THE VENERATION OF THE HOLY RELICS Rev. Dr. Dumitru Macaila "Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" (I Cor. 6.19) IN ONE OF HIS MASTERPIECES, ORTHODOX DOGMATIC THEOLOGY,* Fr. Dumitru Staniloae, considered by many scholars one of the greatest modern Orthodox Christian theologians, points out that while the Church venerates the relics of the saints, at the same time She honors the saints, with whom her militant members are in communion.
The very fact that the bodies of the saints are kept in a state of incorruptibility is a foretaste, an anticipation of their future incorruptibility after resurrection and after their full theosis, deification. "But we all," writes St. Paul to the Corinthians, "with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord" (II Cor.3:18).
The bodies of the saints remain incorruptible because the divine power that dwelt in them when they were united with the soul still dwells in them. Moreover, stresses Fr. Staniloae, in the holy relics, the state of accentuated deification of their souls that was reached in this life, is prolonged after their falling asleep in Christ. Τhis is so, because the divine grace that dwelt in the saint's soul and sanctified it, doesn't forsake the body after death; it remains in the body and sanctifies it through incorruptibility to consummate deification. Holy relics are a clear anticipation of the transfigured body after universal resurrection.
Here is how St. Paul theologizes about universal resurrection: "So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, 'it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural	Holy relics are a clear anticipation of the transfigured body after universal ressurection
body, it is raised a spiritual body. There is a natural body, and there is a spiritual body... For this corruptible must put on incorruption, and this mortal must put on immortality" (I Cor.15:42-44; 53). Notice that, in his unique way, St. Paul realizes a contrast between the natural body, (Greek soma physikon), and the spiritual body, (Greek soma pneumatikon). Natural body is the present body, and the spiritual body is the deified body. Fr. Staniloae goes on to say that the bones of the saints, by remaining incorruptible, show us that their personal souls and the grace of the Holy Spirit remain in a special connection with their bodies. That is why, while giving veneration to the holy relics and praying before them, we do not address the relics, we address the saint. Our veneration is passed over to the person, something similar to the veneration of the holy icons. Bishop Kallistos Ware, in his' book The Orthodox Church, quotes St. Maximos the Confessor who said that the saints "are those who express the Holy Trinity in themselves." He writes that deification, theosis, as an organic and personal union between God and man, is a constant theme in St. John's Gospel, in St. Paul's Epistles, and more so in St. Peter's well known verse from his second universal Epistle: "By which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption" (II Peterl:4). St. John Damascene, a.k.a. the theologian of the holy icons, emphasizes that when the Holy Scripture speaks about God, it doesn't speak about divine nature or essence, because that is unknowable. The word God refers to the uncreated divine energies, i.e., the grace of God that we can perceive in this world, and is "channeled" particularly through the holy Mysteries in the life of the Church. To quote St. Athanasios' very terse and familiar phrase "we become by grace what God is by nature." Deification takes place when God's grace interpenetrates our humanity.
Our love of God is made manifest through our love of neighbor.	Writes Bishop Kallistos Ware: "Deification is something that involves the body. Since man is a unity of body and soul, and since the Incarnate Christ has saved and redeemed the whole man,it follows that man'sbody is deified at the same time as his soul.. .The bodies of the saints will be outwardly transfigured by divine light, as Christ's body was transfigured on Mount Tabor" (The Orthodox Church, pp. 237-238). It is because of the transfiguration of the body together with the soul that the Orthodox Christians venerate the relics of the saints. Christ took on a human body to redeem not only our fallen humanity, but the whole creation, to realize a cosmic redemption. "What is of the earth remains earthly, and when fire consumes matter, it returns to the dust from which it came. But the divine fire neither destroys nor annihilates. The miracle of the burning bush is perpetuated in eternity. The fire will kindle the whole world. The entire creation will some day be permeated by divine rays" (The Living God, p. 91).
That Christ took on a human flesh to redeem not only our fallen humanity, but the whole creation, is crystal clear from St. Paul's words: "because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs until now" (Rom.8:21-22).
Further on, Bishop Kallistos makes six excellent points; these points may help those who have a hard time understanding the notion of deification of the body and the cosmic redemption from an Orthodox point of view. He stresses, first, that theosis is intended as the ultimate goal for every human being, for every true Christian. True, we shall be completely deified at the Last Day, but the process of deification begins now. It begins at Baptism when one receives the new nature from
Christ. From the very moment of Baptism, so long as one struggles to love God and obey His commandments, no matter how weak one may be, to some degree he is deified.
Secondly, even if one is being deified, it does not make him immune to sin. Deification presupposes continuous repentance. No matter how deified a saint may be, he never loses sight of his sinfulness: "Therefore let him who thinks he stands take heed lest he fall" (I Cor.1O:12). "No one can stop sinning simply by deciding that he will no longer do so. Even if a man became 'perfect' through his own efforts, he would risk being very far from God and complacent in his virtue. Proud of his conquest - of his victory over his body, over human nature - he would fall into the sin of pride. Only love and a heart open to God, to His grace and to that uncreated Light which He gives to us can make us like God" (The Living God, p. 89). St. Sisoes the Great, a great man of unceasing prayer, who is commemorated on July 6, begged the angels who came to take his soul to allow him one more hour to pray; he did this because he was not certain that he repented enough. He understood that the road to final transfiguration is called, "repentance". That is why either from the pulpit or in some of my previous articles many a time I identified this holy Mystery with the very "seal" of our salvation. Woe unto those who expunged it from their "Christian" life! I have in mind not only those who do not have this holy Mystery in their "Christian" denomination, but those who are nominal Orthodox Christians, also! Thirdly, Bishop Kallistos Ware points out that, there is no secret about what one must do in order to be deified. The man who approached Christ with the question: "Good Teacher, what shall I do that I may inherit eternal life?" received the answer: "You know the commandments..." Yet, this proved not to be enough, because Christ admonished him: "One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me" (Mark 10:17, 19,21). So, keep the commandments, and practice your faith, do whatever your faith exhorts you to do. In other words, be a true, not a nominal Orthodox Christian!
If someojne says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has never seen, how can he love God whom he has not seen?	Fourthly, in order for one to be deified, one has to live in a community. Our love of God is made manifest through our love of neighbor. St. John the Theologian makes this point plainly, straightforwardly: "If someone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" (I John4:20). "Man, made in the image of the Trinity, can only realize the divine likeness if he lives a common life such as the Blessed Trinity lives: as the Three Persons of the Godhead 'dwell' in one another, so a man must' dwell' in his fellow men, living not for himself alone, but in and for others," writes on Bishop Kallistos (The Orthodox Church, p.241). Theologian Thomas Hopko is known to have coined the phrase that the only place one may go alone is called hell. In loving one's neighbor with a Christly love, is the safest way for one to attain deification.
Fifthly, love of God and love of neighbor must be practical. True, deification implies deep mystical experience, but it must be followed by actions to make it "flourish." It was out of their mystical experience that the greatest saints of the Orthodox calendar did not avoid the sick, the underprivileged and the poor of this world. It is an historical fact that even the great hermits used to comeback to the cities at least once a year to make their mystical experience in the heart of the wilderness flourish. Last but not least, deification presupposes life in the Church. It means that one avails oneself of the holy Mysteries, as divinely established channels by which the grace of God is poured into our souls. Christ purchased the Church with His own blood to offer us the means by which we may be sanctified to attain to divine likeness, deification. The most irrefutable biblical foundation for the veneration of the holy relics is found in the Old Testament. After Elisha, Elias' disciple, died, "It came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulcher of Elisha: and when the man was let down, and touched the bones of Elisha, he revived and stood up on his feet" (II Kings14:21). In the New Testament we read that, "believers were increasingly added to the Lord.. .so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them" (Acts 5:15). Also, "God worked unusual miracles by the hands of Paul, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them" (Acts 19:11-12). So, the Orthodox Church, based on Holy Scripture and Sacred Tradition, has given due veneration to the holy relics. She collected and preserved the remains of the saints as far back as the second century. One early Church eyewitness gives a vivid testimony while describing the martyrly death of St. Ignatius the God-Bearer, Bishop of Antioch (+115), in Rome: "Of what remained from his body (he was torn to pieces by beasts in the circus), only the firmest parts were taken away to Antioch and placed in a linen as an invaluable treasure of the grace that dwelt in the martyr, a treasure left to the holy Church." Also, after St. Polycarp, Bishop of Smyrna (+156), has been burned to death by the Roman proconsul, his followers "gathered his bones as a treasure more precious than precious stones and purer than gold, and placed them.. .for the celebration of the day of his martyrly birth, and for the instruction and confirmation of future Christians." Moreover, the Church has shown honor to holy relics bysolemnly uncovering and translating them, by building churches over them, by establishing feasts in memory of their uncovering and translation, in adorning their tombs and encouraging pilgrimages to them, and most importantly, in the constant rule of the Church to place holy relics at the dedication of altars, as well as to place them in the holy antimension which is indispensable for the celebration of the Divine Liturgy. The holy Fathers of the "one, holy, catholic, and apostolic Church" have testified before their flocks of the miracles occurring from the holy relics, and many times they have called their faithful to be witnesses of the truth of their words. We mention among them some of the most prominent saints: St. Gregory the Theologian, St. Ephraim the Syrian, St. John Chrysostom, St. Ambrose, Blessed Augustine. We have to mention, also, that, the holy relics, (Greek τα λειψαα; Latin reliquiae, meaning "what is left"), are venerated even if they are not incorrupt, out of respect for the saintly life or the martyrly death of the saint. In fact, the local Synod of Moscow of 1667, among some other synods, has forbidden the recognition of the reposed as saints solely by the sign of the incorruption of their bodies. This does not mean that the incorruption of the saints' bodies is no longer unanimously seen as one of the divine signs of their sanctity. The veneration may become more accentuated when there are evident signs of healing by prayer to the saints for their intercession with God. I cannot conclude without mentioning the idea advanced by Fr. Michael Pomazansky, with which I am fully in agreement. In his book Orthodox Dogmatic Theology , in one of the footnotes he writes that, "One may say that the incorruption of a dead body is no guarantee of sanctity: examples can be given of Oriental swamis whose bodies were incorrupt long after death (whether by some natural means related to their ascetic life, or by a demonic counterfeit); and of some great Orthodox saints (for example, St. Seraphim of Sarov, St. Herman of Alaska) there remain only bones. The relics of St. Nectarios of Pentapolis (+1920) were incorrupt for several years, and then quickly decayed, leaving only fragrant bones" (pp. 326­327). "Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" asks St. Paul (I Cor.6:19; see also II Cor.6:16). He wants his Corinthian disciples to understand that every individual whose nature was renewed by Christ through the bath of Baptism is a dwelling place of the Holy Spirit. Shortly after Baptism, the newly illumined receives his/her personal Pentecost, the holy Mystery of Chrismation. The saints succeeded in perpetuating the Church's Pentecost, and their incorrupt relics are living witness of the presence of the Holy Spirit. It is with deep theological meaning that our bimillenary Orthodox Church celebrates all of the known saints, but especially those who are known only by God, on the first Sunday after Pentecost, a. k. a. Sunday of All Saints. They attained to God's likeness by allowing God to reign on the only place where God cannot "reign without our consent," on the throne their own heart. They became by grace what God is by nature, the only goal set to every human being though Christ's Incarnation, the only goal of a true follower of Christ. Rev. Dr. Dumitru Macaila is the pastor of SS. Constantine .& Helen Greek Orthodox Church in Swansea, Illinois. * Romanian title of Fr. Staniloae's book is Teologia Dogmatica Ortodoxa, and was published in three volumes in 1978 at Bucharest, Romania. First volume was already translated into English, in two volumes, with the title The Experience of God. For the introductory paragraphs I used volume 3 of the book printed in Romanian language, pp. 349-350. (BIBLIOGRAPHY) Pr. Prof. Dr. Dumitru Staniloae, Teologia Dogmatica Ortodoxa, vol. 3, Editura lnstitutului Biblic si de Misiune of Bisericii Ortodoxe Romane, 1978. Timothy Ware, The Orthodox Church, Penguin Books, 1991. The Living God, A Catechism for the Christian Faith, translated from the French by Olga Dunlop, St. Vladimir's Seminary Press, 1989. Father Michael Pomazansky, Orthodox Dogmatic Theology, translated and edited by Hieromonk Seraphim Rose, Saint Herman of Alaska Brotherhood, 1994. Source: http://www.helleniccomserve.com/veneration.html

The Saints of the Orthodox Church

The Saints of the Orthodox Church

George Bebis, Ph.D.
Holy Cross School of Theology

GOD AND HOLINESS

It must be stated at the beginning that the only true "saint" or holy one ( Hagios ) is God Himself. The Bible states "For I am the Lord your God; you shall name yourselves holy and keep yourselves holy, because I am holy. . . " (Levit. 11: 44; 19: 2 and 20: 7). Man becomes holy and "sainted" by participation in the holiness of God.

Holiness or sainthood is a gift ( charisma ) given by God to man, through the Holy Spirit. Man's effort to become a participant in the life of divine holiness is indispensable, but sanctification itself is the work of the Holy Trinity, especially through the sanctifying power of Jesus Christ, who was incarnate, suffered crucifixion, and rose from the dead, in order to lead us to the life of holiness, through the communion with the Holy Spirit. In the Second Letter to the Thessalonians St. Paul suggests: "But we are bound to thank God always for you, brothers beloved by the Lord, because from the beginning of time God chose you to find salvation in the Spirit that consecrates you, ( en agiasmo Pneumatos ) and in the truth that you believe. It was for this that He called you through the Gospel we brought, so that you might possess for your own the splendor of our Lord Jesus Christ" (2: 13–14).

CATEGORIES OF SAINTS

Through the work of the Holy Trinity all Christians could be called saints; especially in the early Church as long as they were baptized in the name of the Holy Trinity, they received the Seal of the Spirit in chrismation and frequently participated in the Eucharist. In the same spirit St. Paul, when writing to the Churches he had visited, calls all the faithful "saints." Writing to the Ephesians, he addresses "the saints who live in Ephesus" (1: 1); writing to the Corinthians he uses the same expressions (2 Cor. 1: 11). St. Basil, commenting on this point, writes that Paul refers to all those who are united with God, who is the Being, the Life and the Truth (Against Eunomius, II, 19). Furthermore, St. Paul writes to the Colossians that God has reconciled men by Christ's death, "so that He may present you before Himself holy, without blemish and innocent in His sight" (1: 22).

In our society, however, who can be addressed as a saint? Who are those men and women and children who may be called saints by the Church today? Many Orthodox theologians classify the saints in six categories:



1. The Apostles , who were the first ones to spread the message of the Incarnation of the Word of God and of salvation through Christ.

2. The Prophets , because they predicted and prophesied the coming of the Messiah.

3. The Martyrs , for sacrificing their lives and fearlessly confessing Jesus Christ as the Son of God and the Savior of mankind.

4. The Fathers and Hierarchs of the Church , who excelled in explaining and in defending, by word and deed, the Christian faith.

5. The Monastics , who lived in the desert and dedicated themselves to spiritual exercise ( askesis ), reaching, as far as possible, perfection in Christ.

6. The Just , those who lived in the world, leading exemplary lives as clergy or laity with their families, becoming examples for imitation in society.



Each and every one among all these saints has his or her own calling and characteristics: they all fought the "good fight for the faith" (1 Tim. 6: 12 and 2 Tim. 4: 7). All of them applied in their lives the scriptural virtues of "justice, piety, fidelity, love, fortitude, and gentleness" (1 Tim. 6: 11).

THE CONCEPT OF THEOSIS

The ultimate goal of the saint is to imitate God and live the life of deification ( theosis ). St. Maximos the Confessor (seventh century) writes that the saints are men who have reached theosis; they have avoided unnatural development of the soul, that is, sin, and tried to live the natural way of life (i.e., living according to created nature), turning and looking always towards God, thus achieving total unity with God through the Holy Spirit ( On Theology , 7.73).

It may be stated here that the Saints are first of all "friends" of God. Secondly, through their genuine piety and absolute obedience to God, they pleased Him and have therefore been "sanctified" both in soul and body, and subsequently glorified in this world. Third, they have been accepted in God's bosom after their passing from the world into eternal life. Fourth, many of them have been given special "grace" or "favor" to perform miracles either before their departure from this world or after. Fifth, they have been granted the special gift to pray and intercede for those still living in this world and fighting the "good fight" for the glory of God and their own perfection in Christ. This intercession springs from the fact that they also are part of the "Communion of Saints". They share prayers and good works with Christians on earth and there is a constant interaction and unity between the glorified saints in Heaven and Christians who still live in the world.

THE INTERCESSION OF THE SAINTS


St. George
Mosaic Icon of St. George
The fact that Christians ask the prayers of saints and their intercession is prefigured in the New Testament. St. Paul asks the Christian Ephesians, Thessalonians, Colossians and Romans to pray for him (Ephes. 6: 19, Thesal. 5: 25; Colos. 4: 3, and Rom. 15: 30-31). In every Liturgy, we ask God the Father to accept, on our behalf, "the prayers and the intercession" of all the Saints who now live in heaven. The Fathers of the Church also accept as a matter of course the prayers and the intercession of all the saints.



In one of his letters, St. Basil explicitly writes that he accepts the intercession of the apostles, prophets and martyrs, and he seeks their prayers to God (Letter 360). Then, speaking about the Forty Martyrs, who suffered martyrdom for Christ, he emphasizes that "they are common friends of the human race, strong ambassadors and collaborators in fervent prayers" (Chapter 8). St. Gregory of Nyssa asks St. Theodore the Martyr "to fervently pray to our Common King, our God, for the country and the people" ( Encomium to Martyr Theodore ). The same language is used by St. Gregory the Theologian in his encomium to St. Cyprian . St. John Chrysostom says that we should seek the intercession and the fervent prayers of the saints, because they have special "boldness" ( parresia ), before God. (Gen. 44: 2 and Encomium to Julian, Iuventinus and Maximinus , 3).

THE VENERATION OF THE SAINTS

In the Orthodox Church the worship ( latreia ) given to God is completely different from the honor ( time ) of love ( agape ) and respect, or even veneration ( proskynesis ), "paid to all those endowed with some dignity" (St. John Chrysostom, Hom. III , 40). The Orthodox honor the saints to express their love and gratitude to God, who has "perfected" the saints. As St. Symeon the New Theologian writes, "God is the teacher of the Prophets, the co-traveller with the Apostles, the power of the Martyrs, the inspiration of the Fathers and Teachers, the perfection of all Saints. . . ." ( Catechesis , I).
Catacomb
Fresco from the catacomb on the Vie Latina, Rome

Throughout early Christianity, Christians customarily met in the places where the martyrs had died, to build churches in their honor, venerate their relics and memory, and present their example for imitation by others. Interesting information on this subject derives from the Martyrdom of St. Polycarp (ch. 17-18), according to which the early Christians reverently collected the remains of the saints and honored them "more than precious stones." They also met on the day of their death to commemorate "their new birthday, the day they entered into their new life, in Heaven." To this day the Orthodox have maintained the liturgical custom of meeting on the day of the saint's death, of building churches honoring their names, and of paying special respect to their relics and icons. The Seventh Ecumenical Council (787 A.D.), in summarizing this practice of the Church, declares that "we adore and respect God our Lord; and those who have been genuine servants of our common Lord we honor and venerate because they have the power to make us friends with God the King of all."

