Professional Documents
Culture Documents
Whose Memory the Holy Church Celebrates on the 5th / 18th (Old Calendar) of December And on October 13th on the occasion of the return of Saint Savvas relics to Palestine after being stolen by Latins
(: , , , , , , , / Feast: Savvas, Sabbas, Savas, Sabas, Savvoula, Voula, Savvouli, Savvitsa, Savitsa)
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designed to bring him to violate the appointed hour (that is, to eat before the assigned time). He called to mind the extreme evil that befell our first parents when they did not keep the divine command. Therefore Savvas cast the apple to the ground and did not eat it. In fact, not only on this one occasion, but thereafter, he imposed upon himself a rule never to partake of apples for the remainder of his life, and utterly vanquished and trampled bravely upon the demon of gluttony and the rest of the passions, so much so that he surpassed all the other monastics of the monastery in vigilance, prayerfulness, humility and all other spiritual accomplishments, so that from his youth he was vouchsafed to perform miracles, one of which is the following. One particular day it rained, and the baker was soaked and was at a loss how to dry his garments; inasmuch as there was no sun, he placed them in the oven. The following day, he forgot to remove them and lit the oven to bake bread. Then he remembered his clothing and grieved, for the fire was lit and it was impossible to extinguish it immediately. The divine Savvas, who disdained his body, straightway went into the oven and retrieved the garments undamaged, without so much as singing a single hair of his head. They that saw this marveled, and from that hour they respected him not as a child, but as a revered elder (which presaged his future virtues and the boldness before God of which he is deemed worthy). After he passed a sufficient time a Flavians, he earnestly desired to go up to Jerusalem, on the one hand to become familiar with the Holy Land (Palestine), and also to search out righteous and holy men from whom to profit spiritually. Therefore, he besought the abbot to permit his departure. The abbot, however, would not relent, for he desired Savvas to remain in his monastery, to be of benefit to the brethren. Wherefore, he advised Savvas to abide in the coenobium; for it was better to submit to others, than do ones own will. But God, who foreknew the future, sent an angel to the abbot to proclaim the following message: Do not attempt to hinder Savvas any further, but permit his departure to pursue his desire. Consequently, the abbot released him. Savvas took leave of all the brethren and departed. At that time he was eighteen years old, ten of which he had spent in the monastery, for he had been only eight years old when he was garbed in the Schema and had forsaken everything that is of this world.
desolate area and requested permission to depart from Longinus, who in turn wrote to the great Efthimios to apprise him of the matter, for, without his counsel, Longinus would do nothing. Now the illustrious Efthimios knew the extraordinary fervor of Savvas with regard to spiritual matters and his divine love, so he replied that by no means should Savvas be detained, but should be left to his own, to fulfill his desire . When Savvas received his sanction, he went to a cave which was located to the south of the monastery and there remained from Monday to Friday, without sustenance, occupying himself with prayer and applying himself to his handiwork. Every Saturday, he brought to the monastery fifty straw baskets. Afterwards, he would gather up palms, that is date-palm leaves, for his weekly work, and would enter into the cavern. There he lived for five years.
LENTEN RETREAT
The divine Efthimios took note of Savvas' manner of life and, at thirty-five, called him "the young elder." Efthimios had a yearly custom, after the "Feast of the Theophany", to enter the inner desert and struggle ascetically the entire Great Fast. He took Savvas into his company, together with another disciple, Domition of Melitene, one of the deacons of the Lavra (where he continued to serve until his death.). 4 Accordingly, they would return again to the Lavra for the Holy Resurrection (Pascha). Therefore, the three made ready and repaired into the utter wilderness adjacent to the Dead Sea. Inasmuch, as they had walked long and far, and the land was barren, and the days were scorching and excessively hot, Savvas became dehydrated and exhausted. Unable to walk any further, he fainted, falling to the ground like one dead. Now when Efthimios saw him thus, he was quite distressed and went a little distance apart and made entreaty before God, saying: "O God our Master, Have Compassion on thy servant, this young man, and bestow water, that he not die of thirst and the burning heat!" Following Efthimios' prayer, he struck the earth three times with his hoe, and the earth aroused by divine power, hearkened--O The Wonder!-- and from a waterless and barren desert sprang forth delicious and sweet water. Moreover , at the moment Savvas refreshed himself, he invisibly obtained divine vigor and no longer weary or faint on the arduous road ahead. After they arrived at an appropriate spot, the holy Savvas exerted himself in every way to emulate Efthimios the Great; him alone did he have as an archetype of godliness, a living icon and encouragement, so as not to deviate ever from his rules and customs. But, within a short span, Efthimios, the superior one in virtue, departed to the Lord. After the repose of their teacher, his disciples gradually became careless and did not pursue righteousness or their ascetic exercises eagerly. Wherefore, the divine Savvas prolonged his exile in the wilderness near the Jordan River, during the same time and in the same place where the great Gerasimos struggled. Savvas was thirty-five years when the devil commenced his most severe warfare against him. Not only invisibly did he subject Savvas to troubles, but tempted him secretly, as he acts against all the virtuous. Both this kind and obvious temptations the treacherous one perpetrated in order to intimidate him so that he would not continue to dwell in the wilderness.
ANTHOS
Savvas had a monastic friend named Anthos, who accompanied him into the desert, that they might labor in ascetic practices together. (It was through this Anthos that Savvas became friends with blessed Theodosios the Coenobiarch.) However, in a few days, certain perverse and wayward barbarian men came thither, intending to slay them. In order to find some small excuse, the barbarians dispatched to the cave one of their group, who would pick a quarrel with the ascetics and feign having suffered an injury at their hands. They wished to slander the saint falsely in order to provoke him to take offence and utter one word of rebuke and, on that pretext, they would slay him. Meanwhile, the others stood without, but as they began to move forward, the saint perceived the approaching peril. He then raised up as a weapon the following holy prayer, saying before the Lord: Some trust in chariots, and some in horses; but we will call upon the name of the Lord our God! [Ps. 19;7] (And the remainder of the psalm), where upon - O The Wonder!!-the ground was riven apart and swallowed the one that entered the cave. The others, witnessing such a dreadful sight, were aghast and quaked with fear and fled in terror. Henceforward, neither they, nor any other malefactors, dared to attempt anything against them; furthermore, not even the demons undertook to trouble them. Wherefore, Savvas dwelt without apprehension in the desert.
THE VISION
It was after this period of time that Savvas founded the Great Lavra, famed for its excellence and spaciousness, in the following wondrous manner.:
After Savvas spent four years in the wilderness, on one occasion he went up a high mountain, where it is said that the blessed Empress Evdokia (commemorated on the 13th of August) was instructed by the great Efthimios. Once there, Savvas passed the night in prayer and beheld a wondrous vision. A most beautiful woman appeared to him, garbed in a robe of light, and revealed to him a wadi which ran southward to Siloam and said the following: If thou desirest with all thine heart to convert this place into a city, stop and look to the east of this wadi that you see. Opposite the wadi, there is a cave, which is uninhabited. Go and dwell therein, and I will send thee assistance from on high, for God, Who gives to the beasts their food, and to the younglings of the
ravens that call upon Him, [Ps. 146:9-10], He will provide for thee. At that point, the vision ended. Afterwards, the saint was filled with joy and gladness, and, as if wisely guided aright by divine providence, he entered into the cave. The area was quite impassable, and he made his way aloft with extreme difficulty. Consequently, whenever he required water from the spring called Eptastoma, He had to travel fifteen stadia (nearly two miles) from his cavern. As a result, he had a rope made to hang down from his lodging to the foot of the hill in order to facilitate matters. Apart from this, he employed no other convenience or comfort for bodily need. Moreover, he sustained himself with only the herbs that sprang up spontaneously near the cave. But God, Who prompted him to inhabit this place, sent him aid according to His divine promise in this manner: He enlightened the Ishmaelites that had revered Savvas (and sent cheeses, breads, dates and other various edibles -see Four Hagarenes) to furnish him provisions there too, not only on that one occasion, or twice or thrice, but many times, as if they were offering him tribute. At that time, he was forty years old. It was then that Anastasios was Archbishop of Hierosolyma (Jerusalem)who, after completing nineteen years as Patriarch, died at the beginning of July, leaving Martyrios as his successor; it was during the reign of the Emperor Zeno. After Martyrios reigned for eight years, reposing on April 13th, he was succeeded by Salust (Sallustios). 6
THE LAVRA
The saint dwelt in this cave for five years with great silence, and would spend his time in prayer to God. Now from that time, the attempts of the demons were futile, and they fled, not being to look upon him. Therefore, he had a respite from the demons. Moreover, he was also at peace with men. He received others into his most excellent synodia who kept the commandments of the Lord precisely; they were attracted to Savvas as a magnet to iron through his irreproachable life and good repute, notwithstanding his superlative virtues. Therefore, slowly Savvas began to receive all them that came to remain with him. Many anchorites, who were scattered like sheep, came and resided with Savvas. Among them was Saint John, who later became the abbot of the New Lavra; Blessed James, who later established the Lavra of the Towers at Jordan; Severian, who was revered amongst the monastics for his spiritual accomplishments and his building of the Monastery of Carparvaricha; the great Firminus, who established a Lavra in the area of Michmash; similarly, Julian, who was called Kyrtos and reestablished the Lavra of Kelkerava, which is located near the Jordan; likewise, many others whose names are in the book of life. 7 Inasmuch as they that flocked to him increased, he was compelled to build cells in the manner of a lavra, to work the land and to perform other services necessary for their bodily needs. First, they constructed a fountain towards the northern side of the mountain, where there is a spring by the wadi. Later, they erected a church (katholikon) and expanded the lavra. Since the holy temple was without a priest, whomever visited and happened to be a priest, Savvas obliged to serve the Divine Liturgy. Savvas was very temperate and humble-minded , and he revered the magnitude and dignity of the order of the priest. For this reason, he, declined, to be ordained himself, nor were his monks ordained, for he thought that no religious man could aspire to that dignity without presumption. Savvas was both sensible and acclaimed in the monastic profession. He strengthened the brotherhood every day and hour in whatever they asked; he advised some and others he reproved. To put it simply, he exhorted and incited all to remain steadfast and brave before the temptations of the demons and to bear magnanimously the hardships of the eremitical life without any sadness, but rather, to rejoice cheerfully in the hope of the future rewards, whereby, with a little effort here, they might enjoy paradise hereafter. He said these things in addition to many other instructions, for Savvas was ever ready to clear away every stumbling block and hindrance and to have his disciples soar to virtue above the snares of the evil one, and this he accomplished. He took special care for all their bodily necessities, that they might not be overburdened by deprivations and turn back into the world.
daily life demands, for the number of monastics under his direction increased greatly. Whatever donations came in, the blessed man did not keep but spent in building cells and on a variety of other projects, However, oft-times tares sprout among the wheat [Mt. 13:25], as do briers in the vineyard, just as it happened when a disciple became a betrayer (Judas), or when Cain committed fratricide [Gen 4:8], and in many other similar instances, all these came to pass through envy, as is recounted in a vast number of books. In like manner, this occurred in the synodia of the holy Savvas to certain dissatisfied ones, who were not really disciples, but rather rebels with perverse ways. They hated the blessed man and sought some pretext, if they could, to injure him. Therefore, they went to see the then Patriarch of Jerusalem. Since they could not accuse him of being a transgressor, they slandered him. They claimed he was unworthy to shepherd such a great flock of monastic and requested that the Patriarch appoint another abbot. And, in order to prevent him from attaining the priesthood, they said many other things, even referring to Savvas as ignorant and boorish. The Patriarch at that time was Sallustios (Salust) (486-494), who esteemed the saint for his merit and did not give any credence to their lies and wily words. However, in order to pacify them somewhat, he said to them: Remain here until Savvas comes, and then I will carefully examine the matter. A certain presbyter named Kyrikos, who was abbot of the Church of the Holy Sepulcher (Holy Resurrection) and Stavrophylax (Cross-Warden), was present and heard everything they said, and addressed them: Did Savvas receive you into that place, or did you receive him? They answered: He, of course, accepted us. But, since he is very uneducated, and we are great in number, he is incapable of governing us! The Thrice-Blessed Kyrikos responded: If he, as you confess, assembled you all in that place, and converted the wilderness into a true habitation, much more will he govern the land and yourselves, who gathered you and called you into his synod; for God, who collaborated to establish a Lavra, will help Savvas much more with governing it! Then Patriarch Sallust dismissed them, saying : Go now, consider the matter well, and come again another day. 9 Consequently, they tarried there, believing that the patriarch would divest Savvas of being the monasterys superior and guardian and appoint another abbot in his stead. However, when the blessed man went up to Jerusalem, the patriarch, being a discerning judge, did not question Savvas. Instead of bringing forth the accusations of those present, he ordained him to the priesthood in 492 A.D.. afterwards, in the presence of Savvas accusers, he affirmed: BEHOLD, now comes your abbot, who has been appointed by the Lord and not by Man; we have ordained him, not for his own interest, but for thine own! Immediately, after this announcement, the patriarch, Savvas, and his former calumniators returned to the lavra. Indeed, their first act was to consecrate the holy church. Therefore, they constructed a Holy Table (altar table), in which they deposited many holy relics, and thus it was consecrated on the 12 th of December. At that time, Savvas was fifty-three years old, and Emperor Anastasios was reigning (491-518).
THE ANCHORITE
On another similar occasion, the saint again went with Agapios into the desert. Savvas gave him his skin bag to carry, which held dry bread enough to sustain his disciple during the time they would spend in the desert. As for Savvas himself, he ate nothing anyway for the entire Great and Holy Lent, except on Saturdays and Sundays, when he would partake of the Holy and Divine Mysteries. They proceeded along the Jordan River, passing by the brink of a steep defile. At the summit, they observed a cave further off that was located on extremely impassable terrain. Therefore, utilizing every way possible, they ascended with difficulty and with much suffering or, rather, by the help of the Lord, who enlightened Savvas and guided him to the discovery of a hidden treasure to their great profit. They entered into the cave and beheld a most saintly ascetic, who had neither pots nor any type of vessel, but abided free of care and without provision for his survival. This thrice-blessed soul possessed the grace of clairvoyance. Therefore, the anchorite made a prayer, according to his custom, and said to the saint: O Wondrous Savvas, what has motivated thee to discover this spot and come to us? For this, I marvel and am amazed, since for thirty-eight years, I have dwelt in this cave with the help of the Lord and have seen no one, nor have I ever spoken to any man! And Savvas answered: God, who has revealed my name to thee, has enlightened me and conducted me hither, that I may rejoice in thy presence! Thereafter, they conversed for a considerable length of time, receiving great delight in their souls. Then Savvas and Agapios took his blessing and departed. They tarried a great while in the wilderness and once more prepared to return to the monastery. As they passed by the region in which the anchorite dwelt, they decided to climb up to his cavern again. Whereupon, they beheld the solitary on his knees, facing east. They believed he was in the midst of prayer-and, therefore, still among the living. Patiently they persevered for many hours, waiting until nightfall. However, he never arose from that position off the ground. Savvas approached and said Bless, Father! but the anchorite did not respond. Wherefore, Savvas tapped him and understood that his blessed soul had been
translated to the Lord. He turned and said to Agapios: Child (pedia), let us bury him, for this is why God has sent us. Thus with dignity and gravity of spirit, they bound up his holy relics and laid them to rest in a certain spot within the cave. They chanted the appropriate troparia for burial and, on completion of the service, blocked the entranceway of the cave with large rocks. Savvas and Agapios then passed on towards the lavra, returning on the Saturday of Saint Lazarus, and ultimately, for the holy celebration of the Saviors Resurrection.
