DEDICATED TO THE MEMORY OF ST. JOHN, ARCHBISHOP OF SHANGHAI AND SAN
FRANCISCO
ORTHODOX CHRISTIAN WITNESS (USPS 412-260)
is published monthly by St. Nectarios American Orthodox Cathedral,
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Fr. Neketas S. Palassis, Editor Email: frneketas@stnectariospress.com
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NOVEMBER, 2007, Vol. XLI, No. 11 (1578)
TABLE OF CONTENTS:
1. ST. JOHN CHRYSOSTOM: On the Beatitudes (continued)
2. THE HOLY MARTRYS FLORA AND MARY
3. NEW ITEMS FROM THE BOOK CENTER
I added iniquity on iniquity, and after I had set my eyes bowing down
to the earth, it was only late and with difficulty that I lifted them
to the mountains of God, from whence help came to me from the
Lord. He alone is able to heal all my diseases and to deliver me
from the body of this death; for I who was bound through Adam am loosed
through Christ, if only I can bear the image of the heavenly man as I
have born the image of the earthly -- in other wOrds, if only on behalf
of my own salvation I can serve justice and truth as faithfully as I
have assiduously served injustice and inhumanity in the interests of my
death. Paul demands of us what is human; as we have yielded our members
to serve iniquity, to achieve death and chaos, so we must now yield
them to serve justice to achieve life and glory. For I am saddled with
the fruit of my former works, of which I am now ashamed.
Letters of St. Paulinus of Nola, Vol. 2
1. ST. JOHN CHRYSOSTOM: On the Beatitudes” (continued)
"Blessed are they which do hunger and thirst
after righteousness." [Matt. 5:6]
What sort of righteousness? He means either the
whole of virtue, or that particular virtue which is opposed to
covetousness, [Aristotle, Eth. Nic. v, 2]. For since He is about to
give commandment concerning mercy, to show how we must show mercy, as,
for instance, not of rapine or covetousness, He blesses them that lay
hold of righteousness.
And see with what exceeding force He puts it. For He
said not, "Blessed are they which keep fast by righteousness," but,
"Blessed are they which do hunger and thirst after righteousness:" that
not merely anyhow, but with all desire we may pursue it. For since this
is the most peculiar property of covetousness, and we are not so
enamored of meat and drink, as of gaining, and compassing ourselves
with more and more, He bade us to transfer this desire to a new object,
freedom from covetousness.
Then He appoints the prize, again from things
sensible; saying, "for they shall be filled." Thus, because it is
thought that the rich are commonly made such by covetousness, "Nay,"
saith He, "it is just contrary: for it is righteousness that doeth
this. Wherefore, so long as thou doest righteously, fear not poverty,
nor tremble at hunger. For the extortioners, they are the very persons
who lose all, even as he certainly who is in love with righteousness,
possesses himself the goods of all men in safety."
But if they who covet not other men's goods enjoy so
great abundance, much more they who give up their own.
"Blessed are the merciful." [Matt. 5:7]
Here He seems to me to speak not of those only who
show mercy in giving of money, but those likewise who are merciful in
their actions. For the way of showing mercy is manifold, and this
commandment is broad. What then is the reward thereof? "For they shall
obtain mercy."
And it seems indeed to be a sort of equal
recompence, but it is a far greater thing than the act of goodness. For
whereas they themselves show mercy as men, they obtain mercy from the
God of all; and it is not the same thing, man's mercy, and God's; but
as wide as is the interval between wickedness and goodness, so far is
the one of these removed from the other.
"Blessed are the pure in heart, for they shall see
God." [Matt. 5:8]
Behold again the reward is spiritual. Now He here
calls "pure," either those who have attained unto all virtue, and are
not conscious to themselves of any evil; or those who live in
temperance. For there is nothing which we need so much in order to see
God, as this last virtue. Wherefore Paul also said, "Follow peace with
all men, and holiness, without which no man shall see the Lord." [Heb.
12:14] He is here speaking of such sight as it is possible for man to
have.
