St. Cuthbert, wonderworker of Britain

Commemorated on March 20

Saint Cuthbert, the wonderworker of Britain, was born in Northumbria around 634. Very little information has come down to us about Cuthbert’s early life, but there is a remarkable story of him when he was eight.

As a child, Cuthbert enjoyed games and playing with other children. He could beat anyone his own age, and even some who were older, at running, jumping, wrestling, and other exercises. One day he and some other boys were amusing themselves by standing on their heads with their feet up in the air. A little boy who was about three years old chided Cuthbert for his inappropriate behavior. “Be sensible,” he said, “and give up these foolish pranks.”

Cuthbert and the others ignored him, but the boy began to weep so piteously that it was impossible to quiet him. When they asked him what the matter was, he shouted, “O holy bishop and priest Cuthbert, these unseemly stunts in order to show off your athletic ability do not become you or the dignity of your office.” Cuthbert immediately stopped what he was doing and attempted to comfort the boy.

On the way home, he pondered the meaning of those strange words. From that time forward, Cuthbert became more thoughtful and serious.This incident reveals Saint Cuthbert as God’s chosen vessel (2 Tim. 2:20-21), just like Samuel, David, Jeremiah, John the Baptist, and others who, from an early age, were destined to serve the Lord.

On another occasion, he was suffering from an injured knee. It was quite swollen and the muscles were so contracted that he limped and could scarcely place his foot on the ground. One day a handsome stranger of noble bearing, dressed in white, rode up on horseback to the place where Cuthbert was sitting in the sun beside the house. The stranger asked courteously if the boy would receive him as a guest. Cuthbert said that if only he were not hampered by his injuries, he would not be slow to offer hospitality to his guest.

The man got down from his horse and examined Cuthbert’s knee, advising him to cook up some wheat flour with milk, and to spread the warm paste on his sore knee. After the stranger had gone, it occurred to him that the man was really an angel who had been sent by God. A few days later, he was completely well. From that time forward, as Saint Cuthbert revealed in later years to a few trusted friends, he always received help from angels whenever he prayed to God in desperate situations.

In his prose Life of Saint Cuthbert, Saint Bede of Jarrow (May 27) reminds skeptics that it is not unknown for an angel to appear on horseback, citing 2 Maccabees 11:6-10 and 4 Maccabees 4:10.

While the saint was still young, he would tend his master’s sheep in the Lammermuir hills south of Edinburgh near the River Leader. One night while he was praying, he had a vision of angels taking the soul of Saint Aidan (August 31) to heaven in a fiery sphere. Cuthbert awakened the other shepherds and told them what he had seen. He said that this must have been the soul of a holy bishop or some other great person. A few days later they learned that Bishop Aidan of Lindisfarne had reposed at the very hour that Cuthbert had seen his vision.

As an adult, Saint Cuthbert decided to give up his life in the world and advanced to better things. He entered the monastery at Melrose in the valley of the Tweed, where he was received by the abbot Saint Boisil (February 23). Saint Cuthbert was accepted into the community and devoted himself to serving God. His fasting and vigils were so extraordinary that the other monks marveled at him. He often spent entire nights in prayer, and would not eat anything for days at a time.

Who can describe his angelic life, his purity or his virtue? Much of this is known only to God, for Saint Cuthbert labored in secret in order to avoid the praise of men.

A few years later, Saint Eata (October 26) chose some monks of Melrose to live at the new monastery at Ripon. Among them was Saint Cuthbert. Both Eata and Cuthbert were expelled from Ripon and sent back to Melrose in 661 because they (and some other monks) refused to follow the Roman calculation for the date of Pascha. The Celtic Church, which followed a different, older reckoning, resisted Roman practices for a long time. However, in 664 the Synod of Whitby determined that the Roman customs were superior to those of the Celtic Church, and should be adopted by all. Saint Bede discusses this question in his HISTORY OF THE ENGLISH CHURCH AND PEOPLE (Book III, 25).

