The Glorification of the Saints in the Orthodox Church




The Glorification of the Saints in the Orthodox Church



This article was written by Fr. Joseph Frawley, a member of the Orthodox Church in America’s Canonization Commission. It was originally published in the April-May 2000 issue of The Orthodox Church Newspaper.

While the glorification of saints in the Orthodox Church has been taking place for nearly 2000 years, few people today are certain about how this really happens. Does the Church “make” a saint? Are there special panels which decide who can be considered for sainthood? Are saints “elected” by a majority vote? Does a person have to perform a certain number of miracles in order to quality as a saint? The answers to these questions may be surprising to some.

We know that there are several categories of saints: prophets, evangelists, martyrs, ascetics, holy bishops and priests, and those who live a righteous life “in the world.” What they all have in common is holiness of life. Three times in the Book of Leviticus (Ch 11, 19 and 20) God tells us to be holy, because He is holy. We must consecrate ourselves, for we are His people. Saint Peter reiterates this commandment in the new testament, challenging us to obey God’s commandments and submit our will to His will (1 Pet 1:16). Everyone is challenged to manifest holiness in their lives, for we all must become saints! This is our special – and common – calling from God. It is not something reserved for the clergy, monastics, or those who are “more pious.” Everyone who has been baptized into Christ must live in such a way that Christ lives within us. “Do you not know,” Saint Paul asks, “that you are God’s temple and that God’s Spirit dwells in you?” (1 Cor 3:16).

So, the glorification of saints in the Orthodox Church is a recognition that God’s holiness is manifested in the Church through these grace-filled men and women whose lives were pleasing to God. Very early on, the Church recognized the righteous ancestors of Christ (Forefathers), those who predicted His coming (Prophets), and those who proclaimed the Gospel (Apostles and Evangelists). Then those who risked their lives and shed their blood to bear witness to Christ (Martyrs and Confessors) were also recognized by the Church as saints. There was no special canonization process, but their relics were treasured and the annual anniversaries of their martyrdoms were celebrated. Later, the ascetics, who followed Christ through self denial, were numbered among the saints. Bishops and priests who proclaimed the True Faith and fought against heresy were added to the list. Finally, those in other walks of life who manifested holiness were recognized as saints.

While the glorification of a saint may be initiated because of miracles, it is not an absolute necessity for canonization. The Roman Catholic Church requires three verified miracles in order to recognize someone as a saint; the Orthodox Church does not require this. There are some saints, including Saint Nicodemos of the Holy Mountain (July 14) and Saint Innocent of Moscow (commemorated March 31), who have not performed any miracles, as far as we know. What is required is a virtuous life of obvious holiness. And a saint’s writings and preaching must be “fully Orthodox,” in agreement with the pure faith that we have received from Christ and the Apostles and taught by the Fathers and the Ecumenical Councils.

Can the Church “make” a saint? The answer is no. Only God can do that. We glorify those whom God Himself has glorified, seeing in their lives true love for God and their neighbors. The Church merely recognizes that such a person has cooperated with God’s grace to the extent that his or her holiness is beyond doubt.

Are saints “elected” by special panels or by majority vote? Again, the answer is no. Long before an official inquiry into a person’s life is made, that person is venerated by the people where he or she lived and died. His or her memory is kept alive by the people who pray for his or her soul or who ask him or her for intercession. Sometimes people will visit his or her grave or have icons painted through their love for the person. Then a request is made, usually through the diocesan bishop, for the Church to recognize that person as a saint. A committee, such as the Orthodox Church in America’s Canonization Commission, is formed to research the life of the person who is being considered for glorification and to submit a report to the Holy Synod stating its reasons why the person should or should not be recognized as a saint. Then the Holy Synod decides to number that person among the saints and have icons painted and liturgical services composed.

The formal Rite of Glorification begins with a final Memorial Service for the person about to be canonized, after which Vespers and Matins with special hymns to the saint are chanted and the saint’s icon is unveiled. The saint’s life is published and the date of his or her commemoration is established. The other Orthodox Churches are notified of the glorification so that they can place the new saint’s name on their calendars.

Through the prayers of all the saints, may we be encouraged to follow their example of virtue and holiness.


