St.Jacob Baradaeus

                              Mar Yacob Burdana Pray for us

 Feast Day: November 28

Jacob Baradaeus (James or Jacob) was born at Tella Mouzalat, near Nisbis, which is 55 miles East of Edessa. Tella Mouzalat is also referred in certain texts as Constantina. He was born as the son of Theophilus (Theophilus Bar-Manu) who was a priest of the Syrian Orthodox Church (Smith & Wace, 1882; Patriarch Aphrem I, 2000). His parents were not having children for a long time and in pursuance of a vow of his parents he was dedicated to God. At the age of 2 years, Jacob was entrusted to the care of Eustathius, the chief of the Monastery (Reesh Dayro), at Phaselita, near Nisbis (Paulose Aphrem, 1963). He learnt Greek, Syriac and the basics of asceticism at the monastery.

One day Jacob’s mother visited the monastery and wanted to take him with her. He was not willing to go home even for a visit and said: “I am fully dedicated to Christ and that my mother has no share in me.” After this incidence, his mother died in about a year and his father died in about three years (Paulose Aphrem, 1963). After the death of his parents he distributed all the properties that he inherited from his parents among poor people and reserved nothing for himself. He said: “Let the wealth of the world be to the world.” He released two slaves whom he inherited and left the house and estate for them.

After the training at Phaselita monastery, Jacob was ordained deacon and subsequently became a priest. Jacob was reputed for working miracles, and sick people came from far and near to be healed by him. St. Jacob raised the dead, the blind were restored to sight, rain was given, and even the Sun was made to stand still. Edessa, when attacked by Chosroes I, after the capture of Batnae (Isnik in Turkey, the place where Council of Nicea met in A. D. 325; Fuller, 1655), and other towns on the Euphrates, the prayers of St. James (Jacob) saved the people and Chosroes was scared by a terrific vision. His fame spread over the East. The empress Theodora, a zealous partisan of Jacobites (Syrian Orthodox Christians were called Jacobites after the leadership of St. Jacob-Jacob) wanted to see him. However, Jacob was not inclined to go to Constantinople. Later, in a vision, Severus, the Patriarch of Antioch, and Mor John, the late bishop of Tella, directed him to go to Constantinople to which he obliged. He went to Constantinople in about A. D. 528 and remained there in a monastery for fifteen years

On the arrival of St. Jacob at Constantinople, Theodora received him with honour, but the court had no concern for him. Justinian, the emperor, had resolved to enforce the Chalcedonian decrees universally, and the bishops and clergy who refused to accept the decrees were punished with imprisonment, deprivation, and exile. As a result, Jacobites were deprived of their spiritual pastors and for about ten years many churches had been destitute of the sacraments. The faithful were not ready to accept sacraments from the heretics. Since the emperor ardently supported Chalcedonians, they were known as the Melchites (Malchoye- the royal party or the Emperor’s men).
Al-Harith (Aretas) ibn Jabalah al-Ghassani, the Sheik of the Christian Arabs (A. D. 530-572), appealed to Theodora, and Jacob was given a little freedom.

 At that time, a number of bishops from all parts of the East, including Theodosius of Alexandria, Anthimus, the deposed Patriarch of Constantinople, Constantius of Laodicea, John of Egypt, Peter and others came to Constantinople to mitigate the displeasure of the emperor. But they were detained in a castle in a kind of honourable imprisonment. They ordained Jacob as the bishop of Edessa in c. A. D. 541 (the date given by Asseman). Some authors have given the date as 542 or 543 

The Orthodox Church should gratefully remember Jacob Baradaeus for he is responsible for restoring the Church from extinction by his indomitable zeal and untiring activity. The Church was threatened by the persecution of the imperial power. The Christological doctrine (two natures in Christ) set forth by the Chalcedon synod (451) was not acceptable to the Syrian Orthodox Church. The political and dynastic storms although swept that portion of the world, efforts of St. Jacob preserved the Church whereby the Church since 6th century is known as the Jacobite Church.

Jacob Baradaeus travelled on foot the whole of Asia Minor, Syria and Mesopotamia, and adjacent provinces, even to the borders of Persia. He both exhorted the faithful and sent encyclicals encouraging them to maintain the true faith. He ordained 89 (27?) bishops and two Patriarchs (Smith & Wace, 1882). The Patriarchs probably are Sergius (544-547) and Paul II (550-578). Paulose Aphrem (1963) has recorded that in A.D. 550 St. Jacob (James) with the help of Augen, the Episcopa of Selucia, ordained Paul of Egypt as Patriarch of Antioch. Justinian, the emperor, and Catholic bishops were angry at the successful missionary labour of St. Jacob. Orders were issued for his apprehension and rewards were offered for his capture. However, in his beggar’s garb, aided by the friendliness of Arab tribes and other chiefs and the people of Syria and Asia, he eluded all attempt to seize him. His labours paved the way for establishment of the Church as the National Church of Syria. Imperial persecution could not repress his work. Although there were many converts to Islam after the Arab invasion of Syria (c. 640), the Jacobite Church continued to produce a number of writers.