For because there are many who show mercy, and who
commit no rapine, nor are covetous, who yet are guilty of fornication
and uncleanness; to signify that the former alone suffices not, He hath
added this, much in the same sense as Paul, writing to the Corinthians,
bore witness of the Macedonians, that they were rich not only in
almsgiving, but also in all other virtue. For having spoken of the
noble spirit [ philotimías ] they had shown in regard of their
goods, he saith, "They gave also their own selves to the Lord, and to
us." [2 Cor. 8:5]
7. "Blessed are the peace-makers." [Matt. 5:9] Here
He not only takes away altogether our own strife and hatred amongst
ourselves, but He requires besides this something more, namely, that we
should set at one again others, who are at strife.
And again, the reward which He annexes is spiritual.
Of what kind then is it.
"For they shall be called the children of God."
Yea, for this became the work of the Only Begotten,
to unite the divided, and to reconcile the alienated.
Then, lest thou shouldest imagine peace in all cases
a blessing, He hath added,
"Blessed are they which are persecuted for
righteousness' sake." [Matt. 5:10]
That is, for virtue's sake, for succor given to
others, and for godliness: it being ever His wont to call by the name
of "righteousness" the whole practical wisdom of the soul.
"Blessed are ye, when men shall revile you and
persecute you, and say all manner of evil against you falsely, for my
sake. Rejoice, and be exceeding glad." [Matt. 5:11, 12]
As if He said, "Though they should call you
sorcerers, deceivers, pestilent persons, or whatever else, blessed are
ye": so He speaks. What could be newer than these injunctions? wherein
the very things which all others avoid, these He declares to be
desirable; I mean, being poor, mourning, persecution, evil report. But
yet He both affirmed this, and convinced not two, nor ten, nor twenty,
nor an hundred, nor a thousand men, but the whole world. And hearing
things so grievous and galling, so contrary to the accustomed ways of
men, the multitudes "were astonished." So great was the power of Him
who spake.
However, lest thou shouldest think that the mere
fact of being evil spoken of makes men blessed, He hath set two
limitations; when it is for His sake, and when the things that are said
are false: for without these, he who is evil spoken of, so far from
being blessed, is miserable.
Then see the prize again: "Because your reward is
great in heaven." But thou, though thou hear not of a kingdom given in
each one of the blessings, be not discouraged. For although He give
different names to the rewards, yet He brings all into His kingdom.
Thus, both when He saith, "they that mourn shall be comforted;" and,
"they that show mercy shall obtain mercy;" and, "the pure in heart
shall see God;" and, the peacemakers "shall be called the children of
God;" nothing else but the Kingdom doth He shadow out by all these
sayings. For such as enjoy these, shall surely attain unto that. Think
not therefore that this reward is for the poor in spirit only, but for
those also who hunger after righteousness, for the meek, and for all
the rest without exception.
Since on this account He hath set His blessing on
them all, that thou mightest not look for anything sensible: for that
man cannot be blessed, who is crowned with such things as come to an
end with this present life, and hurry by quicker than a shadow.
8. But when He had said, "your reward is great," he
added also another consolation, saying, "For so persecuted they the
prophets which were before you." [Matt. 5:12]
Thus, since that first, the promise of the Kingdom,
was yet to come, and all in expectation, He affords them comfort from
this world; from their fellowship with those who before them had been
ill-treated.
For "think not," saith He, "that for something
inconsistent in your sayings and enactments ye suffer these things: or,
as being teachers of evil doctrines, ye are to be persecuted by them;
the plots and dangers proceed not of any wickedness in your sayings,
but of the malice of those who hear you. Wherefore neither are they any
blame to you who suffer wrong, but to them who do the wrong. And to the
truth of these things all preceding time bears witness. For against the
prophets they did not even bring any charge of transgressing the law,
and of sentiments of impiety, that they stoned some, chased away
others, encompassed others with innumerable afflictions. Wherefore let
not this trouble you, for of the very same mind they do all that is
done now." Seest thou how He raised up their spirits, by placing them
near to the company of Moses and Elias?
Thus also Paul writing to the Thessalonians, saith,
"For ye became followers of the Churches of God, which are in Judea;
for ye also have suffered the same things of your own
fellow-countrymen, even as they have of the Jews: who both killed the
Lord Jesus, and their own prophets, and have driven us out; and they
please not God, and are contrary to all men." [1 Thess. 2:14, 15] Which
same point here also Christ hath established.