Saint Vitalios of Gaza (+621) saved many Prostitutes of Alexandria, Egypt



Screen Shot 2017-10-22 at 18.49.38

Saint Vitalios of Gaza (+621) saved

many Prostitutes of Alexandria, Egypt

Saint Vitalios, a monk of the monastery of St Seridus, arrived in Alexandria when St John the Merciful (November 12) was Patriarch of Alexandria.

When he was sixty years old, he undertook an extraordinary task: he wrote down from memory the names of all the prostitutes of Alexandria and he began to pray for them.

He worked from morning to evening, earning twelve copper coins each day. In the evening the Saint bought a single bean, which he ate after sunset. Then he would give the rest of the money to one of the harlots, whom he visited at night and said, “I beg you, take this money and do not sin with anyone tonight.” Then he stayed with the harlot in her room. While she slept, the Elder spent the whole night at prayer, reading the Psalms, and quietly left in the morning.

He did this each day, visiting all the harlots in turn, and he made them promise to keep the purpose of his visit secret. The people of Alexandria, not knowing the truth, became indignant over the monk’s behavior, and they reviled him. However, he meekly endured their scorn, and he only asked that they not judge others.

The holy prayers of St Vitalios saved many fallen women. Some of them went to a monastery, others got married, and others found respectable work. But they were forbidden to tell anyone the reason why they had changed their life, and thereby stop the abuse heaped upon St Vitalios. They were bound by an oath they had made to the Saint. When one of the women began to break her oath and stood up to defend the Saint, she fell into a demonic frenzy. After this, the people of Alexandria had no doubt concerning the sinfulness of the monk.

Certain of the clergy, scandalized by the behavior of St Vitalios, reported him to the holy Patriarch John the Merciful. But the Patriarch did not believe the informers and he said, “Cease to judge, especially monks. Don’t you know what happened at the First Council of Nicea? Some of the bishops and the clergy brought letters of denunciation against each other to the emperor St Constantine the Great (May 21). He commanded that a burning candle be brought, and not even reading the letters, he burned them and said, ‘If I had seen with my own eyes a bishop sinning, or a priest, or a monk, then I would have veiled such with his garb, so that no one might see his sin.’” Thus the wise hierarch shamed the calumniators.

St Vitalios continued on with his difficult exploit: appearing himself before people under the guise of a sinner and a prodigal, he led the prodigal to repentance.

One time, emerging from a house of ill repute, the monk encountered a young man going there — a prodigal fellow, who with an insult struck him on the cheek and cried out that the monk was a disgrace to the Name of Christ. The monk answered him: “Believe me, that after me, humble man that I be, thou also shalt receive such a blow on the cheek, that will have all Alexandria thronging to thine cry.”

A certain while afterwards St Vitalios settled into a small cell and in it at night he died. At that very hour a terrifying demon appeared before the youth who had struck the Saint, and the demon struck the youth on the cheek and cried out: “Here is a knock from St Vitalios.” The youth went into a demonic madness. In a frenzy he thrashed about on the ground, tore the clothing from himself and howled so loudly, that a multitude of people gathered.

When the youth finally came to his senses after several hours, he then rushed off to the cell of the monk, calling out: “Have mercy on me, O servant of God, for I have sinned against thee.” At the door of the cell he came fully to his senses and he told those gathered there about his former encounter with St Vitalios. Then the youth knocked on the door of the cell, but he received no answer. When they broke in the door, they then saw that the monk was dead, on his knees before an icon. In his hand was a scroll with the words: “Men of Alexandria, judge not beforehand, til the Lord cometh, the Righteous Judge”.

At this moment there came up the demon-possessed woman, punished by the monk for wanting to violate the secret of his exploit. Having touched the body of the Saint, she was healed and told the people about everything that had happened with her.

When the women who had been saved by St Vitalios learned about his death, they gathered together and told everyone about the virtues and mercy of the Saint.

St John the Merciful also rejoiced, in that he had not believed the calumniators, and that a righteous man had not been condemned. And then together with the throng of repentant women, converted by St Vitalios, the holy Patriarch solemnly conveyed his remains throughout all the city and gave them reverent burial. And from that time many of the Alexandria people made themselves a promise to judge no one.