Jacob Baradaeus is known by the surname Baradaeus. The surname Baradaeus is derived from ‘baradai’ (clad in rags) or the ragged mendicant’s garb, patched-up out of the old saddle-cloths which he used for his swift and secret journeys in Syria and Mesopotamia to avoid arrest by the imperial forces. John of Ephesus states that the origin of his surname is that he cut a coarse robe into two pieces, and wore one-half as an under garment, and the other half as an upper garment without changing them during summer or winter until they grew quite ragged and tattered. Burd’ono, the nickname is derived from the Syriac word “Burd- o” meaning saddle-cloth. The origin of the word from Arabic, Greek and Latin equivalents are detailed. 

In the 5th and 6th centuries a large body of Christians in Syria repudiated those who had supported the Council of Chalcedon (451) in affirming the dual nature of Christ. The Christological teaching of the Chalcedon can be summarized as: “we confess one and the same Christ Jesus, the Only-begotten Son, whom we acknowledge to have two natures, without confusion, transformation, division or separation between them. The difference between these two natures is not suppressed by their union; on the contrary, the attributes of each nature are safeguarded and subsist in one person” (Poulet, 1956). Some writers refer to the Syrian Orthodox faith as monophysitism which is totally wrong. Monophysitism is a Christological teaching of Euthyches that human nature of Christ was absorbed by the divine. The Christological differences are now understood to be the problem of use of vocabulary rather than ideological.

Like many Copts, Ethiopians, and Armenians, Syrian Orthodox Church hold that Christ is not “in two natures” (human and divine) but is “one nature out of two natures.” St. Severios, the Patriarch of Antioch (A. D. 459-538), taught that “… all the human qualities remained in Christ unchanged in their nature and essence, but that they were amalgamated with the totality of hypostasis; that they had no longer separate existence, and having no longer any kind of centre or focus of their own, no longer constituted a distinct monad. On the contrary, the foci had become one. The monads were conjoined; the substratum in which the qualities of both natures inhered no longer had an independent subsistence, but formed a synthesis, and all the attributes subsisted in this composite hypostasis” Jacob Baradaeus, bishop of Edessa, was instrumental in organizing their community; hence, they have been termed Jacobites". There were trustworthy bishops who supported Jacob Baradaeus. They include Mor John of Asia, Mor Ahudeme’ (the Persian King Kizra Anusharvan martyred him in A. D. 575) and Mor Yulian. John of Asia, a contemporary of Jacob Baradaeus, has written two biographies about him. They are: Anecdota Syriaca,) Bar Hebraeus account of Jacob Burdono written in 13th century in the Chronicon Ecclesiasticum relies on the above mentioned books 

Jacob Baradaeus died at the monastery of Romanus or Cassianus on July 30, 578 (Douglas, 1978; Patriarch Aphrem, 2000). His episcopate is said to have extended over 37 years, and his life, according to Renaudot to 73 years. According to a short account by Cyriacus, bishop of Mardin, the remains of Jacob Baradaeus were kept at the monastery of Cassian until A. D. 622 (621). Thereafter the relics were translated to his monastery of Phaselita, near Tella Mouzalat by Mor Zakkai, the episcopa of Tella (Paulose Aphrem, 1963). He has written a liturgy in fifteen pages beginning with “O Lord, the most holy Father of peace” and several letters, which are published in Syriac language.

The feast of Mor Jacob Baradaeus, the protector of faith, is celebrated on November 28. especially in kerala we have more than three churches whom we remember in the Vth Thubden as 'the upholder of the Orthodox Faith'. 

DESERT FR.JI

Saint Ambrose of Optina

Alexander Michailovich Grenkov was born Nov. 23, 1812 in the Russian province of Tambov.

 His parents raised him strictly and with fervent piety. Since he was of a priestly family, it was no surprise when he entered the Tambov theological seminary in 1830. He did well in his studies and was ranked among the top students.

About a year before graduation Alexander became seriously ill. He promised that if God healed him, he would become a monk. Although his prayer was answered, Alexander seemed to forget his promise.

After graduation from the seminary he took a position as tutor to the children of a certain landowner and remained with this family for a year and a half. After this he became a teacher at the local parochial school.

One day in 1839 Alexander and a friend visited the famous hermit Father Hilarion to ask him what they should do with their lives. Alexander was surprised when he was told to go to the monastery of Optina Pustin, where they had great need of him. In September of that same year, however, he seemed to be prepared to continue with his teaching career.