And whereas in the other beatitudes, He said,
"Blessed are the poor," and "the merciful;" here He hath not put it
generally, but addresses His speech unto themselves, saying, "Blessed
are ye, when they shall revile you, and persecute you, and say every
evil word:" signifying that this is an especial privilege of theirs;
and that beyond all others, teachers have this for their own.
At the same time He here also covertly signifies His
own dignity, and His equality in honor with Him who begat Him. For "as
they on the Father's account," saith He, "so shall ye also for me
suffer these things." But when He saith, "the prophets which were
before you," He implies that they were also by this time become
prophets.
Next, declaring that this above all profits them,
and makes them glorious, He did not say, "they will calumniate and
persecute you, but I will prevent it." For not in their escaping evil
report, but in their noble endurance thereof, and in refuting them by
their actions, He will have their safety stand: this being a much
greater thing than the other; even as to be struck and not hurt, is
much greater than escaping the blow.
9. Now in this place He saith, "Your reward is great
in heaven." But Luke reports Him to have spoken this, both earnestly,
and with more entire consolation; for He not only, as you know,
pronounces them blessed, who are evil spoken of for God's sake, but
declares them likewise wretched, who are well spoken of by all men.
For, "Woe unto you," saith He, "when all men shall speak well of you."
[Luke 6:26] And yet the apostles were well spoken of, but not by all
men. Wherefore He said not, "Woe unto you, when men shall speak well of
you," but, "when all men" shall do so: for it is not even possible that
those who live in the practice of virtue should be well spoken of by
all men.
And again He saith, "When they shall cast out your
name as evil, rejoice ye, and leap for joy." [Luke 6:22, 23] For not
only of the dangers they underwent, but of the calumny also, He
appoints the recompence to be great. Wherefore He said not, "When they
shall persecute, and kill you," but, "When they shall revile you, and
say all manner of evil." For most assuredly, men's evil reports have a
sharper bite than their very deeds. For whereas, in our dangers, there
are many things that lighten the toil, as to be cheered by all, to have
many to applaud, to crown, to proclaim our praise; here in our reproach
even this consolation is destroyed. Because we seem not to have
achieved anything great; and this galls the combatant more than all his
dangers: at least many have gone on even to hang themselves, not
bearing evil report. And why marvellest thou at the others? since that
traitor, that shameless and accursed one he who had ceased to blush for
anything whatever, was wrought upon by this chiefly to hurry to the
halter. And Job again, all adamant as he was, and firmer than a rock;
when he had been robbed of all his possessions, and was suffering those
incurable ills, and had become on a sudden childless, and when he saw
his body pouring out worms like a fountain, and his wife attacking him,
he repelled it all with ease; but when he saw his friends reproaching
and trampling upon him, and entertaining an evil opinion of him, and
saying that he suffered those things for some sins, and was paying the
penalty of wickedness: then was there trouble, then commotion, even in
that great and noble-hearted man.
And David also, letting pass all that he had
suffered, sought of God a retribution for the calumny alone. For, "Let
him curse," saith he, "for the Lord bath bidden him: that the Lord may
see my humiliation, and requite me for this cursing of his on this
day." [2 Sam. 16:11, 12]
And Paul too proclaims the triumph not of those only
who incur danger, or are deprived of their goods, but of these also,
thus saying, "Call to remembrance the former days, in which after ye
were illuminated ye endured a great fight of afflictions; partly whilst
ye were made a gazing stock by reproaches, and afflictions." [Heb.
10:32] On this account then Christ hath appointed the reward also to be
great.
After this, lest any one should say, "Here thou
givest no redress, nor stoppest men's mouths; and dost thou assign a
reward there?" He hath put before us the prophets, to show that neither
in their case did God give redress. And if, where the rewards were at
hand, He cheered them with things to come; much more now, when this
hope is become clearer, and self-denial is increased.