Feast Day of Saint Vitalios of Alexandria: January 11


Orthodox Metropolitanate of Singapore and South Asia


Άγιος Μόναν (St Monan) Μοναχός της Μονής της Νήσου May Σκωτίας & ιδρυτής μικρού Ναού στο Five της Σκωτίας (+9ος αιώνας) – 1 Μαρτίου




Ερείπια από το Μοναστήρι του Αγίου Αδριανού στη Νήσο May της Σκωτίας



Άγιος Ιερομάρτυς Μόναν (St Monan) της Μονής της Νήσου May Σκωτίας

& 6.600 Μάρτυρες στο Fife της Σκωτίας (+874)

1 Μαρτίου

Ο Άγιος Μόναν (St Monan) είναι ένας Ορθόδοξος Άγιος της Σκωτίας ο οποίος έζησε τον 9ο αιώνα και η εορτή του είναι την 1η Μαρτίου.

Ανατράφηκε από τον Άγιο Αδριανό (St Adrian/Ethernan), τον ηγούμενο της Μονής της Νήσου May της Σκωτίας και στη συνέχεια χειροτονήθηκε Ιερέας. Υπηρέτησε για πολύ καιρό στον Ναό του Αγίου Ανδρέα της Σκωτίας και ύστερα στάλθηκε για να κηρύξει στη Νήσο May μένοντας στο Μοναστήρι του Αγίου Αδριανού.

Το 874 παρεβρέθηκε στο Μαρτύριο του Αγίου Αδριανού και των υπόλοιπων μοναχών από τους Vikings στη Νήσο May και ύστερα πήγε στο Fife της Σκωτίας για ιεραποστολή όπου ίδρυσε ένα παρεκκλήσι το οποίο βρίσκεται στο σημερινό χωριό St Monans.

Την ίδια χρονιά οι Viginks έκαναν επιδρομή στην περιοχή του Fife όπου Μαρτύρησαν 6.600 Χριστιανοί.

Συνέλαβαν και τον Άγιο Μόναν (St Monan) ο οποίος παρέδωσε την ψυχή του στον Κύριο μετά από Μαρτυρικό θάνατο και τα Ι. Λείψανά του είναι θαυματουργικά μέχρι και σήμερα προς όλους.

Τον 14ο αιώνα ο Δαβίδ Β´ Βασιλιάς της Σκωτίας ξαναέκτισε το εκκλησάκι του Αγίου Μόναν στο St Monans του Fife αφού γιατρεύθηκε θαυματουργικά από τις πληγές μίας μάχης χάρη στη μεσολάβηση του Αγίου Μόναν (St Monan).




Orthodox Heart Sites


Santos Ícones – Padre Georges Florovsky ╰⊰¸¸.•¨* Portuguese


Santos Ícones

Do Capítulo VI, “Dimensões da Redenção,” da

Collected Works of Georges Florovsky, Vol. III:

Creation and Redemption (Nordland Publishing Company):

Belmont, Mass., 1976), pp. 209-212.



O PRIMEIRO DOMINGO DA GRANDE QUARESMA É O DOMINGO DA ORTODOXIA. Ele foi estabelecido como um dia memorial especial pelo Concilio de Constantinopla em 843. Ele comemora antes de tudo a vitória da Igreja sobre a heresia dos Iconoclastas: o uso e veneração dos Santos Ícones foi restaurada. Neste dia nós continuamos a cantar o tropário da Santa Imagem de Cristo: “Nós reverenciamos Tua sagrada Imagem, ó Cristo…”

Á primeira vista, pode parecer ser uma ocasião inadequada para comemorar a glória da Igreja e todos os heróis e mártires da Fé da Igreja. Não seria mais razoável fazer isto nos dias dedicados à memória dos grandes Concílios Ecumênicos ou dos Santos Padres da Igreja? A veneração do Ícone não é mais uma peça de um ritual e cerimonial externo? Um Ícone pintado não é justamente mais uma decoração, muito bonita de fato, e de diversas maneiras instrutiva, mas dificilmente um artigo de Fé? Esta é a opinião corrente, infelizmente largamente espalhada mesmo entre os próprios Ortodoxos. E é a responsável por um pesaroso decaimento da nossa arte religiosa. Nós Continue reading “Santos Ícones – Padre Georges Florovsky ╰⊰¸¸.•¨* Portuguese”


Αγίες Παρθενομάρτυρες Δημητρία και Βιβιάνα και οι γονείς τους Άγιοι Μάρτυρες Φλαβιανός & Δαφρόσα της Ρώμης (+361)


