Saint Marutha was Bishop of Tagrith (Martyropolis), a city which he founded between the Byzantine Empire and Persia. He was famed for his knowledge and his piety, he wrote about the martyrs, and he suffered for his faith in Christ under the Persian emperor Sapor. He also left behind other works in the Syrian language, among which the most famous are: “Commentary on the Gospel,” “Verses of Marutha,” “Liturgy of Marutha” and “The 73 Canons of the Ecumenical Council at Nicea” (325) with an account of the acts of the Council.

In the year 381 St Marutha participated in the Second Ecumenical Council at Constantinople, and later in 383 the Council of Antioch.

At the beginning of the fifth century he became an envoy between the courts of Constantinople and Persia, successfully securing peace between the two empires. In 410 (some sources say 414) he persuaded King Yezdgerd to issue an edict of toleration securing the freedom of worship for the Christian community in the empire. The powerful Magi were intensely jealous of Marutha’s intimacy with Yezdgerd, and made numerous attempts to have him shamed, even killed. Each time however, Marutha cleverly uncovered their schemes before the King. Marutha rebuilt Christian churches razed during the persecution by the Persian ruler Sapor. He also located relics of saints who had suffered martyrdom and transferred them to Martyropolis. He died there in 422.

Traditionally his commemoration is on 16 February, however, that is the day we commemorate Francis Hudor so Marutha had to be moved. Given that yesterday was the feast of James the Persian – whose own experiences were affected by Marutha’s earlier activities – it seemed logical to place him here.

Otherwise todays commemorations are: Stephen the New – an 8th century monk who suffered, and was stoned to death by the iconoclasts; and Irenarchus a martyr of the Diocletian persecution. It is said that while ministering to confessors in prison, he witnessed the fortitude of a group of women being tortured. This compelled him to confess his faith in Christ and resulted in his own turture and martyrdom.

A nobleman, and Christian from birth, James was an intimate of King Yazdegerd I (reigned 399-425). Under influence from the King James renounced Christianity and became a Zorastrian. James’ family was so upset they threatened to cut off all relations with him because he “ had preferred a glory that is temporal to the love of Christ”. James reverted to his Christian faith, and was martyred by Yazdegerd’s son Varahran V in AD 421 – the first year of his reign.

This story is not as straightforward as it first appears. Yazdegerd I for example was known for his religious toleration of Christians and Jews during the first half of his reign. Indeed under the influence/freindhsip of Bishop Marutha he issued an edict of toleration in  AD 410. Thus it is likely that James’ Christianity was not an “issue” for the King. It has even been thought that Yazdgerd was seriously considering converting to Christianity himself.

Things changed however, when Abdaas, bishop of Ctesiphon burned down a Zorastrian fire temple and refused to re-build it. This sparked a backlash from the Magi and Yazdegerd had to take action.

Then there is the reaction of James’ family to his conversion. Was this truly the response of a Christian family? Was it right that they refused to associate with him if he remained Zorastrian? True we’re looking at this 1500 years later, with a different world view than they had, but . . . .

What we can take away from this very interesting commemoration is the idea that having abandoned the faith, and then later coming back – James (we can only hope) was openly welcomed back into the community. I would like to think that we each deserve the space to find our own way. And that the community, the network of freinds and fellow travellers that we build along the way will look out for our best interests, while at the same time not overwhelm us, imposing a set of ideas that we are not ready to accept, or do not ascent to in good faith.

A wealthy, articulate, scholarly woman, Catherine while still a Pagan vowed to marry only the man who could outshine her in wisdom and knowledge. Her mother, a Christian, sent her to an ascetic for advice. He suggested that there was such a man – Christ. Catherine converted, and became a virgin.

At that time the Emperor Maximinus was in Alexandria for a Pagan festival. During the festival a number of Christians were to be executed for refusing to offer sacrifice to the gods. Moved to try and do something for those poor victims of oppression – Catherine introduced herself to the emperor, confessed her faith in Christ, and eloquently refuted paganism.

Maximinus was captivated by her beauty, and articulate skill, and summoned 50 of the best Pagan scholars of the day to demonstrate the superiority of Paganism over Christianity. Unfortunately for them – Catherine converted all 50 of them, and they were executed on the spot.

Next Maximinus attempted to bribe her with wealth, and fame, not being able to bear the thought of murdering someone as beautfiul and eloquent as Catherine. She rejected his enticements. He had her tortured and cast into prison.

The Augusta having heard of Catherine’s plight decided to see this marvelous woman for herself. Given the fate of the Pagan scholars – perhaps not the best plan of action – as she herself converted because of her interview with Catherine. Oh, and yes – the following day Maximinus had her beheaded as well.