Saint Cuthbert was chosen to be abbot of Melrose after the death of Saint Boisil, guiding the brethren by his words and by his example. He made journeys throughout the surrounding area to encourage Christians and to preach the Gospel to those who had never heard it. Sometimes he would be away from the monastery for a month at a time, teaching and preaching. He also worked many miracles, healing the sick and freeing those who were possessed by demons.

In 664, Cuthbert went with Saint Eata to Lindisfarne, and extended his territory to include the inhabitants of Northumberland and Durham. Soon Saint Eata appointed Cuthbert as prior of Lindisfarne (Holy Island). At that time both monasteries were under the jurisdiction of Saint Eata. While at Lindisfarne, Saint Cuthbert continued his habit of visiting the common people in order to inspire them to seek the Kingdom of Heaven.

Though some of the monks prefered their negligent way of life to the monastic rule, Saint Cuthbert gradually brought them around to a better state of mind. At first he had to endure many arguments and insults, but eventually he brought them to obedience through his patience and gentle admonition. He had a great thirst for righteousness, and so he did not hesitate to correct those who did wrong. However, his gentleness made him quick to forgive those who repented. When people confessed to him, he often wept in sympathy with their weakness. He also showed them how to make up for their sins by doing their penances himself.

Saint Cuthbert was a true father to his monks, but his soul longed for complete solitude, so he went to live on a small island (Saint Cuthbert’s Isle), a short distance from Lindisfarne. After gaining victory over the demons through prayer and fasting, the saint decided to move even farther away from his fellow men. In 676, he retired to Inner Farne, an even more remote location. Saint Cuthbert built a small cell which could not be seen from the mainland. A few yards away, he built a guest house for visitors from Lindisfarne. Here he remained for nearly nine years.

A synod at Twyford, with the holy Archbishop Theodore (September 19) presiding, elected Cuthbert Bishop of Hexham in 684. Letters and messengers were sent to inform him of the synod’s decision, but he refused to leave his solitude. King Ecgfrith and Bishop Trumwine (February 10) went to him in person, entreating him in Christ’s name to accept. At last, Saint Cuthbert came forth and went with them to the synod. With great reluctance, he submitted to the will of the synod and accepted the office of bishop. Almost immediately, he exchanged Sees with Saint Eata, and became Bishop of Lindisfarne while Saint Eata went to Hexham.

Bishop Cuthbert remained as humble as he had been before his consecration, avoiding finery and dressing in simple clothing. He fulfilled his office with dignity and graciousness, while continuing to live as a monk. His virtue and holiness of life only served to enhance the authority of his position.

His life as Bishop of Lindisfarne was quite similar to what it had been when he was prior of that monastery. He devoted himself to his flock, preaching and visiting people throughout his diocese, casting out demons, and healing all manner of diseases. He served as a bishop for only two years, however.

Once, Saint Cuthbert was invited to Carlisle to ordain seven deacons to the holy priesthood. The holy priest Hereberht was living in solitude on an island in that vicinity. Hearing that his spiritual friend Cuthbert was staying at Carlisle, he went to see him in order to discuss spiritual matters with him. Saint Cuthbert told him that he should ask him whatever he needed to ask, for they would not see one another in this life again. When he heard that Saint Cuthbert would die soon, Hereberht fell at his feet and wept. By God’s dispensation, the two men would die on the very same day.

Though he was only in his early fifties, Saint Cuthbert felt the time of his death was approaching. He laid aside his archpastoral duties, retiring to the solitude of Inner Farne shortly after the Feast of the Lord’s Nativity in 686 to prepare himself. He was able to receive visitors from Lindisfarne at first, but gradually he weakened and was unable to walk down to the landing stage to greet them.

His last illness came upon him on February 27, 687. The pious priest Herefrith (later the abbot of Lindisfarne) came to visit him that morning. When he was ready to go back, he asked Saint Cuthbert for his blessing to return. The saint replied, “Do as you intend. Get into your boat and return safely home.”