Πάνω: Αγίες Παρθενομάρτυρες Δημητρία & Βιβιάνα

Κάτω: Αγία Μάρτυς Δαφρόσα

Αγίες Παρθενομάρτυρες Δημητρία και Βιβιάνα 

και οι γονείς τους Άγιοι Μάρτυρες Φλαβιανός & Δαφρόσα της Ρώμης (+361)

╰⊰¸¸. •¨*

Ημέρες μνήμης:

4 Ιανουαρίου: Άγιος Φλαβιανός & Αγία Δαφρόσα

21 Ιουνίου: Αγία Δημητρία

1 Σεπτεμβρίου: Αγία Βιβιάνα

Ρώμη, η πόλη των Μαρτύρων. Το έτος 361, ο αυτοκράτορας Ιουλιανός έκανε τον Απρονιανό Κυβερνήτη της Ρώμης ο οποίος ξεκίνησε διωγμό κατά των Χριστιανών.

Η Αγίές Δημητρία και Βιβιάνα ζούσαν στη Ρώμη και ήταν κόρες Χριστιανών γονέων, του Αγίου Φλαβιανού ένός Ρωμαίου ιππότη και της Αγίας Δαφρόσας της συζύγου του.

Ο Άγιος Φλαβιανός επειδή αρνήθηκε να θυσιάσει στα είδωλα βασανίστηκε και στάλθηκε στην εξορία, όπου και πέθανε από τις πληγές του. Η Αγία Δαφρόσα επίσης επειδή δεν δέχτηκε να αρνηθεί το Χριστό αποκεφαλίστηκε.

Ο διώκτης Απρονιανός πήρε όλα τα υπάρχοντα των δύο θυγατέρων της Αγίας Δαφρόσας, Βιβιάνας και Δημητρίας, και τις άφησε να υποφέρουν από τη φτώχεια και την πείνα με σκοπό να τις πείσει να αρνηθούν το Χριστό και να προσκηνύσουν τα είδωλα. Η Αγίες παρέμειναν σε κατ᾽οίκον περιορισμό με τη βία ώστε να υπομείνουν το μαρτύριο της πείνας. Έτσι περνούσαν όλο το χρόνο τους με νηστεία και προσευχή. Ο Απρονιανός βλέποντας ότι η πείνα δεν είχε καμία επίδραση πάνω τους, τις κάλεσε.

Η Αγία Παρθενομάρτυς Δημήτρια, μετά από το Μαρτύριο της πείνας, αφού ομολόγησε την πίστη της στο Χριστό, έπεσε νεκρή στα πόδια του τυράννου παραδίδοντας την αγία ψυχή της στο Σωτήρα Χριστό.

Η Αγία Βιβιάνα προοριζόταν για μεγαλύτερα Μαρτύρια. Αρχικά την παρέδοσαν στα χέρια μιας κακιάς γυναίκας που ονομάζόταν Ρουφίνα η οποία μάταια προσπάθησε να την αποπλανήσει. Χρησιμοποιώντας χτυπήματα και εκβιασμούς προσπαθούσε να την κάνει να αρνηθεί το Χριστό αλλά η Χριστιανή παρθένος παρέμεινε πιστή.

Ο Απρονιανός εξοργισμένος με την σταθερότητα της Αγίας παρθένου διέταξε να δεθεί σε μία κολώνα και να μαστιγωθεί άγρια με φραγγέλειο το οποίο είχε μόλυβδο στις άκρες του. Ο Αγία Παρθενομάρτυς Βιβιάνα υπόμεινε το Μαρτύριο με χαρά και παρέδωσε την ψυχή της στον Χριστό ένδοξα.

Το Άγιο Λείψανό της στη συνέχεια τοποθετήθηκε στην ύπαιθρο για να κατασπαραχτεί από τα άγρια ​​ζώα, αλλά κανένα ζώο δεν το αγγίξε. Μετά από δύο ημέρες την έθαψαν.



Orthodox Heart Sites

Μετάφραση & επιμέλεια κειμένου:

Άβελ-Τάσος Γκιουζέλης


Svatý Mames nebo Mamans z Malé Asie a lev (+275) – 2. září ╰⊰¸¸.•¨* Czech


Svatý Mames nebo Mamans z Malé Asie a lev (+275)

2. září

Svatý Mames nebo Mamans (asi 258–275) byl pastýř, který byl umučen při pronásledování křesťanů v době vlády císaře Aureliána v Malé Asii.