Catherine too died (AD 305) the next day – having been threatened, enticed, and interrogated some more.

Firstly, my apologies for not consistently posting over the past two weeks I’ve been enduring an intensive French course.

The feast of the Presentation of the Theotokos in the Temple began on Saturday (21 November). It’s a great feast in so far as it openly celebrates the role of legend in our tradition. The presentation of Mary in the Temple at age 3, where she danced on the steps of the Holy of Holies, and lived there being fed and entertained by angels for the next 9 years is all from the Protoevangelion of James. An apocryphal text that like the Didache was given “unofficial” canonical status very early on in the Christian tradition.

St. Amphilochius was a theologian, a stalwart defender of orthdoxy against the Arians, and according to tradition, encouraged St. Basil to write his defence of the divinity of the Holy Spirit. Amphilochius, like many saintly bishops is also known for successfully standing up to “power” risking his life before the Emperor Theodosius to make a theological point.

Paul was the secretary, and later (in around AD 337) successor to Alexander Archbishop Constantinople. He came to office at a very turbulent time in the battle between the Arian and “orthodox” parties. This meant that like Athanasius, Paul was elected, deposed, exiled, restored, and deposed again, before being murdered (AD 350) while celebrating liturgy in the little house where he lived in exile in Armenia.

St. Hermas was one of the 70 sent by the Lord (Lk 10:1-16) to spread the Gospel. He later became a bishop in Philipopoulis. The popular text of Shepherd of Hermas is traditionally attributed to him.

Nikander was ordained bishop of Myra by Titus. They brought many people to the faith before being denounced to Libianus, count of the city of Myra. Both men were sealed alive in a tomb for their faith.

Demetrius was the son of a Christian noble family. The Emperor Maximian took a liking to him and made him a Duke. That was until he discovered that his new protoge was a Christian. Whereupon he had him imprisioned in a bath house during a local festival (presumably to deal with the matter after the games).

At the stadium a friend of Maximian, the barbarian wrestler Lyaeus boasted of his prowess. He welcomed any and all to attempt to defeat him. He successfully defeated them all. Then a friend of Demetrius, Nestor, sought his advice, and permission to challenge Lyaeus. Demetrius gave his permission, and Nestor killed Lyaeus with one blow.

Maximian was enraged – had Demetrius impaled with lances, and decapitated Nestor with his own sword.

Great story yes? But here’s my question: What’s the point? How is this an example of faithfulness, or holiness? Of course the boastfulness of Lyaeus is notable – and of course it is a quality un-attractive to Christians, but . . . what was really going on here, how does this story come to rank as an example worthy of commemoration?

Any ideas?

A Persian he was among those beaten, and incarcerated during the persecution of Christians in the early 5^th century that followed the indiscretion of one Bishop Abbas (who burned down a Fire Temple and refused to replace it) nearly 40 years before. Benjamin was offered his freedom from prison on condition that he never spoke about the Christian faith in public again. Benjamin however, was known to be a very good preacher, and could not restrain his talent. The King learned that the Deacon was preaching, and had Benjamin brought before him. Benjamin posed a simple question to the King: what would he think of those of his subjects who broke their allegiance to him, and began to make war against him? The King was enraged, had Deacon Benjamin tortured, and beheaded.

Husband and wife, they became ascetics late in life moving from Antioch to the Egyptian desert. They died at the beginning of the sixth century.

Troparion Tone 1

You made the wilderness your dwelling place, O God Bearing father Andronicus; you became an angel in the flesh and a wonderworker. Through fasts, vigil and prayer, your obtained from God special graces to heal the sick and sanctify the souls of those who come to you with trust. Glory to the One who gave you strength! Glory to the one who crowned you! Glory to the One who, through your intercession, grants healing ot all!

Right well, this has bothered me for a while now. The feast commemorates a married couple, who in faith seek transcendence and become holy . . . “people”? But the tropar for the feast points the finger firmly at Andronicus while barely  . . . not check that . . . not at all mentioning Athansasia!

Now it is the case that often the tropar and kontak for the day where more than one saint is commemorated together emphasises one over the others. So I’m not jumping up & down saying that this is some form of sexism on the part of the hymnographers. But I raise again the point I made a few days ago about balance and wonder – is it not about time we re-jigged some of these movable parts to tune that balance a bit better?

It is also worth mentioning that today is also one of two feasts dedicated to St. James the Brother of the Lord and first bishop of Jerusalem. However, since his main feast falls on the 23rd we’ll talk about the confusion over the person and history of this commemoration then.

Suffice it to say for now – it’s a good thing we’re trolling through the menaion to . . . do a bit of house cleaning!