Saint Cuthbert also gave Father Herefrith instructions for his burial. He asked to be laid to rest east of the cross that he himself had set up. He told him where to find a stone coffin hidden under the turf. “Put my body in it,” he said, “and wrap it in the cloth you will find there.” The cloth was a gift from Abbess Verca, but Saint Cuthbert thought it was too fine for him to wear. Out of affection for her, he kept it to be used as his winding sheet.

Father Herefrith wanted to send some of the brethren to look after the dying bishop, but Saint Cuthbert would not permit this. “Go now, and come back at the proper time.”

When Herefrith asked when that time might be, Saint Cuthbert replied, “When God wishes. He will show you.”

Herefrith returned to Lindisfarne and told the brethren to pray for the ailing Cuthbert. Storms prevented the brethren from returning to Inner Farne for five days. When they did land there, they found the saint sitting on the beach by the guest house. He told them he had come out so that when they arrived to take care of him they would not have to go to his cell to find him. He had been sitting there for five days and nights, eating nothing but onions. He also revealed that during those five days he had been more severely assailed by demons than ever before.

This time, Saint Cuthbert consented to have some of the brethren attend him. One of these was his personal servant, the priest Bede. He asked particularly for the monk Walhstod to remain with him to help Bede take care of him. Father Herefrith returned to Lindisfarne and informed the brethren of Cuthbert’s wish to be buried on his island.

Herefrith and the others, however, wanted to bury him in their church with proper honor. Therefore, Herefrith went back to Cuthbert and asked for permission to do this. Saint Cuthbert said that he wanted to be buried there at the site of his spiritual struggles, and he pointed out that the peace of the brethren would be disturbed by the number of pilgrims who would come to Lindisfarne to venerate his tomb.

Herefrith insisted that they would gladly endure the inconvenience out of love for Cuthbert. Finally, the bishop agreed to be buried in the church on Lindisfarne so the monks would always have him with them, and they would also be able to decide which outsiders would be allowed to visit his tomb.

Saint Cuthbert grew weaker and weaker, so the monks carried him back into his cell. No one had ever been inside, so they paused at the door and asked that at least one of them be permitted to see to his needs. Cuthbert asked for Wahlstod to come in with him. Now Wahlstod had suffered from dysentery for a long time. Even though he was sick, he agreed to care for Cuthbert. As soon as he touched the holy bishop, his illness left him. Although he was sick and dying, Saint Cuthbert healed his servant Wahlstod. Remarkably, the holy man’s spiritual power was not impaired by his bodily weakness. About three o’clock in the afternoon Wahlstod came out and announced that the bishop wanted them to come inside.

Father Herefrith asked Cuthbert if he had any final instructions for the monks. He spoke of peace and harmony, warning them to be on guard against those who fostered pride and discord. Although he encouraged them to welcome visitors and offer them hospitality, he also admonished them to have no dealings with heretics or with those who lived evil lives. He told them to learn the teachings of the Fathers and put them into practice, and to adhere to the monastic rule which he had taught them.

After passing the evening in prayer, Saint Cuthbert sat up and received Holy Communion from Father Herefrith. He surrendered his holy soul to God on March 20, 687at the time appointed for the night office

Eleven years later, Saint Cuthbert’s tomb was opened and his relics were found to be incorrupt. In the ninth century, the relics were moved to Norham, then back to Lindisfarne. Because of the threat of Viking raids, Saint Cuthbert’s body was moved from place to place for seven years so that it would not be destroyed by the invaders.

Saint Cuthbert’s relics were moved to Chester-le-Street in 995. They were moved again because of another Viking invasion, and then brought to Durham for safekeeping. Around 1020 the relics of Saints Bede (May 27), Aidan (August 31), Boisil (February 23), Aebbe (August 25), Eadberht (May 6), Aethilwald (February 12), and other saints associated with Saint Cuthbert were also brought to Durham.

The tomb was opened again on August 24, 1104, and the incorrupt and fragrant relics were placed in the newly-completed cathedral. Relics of the other saints mentioned above were placed in various places around the church. The head of Saint Oswald of Northumbria (August 5), however, was left in Saint Cuthbert’s coffin.

