies of the willful and raids of savages were not uncommon then); Having torn her clothes, she bandaged their wounds, washing them first with wine and oil. She had a special gift, sent by God for her virtues: she tamed the most ferocious demoniacs with her mere presence. That’s why they often invited her to these unfortunate people, and she was always ready for services. No one saw her angry or quarreling; on the contrary, she loved to reconcile those who were quarreling and reconciled successfully. Using methods of meekness and love, reminders of the guilt of each and every one before God, and reasonable advice, she extinguished family discord and restored peace to the houses of anger and hatred. The glory of her son, a great ascetic, surrounded her with respect, but did not weaken her humility. On the contrary, she was afraid for her son and often suggested that he watch himself vigilantly, and together prayed for him. A year before her death, she was informed from above how long she should live. She came to tell her son about this, but he had already been notified of the same thing and announced the imminent death to the hermits. When the appointed time for Martha’s death approached, she again came to her son and in a long conversation, like a mother passionately caring for his spiritual perfection, begged him to be faithful to the Lord and his vows until death. “My son,” she told him, “I entrust you to the Lord Jesus; I prayed and pray to Him that He will protect you from the temptations of sin. I beg you too to be strong in your love for the Lord. For the Lord, be compassionate towards the poor of every kind; be hospitable to strangers, continue to bow down to the smallest and most invisible; pray for everyone, especially for the fatherland; do not disdain the lost. Do not forget in your prayers your father John and me, a sinner.” She then told her son what heavenly mercies she had been awarded in her life. It was on Monday, the day before which she received the Holy Mysteries. At night she saw in a dream that she was walking in a magnificent house, amazed at its unprecedented beauty, and she was told that this house was prepared for her eternal rest. Saying goodbye to the monks, she said that she would never see them again. And sure enough, on the way back she fell ill and was taken by others to her house, which was in the Daphnian suburb of Antioch; the next day she thanked the Lord for His mercies towards her. Those present thought that the Lord loved her because of her son’s prayers, but she said that she herself loved the Lord and spent her life working diligently for Him. Then she rested peacefully on July 5, 551. Before her death, she bequeathed to be buried among the poor, but at the request of her son, her body was transferred to his monastery and placed in a tomb built by the monks. The brethren of the monastery, after her burial, placed a lamp over her tomb so that it would burn day and night. And the lamp was burning. Then, after quite some time, they stopped lighting it. The saint, appearing to the sick steward, said: “I have no need of your lamp, enlightened by the heavenly light; but you need the lamp to burn. When you light it, you encourage me to pray for you.” Then she healed the sick man. You might be interested in: