Post Chalcedon Oriental Orthodox saints.

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Gabriel:
Howdy folks.

I thought it would be interesting to get a post started about post-OO saints, since I don't really know very many of them.  Feel free to provide links and pictures of icons. 

 ;)

Salpy:
St. Gregory of Nareg is a great one:

http://www.stgregoryofnarek.am/index.php

EkhristosAnesti:
Abba Shenouda the Prophet and Archimandrite (the Head of the Anchorites) (d. 466, Abib 7th) lived before, during, and after the Council of Chalcedon.

[Song to Abba Shenoute]



St. Shenouda is one of the greatest Saints of the Coptic Orthodox Church for a number of reasons. He is popular first and foremost for his transcendently profound asceticism and holiness which set him apart in the Church of his day to the extent that St. Cyril of Alexandria requested Abba Shenouda's company at the Ecumenical Council of Ephesus 431 for the primary sake of being accompanied by one of reputable holiness. When Abba Shenouda, and his disciple Abba Vesa sought to return to Egypt with St. Cyril, the sailors of the ship refused them entry. As the ship sailed, St. Cyril witnessed St. Shenouda and St. Vesa travelling upon a cloud, and cried out saying, "Bless us, O Father and Saint, O new Elijah!"

Other unique incidents attesting to his sanctity include the prophetic witness to his birth by St. Athanasius and a monk of the Pachomian order known as St. Horesios who, upon meeting St. Shenouda's mother before St. Shenouda's birth, announced: "God bless the fruit of your womb, who will be like Amber diffusing its sweet aroma throughout the whole world". His position as Archimandrite and Abbot of the White Monastery were also prophetically witnessed. Upon visiting St. Pijol at the White Monastery as a child, St. Shenouda's father, who accompanied him, requested that St. Pijol, the Abbott of the White Monastery, bless his son. Abba Pijol refused and instead took the hand of St. Shenouda and placed it on his own head saying, "It is I who is in need of this boy's blessing, for he is a chosen vessel of Christ, who will serve Him faithfully throughout his whole life". St. Shenouda's childhood as a shepherd itself evidenced exemplary Sainthood; however, I shall leave the story of his childhood to the below links.



Saint Abba Shenouda eventually succeeded St. Abba Pijol as head of the White Monastery in the year 383 A.D. In contrast to St. Pachomious who regarded coenobitism to be the climax of monastic excellency, St. Shenouda promoted, in the practice of his monastic community, the concept of coenobitism as the means of preparing spiritually mature souls for the life of anchoritism.

St. Shenouda also acquired popularity, particularly within the Coptic Orthodox Church, on account of his socio-political activities. Abba Shenouda and the thousands of monastics under his rule did not sever themselves completely and unconditionally from the social issues that affected the nearby communities, but rather, in the true spirit of Agape Love which transcends the letter of Monastic canons and regulations, shared the sufferings of the wider Body of Christ and pursued practical means by which to assist the wider community. Thus, during the Blemmye invasion of Upper Egypt, the monastery opened its doors to the refugees and captives, providing not only spriritual comfort and divine protection, but also medical assistance to the wounded, and food to the many in hunger. Many miracles we performed at the hands of St. Shenouda during this time, including the multiplication of food to feed the many who required it.

In spite of his zealous pursuit of the hermitic life, St. Shenouda also took up the position of advocate on behalf of the oppressed Copts during the disastrous aftermath of Chalcedon. He rigorously took up the cause of the Coptic peasants forced into slavery under Byantine rule, both in the courts and before the Emperor himself. In his Spirit-led pursuit to maintain the integrity of the Orthodox spirit amongst the Copts, he helped shape and establish Coptic identity against Byzantine influence in the aftermath of Chalcedon, particularly through his most valuable contribution to Coptic literature.

Here are some useful links:

St. Abba Shenouda: 1. Early Life 2. His Monasticism 3. As a National Leader 4. As a Writer

Excerpts from his Coptic Vita 1. His Childhood 2. His asceticism 3. The building of the Monastery Church 4. Abba Shenouda and the Blemmyes  5. His Repose

EkhristosAnesti:
P.S. I will try and update this thread weekly; thanks for your interest.

EkhristosAnesti:
There is something related to the story of St. Abba Shenouda that I would like to make a specific point of. In one of the links I provided, it states the following concerning his early life:

Quote

His father...owned a small flock of sheep for which he employed a shepherd. This shepherd...asked the parents to have the young St. Shenouda help him in taking care of the sheep. For such assistance, he would have them deduct a fee from his wages. This afforded our young saint the opportunity to be trained in the profession of the saints...The early signs of his spiritual growth were manifested to that shepherd one night, when he saw him raising his hands in prayer in the well with his fingers resembling ten luminous candles.


The footnote to the comment regarding the illumination of his fingers during prayer reads:

Quote

In recent memory we hear of a monk in St. Paul's [the first Anchorite] Monastery near the Red Sea in Egypt, who exhibited such phenomenon during prayer, i.e. luminous fingers!

This recent (and still living) monk that is being referred to above is Abouna Fanous, the monk on the far left of the below image:



Ever since the incident where Abouna Fanous's hands were illuminated during prayer for all to see, he scarcely leaves his cell (in fact he didn't leave his cell for approximately 6 months after the incident). Now, when he is compelled to leave his cell, he never leaves without wearing thick socks on his hands (as you can see in the above photo).

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