In 1537 three commissioners of King Henry VIII came to plunder the tomb and desecrate the relics. Saint Cuthbert’s body was still incorrupt, and was later reburied. The tomb was opened again in 1827. A pile of bones was found in the outer casket, probably the relics of the various saints which had been collected seven centuries before, then replaced after the Protestant commissioners had completed their work.

In the inner casket was a skeleton wrapped in a linen shroud and five robes. In the vestments a gold and garnet cross was found, probably Saint Cuthbert’s pectoral cross. Also found were an ivory comb, a portable wood and silver altar, a stole (epitrachilion), pieces of a carved wooden coffin, and other items. These may be seen today in the Dean and Chapter library of Durham Cathedral. The tomb was opened again in 1899, and a scientific examination determined that the bones were those of a man in his fifties, Cuthbert’s age when he died.

Today Saint Cuthbert’s relics (and the head of Saint Oswald) lie beneath a simple stone slab on the site of the original medieval shrine in the Chapel of the Nine Altars, and Saint Bede’s relics rest at the other end of the cathedral. The relics and the treasures in the Library make Durham an appropriate place for pilgrims to visit.

https://oca.org/saints/lives/2019/03/20/109071-st-cuthbert-wonderworker-of-britain

Icon of the Mother of God of Smolensk the “Sweet-Kissing”

The Smolensk “Tenderness” Icon of the Mother of God manifested itself in the year 1103 at Smolensk. There is another Smolensk “Tenderness” Icon from the vicinity of Okopa (down from Smolensk). This icon was in the encampment of the Russian armies of the military commander Shein, restraining the Polish besiegers from destroying Smolensk for twenty months (1611-1613).

Sfântul Nicolae Velimirovici, Prin fereastra temniţei

 

I. "...în acest veac capul omenirii s-a aplecat atât de jos încât s-a împreunat cu genunchii"...

« Omul gârbovit nu priveşte la cer, ci la pământ. Aşa era în vremea aceea o femeie gârbovă. De optsprezece ani împliniţi, capul ei era împreunat cu genunchii, încât putea privi doar praful pământului şi viermii din praf, şi respira praf şi toate duhorile pământului. Dar Hristos s-a milostivit de ea şi i-a strigat : Femeie, slobozitu-te-ai de boala ta. Şi şi-au pus pre dânsa mâinile ; şi îndată s-a îndreptat, şi slăvea pe Dumnezeu(Lc. 13, 2).

Tâlcuirea modernă : din toate continentele  acestei lumi, Europa reprezintă pe femeia gârbovă. De când întâi-stătătorii duhovniceşti ai Europei, fără ştiinţa şi voia popoarelor europene, s-au rupt de adevărata Biserică a lui Hristos, din Răsărit, de atunci omenirea europeană a început din ce în ce mai mult să se gârbovească şi să-şi plece capul spre pământ. Veacul al XX-lea este veacul cel mai bolnav din  viaţa omenirii europene, căci în acest veac capul omenirii s-a aplecat atât de jos încât s-a împreunat cu genunchii, iar de aici nu mai poate vedea decât pământul şi viermii pământului şi nu mai poate respira duhorile pământului. Să-i vorbeşti despre cer înseamnă să-i vorbeşti despre ceea ce nu poate vedea, căci întreaga ei fiinţă e atât de gârbovită încât, cu simţurile ei, nu poate percepe  decât ceea ce este jos, ce e din pământ, ce e  mai prejos de om. Din această perspectivă a femeii gârbove trebuie privită şi preţuită întreaga viaţă a Europei din veacurile trecute. Din această perspectivă, cea a unei femei gârbove ce priveşte în pământ, s-au dezvoltat ştiinţa, arta, economia, politica şi întreaga viaţă omenească, individuală şi socială – îndeosebi viaţa omenească. Privind numai la pământ, s-a explicat totul numai prin pământ. Văzând numai pământul, s-a luptat doar pentru pământ. Auzind numai pământul, toată ştiinţa omenească s-a lăsat purtată de freamătul pământului umed. Simţind numai  miasma putreziciunii pământeşti, acel miros a covârşit  toate bine-plăcutele miresme cereşti. Mintea omenească s-a preocupat doar de cercetarea celor pe care le poate vedea cu ochiul, auzi cu urechea şi mirosi cu nasul, s-a încredinţat adică pământului şi numai pământului – aceasta este înţelegerea femeii gârbove. Sute de aparate a născocit mintea femeii gârbove, ca să cerceteze pământul şi cele din pământ. A cercetat toate plantele şi rădăcinile, viermii mari şi mici, şi pe cei foarte mici, pe cei văzuţi şi pe cei nevăzuţi. [...] Pe toate le-a văzut, pe toate le-a aflat, şi a vestit cerului şi pământului că nu există nimic afară de viermi, mari şi mici, văzuţi şi nevăzuţi, gânditori şi negânditori, că omul este numai un vierme între viermi, iar deasupra viermilor, un supra-vierme[referire la Supraomul lui Nietzsche]. Atât a putut vedea femeia gârbovă şi nimic mai mult. »