Jako poustevník žil v míru s divokou zvěří. Byl zajat a odsouzen k roztrhání lvy v aréně. Ti ho však nechali bez povšimnutí a Mames byl ukamenován přihlížejícími diváky.




Τροπάρια στον Αρχάγγελο Μιχαήλ τον Πανορμίτη, σε Ορθόδοξους Αγίους της Δυτικής Ευρώπης & σε άλλους Αγίους – Από τον Ιωάννη Τσιλιμιγκάκη, πρώην τραγουδιστή & στιχουργό Ελληνικού Rock Συγκροτήματος


Τροπάρια στον Αρχάγγελο Μιχαήλ τον Πανορμίτη,

σε Ορθόδοξους Αγίους της Δυτικής Ευρώπης & σε άλλους Αγίους

Από τον Ιωάννη Τσιλιμιγκάκη, πρώην τραγουδιστή

& στιχουργό Ελληνικού Rock Συγκροτήματος


Άγιος Αρχάγγελος Μιχαήλ ο Πανορμύτης της Σύμης

Δεῦτε Πανορμίτου τὴν ἱεράν, εἰκόνα ἐν Σύμῃ, προσκυνήσωμεν εὐλαβῶς,
ὅτι τὰς ἰάσεις, προχέει τοῖς νοσοῦσι, καὶ νέμει θεῖον πλοῦτον, πᾶσι τοῖς πένησι.

Γάνυται ἡ Σύμη ἐπὶ τῇ σῇ, ἁγίᾳ εἰκόνι, Ἀρχιστράτηγε Μιχαήλ,
ὅτι ἀναβλύζει, ἰάσεων τὰ ῥεῖθρα, τοῖς πόθῳ προσκυνοῦσιν, αὐτὴν Ἀρχάγγελε.

Φρούρει ἐνδοξότατε Μιχαήλ, θείαις πτέρυξί σου, Πανορμῖτα τὴν εὐαγῆ,
Μονήν σου ἐν Σύμῃ, καὶ πάντας τοὺς τιμῶντας, τὴν θείαν σου εἰκόνα, καὶ εὐφημοῦντάς σε.

Πλήθη φιλεόρτων στῶμεν καλῶς, στῶμεν μετὰ φόβου, πρὸ εἰκόνος θαυματουργοῦ,
θείου Ταξιάρχου, φοβερωτάτου νόου, τοῦ σκέποντος τὴν Σύμην, ἀύλοις πτέρυξι.

Σκέπε νεολαίαν τὴν τοῦ Χριστοῦ, θεῖε Ταξιάρχα, ἐν τῇ Σύμῃ καὶ πανταχοῦ,
θείαις πτέρυξί σου, ἐκ πλάνου ἀντιδίκου, ὃν δίωκε ῥομφαίᾳ, φοβερωτάτῃ σου.


Ἦχος πλ. α´. Τὸν συνάναρχον Λόγον.

Μιχαὴλ Πανορμίτην ἀνευφημήσωμεν, τῆς νήσου Σύμης τὸ κλέος, Δωδεκανήσου φρουρόν, τὸν πηγάζοντα τὴν χάριν τῶν ἰάσεων, καὶ περισκέποντα θερμῶς, τοὺς τιμῶντας εὐλαβῶς, τὴν θείαν αὐτοῦ εἰκόνα, τὸν ῥομφαίᾳ φοβερωτάτῃ, καταδιώκοντα ἐχθρὸν δυσμενῆ.

Ἦχος β´. Ὅτε ἐκ τοῦ ξύλου.

Θεῖε Πανορμῖτα Μιχαήλ, τῇ θαυματουργῷ σου εἰκόνι, οἱ ἐν τῇ Σύμῃ πιστοί, δάκρυσι προσπίπτουσιν, ὑμνολογοῦντές σου, τὴν ἀήττητον δύναμιν, δι’ ἧς περισῴζεις, πάντα κινδυνεύοντα, ὑπὸ τοῦ δράκοντος, θείαν δὲ πτερύγων σου σκέπην, τὴν ἐν πειρασμοῖς καὶ Continue reading “Τροπάρια στον Αρχάγγελο Μιχαήλ τον Πανορμίτη, σε Ορθόδοξους Αγίους της Δυτικής Ευρώπης & σε άλλους Αγίους – Από τον Ιωάννη Τσιλιμιγκάκη, πρώην τραγουδιστή & στιχουργό Ελληνικού Rock Συγκροτήματος”