A DISCIPLE ON OBEDIENCE
The saint dispatched a certain brother with a pack animal to carry wood from Jericho in order to build an inn. On the return trip, since the beast was heavily laden, it began to thirst before reaching the lavra, for the sun was strong and burning. As a result, it was no longer able to convey the wood across the parched land, and it dropped to the earth and lay as if dead. The disciple recalled his teacher, who had great authority before the Lord, and exclaimed: O Lord God, help me by the intercessions of Savvas, Thy servant! Straightway, as he said these word, God who set a pillar of cloud above Israel as a Guide [Ex. 13:21] set one over the monk, which overshadowed and refreshed him. Furthermore, -- O The Wonder!-it rained down and strengthened him. The cloud continued to follow and protect him from the sun until they arrived safe and sound at the monastery.
KASTELLION
There was a mountain called Kastellion about twenty stadia from the lavra. No one dared set foot in that rugged and remote territory, for it was the haunt of countless demons. Nevertheless, the saint placed his hope in the Lord and sprinkled the entire area with oil from the Lampada of the Holy Cross, and there he dwelt for the Great and Holy Fast. Now from the outset, he encountered fierce warfare from the demons, to the point that he wished to leave, not being able to bear the fearful disturbances that they caused. But the all-good Lord, Who of Old strengthened the Great Abba Anthony of Egypt, also encouraged Savvas to be patient and to persevere to the end. In fact, Savvas did pursue his struggles there, greatly strengthened by the aid of the Lord, Wherein he became so terrifying to the demons that he overcame, that they fled at the very sight of him. Wherefore, the righteous one was glad and continued his sojourn there in prayer until the end of the Fast But again the demons marshaled their forces to test Savvas for a final assault, to see if it were possible to frighten him away. They transformed themselves into reptiles, beasts and ravens that thrashed about and producing a tremendous commotion. The saint was in no way disturbed by all this, but dauntless and firm, he prayed. Wherefore, they were unable to endure even the mere sight of him, and, of their own volition, conceded they were conquered. Moaning in an almost human voice, they wailed: Savvas, was It not enough for thee - the cave, the rocks, and, the wadi and wherever else thou dwellest in the wilderness? Didst thou have to cross our borders, to dispute with us and cast us out of our habitation? We are departing and leaving thee as Master, since we see thou hast God as an ally! This and other things they lamented, as if weeping over their calamity, and making a thrashing sound, they departed in the midst of the night, taking on the guise of ravens, which were seen by several shepherds who were watching their sheep in the neighboring parts. On account of this, they came together the following morning, terror-stricken, and went to the saint, declaring to him what they had seen and heard. The blessed one, on beholding their extreme agitation and fear, made a prayer in their behalf, and further counseled, encouraged and blessed them; whereupon, they departed in peace. Since the end of Lent was drawing nigh, the saint returned to the lavra and sublimely concluded the celebration of the Holy Resurrection. Afterwards, he took certain of the brethren with him and set off for Kastellion, where they meticulously cleared the area to erect cells and a hostel. At the site, the monks discovered a building, that was sufficiently large, well-lit, and symmetrical. 13It was high and decorated with handsome stones, and they were glad for this. Savvas reasoned that it was Gods will for a monastery to be built in this place. Therefore, immediately he began to build. First, they converted the spacious structure into a holy church consecrated to the Lord. They proceeded with whatever was required in accordance with their funds. When they exhausted their resources, the work was halted for a short period. But the merciful God has commanded us not to be anxious for what we will eat and drink, because he provides and is solicitous for us, inasmuch as His guardianship towards us with far more exceeding love than our own father and mother can show. Thus, he kept watch over the concerns of His servant Savvas, since it was His will and economy that this place, become a habitation of virtuous men.
SAINT MARKIANOS
Markianos (commemorated the 24th of November), superior of the Bethlehem coenobium, was a man imbued with spirituality and sanctity. He possessed material means and, therefore, transported all the necessities for the Kastellion monastery. This came about in the following marvelous manner. : Markianos beheld in a dream a handsome and illustrious person, who addressed him thus: Markianos, thou sittest comfortable and free from pain, because thou requirest nought for thy bodily needs, but the servant of God Savvas, who has great love towards the Master, is suffering with his brethren at Kastellion and barely has provisions, nor is there anyone to send them aid. Therefore, be not negligent in the least, but dispatch to them whatever they need! Hence, when the well-disposed Markianos saw this, he immediately sent to Kastellion all his beasts of burden heavily laden with wheat, wine, oil, and other various provisions. Now, when Savvas received all these goods and learned of the vision, he was further assured that this was Gods will for a monastery to be in that place. Therefore, he offered thanksgiving to the Lord and, with fervor and haste completed the Kastellion coenobium, wherein he installed the monastics who appeared suitable to him, that is, those that were wholly disengaged from worldly cares and affections. Savvas installed as abbot and spiritual father (director), Paul, who was an ancient anchorite, along with his disciple Theodore. When Paul reposed, Theodore continued as spiritual leader, with his brother Sergios and the divine Paul of Melitene. Since they became notable elders of Kastellion at various times, each one was in succession a hierarch of Amanthounton and Aila. 14
The saint had a number of concerns at Kastellion. One was to establish a colony of elderly monks possessing both experience and practice in the monastic conduct of life. On the other hand, he placed the laymen and youths in another monastery, which they built north of the Lavra. Here they remained until they learned the Psalter and every other practice and prerequisite needful for monastics. He assigned a chief amongst them, who was dispassionate and worthy to train and exercise them for the Schema, for Savvas said that a Monk should be serious, discerning, sober, prudent and modest, and simply be able to bridle every part of himself and to preserve his mind in safety. Whenever he saw one who was rightly knowledgeable in the monastic profession and was capable of combating converse thoughts, that individual gained admission into the Lavra and was numbered among the brethren. By no means and under no circumstances were the beardless admitted into the lavra, simply because it could become the cause of scandal. Savvas confirmed this saying: This rule is the tradition of the fathers, and whosoever violates this ordinance gravely sins against God. Moreover, I have a precept from the great Efthimios who would not receive me into the Monastery, for I lacked a beard. Hence, he sent me on to the blessed Theoktistos, for great is the injury suffered in the monks soul when he has association with beardless children! Consequently. All who came there, and were as yet still beardless, Savvas handed over to the holy Theodosios, who was in charge of the preparatory monastery approximately 35 stadia (4 miles) from the lavra. Whereupon, Theodosios would accept the youths and would diligently strive to satisfy in every way Savvas wishes, for the one had sincere love towards the other, so that Theodosios carried out whatever Savvas desired, inasmuch as they were of one mind and will, being divinely inspired. These two were the leaders of all the monastics, that is Savvas was in charge of the anchorites and hermits, and Theodosios was set over the coenobites. This guardianship was not self-sought by either, for Patriarch Salust had entrusted the responsibility to them, since they were both eminent in virtue and competent in governing the souls of men, as the following bears witness. : When St. Markianos of Bethlehem reposed in November, 492 A.D., the monks of the wilderness went up to the patriarch, already a sick man, and asked for and obtained Savvas and Theodosios. Patriarch Salust appointed Savvas and Theodosios the Coenobiarch as Archimandrites of the cell-dwellers and coenobia, respectively. Each of them was given a Second - for Theodosios, the head of the Coenobium of Martyrios; for Savvas, the hegoumeos of the Lavra of St. Gerasimos. Savvas sometimes said to Theodosios, in a playful way, thou art an abbot of children, but I am an abbot of abbots, for each of the monks under me is independent and thus the abbot of his own cell.14
if thou agreest to live together, keep silent. But if thou dost not like it, go and find another habitation and let me be, because I am fashioned by the Hand of God and was honored to be in His Image and Likeness. Now Savvas said these words with extreme gentleness, and the beast obeyed - O The magnitude of thy Wonders, Almighty Lord! - by refraining from bothering the saint further and relinquishing its dwelling-place.
THE THIEVES
When the saint had dwelt there many days, his renown spread to the surrounding area. Wherefore, many gathered there, including an eminent young man named Vasilios, the son of wealthy parents. He resolved to remain in obedience to Savvas and to struggle with him. Certain thieves, however, imagined that Vasilios had a great deal of money with him and came one night to steal, but, they found nothing. The robbers were amazed at their utter poverty, for they had no possessions. Whereupon, admiring and esteeming the two ascetics, they departed. A short while after the would-be thieves had left the cave, on the road they encountered frightening lions of great size. They were seized with extreme terror, and, seeing no other help, exclaimed: We adjure thee by the prayers of the Monk Savvas not to harm us! And the lions, on hearing the revered name, instantly fled, as if they had received a serious wound, the thieves were astonished at this strange phenomenon. So they returned to the cave and related to the saint this dreadful event and promised not to commit injustices ever again, but to earn their food with toil; and they kept their promise throughout the rest of their lives. The report of wild beasts showing respect filled the countryside, and he was esteemed by all. Wherefore, many came with devotion just to see him. However, once again, he fled from praise. So he left a certain virtuous monk named Tarasios as superior, and Savvas departed thence.
them, by giving them an abbot. The Patriarch donated seventy florins to the saint and the authority to govern them as he wished. Therefore, the saint gave diligent attention to procure everything they needed; he did not wish to overlook a single detail. Savvas built them a richly adorned Church, a bakery and other buildings as they required. He stayed there almost four months, and the Church was consecrated in 507. By the departure of the rebellious brethren and the creation of New Lavra, the devil desired to ensnare the disciples of Savvas, but he tricked himself. Thus did Savvas set up a new trophy of victory against the devil, for the blessed one effected, a reconciliation with this faction at New Lavra and governed this Monastery as well as he could. When he returned from New Lavra, he rested a short while at his Own Lavra to do a few things until the 20 th of January, when according to his annual rule, again he resorted to the desert. So began New Lavra - a source of trouble for the next forty years. He appointed an abbot, the Monk John from Greece (Hellas), who was conspicuous for his virtues and clairvoyance. Truly he possessed the Gift of foreseeing the future and prophesied accurately whenever scandals and heresies would occur in this Lavra. Everything he disclosed; it came about as he said. :
asked the lictors (lectors) to permit those monks to remain for Divine Liturgy and receive Holy Communion. However, they answered him sternly: They are not allowed to receive Holy Communion, because they are Jews (Evreoi) in their views, since they do not accept or confess that Christ is True God and that the Ever-Virgin Mary is the Theotokos (Instead they believed that she was just the Christotokos). From that point, the elder greatly pitied them and supplicated God fervently that they receive enlightenment and knowledge of the Truth, and recover sobriety and renounce Nestorianism. For a long time, he labored in prayer, and entreated God in their behalf. For a long while and at length, he exhorted and discussed with them pious dogmas. He exhausted himself with continual prayer and many admonitions, and God jointly collaborated by preparing them to disavow the dogmas of Nestorius and to embrace in their bosom the Orthodox Catholic Church. 22
JOHN SCHOLARIOS
Thereafter, he took them in and gave them to the blessed Abbot Theodosios. One of them was the admirable John, from Constantinople (Byzantion), who was from the first school of Scholarion. He had abandoned everything and followed the Monastic Life. At Great Lavra, he advanced to perfection in the Monastic conduct. He was placed as abbot of his tower, since he was adorned with divine prudence and was capable of serving this place. Brethren were sent there, as many as were needed. John tired himself out in laboring for every provision until the Tower became a Coenobium with the help of God. The Scholarios formed a great synodia from which arose the honorable Avramios, Bishop of Kratea. 34 Avramios had been a priest and abbot of a Monastery of His founding at Kratea in the province of Honorias (between Paphlagonia and Bithynia) for ten years. He fled popularity, but his Bishop, Platon, having sought for him, at last heard that he retreated to Palestine and wrote to him, begging him to come back. Out of despair, he excommunicated him when he had been four years with John Scholarios. John in turn, brought him to Savvas, and Savvas to the Patriarch, seeking a way out for Avramios. But Elias was firm that the excommunication had to be lifted by Platon, who had imposed it. Avramios was forced to return to Kratea where he was quickly restored to his former position. Not long afterwards, Platon reposed, and Avramios was made Bishop. However, fifteen years later, he took advantage of a visit on diocesan business to Constantinople to escape his Bishopric and return to John. 25 John Scholarios remained abbot for thirty-five years and was outstanding in Monastic achievements and in upholding Orthodox Doctrines. Our Holy Father Savvas, not only employed great labor in the building and founding of this coenobium, but until his end, he often visited and never ceased to benefit in various and diverse ways.25
IAKOVOS
Once when the venerable Savvas was absent, Iakovos, a Jerusalemite, being, of haughty disposition, instigated and enticed others towards his prideful ways of thinking; they all went to a place called the Pit of Eptastoma in an attempt to form their own Monastery. They laid the foundations for a church, cells and other important buildings. The other brethren at the lavra were indignant over this and would not allow them to fulfill their intentions. Those with Iakovos retorted that they were building with Savvas consent. As a result, the brethren did not hinder them, because they were misled into believing that the others were telling the truth. The divine Savvas then returned to the lavra and, summoning Iakovos, advised him, in a fatherly manner, to desist from the undertaking. Iakovos mind was not in accordance with Gods, because before Savvas had trained him, Iakovos was attempting to become a superior and abbot. However, Iakovos being quarrelsome and a disputer, was adverse to the edifying admonitions of the saint and showed no remorse or readiness to heed the elders instructions. The saint warned him, saying: My child, according to God, I advise thee, yet thou art still unconvinced? Be careful, lest perchance thou sufferest some loss. Then thou shalt realize what is in thine own interest. Thus said the saint, and he returned to the tower, Straightway, Iakovos entire body began to tremble and shake. Later on, he was seized by a burning fever, and for seven months he was bedridden, and pitifully afflicted. Indeed, Iakovos completely despaired of his life, and remembered his lack of submissiveness towards the saints order. He besought the brethren to carry him and place him at the saints feet, and that they beg him to loose him from the bond of disobedience, that he not die, un-forgiven. Thus, it happened. Immediately, when the mild-mannered and guileless Savvas beheld him, he was sympathetic and said gently: Brother, know what it the fruit of impertinence and disobedience. And with great exertion and effort, Iakovos spoke out of the depth of his illness: Honorable father, forgive me, I will no longer separate myself from thy flock, and I will remain in subjection until my final departure! The saint replied; God will forgive, brother. Thus, Savvas took Iakovos right hand and -- O The Wonder! - When, the right hand of the saint touched him, the grave illness fled, and he became completely healthy. Afterwards, he partook of Holy Communion (The Holy Immaculate Mysteries of Christ) and was given food to eat. All were utterly astonished to see him eating and walking, because formerly he had been incapable of speaking or moving at all. Thereafter, the venerable Savvas gave Iakovos a rule (canon) not to go to the monastery that he built. The patriarch learned of this and sent men to level the Building of Disobedience to the ground. Following this, the saint erected other cells and a church five stadia from there. He commanded Iakovos to minister to the visitors that came there for worship. So as to exercise him in obedience, he assigned him in the capacity of a cook. However, in this occupation Iakovos was not experienced. In fact, one day he cooked more lima beans than was needed and the leftovers were plentiful. Yet, he did not save the excess for the following day, being unpracticed; so he threw them out with the refuse. It so happened that Savvas observed all this. Secretly, Savvas gathered up the beans and laid them out in the sun to dry. Then, he carefully seasoned them. Afterwards, he invited Iakovos to sup with him. As they were eating, Savvas turned to Iakovos and said: Forgive me if the cooking is not so good, but I did not know how to make them any better. Iakovos exclaimed: As God as my witness, it is a long time since I have had such good cooking. Then the saint said: Child, know that the lima beans which thou didst cast out as useless into the brook are these. Therefore, if thou art not capable of preparing a kettle of beans, how wilt thou become chief amongst the brethren and govern the souls of men? Hast thou not heard the words of blessed Paul, who says: For if a man know not how to rule his own home, how shall he take care of the Church of God? [1Tim. 3:5]. Thus said the great Savvas and advised him appropriately and adequately and then dismissed him. Shortly afterwards, as Iakovos rested in his cell, he was set upon by thoughts of Fornication. In the meantime, the devil tempted him to such a degree and disturbed him so that, in the end, he castrated himself. Then he moaned, unable to bear the pain, and the monks attempted to soothe his wound with remedies. When saint Savvas learned of this, he expelled Iakovos, as he was a threat to his own life. Later, Iakovos repented from the heart and appealed to Saint Theodosios, falling at his feet. With fervent tears, relating to his misfortune, he besought him to intercede with Savvas to forgive his transgression. Theodosios did so, and Savvas forgave Iakovos, for the love of his friend, and admitted him back into the Lavra. He gave Iakovos a stern canon, never to leave his cell, nor to speak to anyone, but to pray to the Lord in tears, without ceasing to have mercy upon him. Iakovos accepted the canon gladly and displayed such repentance that the Lord forgave him. God also sent a vision to the saint, that he might lift the strict canon. In
this vision, Savvas beheld a bright and radiant man. Iakovos then said a prayer for him and resurrected him. The radiant man then said to Savvas: behold, the dead is risen; forgive now the one that resurrected him. After Savvas had witnessed all this, he ordered Iakovos to come out of his cell. When he came out, he kissed all the brethren, and received the divine Mysteries, and on the seventh day, he was translated to the Lord.