One night he was invited to spend a pleasant evening with some friends. His conversation was witty and brilliant, and all his jokes and puns were on the mark. Although his hosts were amused and impressed by him, Alexander was disgusted by his own frivolity. Perhaps his unfulfilled promise to become a monk weighed on his conscience.

The next morning he quit his job and arrived at Optina in October of 1839. After a trial period he decided to remain in the monastery and dedicate his life to God. He received the monastic tonsure in 1842, and was given the name Ambrose in honor of Saint Ambrose of Milan (December 7). Ambrose knew the famous spiritual directors Elder Leonid and Elder Macarius. He was the cell attendant of Elder Macarius, who undoubtedly influenced the young monk’s spiritual development.

Ordained as a priest in 1845, Father Ambrose’s reverence and piety in celebrating the divine services were noticed by the other monks. His health began to decline shortly afterward, and he had to ask to be relieved of all duties. In 1846 he was so ill that the Mystery of Holy Unction was administered to him. He bore his illness without complaint and slowly regained his strength. By 1848 he was able to walk with the aid of a cane.

Father Ambrose began to help Elder Macarius with his correspondence and in preparing the Russian edition of Saint John Climacus’s LADDER OF DIVINE ASCENT, which was published by the monastery.

When Father Macarius had to go to Moscow in 1852, he designated Father Ambrose to take his place until his return. Father Ambrose never gave his personal opinions when he was asked for advice, but always referred people to the writings of the Fathers. If someone did not understand the text he was given to read, Father Ambrose would explain it in simple terms.

Father Macarius died in 1860 without naming anyone to succeed him as Elder. By divine providence, all the other possible candidates either died or were appointed as abbots of other monasteries. This left Father Ambrose as the undisputed spiritual director of the monastery. In his role as Elder, Father Ambrose had to receive many people each day to hear confessions and give advice. He used to say, “The Lord has arranged it so that I would have to talk to people all my life. Now I would be happy to remain silent, but I cannot.”

An average day in Saint Ambrose’s life began at 4 A.M. when his cell attendant came into his cell to read the morning Rule of prayer for him. After this he would wash and have some tea, then he would dictate replies to the many letters he received every day. Visitors would be lining up even as he was having breakfast. Sometimes he would take a break after two hours, but more often he would continue seeing people until noon when he had his lunch.

After lunch he would go out into the next room and greet more visitors. People would call out questions and he would give an appropriate response. He took a short rest at 3 P.M. then talked to people until the evening. At 8 P.M. he had dinner then received more visitors until 11 P.M. At that hour the evening Rule of prayer was read, and Father Ambrose begged forgiveness of the brethren whom he may have offended by thought, word, or deed. After three or four hours of sleep it would all begin again. This routine would fatigue a strong man. It is remarkable that Saint Ambrose, who was often in poor health, was able to keep it up for so many years.

From all over Russia, people flocked to the venerable Elder. The writer Tolstoy visited him on at least three occasions, and left impressed by the wisdom of the holy monk. Fyodor Dostoevsky came to Optina in 1878 after the death of his son Alyosha and was profoundly affected by his meeting with Saint Ambrose. The novelist used Father Ambrose as a model for Starets Zosima in The Brothers Karamazov.

The saint founded Shamordino convent in 1884. This convent, which was near Optina, opened its doors to women who were poor, sickly, or even blind. Most convents were very poor and had to rely on the incomes of women who had a certain personal wealth in order to remain open. Saint Ambrose made it possible for any woman who wished to become a nun to follow this path of salvation.

Shamordino began to decline after the death of the first abbess, Mother Sophia. Saint Ambrose went there in June 1890 to straighten out the convent’s affairs. He was unable to return to Optina due to illness, then winter made it impossible for him to travel. Father Ambrose continued to see visitors at Shamordino, even though his health continued to deteriorate in 1891.

By September, it was clear that he had not long to live. He fell asleep in the Lord at 11:30 A.M. on the morning of October 10 1891. Throngs of people attended his funeral and also his burial at Optina. Fathers Joseph, Anthony, Benedict, and Anatole succeeded him as Elder until the monastery was closed after the Russian Revolution.

The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God.

The Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

Saint Ambrose was glorified in 1988 by the Patriarchate of Moscow as part of the Millennium celebration of the Baptism of Rus.

    Philotheos Kokkinos,Patriarch of Constantinople (1379)

He was born in Thessalonika around 1300; his mother was a convert from Judaism. He entered monastic life, first at Mt Sinai, then at the Great Lavra on Mt Athos.        The so-called "Hesychast controversy" was then raging,                                               And St Philotheos became one of the firmest and most effective  supporters of          St Gregory Palamas.  