The feast days and the celebrations honoring the saints had become a common practice by the fourth century. The twentieth canon of the Council of Gangra in Asia Minor (between the years 325 and 381) anathematizes those who reject the feast days of the saints. So great was the esteem in which the Apostles, prophets, and martyrs were held in the Church, that many writings appeared describing their spiritual achievements, love and devotion to God.

Together with the Martyrdom of St. Polycarp , information on the veneration of the Saints derives from the Martyrdom of the Martyrs of Scilli, a small town in North Africa (end of the second century). The list of sources indudes St. Athanasius' Life of St. Anthony ; St. Basil's Homily honoring the "Forty Martyrs"; Gregory of Nyssa's Homily honoring St. Theodore; St. John Chrysostom also delivered a considerable number of sermons dedicated to the Martyrs of the Church.


Relics
RELICS OF VARIOUS SAINTS AND MARTYRS

The Fathers, and all early Christians in general, paid especially great respect to the relics of the martyrs. In addition to the sources already mentioned, Eusebius of Caesarea , the Church historian, says that "those who suffered for the glory of Christ always have fellowship with the living God" ( Church History , 5: 1). In the Apostolic Constitutions (5: 1) the martyrs are called "brothers of the Lord" and "vessels of the Holy Spirit." This helps to explains the special honor and respect which the Church paid to the relics of the martyrs. St. Basil the Great, St. Gregory of Nyssa, St. Cyril of Jerusalem , and St. John Chrysostom remind us that the relics of the martyrs "are filled with spiritual grace," that even their tombs are filled with a special "blessing." This Patristic practice still continues today, and people from all over the world visit churches that possess the relics of martyrs and saints. Also, according to the ancient tradition, the consecration of new churches takes place with the deposition of holy relics in the Holy Table of the sanctuary.

Great controversies have occured in the past over the special honor due to the icons of Christ as well as those of the saints of the Church. The Iconclastic controversies which began in Byzantium in the seventh century shook the entire church. The Fathers of the Church, however, declared quite clearly that the honor belongs to the "prototype" and not to the material image of Christ or the Saints. The Acts of the Fourth session of the Seventh Ecumenical Council at Nicaea (787 A.D.) illuminate this particular point:

"We accept ( aspazometha ) the word of the Lord and his Apostles through which we have been taught to honor ( timan ) and magnify ( megalynein ) in the first place Her who is properly and truly the Mother of God ( Theotokos ) and exalted above all the heavenly Powers; also the holy and angelic Powers; the blessed and all-lauded Apostles; and the glorious Prophets and the triumphant Martyrs who fought for Christ; holy and God fearing Doctors, and all holy men; to seek their intercession (presveies), to make us at home with the all-royal God of all, so long as we keep his commandments and strive to live virtuously. Moreover we accept ( aspazometha ) the image of the honorable and life-giving Cross, and the holy relics of the saints; and we receive the holy and venerable images; we accept them and we embrace them, according to the ancient traditions of the Holy Catholic Church of God, that is to say our holy Fathers, who also received these things and established them in all the most holy Churches of God and in every place of His dominion. These honorable and venerable images, as has been said, we honor, accept and reverently venerate ( timitikos proskynoumen ): the image of the incarnation of our great God and Savior Jesus Christ, and that of our immaculate Lady, the all-holy Mother of God, from whom he pleased to take flesh and to save and deliver us from all impious idolatry; also the images of the holy and incorporeal Angels, who appeared to the just as men. Likewise we also venerate the figures and the effigies ( morphas, eikonismata ) of the divine and all-lauded Apostles, the God-speaking Prophets, and the suffering martyrs and holy men, so that through their representations ( anazografiseos ) we may be able to be led back in memory and recollections to the prototype, and participate in their holiness"

( Nicene and Post–Nicene Fathers , Vol 14, p. 541).