ANTHIMOS
There was an elder from Bethany named Anthimos. He dwelt across the wadi in an anchorites cell for thirty years, practicing every virtue in his monastic struggles. In his old age, however, he fell gravely ill and lay abed, unable to stir due to his illness. The saint saw that he was sorely afflicted and pleaded with him to condescend to be taken to a cell within the Lavra that the brethren might minister to him, but the blessed Anthimos would not accept, saying : I have hopes that I will end my life in the Lord here, where I have dwelt from the very beginning. Before the end of the assembly one night, Saint Savvas arose and walked outdoors, where he heard a melodious hymn. He assumed that it was the brethren chanting matins but was perplexed why they did this without receiving a blessing (permission) according to custom. He walked to the Church, but found the doors closed, so he returned to his cell. But again, he heard a sweet melody; they that were singing chanted thusly: I shall come with a voice of exultation and glory, with the sound of one that is jubilant. The saint then perceived that the voices were emanating from the cell of Anthimos. He then roused the entire brotherhood, and they went there with candles and incense, finding that he had reposed in his cell. They took up his holy remains with piety and performed all the things that the law ordained and buried him with honor.
COENOBIUM OF ZANNOS
At the Great Lavra there were two brothers according to the flesh from Hebron, who also shared the same beliefs in God. Their names were Zannos and Benjamin, and they were adorned with all godly virtues. They agreed to beseech the sanctified Savvas to give them an anchoritic cell that he had built for himself, fifteen stadia south of the Lavra. The great elder, perceiving that they were laborers of God, yielded to their request and gave them the cell. The brothers inhabited both his cell and one other which they maintained inside the Lavra. When they tired themselves and labored sufficiently, the two brothers changed the anchoritic cell into a coenobium. Saint Savvas helped them very much and provided them with funds for their expenses and every other assistance. Since many other brethren gathered there, he erected and furnished a church, which was also consecrated. Thus, this coenobium, by the grace of God, thrives to this day and has taken the name of the blessed Zannos.26
APRHODISIOS
A certain brother named Aphrodisios was of the Monastery of Theodosios. He was an Asian by birth and gigantic in stature. He was so robust and brave, that he could lift unassisted, on his own, twelve baskets of wheat with ease. They placed him in charge of all, the mules, and on a certain day, he struck one on the face, and it died. Then he took its saddle and the load and returned to the lavra. Saint Savvas meanwhile saw that he had repented sincerely with all his heart and was willing to fulfill the required penance, so he ordered him to stay in his cell without speaking to anyone and not to leave the lavra and to restrain both his appetite and tongue. The courageous one accepted this command and proved to be more valiant in soul than in body, as he stayed in the cell some thirty years! He never kept a basin, nor a container of any sort, nor did he ever light a fire. He never tasted oil, wine or any other beverage. He kept only a single garment and slept on a mat, weeping by day and working on his handicraft. He wove ninety baskets a month, which he gave to a certain brother in the lavra who, in return, brought him the necessities of life. These consisted of leftover food by the brethren, that no one else would eat, either vegetables or legumes. They would put them in a basin and sent them to him. If, perchance, they gave off an unpleasant odor, he would not return them, but ate them as if they were sent by God. As we said, he conducted himself thus for thirty years, proving that he was more sound and valuable than a diamond, without fretting in the least and without falling ill; neither did his stomach trouble him., by his many labors for Christ, he was granted the gift of foresight. He knew the day of his release from this life and revealed it to the saint seven days earlier, asking permission to go and bid farewell to Theodosios and then return to his cell. The saint knew of his repose by divine revelation and sent him with another brother, named Theodoulos, and Savvas wrote a letter to Theodosios, in which he said the following: Behold, my beloved brother in Christ, my lord Theodosios: I send thee our common brother Aphrodisios, a man who once wore the flesh, but now, by the grace of God, has become an angel. The great Theodosios greeted him and offered him hospitality. Then they gave each other the last farewell, and Aphrodisios returned to his cell. He fell ill and was translated to the Lord, relinquishing the earthly for the heavenly. With great honor, with candles and incense, the fathers of all the monasteries buried Aphrodisios precious and sacred remains (relics) in a selected place. Such an instructor of virtue was the venerable Savvas, and thus he gathered the fruit of his labors. So very great and marvelous were his godly accomplishments, that is, the many monasteries and other edifices that he built, and the repeated victories against demons; and the reinstatement of the fallen brethren, whom he transformed from men to angels, and his ability to foresee the future. But let us relate all the rest.
YERONTIOS
There is a city on the east bank of the Jordan called Medaba. The citizens held Savvas in the utmost respect for the great spiritual benefit that they received from him, and in return, they brought him many valuable gifts for the monasteries. One of them, Yerontios, was ill for a long time, so he traveled to the Holy City, in order to worship, and also went to the Mount of Olives. He mounted an ass and ambled along, but on the way, either by demonic complicity or for another reason, the beast shook him and, he fell. The man suffered multiple fractures, and no doctor attempted to treat him. It was of the opinion of all that he would die. The young brother of Yerontios, seeing that he was crippled, was sorely grieved and knew that only the prayer of the blessed Savvas was a quick and certain remedy against every infirmity, for the physicians were prolonging his misery and consuming his property, without any benefit to the patient. He, therefore, hastened to the lavra and fell at the feet of the saint, telling him of the calamity that had befallen his brother and pleading with him to come and visit Yerontios. As the all-merciful Savvas heard this, he was sad, even though Yerontios was not present and departed for his house. At first, he made a supplication before the Lord and anointed him with salutary oil from the Holy Cross, and at once - Behold the Therapy! - The former cripple, whose members were crushed, was made whole. This event astounded everyone there, as they saw the great authority that Saint Savvas has with the Lord. Later, again, the son of Yerontios, named Thomas, traveled to Jericho and there met the saint at the hostelry which they maintained. The latter received him gladly and wished to extend hospitality to him. When he asked his servant if there was any wine to serve, he replied that there was no wine, but only a little vinegar in a gourd. The blessed one said to him: Blessed, be the Lord! We shall drink of that vinegar. He who turned the water into wine will transform the
bitterness of the vinegar! [Jn: 2: 1-11] Thus he said with his godly mouth and, straightway, the vinegar became sweet wine, truly refreshing the heart of man. The saint forthwith ordered that they bring fire and incense, saying: Truly the Lord hath visited us this Hour! However, the miracle did not cease there. The wine was increased, so that it sufficed for all. Thomas, meanwhile, was beside himself, because of this miracle. He asked the saint to give him the gourd, as it still had some wine. Upon receiving it, he departed with his followers. In the interim, the wine lasted for the entire trip, and, after the gourd was empty, Thomas kept it as a precious treasure. Every time someone was ill, he filled it with water and poured it over the sick one, who was then cured.
A YOUNG DISCIPLE
Not long after, the saint repaired to the Jordan River, accompanied by one of his youthful disciples. On the way, they met a group of lay folk that had in their company a most beautiful damsel. The saint attempted to test his student, so he looked at the maiden and said to him: It appears to me that the young maiden is blind, is that so? And he answered: Nay (No), Father, both her eyes are sound. The saint again said to him; Thou art mistaken, my lad, for I see that one of her eyes is missing! The youth, not realizing that the saint was testing him, insisted: I looked at her very carefully and saw that she has two bright and beautiful eyes! Then the all-wise one, after ensnaring him, said: See that thou dost not remember the command of the Scriptures which says: Let not the desire of beauty overcome thee, neither be thou caught by thine eyes, neither be captured by her eyelids [Prov. 6:25], henceforth, thou shalt not come to my cell until thou learnest to bridle thy senses, and especially thine eyesight! After he said this, he sent the youth to Kastellion where he remained until he was corrected, and then Savvas happily received him again into the synodia.
THE COOK
On another occasion, the cook was preparing squash for the workmen, who at that time were building, but as he was about to serve the food, he tasted it and perceived that it was as bitter as gall. He was dismayed at this, for they had nothing lese to offer. They spoke of the matter to the saint, who went to the kitchen and made the sign of the Cross over the mouth of the kettle and ordered him to serve it. The cook did so, and the squash seemed sweeter than honey.
THE LION
On yet another occasion, as the blessed man walked on the road that connected Rouba with the Jordan River, he encountered a mighty Lion with a wooden splinter embedded in its paw. The beast was unable to walk and lay on the ground. When the lion caught sight of Savvas, it raised its paw, so that he might see the splinter and pluck it out. The saint, being compassionate, removed the spike skillfully. Then the lion put away its natural ferocity, owing to the benefit it received and, not wishing to appear ungrateful, followed the saint eagerly and obeyed him as a faithful servant. This story reminds one of Saint Yerasimos the Jordanite who also plucked out a splinter from another injured lion and who also followed that saint. :
One day, being on the banks of the Jordan, he saw a lion (named Jordan) coming to him, limping on three feet. When it reached the saint, it held up to him the right paw, from which Gerasimus extracted a large thorn. The grateful beast attached itself to the saint, and followed him about as a dog.
The emperor saw this, not because of his piety, for he was a heretic and not worthy to behold such a sight, but that he might know that Savvas was a Holy man. At once, he arose from the throne and accorded him great honor. After all the fathers were seated, the emperor asked each one of them what favors they expected from him. They ignored the interests of the Church, however, and asked for material gifts and favors. The emperor granted all their requests and marveled at Saint Savvas who did not speak. Thus, he addressed him: Thou, O reverend father, hast undergone such toils to come to us, and dost thou ask for nothing? He answered: O mighty emperor, I have come to reverence thy majesty before I die and also to plead for the Holy City of Hierosolym (Jerusalem) and its Archbishop / Patriarch Elias, that thou not be displeased with him and, most important, that thou wilt bring peace to the Churches. When thou wilt accomplish this, God will be thy Friend and will forgive thy sins and will grant thee victory over thine enemies. The emperor was captivated by the openness of Savvas and by the fact that he did not ask him for any mean or material things, but, rather for the stability of the Church. He dismissed the others and granted him one thousand drachmas for the needs of the monasteries. He also gave him permission to visit the palace as freely as he wished. But concerning the Patriarch Elias, he spoke with derogatory words, for he was angry with him. Blessed Savvas, though, with much wisdom and persuasion succeeded in assuaging his anger and convinced him to reconsider the unjust decision against the blameless hierarch - a life of exile and to permit him to return to his see for the love of Savvas. After the saint had completed his mission successfully, he did not leave Konstantinoupolis immediately, due to the winter, but stayed in the outskirts in a suburb, called Rufinos. There, not a few people of The City visited him, and many became his students, especially Juliana, granddaughter of the Emperor Valentinos, and Anastasia, wife of Pompeos, the emperors son, who became a nun at the Mount of Olives and performed great feats and accomplishments to the glory of God.
such disdain, as if they were criminals and outlaws, and attempt to force them to pervert the immaculate Christian Orthodox Faith. Therefore, we beseech thy majesty to order them not to pester us anymore concerning matters of the Faith. For it is absurd and senseless to say that we, the Jerusalemite ascetics and so many other virtuous men, have been trained improperly in matters of the Faith, and now, in our old age, thou art attempting to teach us theology. Wherefore, it is obvious that the novel amendment to the traditional and True Faith, as thou namest it, Is not an amendment, but a distortion and forgery. Moreover, all that have accepted this amendment have departed unto eternal damnation. We shall never accept any innovation in matters of the Faith, rather, we shall persist in all the things that the God-bearing fathers have bequeathed to us, both those that first convened in Nicaea, being 318 in number, and those of the Three Ecumenical Councils (Synods). And we are prepared not only to suffer every form of punishment, but even to receive a myriad of deaths, rather than deviate from the Immaculate, and pristine, Orthodox Christian faith in the least. May the peace of God, which surpasses all understanding, preserve His Holy Church, and may it quell the confusion that has risen against it by the order of thine authority, to the Glory of God and thy glorious and God-loving Majesty. The emperor received and read the letter, but did not answer, for he was preparing to go to war.
**One day, the steward of the monastery came to Savvas and informed him that the following Saturday and Sunday he would be unable to strike the
semantron, according to tradition, to summon the brethren to the communal service and meal because there was not a trace of flour in the monastery nor anything at all to eat or drink. For this same reason, even the Divine Liturgy was not possible. The saint replied without hesitation: ``I shall not cancel the Divine Liturgy because of the lack of flour; faithful is He Who commanded us not to be concerned about bodily things, and mighty is He to feed us in time of hunger.'' And he placed all his hope in God. In this extremity, he was prepared to send some of the ecclesiastical vessels or vestments to be sold in the city so that neither the divine services nor the brother's customary meal would be omitted. However, before Saturday some men, moved by divine providence, brought thirty mules laden with wheat, wine and oil to the monastery. ``What do you say now, Brother?'' Savvas asked the steward. ``Shall we not strike the semantron and assemble the fathers?'' The steward was ashamed because of his lack of faith and begged the abbot for forgiveness. **
THE SHEPHERDS
The following day, monks came from the cavern, reporting that shepherds were allowing their sheep to graze on the crops of the lavras fields. They also trespassed into the monastery and stole food daily, causing turmoil and distress for the monks. The saint dealt with the thieves in humility and meekness, asking them to keep away from the lavra and to cease creating problems for the brethren. They paid no attention to the elder, but did as they pleased. Nevertheless, the Lord taught them by action not to scorn His servants, --and LO, the paradoxical Wonder!-The milk of their sheep went sour and they produced no more. As a result, their offspring perished, as they had no milk to feed on. The shepherds knew then that this befell them on account of their disobedience. Therefore, they hastened to the saint and fell at his feet, lamenting their calamity, and fervently confessed their sin. They vowed that they would never approach the boundaries of the lavra again. The saint forgave and blessed them; and with that blessing, the punishment was dissolved. The sterility of the udders ceased and milk flowed again, the lambs thrived and the shepherds gloom was changed to joy.
THE DROUGHT
When the drought entered the fourth year, the monks of the cavern visited the saint, asking permission to depart, as they could not endure the absence of water. But the saint said to them: wait a few more days, and the mercy of God will come upon you. Thus he said, and only three days later such a driving rain fell that it filled all the cisterns. The most amazing thing of all was that it did not rain anywhere else, except over the Lavra, which they were about to abandon. At the other Monasteries in the surrounding area, not one drop of rain fell. As a result, the abbots and leaders went to the saint and fell at his feet, charging him in protest: What have we done that thou didst not beseech the Lord to send rain upon us too? We are in desperate straits for water! But he comforted them, saying: To them that were in greater need, God bestowed His Blessing; in a short period of time, He will send His Mercies upon you also. The day of the temples consecration came, and all the springs were dry, as there was no water to be had anywhere. As a result, there was suffering everywhere. Patriarch John III (516-524) searched and dug for water, but found none. Therefore, he lamented for the scourge that visit the city. A certain friend of his named Sumus saw him weeping and said to him: We have no other solution, save this: Thou must beg the Great Savvas to entreat the Lord to rescue us from this scourge! The hierarch then called Savvas to him and besought him to entreat the Lord to have compassion upon the people and send His Mercy from heaven. But the saint replied that the request was beyond his power. The patriarch then fell at the feet of the saint, clasping his knees and begging him to entreat the Lord to hearken, so that the people would not be lost because of the dearth of water. The saint could not do otherwise. Thus he enclosed himself in a house and ordered everyone to pray. He stayed there and offered fervent prayers to the Lord. On the third day, at the first hour of the night, great clouds appeared, accompanied by a wind, and so much rain fell that the rivers and streams swelled while the springs were filled with water. Then the inhabitants of the city were rescued from their, ills, and with one soul and tongue gave thanks to God. Not long after, Patriarch John reposed and was succeeded by a noted and virtuous cleric named Peter I (524-552).
of their dead, so that their wealth could not accumulate; and whatsoever started an insurrection in the future was to be put to death. The aforesaid Arsenios was frightened because of this and accepted Holy Baptism at the hands of the saint, as he was a Samaritan heretofore (and valued his head). But this took place later. Now let us turn to the devout emperor and the remainder of our story. Justinian knew that the previous emperor, Anastasios, had honored Savvas by giving him a great sum of money, even though Anastasios was not Orthodox but Monophysite, and he was determined to give him even more. Saint Savvas thanked him for his good intentions.
and returned with several artisans, various vessels, money and provisions. Within a few days, with great effort, they erected a small church and various cells there and gave Jeremias also some of the brethren to abide there. He ordered Jeremias to govern the place and gave them the canons and rules of the Great Lavra. Thus, by the grace of God, this spot also became a lavra, which flowers to this day, bearing the name of Jeremias. 39
GINAROUSA
A woman from Palestine named Ginarousa, very pious and devout, once promised to make two curtains for the two churches of the saint: the one at the Cave and the one at Kastellion. She entrusted the task of making the curtains to two other women, providing all the materials and paying for the labor; but they were slothful. Ginarousa, meanwhile, was disturbed, fearing lest the saint be angry, because the promise was not promptly fulfilled. But the wondrous Savvas appeared in a vision and said to her: "Grieve not, for tomorrow the curtains will be completed as thou hast promised." He said these things softly and with meekness. But to the women who were paid to sew, he appeared fearsome, and he threatened to punish them if they did not complete the task. At dawn, they awoke terror-stricken, telling each other of the vision. Straightway, they abandoned all their other chores and tended only to that one. Thus, the promise to the God-fearing woman was fulfilled.
THE SARACEN
On another occasion, merchants were transporting wheat to the Dead Sea. One of them, a Saracen, was near the lavra when he was driving his camels laden with wheat. One of his beasts stumbled by a precipice and fell with its entire load down below. As the Saracen observed the falling camel, he shouted: "Abba Savvas, by thy prayers, help me!" Before he could complete his words, he beheld an elder with a white beard, sitting atop the camel. The Saracen climbed down to the wadi from another direction that was easier to descend, and found the camel safe and unharmed. He marveled at this and thanked the saint. Thereafter, in gratitude, he made donations every year to the monastery of the saint, giving from his labor three coins. Now let us relate another most pleasant and paradoxical event in addition to those that the sanctified man performed after death.
arrive in Skythopolis, Metropolitan Theodosios came out to meet him with all the faithful. Amongst them was my Father, who was the Bishop's chancellor. After Saint Savvas presented the decrees, my father directed the divine elder to the diocese, where he had a chamber within the dwelling of the saintly Prokopios. My Father accompanied the great Savvas and never left his side. Consequently, also I, being a child at the time, happened to be with my father. Together we fell at Savvas' feet to venerate him. The holy elder blessed me, and after he raised me up, he embraced me and said to my father: 'This child is from henceforth my disciple and a son of the fathers of the desert.' Savvas then turned privately to the metropolitan, and said: 'Great sir, I entrust this lad to thee. Watch him, because for me he is useful.' These words were then conveyed to my father and mother. "My mother was then informed by my father that the saint was about to visit Abba Prokopios the Hesychast who lived in the Church of Saint Thomas; she took me and went to this church named after the apostle. When Savvas also reached there, he took my father in particular, who in turn took my mother to reverence him. When the saint perceived that she was a handmaiden of God, he blessed her, and upon seeing me, he again said: 'There is my disciple, Kyrillos.' I made a prostration. After he blessed me, I stood up, and he said to my father: 'Teach him the Psalter, because I need him; henceforward, he is my disciple.' When he had said this, he gave my mother leave, but my father and I stayed close. "Afterwards, we went to Abba Prokopios and ate then returned to the diocese. The next day, when he was about to travel to Jerusalem, he came to our house. He blessed my father, mother and me, then, left with the fathers that had accompanied him.' "Thenceforth, the Metropolitan would pester my father frequently, saying: 'How is the disciple of Abba Savvas coming along?' At the same time, he urged my father to teach me the Psalter and the Epistles, thus, he blessed me and cut a little of my hair, ordaining me to the first ecclesiastical degree" (probably to the rank of reader).41 Many years passed and Cyril, the monastic biographer, recorded the lives of many of the leading abbas of the desert: Saints Efthimios the Great, Theodosios the Coenobiarch, Savvas the Sanctified and John the Hesychast (The Silent, Bishop of Kolonia), to name a few."
(STH ELLENIKA)
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1965 . ' (1096 - 1099) . . ' , , . ( ) . , , ( ) . . . : , , , ' . ' , . , , . , , 1965. : . : , , !, : , , !. . , , , , . : , . . . . . , , , . ' , , . : . , , . , , . . , . , . , , . . . , . , : , , . , . . , , , , . , , , , .
Troparion - Tone 8
By a flood of tears you made the desert fertile, and your longing for God brought forth fruits in abundance. By the radiance of miracles you illumined the whole universe! Our Father Sabbas, pray to Christ God to save our souls!
Kontakion - Tone 8
From your youth you offered yourself to God as a blameless sacrifice, having been dedicated to Him before your birth, blessed Sabbas. You were an adornment of the righteous and a praiseworthy citizen of the desert. Therefore, we cry to you: "Rejoice, ever glorious Father."
Megalynarion
We bless thee, O our venerable Father Sabbas, and we honor thy Holy Memory, Instructor of Monks and converser with Angels!
Troparion - Tone 8
By a flood of tears you made the desert fertile, and your longing for God brought forth fruits in abundance. By the radiance of miracles you illumined the whole universe! Our Father Sabbas, pray to Christ God to save our souls!
Kontakion - Tone 8
From your youth you offered yourself to God as a blameless sacrifice, having been dedicated to Him before your birth, blessed Sabbas. You were an adornment of the righteous and a praiseworthy citizen of the desert. Therefore, we cry to you: "Rejoice, ever glorious Father."
Megalynarion
We bless thee, O our venerable Father Sabbas, and we honor thy Holy Memory, Instructor of Monks and converser with Angels!
END NOTES:
1. The unabridged version of the life of our holy Father Savvas the Sanctified was written in Greek by his disciple, Kyrillos of Skythopolis, who also authored the lives of other Palestinian saint. It was St. John the Hesychast, then Bishop of Kolonia, who had commanded him to record the deifying accounts. Also, while Kyrillos was once sleeping, he beheld the two holy men, Saints Efthymios and Savvas, who commanded him to record their lives. Saint Simeon metaphrastes elaborated on Kyrillos writings and included them in his own collection, which begins: Thus, neither was the soul stirred (Preserved in the Great Lavra, The Monastery of Iveron and other places). It was extracted therefrom, and printed by Saint Agapios of Crete, in his book, Paradise, which we have revised. According to Theodore of Kyrrhos, the name Savvas is Syrian, meaning Presbyter or Elder. But, according to the Greeks, it is an Old Greek word meaning Saturday, and also meaning Foreseeing. His service obtained its origin from the Church Typikon of the saints monastery. The Great Synaxaristes of the Orthodox Church, trans. From the Greek, 1974, Vol.XII, P.157 9hereinafter referred to as Synaxaristes.) 2. Derwas J. Chitty, The Desert A City, (New York, 1966), p.96 3. Saint Efthimios the Great introduced and established a pattern in the Judean Desert by founding and organizing a type of training ground for novices at saint Theoktistos Lower Monastery. In so doing, devout young monks would nurture and develop discipline and, eventually, would graduate from this larger monastic settlement to the anchoritic life of the Lavra with Saint Efthimios. This successful system was standardized by Saint Savvas the Sanctified in the next generation, whereby the coenobium became an indispensable preparatory and initiation period. In Egypts Antonianpachomian era, the solitary and coenobitic monastic forms were distinct and separate with no formal interconnection. The majority of the Egyptian monks at that time were generally illiterate, yet Saint Efthimios looked for his model in the Egyptian desert, which he had never visited, in the austere and highly-educated Saint Arsenios. Saint Efthimios was himself an ecclesiastic from three-years of age. Consequently, we are not surprised to learn that a feature of this form of monasticism placed special emphasis on development and encouragement of liturgical life and forms. The thrust of his efforts included hymnody, systemized singing and chanting, recording the way services were to be conducted, constant work on new hymns and dogma. The impact of his works carried forth for the next four centuries and was to be a primary influence in the teaching, traditions and standards now established and accepted by the Orthodox Church. 4. Chitty, p.85. 5. Also called melote and might be used as a blanket for the monk to sleep on; it could be used for carrying a monks few possessions. 6. Yiannakopoulos, Archim. Nikodemos, Flower of the Desert: The Life of Saint Savvas the Sanctified , Paraphrased from Cyril of Skythopolis[in Greek], translated by Holy Apostles Convent (Athens, Greece: Metropoleos Karystias & Skyrou, pub., 1975), Vol.X, pp.30,31,40. 7. Ibid.,p.34. 8. The God-Build Church - Theoctistos-must at once have reminded Savvas of the Cave Church of St. Theoctistos, where he served his novitiate, which is in plan remarkably similar, though, on a smaller scale, Fear of ordination made Savvas put off its consecration. The secret tunnel which he made was blocked, after his death, by the construction of the cisterns. Gifts began to come in, which he spent mostly on building. The Patriarch Martyrios knew him of Old, and no one dared oppose him. Chitty, pp. 106-107 9. Yiannakopoulos, p.42. 10. Certain records show that the sea used to be fordable. Chitty, pp. 107-108; see G. Adam Smith, Historical Geography of the Holy Land, (ed. 1935), p. 507, n.5. 11. Yiannakopoulos, pp. 46-47. 12. Chitty, p.107. 20. This Peter had espoused the beliefs of the Heresiarch Eftyches, who, for a second time and in a tyrannical manner, seized the cathedra (throne) of Antioch. Afterwards, he was expelled by ecclesiastic decree. But, for a third time, in an illegal fashion, he occupied that throne after the tyrannical rule of Illus from Isauria, during the rule of Zenon, with royal backing and without abolishing synodically the anathemas against him. He disrupted the entire east and was anathematized by Pope Felix of Rome for his heterodoxy and the addition to the Trisagion Hymn. For this, justifiably and with all pity, Our Father Savvas removed the addition conceived by Peter(the fuller), and they followed faithfully the Church Tradition. Ibid.,pp. 66-67
29. Ibid., p.149. 30. Ibid., pp.149-150. 31. Ibid., pp.152-154 32. Thjs was probably the Palestinian orator Zacharias who was a prominent lawyer in Konstantinoupolis, closely connected with the imperial court. He supported the Kata Enotikon of Zeno and the policy of the heretical emperors in general, but later recanted and returned to Orthodoxy. Subsequently, he was chosen Bishop of Mytilene, and participated at the Council of Constantinople, A.D. 536, which condemned his old friend Severos. Synaxaristes, p.196. 33. Askalon was a maritime city in Palestine, lying between Gaza and Asotus, belonging in ancient times to the Philistines. Later it passed through the hands of various conquering hordes and, in A.D. 1270, was totally destroyed by Sultan Babur Bondokdar. Synaxaristes, p.196.
13. Just as the name signifies, it shows that an ancient fortress existed there, for the word Kastellion is derived from the Latin castellium which being interpreted means little fort. It was erected during the Maccabean period by John Hyrkania and destroyed by the Romans. Synaxaristes, p.172. Under the rubbish they found a great double-vaulted building which he converted into a church. It was the first of several Savvaite monasteries which, like St. Efthimios first monastery in Wadi Mukellik, owed their origin to a Lenten retreat. Chitty, p.108. 14. Yiannakopoulos,p.57. 15. Chitty, p.110; Yiannakopoulos, p.155. 16. Chitty, p. 110. 17. Yiannakopoulos, p. 65. 18. Ibid., pp. 78-81. 19. Ibid., 81-83. 20. Ibid., p. 43.
34. Yiannkopoulos, Pp. 173-174. 35. Ibid., pp.158, 174. Savvas came back with funds for this, but upon his death, his successor handed the money over to the patriarch, who never used it for the purpose for which it was intended. Chitty, p.116. 36. Yiannakopoulos, p.174. 37. The Kingdom of the vandals, in other editions as well as by the present author is called Gelimera, after the name of their medieval king, Gelimerus. 38. The centenary was a Byzantine unit of measure. Twelve centenaria were approximately 390 kg of gold. Synaxaristes, p.196. 39. Yiannakopoulos, pp.176-177 40. Savvas biography would seem to imply that he left a written Rule. It has come down to us, through a collection of Rules for his Monastery of several centuries later does survive in two Mss. On Sinai, and is of very great interest, perhaps remaining reminiscences at least of the original Rule. However, there remains the pattern of his living monastery, in the Typikon. Chitty, pp. 117-118. 41. Yiannakopoulos, pp.177-180.
2. The period during the rule of the Arabs, the Crusades and the Mamluks (638- 1517 A.D.)
The reorganization of the Great Laura under Patriarch Modestos after the Arabian conquest was followed by the glorious period, the "golden age of the Laura, namely the eighth and part of the ninth century A.D. The greatest theologian of the eighth century, Saint John of Damascus, the hymnographer, Kosmas the Hagiopolite, Stephanos the Melodist, Michael the Synkellos, Theodore and Theophanes the Graptoi (Branded), Theodore, bishop of Karron (Abu Qurrah), - distinguished for their holiness and theology, and the Saints Stephanos the miracle-worker, Theodore bishop of Edessa and Michael the holy martyr enriched both the Church of Jerusalem and the Universal Church. Despite the violent and murderous invasions of various barbarians (796, 809, 813 .D) and general disorder, the contribution of the Laura to the Church reaches its peak with the stand in favor of the holy icons of Saint John of Damascus during the first period of Iconoclasm (726-787) and that of Saints Michael Syncellos, Theophanes and Theodore the Graptoi (Branded) during the second period of Iconoclasm (814-843 .D.). The significant role of the Laura for theology is evidenced by the fact that the last three above mentioned confessors were summoned to Constantinople by St. Theodore the Studite in relation to this subject. Apart from its theological literary production during this period, the Laura increased its copying and translating activities, becoming the center of Georgian literature from the seventh to the tenth century, as well as the center for translation of ecclesiastical writings from Greek into Arabic. characteristic example of this is the widely known Ascetic Homilies by St. Isaac the Syrian which were first translated from Syrian into Greek by the monks vramios and Patrikios at the end of the 8th century. The liturgical Typikon of the Laura, along with the hymns of the Sabbaite hymnographers and probably certain monastic practices of the Laura, were widely disseminated by distinguished monastery founders from the 9th till the 13th century. The Laura Typikon influenced, to a grater of lesser degree, the monastic Typika written by St. Theodore the Studite (9th cent.), St. Paul the Younger of Mount Latros (11th cent.), St. Lazaros of Mount Galesion (10th-11th cent.), St. Luke of Messina (Sicily 12th cent.), St. Neophytos the Recluse (Cyprus, 12th-13th cent.) and St. Nilos of Tamasia (monastery of Maheras, beginning of 13th cent.). Already in the 9th century the Typikon of the Laura had found its way to far-away Georgia (by Gregory Khandzta in 826 A.D.). Parallel there was also a spreading of the new hymnographic poetic form, the canon, developed mainly by St. John of Damascus and his subsequent "Sabbaite poetic school". The hymnographic production of the Laura was the foundation upon which ecclesiastical worship was shaped in the period after Iconoclasm. The eight tones in the melody, ascribed to St. John of Damascus, prevailed in worship, while his Octaechos constituted the core of the Paraklitiki the main liturgical book of the Church.
During the occupation of the Crusaders, the position of the Laura abbot appears to have been exceptionally high with the Latins, on account of the absence of an Orthodox patriarch in Jerusalem. The Laura was endowed with assets by Queen Melissenda (1131-1162) while the church of the Theotokos and its frescos were renovated by the emperor Manuel Komninos (1143-1186) circa 1169. The victory of Saladin's Mamluks against the Crusaders in 1187 .D was the beginning of still further hardships for Palestinian Monasticism. Despite the renewed slaughter of Sabbaite monks, the Laura continued to function when all others in the desert were destroyed. During this period the Laura shrank to its core, the surrounding walls were erected and the monks adopted the coenobitic way of life abandoning the lavreotic. The Laura then went through the most difficult phase of struggle for survival within a hostile environment. Nevertheless, it became a significant school for the Brotherhood of the Holy Sepulchre which taught the monastic way of life and matters concerning ecclesiastical subjects. new renovation of the Laura Katholikon and St. Sabbas' Tomb by the emperor Ioannis Kantakouzinos was carried out in the middle of the 14th cent. Even more decisive for this period and for the future of Orthodox worship was the spread of the so-called "neo-Sabbaitic liturgical Typikon" (i.e the synthesis of the old Sabbaitic Typikon with elements of the Studite Typikon). Having replaced the Typika of the Studite and the Mother of God Evergetis monasteries this Typikon was established in Constantinople in the 13th and 14th cent. (Convents of Lips, St. Demetrios Kellibara and Mother of God Bebaia Elpis). During this period, the Typikon was established as far away as Serbia by St. Sabbas the Serbian (1175-1236) and the archbishop of Serbia Nicodemos (1317-1324). The new Sabbaite Typikon, on account of the radiant theology of Hesychasm, spread throughout the Balkans, Bulgaria and Russia. From its definitive prevalence everywhere in the 16th century ntil today, the sabbaite-athonite liturgical Typikon has been established as the Typikon of universal Orthodoxy.
3. The period from the Turkis ccupation until today, The Israeli Occupation of Palestine (1517-2002)
The Turkish invasion of Palestine under sultan Selim, accompanied by a new slaughtering of the Sabbaite fathers, did not affect the life of the Laura favorably. Although the sultans had issued more than thirty firmans (between 1533 and 1735) concerning reconstruction of the Laura buildings, tax exemptions and the protection and rights of the Sabbaite Brotherhood, the Sabbaite fathers suffered greatly for many years and whole Arabic villages moved into the Laura. The significant presence of Serbian monks in the Laura, which had initially been a positive bolstering of the small number of Greek monks, ended at the beginning of the 17th when the Serbians were unable to pay off the debts accrued by their construction activities. The intervention of Patriarch Theofanes II (1608-1644) barely saved the Laura from the hands of the Armenian and Latin creditors. Among all the benefactors and donors of the Laura were the patriarchs of Jerusalem Nektarios (1660-1669) and Dositheos the Second (1669-1707), the so-called "great benefactor", since they succeeded in restoring the Laura to the exclusive use and habitation of the Sabbaite fathers. Furthermore, they undertook (chiefly Dositheos) numerous and expensive renovations and expansions of the churches, buildings, reservoirs and the wall of the Laura during the years 1667 and 1686. Our Laura owes the present condition of its buildings to constructive activity carried out after the catastrophic earthquake on 13th May 1834 and the sebsequent abbacy of Ioasaf the Cretan (1843-1874), a saintly figure of Palestinian monasticism of recent times. Proof of the spiritual depth of this holy, simple, humble and discerning monk is the fact that, for the first time after many centuries, the number of the Sabbaite fathers rose to around eighty. The continual political changes in the Near East during the 20th century have, by the Grace of God and the intercessions of Theotokos and our Father St. Sabbas, created fewer problems for the Laura than for other monasteries and shrines of the Orthodox Patriarchate. On the contrary, the return of the incorruptible Holy Relics of St. Sabbas in 1965, after their long absence (possibly since the 13th century) has proved to be a great blessing for the Brotherhood of the Holy Sepulchre , the Laura monks and all the Orthodox Christians of the Holy Land, but also undoubtedly the cause of sure hope in God and evidence of the unceasing fatherly care of St. Sabbas for his Laura. The spirituaI life of the Laura and the diversity of its contributions to the contfrontation of the problems faced by the fathers of the Holy Sepulchre, the Orthodox flock and the pious pilgrims of the Holy Places, makes it possible even today to confirm the truth of the age-old assertion: "Just as Jerusalem is the queen f all cities, so too the Laura of St. Sabbas is the prince of all deserts, and so far as Jerusalem is the norm of other cities, so too is St. Sabbas the exemplar for other monasteries".
The Holy Laura of Saint Sabbas the Sanctified A God - built Bastion of Orthodoxy for 1500 years
This saint lived during the period of the great Justinian in (527-565), and was from Cappadocia, from the village by the name Mutalaski and was the son of pious parents, John and Sophia. Immediately therefore, at the beginning of his life, he run to the community of monks and entered a monastery by the name Flavianes. There he became so bstemious and glorious from an early age, that once seeing an apple in the garden and while he wished to eat it, he took it in his hands and said: "It was very beautiful, both to see it and to eat it, this fruit that killed me". Then he dropped the apple and trampled it with his feet. From then on he placed a rule and a decision on himself never again in his life to eat apples. Once the saint entered an operating oven and came out without being th touched by the fire, both himself and his clothes. In his 16 year the saint went to the Great Euthymius who then sent him to the cenobic monastery of Saint Theoktistu, because he had yet to grow a beard. There he lived the godly Savvas and was benefitting from all the brothers, because he imitated the virtuous and God pleasing way of life of each one. For this the Great Euthymius used to call him "Child elder". As the years went by, Euthymius would take him with him when he withdrew in silence during the period of the Great Tesseracost (40 days after Pascha). As he was growing, so also was his virtue. The Lord thus gave him the grace to do miracles, and he performed many wondrous things, for in dry areas with his prayer, water will spring out of the ground. He also became a teacher and Abbot of many monks and twice he was sent as ambassador to Constantinople, to the then kings, namely to Anastasius who reigned during (491-518) and to Justinian, after being prompted for this by the Patriarch of Jerusalem at various times to attend to important matters. Reaching therefore very old age, he departed to the Lord at 94 years of age. What we wrote up to here, suffices to show his great grace and frankness of the saint towards the Lord. However, let us say a few things on his path to Byzantium. During the reign of king Anastasius (491-518), there was a heated argument between the Clergy, and some who belonged to the Monophysite heresy of Dioscorus and Severus as well as the king who raised to the hierarchal thrones those who anathematized the Synod of Chalcedon and exiled the Orthodox as he unjustly exiled the blessed Elijah, the Archbishop of Palestine, who begged the great Savvas and some other virtuous Fathers to go to the king and beg him to peacefully stop the scandals. Even the Patriarch wrote a letter which said: "Longliving king, I send you ambassadors and mediators to your country, the inhabitants of the desert and especially the Great Savvas, the Head of the ascetics. Have respect therefore for their effort and their godly sweat and cease your war on the Churches. Do not allow the evil to continue, friend of Christ, if you wish to please the Lord who granted you the kingdom and the crown". When therefore the saints arrived at the Capital, the Most Good God who glorifies those that glorify Him, let the king have a vision about the Saint, for which he honoured him greatly. When the Fathers entered the palace, the guard let everybody in except Savvas, seeing him poorly dressed with worn out clothes, kept him standing outside. He was then 73. The king having read the letter, asked who was Savvas and when he learned he was kept outside, he sent the guards to find him. When the saint entered the palace, the king saw a bright angel with a brilliant uniform walking ahead of the saint and clearing the way so that he could proceed unobstructed. These visions the king saw not because he was virtuous - for as heretic he was not worthy to see such wonders - but to learn that Savvas was a holy man, so he immediately got up from his throne and honoured him greatly. When all the saints sat down, the king asked them what each one wished from him, and they having neglected the common matter of the Church, asked for worldly gifts and presents. The king satisfied all their requests but wondered about Savvas who hadn't said anything: "You, honourable Father, why have you toiled so much to come to us and yet you do not ask for anything?" He then answered : "I, almighty king, I came first to venerate your piety, before I die, and then to beg you not to have any displeasure against the Holy City of Jerusalem and its Archbishop and to pacify the Churches. When you do these things you'll become dear to God and He will forgive your sins, granting you also victories against the enemies. The king marveled at the frank speech of Savvas and for not asking temporary and inconsequential things but only the pacification of the Church and having sent away the others, he gave him one thousand florins to spent on his monasteries and he gave him authority to enter unobstructed the palace whenever he wished. The patriarch Elijah however, the king accused and was very angry with him but the blessed Savvas with great knowledge and frankness managed to cool his anger and convinced him to reconsider his unjust decision to exile him (the patriarch) for life and thus permitted him to remain on his throne for the love of Savvas. As the Saint successfully completed his mission, he did not depart immediately from Constantinople because it was winter but remained at a suburb outside the City called Rufino. Many went there from the City to visit him and many of them became his pure disciples and especially the grand daughter of king Valentine Juliani and wife of Pompius, son of the king, called Anastasia who later became a monastic at mount of Olives and struggled greatly and accomplished amazing feats for the glory of God. During that period there was a great famine and disease in the areas around Jerusalem and with the passing days this terrible evil continued to grow and spread to many areas of the Byzantium. Due to this condition many houses were deserted and remained uninhabited. So that the services of the kingdom and the king himself may not suffer, and the country's treasury not become depleted, the king passed a law that required the surviving neighbours to pay the taxes owed by those who had died. When Savvas heard of this illegitimate and ruthless law, he went again to the king and explained that this law was illogical and proved to him that it would completely destroy the poor and would not be beneficial to the kingdom but to the contrary it would cause great damage and destruction. For it was indescribable injustice for those who survived the two calamities of famine and deadly epidemic to be made by the Country to further suffer, by having to pay such an unjust tax. And while they pressed the people by force they may end up revolting, which would further damage the Country. Thus speaking Savvas begged the king wholeheartedly and with many supplications to repeal such illegitimate decision. As the king respected the Saint, he intended to satisfy his wish. But the devil again opposed, because a great lord and chief adviser to the king called Marino, opposed him, the thrice cursed, by saying: "King the majority of the people in Palestine are Nestorians and therefore you should not grant them such grace". The Saint then told him angrily: "Stop inflaming the old war to the king and repent for the words you spoke, for in a few days your remembrance will be lost with clamour, and all your glory will disappear". Marino however remained firm in his evilness, without considering at all the soul benefitting admonition of the Saint. The Saint having received a further gift of one thousand drachmas, left for Palestine. The unjust law remained in effect until the death of
st Anastasios and the succession of Justinian 1 (527-565) who completely repealed it. And as of the wretched Marino, few days after the Saint's prophesy, there was a riot in the City and they grabbed his fortune and burnt his house and he was almost beheaded had he not then repented and cried for his sins remembering the words of the Saint. This many narrate at Byzantium and especially the son of the king Pompius and his wife Anastasia, wondering at the visionary grace of the Saint. Afterwards those that followed the views of Severus departed and were trying to inflame by any means the anger of the king against the Holy Patriarchs of Antioch, Flavianus and of Palestine, Elijah. In the place of Flavianus the king installed as Patriarch of Antioch the same heretic Severus (513-518) who sent to Jerusalem his own synodic letters with some clerics and many soldiers, saying that if the blessed Elijah would not accept his and Dioscorus dogmas, they will remove him from the throne. When Savvas learnt of these, he gathered all the monks and sent away all the men of the king having achieved nothing, as if they were prisoners. And in their presence all the pious anathematized the faithful followers of Severus, and king Anastasius, who wishing to revenge such a terrible embarrassment and rebuke, sent a chief with royal authority, having first ordained him Duke of all Palestine, to expel Elijah from his throne by force if he would not accept the impious dogmas of Dioscorus and Severus. The duke, having left, immediately imprisoned the Archbishop who then asked him if he could come out of jail at a certain day during which there would be a happy celebration which will be attended by all the Christians, so that he may pronounce the declaration of the king. When the Patriarch came out he gathered all the worldly, while the godly Savvas the monks. It so happened that the nephew of the king Hypatius was also present who was jailed and then came having freed himself with ransom. As everyone had gathered at a certain large church, the Archbishop shouted the following so that everybody would hear him: "Whoever believes in the dogmas of Eutychus and Nestorius, of Severus and of Soterius, anathema. And whoever does not uphold the dogmas of the four Holy and Ecumenical Synods, let him be anathematized". Then the duke became angry because he understood that he was deceived, but because he feared the large crowd, he departed quietly from Caesaria. The nephew of the king vowed to remain in Orthodoxy and in communion with the Saints till his last breath and donated a lot of money to Savvas, to appear to him pious and faithful Orthodox. The holy one thanked him and begged him to intercede with the king asking for his mercy that he not become angry because they did not follow his declarations. The Holy one wrote with the concurrence of all the Monastics the following letter to the king: "Our Lord Jesus Christ, the eternal king and God of all, granted you the scepters of the kingdom to govern with godly piety and peace the churches and especially the Mother of the Churches, where the great mystery of faith started and from which it passed on to the ends of the earth and which we, who live in this holy place, guarded to this day, unadulterated as we have received it from the Holy Apostles and we wish to guard it till the end with the Grace of God, without ever digressing at all, from the truthfulness of the word, nor damage it with desecrated innovations of those who every time oppose us". "In this pure Faith, king, your kingdom was brought up from your youth. So, we wonder how in these days of your pious kingdom so much disturbance and confusion happened to the Mother of the Churches and your servants drag in the middle of the market and in front of the Jews and idolaters the hierarchs and monastics, these holy men with such disregard as if they were criminals and law-breakers and force them to infect their pure Faith. We therefore beg your power to order that they do not disturb us in matters of faith, for it is out of place and illogical for someone to say that this many Jerusalemites ascetics and that many virtuous people were not brought up correctly in faith and now in our old age you wish to explain to us piety. It is thus clear that this recently appearing correction, as you call it on the traditional and correct faith, is not correction, but a perversion and adulteration. And certainly whoever accepts such correction goes to eternal damnation. Therefore we do not at all wish to accept any innovation of the faith and will remain firm on everything that was passed on to us by our God bearing Fathers, the 380 who gathered originally at Nicea and the others of the remaining Three Holy and Ecumenical Synods and we are not only ready to suffer every sorrow and hardship but also a thousand deaths instead of departing from Orthodoxy even for a short while. And the peace of God that protects every mind, may also guard His Church and terminate this disturbance that was created against her with a gesture and command of your power, to the glory of God and the boast of the glorious and God pleasing kingdom.
Another Excerpt.
Divine providence guided the Saint and went with two other brothers, Stephen and Euthalius to visit the blessed Patriarch Elijah, who was in exile due to his Orthodox Faith, because as we said earlier he refused to confess the dogmas of Severus. When the Patriarch saw the Saint, he became happy and thanked him that he toiled so hard, an eighty year old man making such a long trip to find him in this terrible exile and held him for a few days to comfort each other. It was customary for them to meet every day at 9 and eat together. One day though the Patriarch did not come out of his cell, so the godly Savvas with his company did not eat. Finally, at midnight the Patriarch came out very sad and told them: "I do not have time to eat, so do not wait for me". They asked him the reason and why he was so sad. He said sighing sadly : "Learn blessed Savva that this hour the King Anastasius died and I must follow him in ten days from to day, to stand at the terrible Step of the Despot Christ and both stand in judgment together". And this night when the Patriarch had a vision, the Saint could also see lightning hitting the king and trying to evade them, he separated in a disgraceful way from his soul. Actually a few days later, it was heard that the king was dead. After these events the repose of the blessed Elijah followed as he foretold. st After the death of Anastasius they elected Justinian the 1 for king (518-527) who immediately sent decrees to the whole world for the return to their th thrones of the Orthodox hierarchs and for the recording in the sacred books of the 4 Ecumenical Synod that convened in Chalcedon the restoration of peace in the Church. The thrice blessed Savvas was then an old man exceeding eighty years of age, sick and weak from asceticism, yet youngest in his will of soul and he did not hesitate at all, but with Orthodox zeal he run to Caesaria and to Scythopoli, declaring everywhere the pious commandments of the king and recording the, until then, four Holy Ecumenical Synods into the books of the Church and admonishing and guiding all to Orthodoxy with the honey of his sweetest teachings.
Another Excerpt
Because the Patriarch had earlier sent a letter to the king, which announced the presence of the godly Savvas, our God protected king, was pleased and sent his royal ships to meet him. Afterwards the entourage of the Patriarch Epiphanius and Pope Eusebius and bishop Hypatius of Ephesus, came out to welcome him. They received him and brought him to the king, while God revealed to his servant, the king, the following grace as He did earlier with Anastasius. Truly when he was entering the palace together with the above mentioned hierarchs and entered into the enclosure, God opened the eyes of the king who saw a divine grace as a crown of light which thundered and cast sunny rays over his godly head. The king was blessed by him and accepted from his hand the invitation from Palestine and convinced him to come in and bless also augusta Theodora. Truly the elder entered and augusta Theodora, having received him with joy and bowing to him she begged him with these words- "bless me for my sake father that God may grant me the fruit of the belly". The elder then said:-"God, the despot of all, will protect your royal rule". She then said again: "Bless father for God to give me a Child". And again he answered her by saying:- "The God of Glory will uphold your royal rule with piety and victory". The queen then felt sad that he did not grant her request. When he came out, the fathers who accompanied him remarked: "why did you sadden augusta Theodora by not blessing her according to her request?" The elder then answered:- "Believe me fathers that no fruit will come out of her belly, that she may not breastfeed the dogmas of Severus and disturb the Church worse than by Anastasius.
Venerable Sava the Sanctified (Sabbas, Savvas, Savva, Sabba, Sabas, Savas, Sava)
The Venerable Sabbas the Sanctified was a Palestinian monastic who is credited with composing the first monastic rule of church services, the socalled "Jerusalem Typikon". He was a staunch opponent of the heretical Monophysites and Origenist movements. His feast day is on December 5.
Which the Holy Church Commemorates on December 5 / 18 (Old Calendar) ( , , Feast Savvas, Savvoula)
Troparion - Tone 8
By a flood of tears you made the desert fertile, and your longing for God brought forth fruits in abundance. By the radiance of miracles you illumined the whole universe! Our Father Sabbas, pray to Christ God to save our souls!
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Kontakion - Tone 8
From your youth you offered yourself to God as a blameless sacrifice, having been dedicated to Him before your birth, blessed Sabbas. You were an adornment of the righteous and a praiseworthy citizen of the desert. Therefore, we cry to you: "Rejoice, ever glorious Father."
O blessed Sabbas, thou wast offered from thine infancy through thy great virtue as a pure and spotless sacrifice unto God, Who ere thy birth, verily foreknew thee; wherefore thou wast an adornment of the righteous Saints, an all-praised founder of cities in the wilderness. Hence, I cry to thee: Rejoice, O Father of great renown.
Megalynarion
We bless thee, O our venerable Father Sabbas, and we honor thy Holy Memory, Instructor of Monks and converser with Angels! , , , , , , .
: " "1. , , . ' . (527 ..). , . . , . 16 , . , , . , . . , /, . 94 . 1. ' , ' 4. (Hellenic) ' . . . . . . , . . - - . . , ' . . . (Hellenic 2)
: . , . . (527 ..). , . . , . 16 , . , , . , . . , , . 94 . (Hellenic 3) The Monk Sava the Sanctified was born in the V Century at Cappadocia of pious Christian parents, named John and Sophia. His father was a militarycommander. Journeying off to Alexandria on service related matters, his wife went with him, but their five year old son they left in the care of an uncle. When the boy reached eight years of age, he entered the monastery of Saint Flavian situated nearby. The gifted child quickly learned to read and became well studied in Holy Scripture. And in vain then did his parents urge Saint Sava to return to the world and enter into marriage. At 17 years of age he accepted monastic tonsure and so prospered in fasting and prayer, that he was bestown the gift of wonderworking. Having spent ten years at the monastery of Saint Flavian, the monk set off to Jerusalem, and from there to the monastery of the Monk Euthymios the Great (Comm. 20 January). But the Monk Euthymios sent off Saint Sava to abba Theoktistos, the head of a nearby monastery with a strict common-life monastic rule. The Monk Sava dwelt at this monastery as an obedient until age 30. After the death of the monastic-elder Theoktistos, his successor gave blessing to the Monk Sava to seclude himself within a cave: on Saturdays however the monk left his hermitage and came to the monastery, where he participated in Divine-services and partook of food. And after a certain while they gave permission to the monk not to leave his hermitage at all, and Saint Sava asceticised within the cave over the course of 5 years. The Monk Euthymios attentively oversaw the life of the young monk, and seeing how he had matured spiritually, he began to take him along with him to the Ruv wilderness (at the Dead Sea).They went out on 14 January and remained there until Palm Sunday. The Monk Euthymios called Saint Sava a child-elder and took care to encourage in him growth in the utmost monastic virtues.
When the Monk Euthymios expired to the Lord (+ 473), Saint Sava withdrew from the Laura-monastery and resettled in a cave near the monastery of the Monk Gerasimos of Jordan (+ 475, Comm. 4 March). After several years disciples began to gather to the Monk Sava -- all searching for monastic life. There thus arose the Great Laura-monastery. Through a command from above (in a pillar of fire) the monks built a church in the cave. The Monk Sava founded several more monasteries. Many a miracle was manifest through the prayers of the Monk Sava: amidst the Laura spouted forth a spring of water, during a time of drought it rained in abundance, and there likewise occurred healings of the sick and the demoniac. The Monk Sava composed the first monastic-rule of church services, the so-called "Jerusalem Rule", accepted by all the Palestine monasteries. The saint reposed peacefully to God in the year 532. (Menaion) Saint Sava the Sanctified was born in the fifth century at Cappadocia of pious Christian parents, John and Sophia. His father was a military commander. Journeying to Alexandria on military matters, his wife went with him, but they left their five-year-old son in the care of an uncle. When the boy reached eight years of age, he entered the monastery of St Flavian located nearby. The gifted child quickly learned to read and became an expert on the Holy Scriptures. In vain did his parents urge St Sava to return to the world and enter into marriage. When he was seventeen years old he received monastic tonsure, and attained such perfection in fasting and prayer that he was given the gift of wonderworking. After spending ten years at the monastery of St Flavian, he went to Jerusalem, and from there to the monastery of St Euthymius the Great (January 20). But St Euthymius sent St Sava to Abba Theoctistus, the head of a nearby monastery with a strict cenobitic rule. St Sava lived in obedience at this monastery until the age of thirty. After the death of the Elder Theoctistus, his successor blessed St Sava to seclude himself in a cave. On Saturdays, however, he left his hermitage and came to the monastery, where he participated in divine services and ate with the brethren. After a certain time St Sava received permission not to leave his hermitage at all, and he struggled in the cave for five years. St Euthymius attentively directed the life of the young monk, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They set out on January 14, and remained there until Palm Sunday. St Euthymius called St Sava a child-elder, and encouraged him to grow in the monastic virtues. When St Euthymius fell asleep in the Lord (+ 473), St Sava withdrew from the Lavra and moved to a cave near the monastery of St Gerasimus of Jordan (March 4). After several years, disciples began to gather around St Sava, seeking the monastic life. As the number of monks increased, a lavra sprang up. When a pillar of fire appeared before St Sava as he was walking, he found a spacious cave in the form of a church. St Sava founded several more monasteries. Many miracles took place through the prayers of St Sava: at the Lavra a spring of water welled up, during a time of drought there was abundant rain, and there were also healings of the sick and the demoniacs. St Sava composed the first monastic Rule of church services, the so-called "Jerusalem Typikon", accepted by all the Palestine monasteries. The saint surrendered his soul to God in the year 532. (from OCA.org) This Saint was born in 439 in Moutalaska, a small village of Cappadocia. He entered the arena of the monastic life from childhood and was under that master trainer of monastics, Euthymius, the Great, the teacher of the desert. He became the spiritual Father of many monks and an instructor for the monasteries in Palestine, and was appointed leader (archimandrite) of the desert-dwellers of Palestine by the Patriarch of Jerusalem. In his old age he went to Constantinople, to the Emperors Anastasius and Saint Justinian the Great, in behalf of the Orthodox Faith and the dogmas of the Council of Chalcedon. Having lived ninetyfour years, he reposed in 533. The Typicon for the ecclesiastical services had its beginning in the monastery established by this righteous one. (from GOARCH.org)
Indicates a Saint or day whose commemoration is at least "Doxology/VIGIL rank" (Great Doxology sung at Matins/Orthros); there is generally some
dispensation from fasting when these days fall on fast days. (from Abbamoses.com)
The unknown village of Mutalaska, in the province of Cappadocia, became famous through this great luminary of the Orthodox Church. Sava was born there of his parents John and Sophia. At the age of eight, he left the home of his parents and was tonsured a monk in a nearby monastic community called Flavian's. After ten years, he moved to the monasteries of Palestine and remained longest in the Monastery of St. Euthymius the Great (January 20) and Theoctistus. The clairvoyant Euthymius prophesied of Sava that he would become a famous monk and a teacher of monks and that he would establish a lavra greater than all the lavras of that time. After the death of Euthymius, Sava withdrew to the desert, where he lived for five years as a hermit in a cave shown to him by an angel of God. Afterward, when he had been perfected in the monastic life, he began by divine providence to gather around him many who were desirous of the spiritual life. Soon, such a large number gathered that Sava had to build a church and many cells. Some Armenians also came to him, and for them he provided a cave where they would be able to celebrate services in the Armenian language. When his father died, his aged mother Sophia came to him, and he tonsured her a nun. He gave her a cell located at a distance from his monastery, where she lived a life of asceticism until her death. This holy father endured many assaults from all sides: from those who were close to him, from heretics, and from demons. But he triumphed over them all: those close to him, by kindness and indulgence; the heretics, by his unwavering confession of the Orthodox Faith; the demons, by the sign of the Cross and calling upon God for help. He had a particularly great struggle with demons on Mount Castellium, where he established his second monastery. In all, Sava established seven monasteries. He and Theodosius the Great, his neighbor, are considered to be the greatest lights and pillars of Orthodoxy in the East. They corrected emperors and patriarchs in matters of the Faith, and to everyone they served as an example of saintly humility and the miraculous power of God. After a toilsome and very fruitful life, St. Sava entered into rest in the year 532, at the age of ninety-four. Among his many wondrous and good works, let it at least be mentioned that he was the first to compile the Order of Services for use in monasteries, now known as the Jerusalem Typicon. (from Prologue of Ohrid)
Memory of our venerable and God-bearing Father Sabbas the Sanctified (439-532).
Saint Sabbas was born in 439 in Mutalascus in Cappadocia. While still very young, he embraced religious life in the monastery of Flvinia in Cappadocia. In 457, at the age of eighteen, he went to the monastery of Passarion in Jerusalem. Saint Euthymius, who had remarked about him for his eminent virtue and called him the "young old man," directed him to Saint Theoktistos in 458. After Saint Euthymius' unexpected death in 473, he spent five years in solitude. He then went to take up his abode in 478 in a grotto on the left bank of the Cedron River opposite the monastery which today bears his name. As several monks came to place themselves under his direction, he erected a tower on the right bank of the torrent and made the water gush forth over this arid land by his prayer. A vast grotto transformed into a church was blessed in 491 by Sallustos, the Patriarch of Jerusalem, who conferred priestly ordination upon Saint Sabbas at the same time and named him the archimandrite of all the hermits of Palestine. The Saint undertook upon the request of the Patriarchs of Jerusalem two ambassadorships to Emperors Anastasius I, in 512, and Justinian, in 531. Reaching a great old age, he died on December 5, 532, at the age of ninety-three. The Typikon of Ecclesiastical Offices and the Typikon of Monastic Life which were preserved in his name still come from his famous laura. Pope Paul VI returned Saint Sabbas' relics to the monastery of Mar Saba in Jordan-Palestine on October 24, 1965. Saint Sabbas the Sanctified (439 - 532), a Cappadocian-Greek monk, priest and saint, lived mainly in Palestine. He was the founder of several monasteries, most notably the one known as Mar Saba. Sabbas was born at Mutalaska, near Caesarea of Cappadocia, the son of John, a military commander, and Sophia. Journeying to Alexandria on military matters, his parents left their five-year-old son in the care of an uncle. When the boy reached eight years of age, he entered the nearby monastery of Bishop Flavian of Antioch. The gifted child quickly learned to read and became an expert on the Holy Scriptures. In vain did his parents urge Sabbas to return to the world and enter into marriage. When he was seventeen years old he received monastic tonsure. After spending ten years at the monastery of Bishop Flavian, he went to Jerusalem, and from there to the monastery of Saint Euthymius the Great. But Euthymius sent Sabbas to Abba Theoctistus, the head of a nearby monastery with a strict cenobitic rule. Sabbas lived in obedience at this monastery until the age of thirty. After the death of the Elder Theoctistus, his successor blessed Sabbas to seclude himself in a cave. On Saturdays, however, he left his hermitage and came to the monastery, where he participated in divine services and ate with the brethren. After a certain time Sabbas received permission not to leave his hermitage at all, and he lived in isolation in the cave for five years. Euthymius attentively directed the life of the young monk, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They set out each January 14 and remained there until Palm Sunday. Euthymius called Sabbas a child-elder, and encouraged him to grow in the monastic virtues. When Euthymius died (c. 473), Sabbas withdrew from the lavra (a cluster of cells or caves for hermits, with a church and sometimes a refectory at the center) and moved to a cave near the monastery of St. Gerasimus of Jordan. After several years, disciples began to gather around Sabbas, seeking the monastic life. As the number of monks increased, the Great Lavra sprang up. The traditional dating of the founding of this lavra in the Kedron Valley, south of Jerusalem, is 484. Because some of his monks opposed his rule and demanded a priest as their abbot, the opposition continued and he withdrew to the New Lavra which he had built near Thekoa. In the lavras the young monks lived a cenobitical life, but the elders a semi-eremitical one, each in his own hut within the precincts of the lavra, attending only the solemn church services. A strenuous opponent of the Monophysites and the Origenists, he tried to influence the emperors against them by calling personally on Emperor Anastasios I at Constantinople in 511 and on Justinian I in 531.[1] The relics of St. Sabbas in the Catholicon (main church) of Mar Saba monastery, West Bank. Sabbas founded several more monasteries. Many miracles took place through the prayers of Sabbas: at the lavra a spring of water welled up, during a time of drought they received abundant rain, and there were also healings of the sick and the possessed. Patriarch Salustius of Jerusalem ordained him in 491 and appointed him archimandrite of all the monasteries in Palestine in 494. Sabbas composed the first monastic rule of church services, the so-called Jerusalem Typikon, for guidance of all the Palestinian monasteries. He died in the year 532. His feast day is on December 5. Sabbas' relics were taken by Crusaders in the 12th century and remained in Italy until Pope Paul VI returned them to the monastery in 1965 as a gesture of good will towards the Orthodox. His Great Lavra long continued to be the most influential monastery in those parts, and produced several distinguished monks, among them St John of Damascus. It is now known as the monastery of Mar Saba. The church of San Saba in Rome is dedicated to him. Sabbas' Life was written by his disciple Cyril of Scythopolis. The chief modern authority is A. Ehrhard in Wetzer and Welte's Kirchenlexikon (ed. 2) and Rmische Quartalschaft, vii; see also Pierre Helyot, Histoire des ordres religioux (1714), i.C.16, and Max Heimbucher, Orden u. Kongregationen (1907), i, 10. (Wikipedia) The Venerable Sabbas the Sanctified was a Palestinian monastic who is credited with composing the first monastic rule of church services, the so-called "Jerusalem Typikon". He was a staunch opponent of the heretical Monophysites and Origenist movements. His feast day is on December 5.
Life
He was born in Mutalaska, near Caesarea in Cappadocia of pious Christian parents, John and Sophia, during the year 439. His father was a military commander. Traveling to Alexandria on military matters, his wife went with him, but they left their five-year-old son in the care of an uncle. When the boy reached eight years of age, he entered the monastery of St. Flavian located nearby. The gifted child quickly learned to read and became an expert on the Holy Scriptures. In vain did his parents urge St. Sabbas to return to the world and enter into marriage. When he was seventeen years old he received monastic tonsure, and attained such perfection in fasting and prayer that he was given the gift of wonderworking. In 456, after spending ten years at the monastery of St. Flavian, he traveled to Jerusalem, and from there to the monastery of St. Euthymius the Great (January 20). But St. Euthymius sent St. Sabbas to Abba Theoctistus, the head of a nearby monastery that practiced a strict cenobitic rule. St. Sabbas lived in obedience at this monastery until the age of thirty.
After the death of the Elder Theoctistus, his successor blessed St. Sabbas to seclude himself in a cave. On Saturdays, however, he left his hermitage and came to the monastery, where he participated in divine services and ate with the brethren. After a certain time St. Sabbas received permission not to leave his hermitage at all, and he struggled in the cave for five years. St. Euthymius attentively directed the life of the young monk, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They set out on January 14, and remained there until Palm Sunday. St. Euthymius called St. Sabbas a child-elder, and encouraged him to grow in the monastic virtues. When St. Euthymius fell asleep in the Lord (+473), St Sabbas withdrew from the Lavra and moved to a cave near the monastery of St. Gerasimus of Jordan (March 4). In 478, he moved to a cave on the cliffs of the Kedron Gorge southeast of Jerusalem. His hermitage formed the foundation of the monastery later named after him (Lavra Mar Saba) and known in ancient sources as the Great Lavra. After several years, disciples began to gather around St. Sabbas, seeking the monastic life. As the number of monks increased, the lavra came into being. When a pillar of fire appeared before St. Sabbas as he was walking, he found a spacious cave in the form of a church. In 491, Patriarch Salustius of Jerusalem ordained him a priest. In 494, the patriarch named St. Sabbas the archimandrite of all the monasteries in Palestine. St. Sabbas founded several other monasteries. Many miracles took place through the prayers of St. Sabbas: at the Lavra: a spring of water welled up, during a time of drought, there was abundant rain, and there were also healings of the sick and the demoniacs. St. Sabbas composed the first monastic Rule of church services, the so-called "Jerusalem Typikon", that became accepted by all the Palestine monasteries. St. Sabbas died in his lavra on December 5, 532 and is buried in a tomb in the courtyard between two ancient churches in the midst of the remnant of the great Lavra Mar Saba monastery. His relics had been taken to Italy in the twelfth century by Crusaders, but were returned to the monastery by Pope Paul VI in 1965 in a goodwill gesture toward the Orthodox. St. Sabbas championed the Orthodox cause against the monophysite and Origenist movements of his day, personally calling upon the Roman emperors in Constantinople, Anastasius in 511 and Justinian in 531, to influence them in opposing the heretical movements. (Orthodoxwiki)
suffer, by having to pay such an unjust tax. And while they pressed the people by force they may end up revolting, which would further damage the Country. Thus speaking Savvas begged the king wholeheartedly and with many supplications to repeal such illegitimate decision. As the king respected the Saint, he intended to satisfy his wish. But the devil again opposed, because a great lord and chief adviser to the king called Marino, opposed him, the thrice cursed, by saying: "King the majority of the people in Palestine are Nestorians and therefore you should not grant them such grace". The Saint then told him angrily: "Stop inflaming the old war to the king and repent for the words you spoke, for in a few days your remembrance will be lost with clamour, and all your glory will disappear". Marino however remained firm in his evilness, without considering at all the soul benefitting admonition of the Saint. The Saint having received a further gift of one thousand drachmas, left for Palestine. The unjust law remained in effect until the death of Anastasios and the succession of Justinian 1st (527-565) who completely repealed it. And as of the wretched Marino, few days after the Saint's prophesy, there was a riot in the City and they grabbed his fortune and burnt his house and he was almost beheaded had he not then repented and cried for his sins remembering the words of the Saint. This many narrate at Byzantium and especially the son of the king Pompius and his wife Anastasia, wondering at the visionary grace of the Saint. Afterwards those that followed the views of Severus departed and were trying to inflame by any means the anger of the king against the Holy Patriarchs of Antioch, Flavianus and of Palestine, Elijah. In the place of Flavianus the king installed as Patriarch of Antioch the same heretic Severus (513-518) who sent to Jerusalem his own synodic letters with some clerics and many soldiers, saying that if the blessed Elijah would not accept his and Dioscorus dogmas, they will remove him from the throne. When Savvas learnt of these, he gathered all the monks and sent away all the men of the king having achieved nothing, as if they were prisoners. And in their presence all the pious anathematized the faithful followers of Severus, and king Anastasius, who wishing to revenge such a terrible embarrassment and rebuke, sent a chief with royal authority, having first ordained him Duke of all Palestine, to expel Elijah from his throne by force if he would not accept the impious dogmas of Dioscorus and Severus. The duke, having left, immediately imprisoned the Archbishop who then asked him if he could come out of jail at a certain day during which there would be a happy celebration which will be attended by all the Christians, so that he may pronounce the declaration of the king. When the Patriarch came out he gathered all the worldly, while the godly Savvas the monks. It so happened that the nephew of the king Hypatius was also present who was jailed and then came having freed himself with ransom. As everyone had gathered at a certain large church, the Archbishop shouted the following so that everybody would hear him: "Whoever believes in the dogmas of Eutychus and Nestorius, of Severus and of Soterius, anathema. And whoever does not uphold the dogmas of the four Holy and Ecumenical Synods, let him be anathematized". Then the duke became angry because he understood that he was deceived, but because he feared the large crowd, he departed quietly from Caesaria. The nephew of the king vowed to remain in Orthodoxy and in communion with the Saints till his last breath and donated a lot of money to Savvas, to appear to him pious and faithful Orthodox. The holy one thanked him and begged him to intercede with the king asking for his mercy that he not become angry because they did not follow his declarations. The Holy one wrote with the concurrence of all the Monastics the following letter to the king: "Our Lord Jesus Christ, the eternal king and God of all, granted you the scepters of the kingdom to govern with godly piety and peace the churches and especially the Mother of the Churches, where the great mystery of faith started and from which it passed on to the ends of the earth and which we, who live in this holy place, guarded to this day, unadulterated as we have received it from the Holy Apostles and we wish to guard it till the end with the Grace of God, without ever digressing at all, from the truthfulness of the word, nor damage it with desecrated innovations of those who every time oppose us". "In this pure Faith, king, your kingdom was brought up from your youth. So, we wonder how in these days of your pious kingdom so much disturbance and confusion happened to the Mother of the Churches and your servants drag in the middle of the market and in front of the Jews and idolaters the hierarchs and monastics, these holy men with such disregard as if they were criminals and law-breakers and force them to infect their pure Faith. We therefore beg your power to order that they do not disturb us in matters of faith, for it is out of place and illogical for someone to say that this many Jerusalemites ascetics and that many virtuous people were not brought up correctly in faith and now in our old age you wish to explain to us piety. It is thus clear that this recently appearing correction, as you call it on the traditional and correct faith, is not correction, but a perversion and adulteration. And certainly whoever accepts such correction goes to eternal damnation. Therefore we do not at all wish to accept any innovation of the faith and will remain firm on everything that was passed on to us by our God bearing Fathers, the 380 who gathered originally at Nicea and the others of the remaining Three Holy and Ecumenical Synods and we are not only ready to suffer every sorrow and hardship but also a thousand deaths instead of departing from Orthodoxy even for a short while. And the peace of God that protects every mind, may also guard His Church and terminate this disturbance that was created against her with a gesture and command of your power, to the glory of God and the boast of the glorious and God pleasing kingdom.
Another Excerpt.
Divine providence guided the Saint and went with two other brothers, Stephen and Euthalius to visit the blessed Patriarch Elijah, who was in exile due to his Orthodox Faith, because as we said earlier he refused to confess the dogmas of Severus. When the Patriarch saw the Saint, he became happy and thanked him that he toiled so hard, an eighty year old man making such a long trip to find him in this terrible exile and held him for a few days to comfort each other. It was customary for them to meet every day at 9 and eat together. One day though the Patriarch did not come out of his cell, so the godly Savvas with his company did not eat. Finally, at midnight the Patriarch came out very sad and told them: "I do not have time to eat, so do not wait for me". They asked him the reason and why he was so sad. He said sighing sadly : "Learn blessed Savva that this hour the King Anastasius died and I must follow him in ten days from to day, to stand at the terrible Step of the Despot Christ and both stand in judgment together". And this night when the Patriarch had a vision, the Saint could also see lightning hitting the king and trying to evade them, he separated in a disgraceful way from his soul. Actually a few days later, it was heard that the king was dead. After these events the repose of the blessed Elijah followed as he foretold. After the death of Anastasius they elected Justinian the 1st for king (518-527) who immediately sent decrees to the whole world for the return to their thrones of the Orthodox hierarchs and for the recording in the sacred books of the 4th Ecumenical Synod that convened in Chalcedon the restoration of peace in the Church. The thrice blessed Savvas was then an old man exceeding eighty years of age, sick and weak from asceticism, yet youngest in his will of soul and he did not hesitate at all, but with Orthodox zeal he run to Caesaria and to Scythopoli, declaring everywhere the pious commandments of the king and recording the, until then, four Holy Ecumenical Synods into the books of the Church and admonishing and guiding all to Orthodoxy with the honey of his sweetest teachings.
Another Excerpt
Because the Patriarch had earlier sent a letter to the king, which announced the presence of the godly Savvas, our God protected king, was pleased and sent his royal ships to meet him. Afterwards the entourage of the Patriarch Epiphanius and Pope Eusebius and bishop Hypatius of Ephesus, came out to welcome him. They received him and brought him to the king, while God revealed to his servant, the king, the following grace as He did earlier with Anastasius. Truly when he was entering the palace together with the above mentioned hierarchs and entered into the enclosure, God opened the eyes of the king who saw a divine grace as a crown of light which thundered and cast sunny rays over his godly head. The king was blessed by him and accepted from his hand the invitation from Palestine and convinced him to come in and bless also augusta Theodora. Truly the elder entered and augusta Theodora, having received him with joy and bowing to him she begged him with these words- "bless me for my sake father that God may grant me the fruit of the belly". The elder then said:-"God, the despot of all, will protect your royal rule". She then said again: "Bless father for God to give me a Child". And again he answered her by saying:- "The God of Glory will uphold your royal rule with piety and victory". The queen then felt sad that he did not grant her request. When he came out, the fathers who accompanied him remarked: "why did you sadden augusta Theodora by not blessing her according to her request?"
The elder then answered:- "Believe me fathers that no fruit will come out of her belly, that she may not breastfeed the dogmas of Severus and disturb the Church worse than by Anastasius.
(From IMPantokratoros)
HYMN OF PRAISE
Saint Sava the Sanctified Venerable Sava, chief of monks, Spiritual commander of Christ's heroes, Was glorified by fasting, vigils and meekness, By prayer and faith and blessed mercy. You taught the monks to not be concerned with bread; You entrusted yourself to heaven, with labor and prayer. You sought neither precedence nor rank of any kind. Most rarely did you taste of oil and wine. You kept all the services at the appointed time. ``Let the service be a joy and not a heavy burden,'' St. Sava told the monks, And he showed this to all by his example. Like a wise gardener, he enclosed the garden, And carefully planted many young men. The young men grew and brought forth fruit: A regiment of monks, to the glory of Sava. Fifteen hundred years have passed, Yet Sava's spiritual garden still blooms: One thousand monks, a hundred thousand, Have been raised up by Sava's community up to now. St. Sava, glorious recluse, O God-pleaser, pray for us also.
REFLECTION
A man may be great in some skill, as a statesman or a military leader, but no one among men is greater than a man who is great in faith, hope and love. How great St. Sava the Sanctified was in faith and hope in God is best shown by the following incident: One day, the steward of the monastery came to Sava and informed him that the following Saturday and Sunday he would be unable to strike the semantron, according to tradition, to summon the brethren to the communal service and meal because there was not a trace of flour in the monastery nor anything at all to eat or drink. For this same reason, even the Divine Liturgy was not possible. The saint replied without hesitation: ``I shall not cancel the Divine Liturgy because of the lack of flour; faithful is He Who commanded us not to be concerned about bodily things, and mighty is He to feed us in time of hunger.'' And he placed all his hope in God. In this extremity, he was prepared to send some of the ecclesiastical vessels or vestments to be sold in the city so that neither the divine services nor the brother's customary meal would be omitted. However, before Saturday some men, moved by divine providence, brought thirty mules laden with wheat, wine and oil to the monastery. ``What do you say now, Brother?'' Sava asked the steward. ``Shall we not strike the semantron and assemble the fathers?'' The steward was ashamed because of his lack of faith and begged the abbot for forgiveness. Sava's biographer describes this saint as ``severe with demons but mild toward men.'' Once, some monks rebelled against St. Sava, and for this they were driven from the monastery by order of Patriarch Elias. They built themselves huts by the river Thekoa, where they endured privation in all things. Hearing that they were starving, St. Sava loaded mules with flour and brought it to them personally. Seeing that they had no church, he built one for them. At first, the monks received him with hatred, but afterward they responded to his love with love and repented of their former misdeeds toward him.
The monastery is in the desert between Bethlehem and the Dead Sea, on the chute of the Kidron Valley. Its history begins 1.500 years ago when it was founded by St. Savvas in 485 AD. The first church was buily by St. Savvas himself in 484 and was dedicated to St. Nicolas. During this time the monastery had 5.000 monks and another 5.000 ascetics in the around area. Here lead ascetic lives important figures of Christianity like St. John Damascenes, St. Cosmas and others. There is also a cave in which St. Savvas lead a hermitage life for 50 years with the companion of a lion. Inside Mar Saba is also the hermitage of St. John Damascenes and the tall tower that emperor Justinian build and was destroyed from an earthquake in 1927 and renovated in 1951 from the archbishop of Nablous Artemios. At the east of the monastery is a cave in which runs drinking water. It is said that the water came out when St. Savvas prayed to God, so that the ascetics could use it. The monastery is inaccessible to women. Abbot is the Patriarch of Jerusalem Theophilos I Confessors: Archim. Seraphim & Archim. Eudokimos Sacristy keeper Archim. Evdokimos Econom. the monk Cheroubim Celebrations: 13th of October, Recovery of the Holy Relic of Saint Sabbas from Papists. Saint Savva, 4, 5, 6 December Address: Monastery of Saint Savva P.O. BOX 19824 AL QUDS, PALESTiNE (JERUSALEM-ISRAEL)
Overview:
A 5th C AD monastery, the largest in the Judean desert. The complex is built on the southern cliffs of the Kidron creek, and is protected inside a walled area with dozens of structures. It was established by Saint Sabas (Mar Saba), and named after him. The monastery started as a place of seclusion of few monks in the caves, led by Mar Saba. Over the years it was built, expanded, and fortified. During the peak times it housed about 500 monks.
Location:
The site is located 10KM east of Bethlehem, near the desert road to Jerusalem. It is 250M above sea level, hanging over a steep cliff above the Kidron creek. The Kidron starts from the valley between the temple mount and Mount of olives in Jerusalem, and flows eastwards to the Dead sea. The monastery is located on crossroads: up the creek towards Jerusalem, south-west to Bethlehem (10KM), and east towards Nebi Mussa (19KM) through the Horkania fortress.
The Great Lavra of St. Sabas,[1] known in Arabic as Mar Saba (Hebrew: ,) is a Greek Orthodox monastery overlooking the Kidron Valley[2] in the West Bank east of Bethlehem. It was founded by Saint Sabas of Cappadocia in the year 439 and today houses around 20 monks. It is considered to be one of the oldest inhabited monasteries in the world, and still maintains many of its ancient traditions. One in particular is the restriction on women entering the main compound. The only building that women can enter is the Women's Tower, near the main entrance. The monastery holds a well-preserved body, and relics believed to be those of Saint Saba. Mar Saba is occasionally referred to as the Convent or Monastery of Santa Saba.[3] Mar Saba seen from the air. Mar Saba was also the home of St. John of Damascus (b.676 - d.749-754?) St John Damascene was a key religious figure in the Iconoclastic Controversy, who in ca. 726 wrote letters to the Byzantine emperor Leo III the Isaurian refuting his edicts prohibiting the veneration of images or statues of Christ or other Christian icons. John who was born in Damascus and worked as a high financial officer to the Muslim Caliph Abd al-Malik, eventually felt a higher calling and migrated to Palestine, where he was tonsured a monk and was ordained a hieromonk (monastic priest) at the Monastery of Mar Saba. St. John's tomb lies in a cave under the monastery. The monastery is important in the historical development of the liturgy of the Orthodox Church in that the monastic Typicon (manner of celebrating worship services) of Saint Sabas became the standard throughout the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite. The Typicon took the standard form of services which were celebrated in the Patriarchate of Jerusalem and added some specifically monastic usages which were local traditions at Saint Sabas. From there it spead to Constantinople, and thence throughout the Byzantine world. Although this Typicon has undergone further evolution, particularly at the Monastery of the Stoudion in Constantinople, it is still referred to as the Typicon of Saint Sabas. Mar Saba is where Morton Smith claimed to have found a copy of a letter ascribed to Clement of Alexandria containing excerpts of a so-called Secret Gospel of Mark.
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Sabbas was born at Mutalaska, near Caesarea of Cappadocia, the son of John, a military commander, and Sophia. Journeying to Alexandria on military matters, his parents left their five-year-old son in the care of an uncle. When the boy reached eight years of age, he entered the nearby monastery of Bishop Flavian of Antioch. The gifted child quickly learned to read and became an expert on the Holy Scriptures. In vain did his parents urge Sabbas to return to the world and enter into marriage. When he was seventeen years old he received monastic tonsure. After spending ten years at the monastery of Bishop Flavian, he went to Jerusalem, and from there to the monastery of Saint Euthymius the Great. But Euthymius sent Sabbas to Abba Theoctistus, the head of a nearby monastery with a strict cenobitic rule. Sabbas lived in obedience at this monastery until the age of thirty. After the death of the Elder Theoctistus, his successor blessed Sabbas to seclude himself in a cave. On Saturdays, however, he left his hermitage and came to the monastery, where he participated in Divine services and ate with the brethren. After a certain time Sabbas received permission not to leave his hermitage at all, and he lived in isolation in the cave for five years. Euthymius attentively directed the life of the young monk, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They set out each January 14 and remained there until Palm Sunday. Euthymius called Sabbas a child-elder, and encouraged him to grow in the monastic virtues. When Euthymius died [ca. 473], Sabbas withdrew from the Lavra [= a cluster of cells or caves for hermits, with a church and sometimes a refectory at the center] and moved to a cave near the monastery of Saint Gerasimus of Jordan. After several years, disciples began to gather around Sabbas, seeking the monastic life. As the number of monks increased, the Great Lavra sprang up. The traditional dating of the founding of this lavra in the Kedron Valley, south of Jerusalem, is 484. Because some of his monks opposed his rule and demanded a priest as their abbot, the opposition continued and he withdrew to the New Lavra which he had built near Thekoa. In the lavras the young monks lived a cenobitical life, but the elders a semi-eremitical one, each in his own hut within the precincts of the lavra, attending only the solemn church services. As a strenuous opponent of the Monophysites and the Origenists, Saint Sabbas tried to influence the emperors against them by calling personally on Emperor Anastasios I at Constantinople in 511 and on Justinian I in 531. Sabbas founded several more monasteries. It is claimed that many miracles took place through the prayers of Sabbas: at the lavra a spring of water welled up, during a time of drought they received abundant rain, and there were also healings of the sick and the possessed. Patriarch Salustius of Jerusalem ordained him in 491 and appointed him archimandrite of all the monasteries in Palaestina Prima in 494. Sabbas composed the first monastic rule of church services, the so-called Jerusalem Typikon, for guidance of all the Byzantine monasteries. He died in the year 532. Sabbas relics were taken [stolen] by Crusaders in the 12th century and remained in Italy until Pope Paul VI returned them to the monastery in 1965 as a gesture of good will towards the Orthodox. His Great Lavra long continued to be the most influential monastery in those parts, and produced several distinguished monks, among them Saint John of Damascus. It is now known as the monastery of Mar Saba. The church of San Saba in Rome is dedicated to him. Sabbas Life was written by his disciple Cyril of Scythopolis. Saint Demetrius of Rostov: . . . while walking through the desert, Sabbas came upon four Saracens weak from hunger. The Saint fed them with his own food, the root of melagria and hearts of reed. After regaining their strength, the Saracens departed. A few days later they returned bringing bread, cheese, and dates, in thanks to Sabbas for his compassion. Moved by this, the saint lamented from the bottom of his soul, Woe is me! How grateful are these people for the little favour done them! What shall become of us who live carelessly and slothfully, failing to keep Gods commandments, although we are benefitted hourly by His ineffable goodness? .