Father Philotheos defended Orthodoxy against western-inspired attacks on the doctrines of uncreated Grace and the possibility of true union with God. It was St Philotheos who drafted the Hagiorite Tome, the manifesto of the monks of Mt Athos setting forth how the Saints partake of the Divine and uncreated Light which the Apostles beheld at Christ's Transfiguration. In 1351,                                                     he took part in the "Hesychast Council" in Constantinople, and wrote its Acts.       

  In 1354 he was made Patriarch of Constantinople; he stepped down after one year, but was recalled to the Patriarchal throne in 1364. He continued to be a zealous  champion of undiluted Orthodoxy, writing treatises setting forth the theology of the Uncreated Energies of God and refuting the scholastic philosophy that was then infecting the Western church. Despite (or because of?) his uncompromising Orthodoxy, he always sought a true, rather than political, reconciliation with the West, and even worked to convene an Ecumenical Council to resolve the differences between the churches. This holy Patriarch was deposed in 1376 when the Emperor Andronicus IV came to the throne; he died in exile in 1379.

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TIMES OF KATHANAR : Saint Andrew "Saint Andrew came of a famil...

TIMES OF KATHANAR :        Saint Andrew "Saint Andrew came of a famil...:        Saint Andrew  "Saint Andrew came of a family of devout, unlettered peasants.  He obtained an education by going to church a...

       Saint Andrew

 "Saint Andrew came of a family of devout, unlettered peasants.
 He obtained an education by going to church and, on the death of his parents, became a novice at the Monastery of Galich, in the diocese of Kostroma.
The Abbot, who was remarkable for his wisdom, discerned Andrew's spiritual gifts and encouraged him to undertake the unusual and difficult ascesis of Foolishness-for-Christ.
 Andrew left the monastery to lead a wayfaring life,  but often returned to reveal his thoughts and deeds to his starets.
 On his Elder's death, he settled near the Church of the Resurrection in the town of Totma,
 where he was completely unknown.
 He spent the whole night in prayer and during the day begged alms that he forthwith gave to the poor. He went barefoot summer and winter and lived on nothing but bread and water.
 Every year he made a pilgrimage to the holy places of the region.
One day he was accosted by the chief of an outlandish tribe.
The man was suffering from an eye complaint and asked Andrew, who was already looked upon as a wonderworker, to cure him.
 Andrew fled, but the wild man washed his eyes in the snow trodden by the Saint and was healed.   "Worn out by ascesis and privation, Saint Andrew fore knew the day of his decease.
 He called a priest, confessed and communicated in the holy Mysteries, and not long after he fell asleep in the Lord, a heavenly scent pervading the room where his body lay.
 Some time later, the Saint appeared to a sick woman as she slept, holding the Gospel for her to venerate and telling her to pray at his tomb.
 When she awoke, the woman was healed.

" Saints Andronicus and Athanasia (5th c.)

 Andronicus was a goldsmith who lived in Antioch during the reign of Theodosius the Great (379-395).

He and his wife Athanasia were devout Christians who strove to follow Christ in all things.

 They gave a third of all that they earned to the poor, another third to the Church, and lived on the remainder. 

    After they had two children, they agreed to live henceforth as brother and sister. 

Both their children died on the same day, and they grieved inconsolably until St Justin the Martyr appeared to Athanasia at the children's grave and told her that her children were in the Kingdom of God, happier than they had ever been on earth.

 Andronicus and Athanasia then travelled to Egypt, where each took up the monastic life in different monasteries. After living for many years in asceticism, they reposed in peace within ten days of one another.

 Our Holy Mother Pelagia (461)

"This Saint was a prominent actress of the city of Antioch, and a pagan, who lived a life of unrestrained prodigality and led many to perdition.

 Instructed and baptized by a certain bishop named Nonnus (November 10), 

she departed to the Mount of Olives near Jerusalem,

 where she lived as a recluse, feigning to be a eunuch called Pelagius. 

 She lived in such holiness and repentance that within three or four years she was deemed worthy to repose in an odour of sanctity, in the middle of the fifth century.

 Her tomb on the Mount of Olives has been a place of pilgrimage ever since." (Great Horologion).

The Prologue adds that Pelagia had accumulated a large fortune as a courtesan, all of which she gave away to the poor upon her conversion.

TIMES OF KATHANAR : Martyr Sergius and Bacchus in SyriaThe Martyrs Se...

TIMES OF KATHANAR :
Martyr Sergius and Bacchus in SyriaThe Martyrs Se...: Martyr Sergius and Bacchus in Syria The Martyrs Sergius and Bacchus in Syria were appointed to high positions in the army by the emperor...