And observe too, after how many commandments He hath
put this, for surely He did it not without reason, but to show that it
is not possible for one unprovided, and unarmed with all those other
virtues, to go forth unto these conflicts. Therefore, you see, in each
instance, by the former precept making way for the following one, He
hath woven a sort of golden chain for us. Thus, first, he that is
"humble," will surely also "mourn" for his own sins: he that so
"mourns," will be both "meek," and "righteous," and "merciful;" he that
is "merciful," and "righteous," and "contrite" will of course be also"
pure in heart:" and such a one will be "a peacemaker" too: and he that
hath attained unto all these, will be moreover arrayed against dangers,
and will not be troubled when evil is spoken of him, and he is enduring
grievous trials innumerable.
10. Now then, after giving them due exhortation, He
refreshes them again with praises. As thus: the injunctions being high,
and far surpassing those in the Old Testament; lest they should be
disturbed and confounded, and say, "How shall we be able to achieve
these things?" hear what He saith:
"Ye are the salt of the earth." [Matt. 5:13]
Implying, that of absolute necessity He enjoins all this. For "not for
your own life apart," saith He, "but for the whole world, shall your
account be. For not to two cities, nor to ten or twenty, nor to a
single nation am I sending you, as I sent the prophets; but to earth,
and sea, and the whole world; and that in evil case." For by saying,
"Ye are the salt of the earth," He signified all human nature to have
"lost its savor," and to be decayed by our sins. For which cause, you
see, He requires of them such virtues, as are most necessary and useful
for the superintendence of the common sort. For first, the meek, and
yielding, and merciful, and righteous, shuts not up his good deeds unto
himself only, but also provides that these good fountains should run
over for the benefit of others. And he again who is pure in heart, and
a peacemaker, and is persecuted for the truth's sake; he again orders
his way of life for the common good. "Think not then," He saith, "that
ye are drawn on to ordinary conflicts, or that for some small matters
you are to give account." "Ye are the salt of the earth."
What then? did they restore the decayed? By no
means; for neither is it possible to do any good to that which is
already spoilt, by sprinkling it with salt. This therefore they did
not. But rather, what things had been before restored, and committed to
their charge, and freed from that ill savor, these they then salted,
maintaining and preserving them in that freshness, which they had
received of the Lord. For that men should be set free from the
rottenness of their sins was the good work of Christ; but their not
returning to it again any more was the object of these men's diligence
and travail.
Seest thou how by degrees He indicates their
superiority to the very prophets? in that He saith they are teachers,
not of Palestine, but of the whole world; and not simply teachers, but
awful ones too. For this is the marvellous thing, that not by
flattering, nor soothing, but by sharply bracing them, [
epistýphontes, used of astringents] as salt, even so they became
dear to all men.
"Now marvel not," saith He, "if leaving all others,
I discourse to you, and draw you on to so great dangers. For consider
over how many cities, tribes, and nations, I am to send you to preside.
Wherefore I would have you not only be prudent yourselves, but that you
should also make others the same. And such persons have great need to
be intelligent, in whom the salvation of the rest is at stake: they
ought so much to abound in virtue, as to impart of the profit to others
also. For if ye do not become such as this, ye will not suffice even
for your own selves.
"Be not then impatient, as though my sayings were
too burdensome. For while it is possible for others who have lost their
savor to return by your means, you, if you should come to this, will
with yourselves destroy others also. So that in proportion as the
matters are great, which ye have put into your hands, you need so much
the greater diligence." Therefore He saith,
"But if the salt have lost its savor, wherewith
shall it be salted? it is thenceforth good for nothing, but to be cast
out, and to be trodden under foot of men." [Matt. 5:13]
For other men, though they fall never so often, may
possibly obtain indulgence: but the teacher, should this happen to him,
is deprived of all excuse, and will suffer the most extreme vengeance.
Thus, lest at the words, "When they shall revile you, and persecute
you, and say all manner of evil against you," they should be too timid
to go forth: He tells them, "unless ye are prepared to combat with all
this, ye have been chosen in vain." For it is not evil report that ye
should fear, but lest ye should prove partners in dissimulation. For
then, "Ye will lose your savor, and be trodden under foot:" but if ye
continue sharply to brace them up, and then are evil spoken of,
rejoice; for this is the very use of salt, to sting the corrupt, and
make them smart And so their censure follows of course, in no way
harming you, but rather testifying your firmness. But if through fear
of it you give up the earnestness that becomes you, ye will have to
suffer much more grievously, being both evil spoken of, and despised by
all. For this is the meaning of "trodden under foot."
11. After this He leads on to another, a higher
image.
"Ye are the light of the world." [Matt. 5:14]
"Of the world" again; not of one nation, nor of
twenty states, but of the whole inhabited earth. And "a light" to the
mind, far better than this sunbeam: like as they were also a spiritual
salt. And before they are salt, and now light: to reach thee how great
is the gain of these strict precepts, and the profit of that grave
discipline: how it binds, and permits not to become dissolute; and
causes clear sight, leading men on to virtue.
"A city that is set on a hill cannot be hid, neither
do men light a candle, and put it under the bushel." [Matt. 5:14, 15]
Again, by these words He trains them to strictness
of life, teaching them to be earnest in their endeavors, as set before
the eyes of all men, and contending in the midst of the amphitheatre of
the world. For, "look not to this," He saith, "that we are now sitting
here, that we are in a small portion of one corner. For ye shall be as
conspicuous to all as a city set on the ridge of a hill, as a candle in
a house on the candlestick, giving light."
Where now are they who persevere in disbelieving the
power of Christ? Let them hear these things, and let them adore His
might, amazed at the power of the prophecy. For consider how great
things he promised to them, who were not known even in their own
country: that earth and sea should know them, and that they should by
their fame reach to the limits of the inhabited world; or rather, not
by their fame, but by the working of the good they wrought. For it was
not fame that bearing them everywhere made them conspicuous, but also
the actual demonstration by their works. Since, as though they had
wings, more vehemently than the sunbeam did they overrun the whole
earth, sowing the light of godliness.
But here He seems to me to be also training them to
boldness of speech. For to say, "A city set on a hill cannot be hid,"
is to speak as declaring His own powers [or, "is spoken of manifesting
His power"]. For as that city can by no means be hidden, so it was
impossible that what they preached should sink into silence and
obscurity. Thus, since He had spoken of persecutions and calumnies, of
plots and wars, for fear they might think that these would have power
to stop their mouths; to encourage them, He saith, that so far from
being hid, it should over-shine the whole world; and that on this very
account they should be illustrious and renowned.
By this then He declares His own power. In what
follows, He requires that boldness of speech which was due on their
part; thus saying,
"Neither do men light a candle and put it under the
bushel, but on the candlestick, and it giveth light unto all that are
in the house. Let your light so shine before men, that they may see
your good works, and glorify your Father which is in Heaven." [Matt.
5:15, 16]
"For I," saith He, "it is true, have kindled the
light, but its continuing to burn, let that come of your diligence: not
for your own sakes alone, but also for their sake, who are to profit by
these rays, and to be guided unto the truth. Since the calumnies surely
shall not be able to obscure your brightness, if you be still living a
strict life, and as becomes those who are to convert the whole world.
Show forth therefore a life worthy of His grace; that even as it is
everywhere preached, so this light may everywhere accompany the same.
Next He sets before them another sort of gain,
besides the salvation of mankind, enough to make them strive earnestly,
and to lead them unto all diligence. As thus, "Ye shall not only,"
saith He, "amend the world, if ye live aright, but ye will also give
occasion that God shall be glorified; even as if ye do the contrary, ye
will both destroy men, and make God's name to be blasphemed."
And how, it may be asked, shall God be glorified
through us, if at least men are to speak evil of us? Nay, not all men,
and even they themselves who in envy do this, will in their conscience
admire and approve you; even as the outward flatterers of such as live
in wickedness do in mind accuse them.
What then? Dost thou command us to live for display
and vain glory? Far from it; I say not this; for I did not say, "Give
ye diligence to bring forward your own good deeds," neither did I say,
"Show them;" but "Let your light shine." That is, "Let your virtue be
great, and the fire abundant, and the light unspeakable." For when
virtue is so great, it cannot lie hid, though its pursuer shade it over
ten thousand fold. Present unto them an irreprehensible life, and let
them have no true occasion of evil speaking; and then, though there be
thousands of evil-speakers, no man shall be able to cast any shade upon
you. And well did He say, "your light," for nothing makes a man so
illustrious, how manifold soever his will to be concealed, as the
manifestation of virtue. For as if he were clad with the very sunbeam,
so he shines, yet brighter than it; not spending his rays on earth, but
surmounting also Heaven itself.