THE FEAST DAYS OF THE SAINT
Panagia

ICON OF THE THEOTOKOS



The early Christians used to meet on the name-day of a saint, which in practice usually was the day of his death. These gatherings took place either around the tomb of the saint or in the church, which kept and preserved his holy relics, or in churches with great historical and theological significance. Such a gathering, called a feast-day or festival ( Panegyris ), commemorates the memory of the saint. The faithful participate in these feasts to listen to an encomiastic speech praising the deeds or the martyrdom of the venerated saint, and in general to derive spiritual profit. An interesting description is that of the panegris of St. Thekla of Seleucia in Asia Minor (mid-fifth century), and of St. Demetrios in Thessalonica, Greece (twelfth century). The Church Fathers and the canons of the Church accepted this type of gathering, which still takes place, but they strongly warn against the "commercialization of such festivals" (Speros Vryonis, Jr., "The Panegyris of the Byzantine Saint," The Byzantine Saint , 1981).

The Orthodox Church gives a special place to the honor and veneration of the Virgin Mary the Mother of God, the Angels, and St. John the Baptist. Concerning the Virgin Mary, as Mother of God, suffice it to say that the Third Ecumenical Council in Ephesus (431 A.D.) officially adopted the term Theotokos in her honor. There is a period of fasting (the first 14 days of August) and numerous feasts and hymns dedicated to her. Her image is traditionally painted above the Sanctuary and called "more spacious than the heavens" ( Platytera ). The Virgin Mary, being the mother of God, earnestly intercedes for us, for she gave her flesh to Christ in all humility and obedience, so that the Word of God could become man.

Archangel Michael
ARCHANGEL MICHAEL
The Orthodox believe the angels to be incorporeal beings, created by God before the actual creation. They are immortal, not by nature but by the grace of God, and are called "second lights," the first light being God Himself. Their nature was originally changeable, but after the Incarnation of Christ, the angels were considered as saved ( sesosmenoi ) and, therefore, unaltered. The Fathers believed that every believer has his own "guardian angel"; the angels pray for us, sing, and unceasingly glorify the Holy Trinity. They also serve as examples that people should follow.

St. John the Baptist, whose icon is found on the Iconostasis of all Orthodox churches, was the prophet who baptized Christ and prepared His coming on earth; yet he suffered martyrdom for his holiness and obedience to the will of God. The Church has five feasts in honor of St. John the Baptist.




CANONIZATION OF SAINTS

The Orthodox Church does not follow any official procedure for the "recognition" of saints. Initially the Church accepted as saints those who had suffered martyrdom for Christ. The saints are saints thanks to the grace of God, and they do not need official ecclesiastical recognition. The Christian people, reading their lives and witnessing their performance of miracles, accept and honor them as saints. St. John Chrysostom, persecuted and exiled by the civil and ecclesiastical authorities, was accepted as a saint of the Church by popular acclaim. St. Basil the Great was accepted immediately after his death as a saint of the Church by the people. Recently, in order to avoid abuses, the Ecumenical Patriarchate has issued special encyclical letters ( tomoi ) in which the Holy Synod "recognizes" or accepts the popular feelings about a saint. Such an example in our days is St. Nicodemos of the Holy Mountain (1955).

Since the early Christian period there have been preserved many moving descriptions of the lives and martyrdoms and the miracles of the saints. They were (and still are) called synaxaria (from the Greek word Synaxis , meaning a meeting in the church for liturgical purposes, where the lives of the Saints were read). St. Nicodemos of the Holy Mountain composed synaxaria of the saints during the eighteenth century; and, most recently, Fr. George Poulos and Dr. Constantine Cavarnos have written lives of the saints in English.



SUGGESTIONS FOR FURTHER READING

H. Delahaye, The Legends of the Saints , Trans. by D. Attwatter, Fordham University Press, New York, 1962.

S. Hackel, ed., The Byzantine Saint , University of Birmingham 14th Spring Symposium of Byzantine Studies. A special number of Sobornost and Eastern Churches Review . 1981, No. 3.

Source: http://www.goarch.org/resources/saints