Sfântul Nicolae Velimirovici, Prin fereastra temniţei, Editura Predania, 2009.

Sfântul Cristodul din Patmos(II)

El este descris de un contemporan al său ca “un ascet tare, cu o profundă cunoaştere a oamenilor şi a lumii in care trăieşte,un călugăr evlavios şi un stareţ priceput”. Deşi ţăran din naştere, Pr. Cristodul avea o dragoste puternică pentru cărţi. Era un autodidact care se folosise mult de cărţile citite, dobândind o credinţă tare ca stânca şi o judecată sănătoasă. Dragostea lui de invăţătură şi bunul-simţ sunt relevate intr-o copie extinsă a planului său de construcţie a mănăstirilor din Patmos, in care a stabilit in detaliu proceduri de copiere, ingrijire şi păstrarea cărţilor din biblioteci. Primele cărţi au fost donate de el. Astăzi el este pomenit nu numai ca un cărturar şi ctitor de mănăstiri, ci şi ca un “făcător de minuni”, ca mărturie a eficienţei rugăciunilor sale.

In 1091, Părintele Cristodul a făcut o primă variantă a planurilor de zidire a mănăstii Sfântului Ioan Teologul şi a zidurilor exterioare, numite de el “fortăreaţa”. La intoarcerea de la Constantinopol, a adus zidari şi alţi meşteri careau inceput lucrul. Mănăstirea pe care a desenat-o el incă incoronează dealul de  deasupra principalului port al insulei, fiind ridicată peste ruinele bisericii “Sf.Ioan” din secolul IV şi ale templului Dianei.

In 1093,  la numai doi ani de la inceperea construcţiei, călugării au fost siliţi să fugă din faţa piraţilor Emirului Dhaza, iar Părintele Cristodul s-a refugiat in insula Evia, unde a răposat la 16 mai 1093.

Monahii s-au intors curând şi pe la anul 1100 mănăstirea Sf.Ioan număra 100 de suflete. Până in secolul al XVII-lea Patmos a fost călăuzită administrativ şi duhovniceşte de către mănăstire, care a avut grijă atât de economia,cât şi de apărarea insulei. Iniţial, Părintele Cristodul preconizase ca Patmos să fie o enclavă monastică, interzisă femeilor, şi cu greu l-au convins meşterii să le aloce o bucată de pământ la capătul peninsulei, unde să-şi intemeieze un sat şi să-şi aducă nevestele cât timp se construia mănăstirea.