Hence also He comforts them more abundantly. For,
"What though the slander pain you," saith He; "yet shall ye have many
to honor God on your account. And in both ways your recompence is
gathering, as well because God is glorified through you, as because ye
are defamed for God's sake. Thus, lest we should on purpose seek to be
reproached, on hearing that there is a reward for it: first, He hath
not expressed that sentiment simply, but with two limitations, namely,
when what is said is false, and when it is for God's sake:--and next He
signifies how not that only, but also good report, hath its great
profit, the glory of it passing on to God. And He holds out to them
those gracious hopes. "For," saith He, "the calumny of the wicked
avails not so much as to put all others in the dark, in respect of
seeing your light. For then only when you have "lost your savor" shall
they tread you under foot; but not when you are falsely accused, doing
right. Yea, rather then shall there be many admiring, not you only, but
for your sake your Father also." And He said not "God," but "your
Father;" already sowing beforehand the seeds of that noble birth, which
was about to be bestowed upon them. Moreover, indicating His parity in
honor, as He said above. "Grieve not when ye are evil spoken of, for it
is enough for you that for my sake you are thus spoken of;" so here He
mentions the Father: every where manifesting His equality.
12. Since then we know the gain that arises from
this earnestness, and the danger of indolence (for if our Lord be
blasphemed because of us, that were far worse than our perdition), let
us "give none offense, neither to the Jews, nor to the Gentiles, nor to
the Church of God." [1 Cor. 10:32] And while the life which we present
before them is brighter than the sun, yet if any one will speak evil of
us, let us not grieve at being defamed, but only if we be defamed with
justice.
For, on the one hand, if we live in wickedness,
though there be none to speak ill of us, we shall be the most wretched
of all men: on the other hand, if we apply ourselves to virtue, though
the whole world speak evil of us, at that very time we shall be more
enviable than any. And we shall draw on to follow us all who choose to
be saved, for not the calumny of the wicked, but our good life, will
draw their attention. For indeed no trumpet is so clear as the proof
that is given by our actions: neither is the light itself so
transparent as a pure life, though our calumniators be beyond number.
I say, if all the above-mentioned qualities be ours;
if we be meek and lowly and merciful; if we be pure, and peacemakers;
if hearing reproach, we revile not again, but rather rejoice; then
shall we attract all that observe us no less than the miracles do. And
all will be kindly disposed towards us, though one be a wild beast, a
demon, or what you will.
Or if there should even be some who speak evil of
thee, be not thou at all troubled thereat, nor because they revile thee
in public, regard it; but search into their conscience, and thou shalt
see them applauding and admiring thee, and numbering up ten thousand
praises.
See, for instance, how Nebuchadnezzar praises the
children in the furnace; yet surely he was an adversary and an enemy.
But upon seeing them stand nobly, he proclaims their triumph, and
crowns them: and that for nought else, but because they disobeyed him,
and hearkened unto the law of God. For the devil, when he sees himself
effecting nothing, from that time departs, fearing lest he should be
the cause of our winning more crowns. And when he is gone, even one who
is abominable and depraved will recognize virtue, that mist being
withdrawn. Or if men still argue perversely, thou shalt have from God
the greater praise and admiration.
Grieve not now, I pray thee, neither despond; since
the very apostles were to some a "savor of death;" to others, a "savor
of life." [2 Cor. 2:16] And if there be nothing to lay hold of in
thyself, thou art rid of all their charges; or rather, thou art become
the more blessed. Shine out therefore in thy life, and take no account
of them who speak evil of thee. For it cannot, it cannot be, that one
careful of virtue, should not have many enemies. However, this is
nothing to the virtuous man. For by such means his brightness will
increase the more abundantly.
TO BE CONTINUED...
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2. THE HOLY VIRGIN MARTYRS FLORA AND MARY
NOVEMBER 29
Flora’s mother was a Christian from the village of Ausinianos, and
her father was a Moor from Seville. Shortly after they went to Cordova
to live, her father died, and her mother raised her as a pious
Christian. So deeply did faith in Christ take root in the young
virgin’s heart that during Great Lent Flora secretly gave her food to
the poor, and
only after her
mother had often threatened her with punishment, fearing for her
health, did she consent to eat, and then only in the afternoon. Flora
was the youngest child, and had a brother who held to the Moors’
religion and watched his little sister lest she keep the Christian
faith. So Flora left home and lived secretly with Christians to
practise her faith freely. But when she found that her brother was
persecuting the Church, even having clerics arrested, be' cause of her,
she gave herself up to her brother who, after beating her and still
being unable to convert her, presented her be' fore the judge. After
her absolute refusal to deny Christ—Islamic law requires that the
children of mixed marriages embrace Islam, even though one parent was a
Christian—the judge had her flogged so savagely that the skin was torn
from the back of her head and her skull was exposed. Her brother then
took her home and locked her up. But a few days later, after she had
recovered, she made a daring escape by leaping from a wall by night,
and hid in the village of Osaria. Saint Eulogius of Cordova, who
recorded many of the martyrdoms that occurred between 850 and
857, says that he touched with his own hands the scars of her
“most venerable and delicate head.” Mary’s father was a Christian who
married an Arab and converted her to Christ, for which reason they left
their home to avoid persecution. They had two children, Walabonsus and
Mary, and after their mother had fallen asleep in the Lord, their
father committed Walabonsus to be trained in the monastery of Saint
Felix, and consecrated Mary to the convent of Cuteclara. Walabonsus,
not long after being ordained deacon, also became a Martyr, being
beheaded for his confession of Christ before the Moors. Mary wept much
for her beloved brother, until a nun told her that Walabonsus had
appeared to her, bidding her tell Mary not to mourn for him any more,
since she would soon be united to him in the Heavens. From that moment
on, Mary’s heart was ablaze with longing for martyrdom. So one day she
left her convent and went into Cordova, where so many others received
the crown of martyrdom by confessing Christ, and went to the church of
Saint Acisclus to ask the Lord’s help. Here by God’s providence she met
Flora, and the two immediately bound themselves with a bond of
friendship, agreeing to go to martyrdom together. They appeared
together before the judge who, infuriated by their bold confession,
sent them to prison saying he would have them put in a brothel to be
defiled. Saint Eulogius wrote them to strengthen them when they were
daunted by such a fate; they were not subjected to the brothel, and
after a third interrogation in which they valiantly confessed Christ,
they were be' headed and their bodies were thrown into the River Quad '
alquivir. Mary’s body was recovered and buried at Cuteclara; Flora’s
body was never found, but her head, with Mary’s, was enshrined at the
basilica of Saint Acisclus. At the time of their martyrdom, Saint
Eulogius was in prison, and asked them through others, as soon as they
appeared before Christ, to free him from prison: which came to pass.
They were beheaded on November 24, 851, and Saint Eulogius was released
from prison five days later, on November 29.
________________________________________________________________________
3. NEW ITEMS FROM THE BOOK CENTER
(GEMS) SPIRITUAL GEMS OF ST. JOHN OF KRONSTADT FLIP CALENDAR. A
“perpetual” calendar with quotes taken from MY LIFE IN CHRIST by St.
John of Kronstadt – one for each day of the year. Can be used year
after year. A perfect gift! e$15.00
(PSAP) THE POCKET PSALTER by Holy Transfiguration Monastery.
The full text of the English translation of the Psalms from the
Septuagint Greek in a pocket edition. Contains tables for the order of
reading the Kathismata. Red and black printing throughout, archival
paper, in a handy 4 x 6-1/4 in. size. Cloth, 240pp. e$14.00
(OPPC) ORTHODOX (POCKET) PLANNING CALENDAR FOR 2008 The handy
calendar for pocket or purse with the saints/feasts listed according to
the Gregorian (Old) calendar. Contains civil dates for Pascha through
the year 2013. Daily scripture reading listed according to the
Russian Typicon. Limited quantities. f$8.00
(CWC) COLORING WITH CHRISTINA by Maria Khoury. A coloring
book based on CHRISTINA GOES TO THE HOLY LAND. A minimum amount of text
describes each site to be colored. Contains some of the vocabulary and
the Notes or Parents in the original edition. Added us a short Holy
Land Song for children to create their own tune. Proceeds of the book
go to the Teybeh Education Fund. 32pp/ Paper c$8.00