Inăuntrul bisericii mănăstirii este o capelă mică in nartex, dedicată Sfântului Cristodul. Acolo se află sfintele sale moaşte, aduse inapoi in Patmos după moartea sa. La inceput erau puse intr-un sarcofag de marmură, iar acum se odihnesc intr-o raclă din lemn incrustată cu aur şi argint, aşezată deasupra mormântului pentru inchinare.

https://www.johnsanidopoulos.com/2011/03/saint-christodoulos-latrinos.html

Saint Christodoulos of Patmos - Sfântul Cristodul din Patmos(I)

In timpul domniei Impăratului Domition(81-96 AD), Sfântul Ioan Teologul era exilat in insula Patmos pentru izgonirea şi prăbuşirea idolilor din Efes şi in timpul şederii sale acolo a reuşit să convertească aproape intreaga insulă la Hristos. In secolul al V-lea,când creştinismul a devenit religie de stat, templul Dianei a fost dărâmat, in locul lui fiind ridicată o minunată biserică dedicată Sfântului Ioan. Multe biserici au fost apoi construite in intreaga insulă. Timp de 600 de ani după Hristos oraşele şi comerţul insulei au prosperat, după care insula a fost prădată de piraţi arabi şi dealţi invadatori. Frumoasa biserică a Sf. Ioan a fost distrusă, iar insula Patmos a ajuns nelocuită.

 Sfântul Cristodul din Patmos(+ 16 martie)

Din purtarea de grijă a lui Dumnezeu, insă, insula nu a rămas părăsită, ci El a ales un stareţ din Asia Mică, numit Cristodul, ca să fie unealta Sa pentru renaşterea insulei. Invazii otomane şi arabe repetate deja il siliseră pe stareţ să plece in exil şi până la sfârşitul secolului al XI-lea lăsase in urma sa multe mănăstiri şi biblioteci.

Născut in Bytinia, din Asia Mică, Cristodul, al cărui nume de mirean fusese Ioan, trăise mai intâi ca pustnic pe Muntele Olimp, iar apoi in deşertul Palestinei, pentru ca in cele din  urmă să se intoarcă in locurile natale ca stareţ al mănăstirii de pe Muntele Lamos, lângă Caria. In anul 1085, călugării de la Muntele Lamos au fugit din calea turcilor, iar stareţul s-a refugiat in insula Kos, nu departe de insula Patmos, unde a intemeiat o mănăstire inchinată Maicii Domnului.

Stareţul Cristodul a făcut curând cunoştinţă cu Părintele Arsenie un sihastru care era fiul şi moştenitorul unui proprietar de pământ. Arsenie a devenit fiul duhovnicesc al stareţului şi impreună visau să reintemeieze viaţa monahală in insula Patmos. Părintele Cristodul scria despre ucenicul său: “A fost un om binevoitor şi evlavios, nobil din naştere şi autohton, respectat de toţi locuitorii insulei, cu purtare blândă, cu un caracter integru, o morală inaltă,un monah devotat, numit Arsenie, supranumit Skinouris, dăruit din toată inima slujirii noastre.”

In anul 1088, după ce a intemeiat o altă mănăstire pe insula Leros (inchinată Sfântului Ioan Teologul), Părintele Cristodul s-a prezentat la curtea Impăratului Alexie I Comnenul in Bizanţ, in faţa căruia a desfăşurat planul său de reinfiinţare a unor mănăsiri pe insula Patmos. Impăratul i-a implinit cererea şi i-a dat stăpânire deplină a intregii insule, in schimbul unor proprietăţi pe insula  Kos din moştenirea lui Arsenie. In luna august, in acelaşi an, Părintele Cristodula luat in stăpânire insula Patmos.

In engleză: 

https://www.johnsanidopoulos.com/2011/03/saint-christodoulos-latrinos.html

Icon of the Mother of God of Saint Theodore

Commemorated on March 14

The Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God.

This icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8).

According to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky.

Yaroslav-Theodore is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century.

Russia was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets.

He founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies.

The wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil.

Basil Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir.

His four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife.

He had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land.

The Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves.

Metropolitan Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.”

Without books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life.

In 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates.

Renewed interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God.

Numerous copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon.

In the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.” Not all the things contained in it agree with things previously stated.

The Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva on the reverse of the icon is connected with the wife of Saint Alexander Nevsky.

The Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16.

https://oca.org/saints/lives/2019/03/14/100804-icon-of-the-mother-of-god-of-st-theodore