ΑΓΙΩΝ ΝΕΟΜΑΡΤΥΡΩΝ
Ἱστορικοθεολογική Εἰσαγωγή – Κατάλογοι

Καθηγητοῦ Άντ. Μάρκου

Ἡ μελέτη περί τῶν Ἁγίων Νεομαρτύρων εἶδε ἀρχικά τό φῶς τῆς δημοσιότητος στό Περιοδικό «Κήρυξ Γνησίων Ὀρθοδόξων» (τ. 1991, σελ. 148 – 150, 174 – 175, 206 – 207, 271 – 276, 306 – 309 καί 339 – 340), μέ τόν τίτλο «Οἱ Νεομάρτυρες τῆς Ὀρθοδοξίας». Ἐπρόκειτο γιά μία σειρά συντόμων καί ἐκλαϊκευμένων ἄρθρων, μέ ἀφορμή τήν συμπλήρωση (τό 1991) 160 ἐτῶν ἀπό τῆς Ἐπαναστάσεως τοῦ 1821 καί τήν ἀφιέρωση τοῦ Εὐαγοῦς Ἱδρύματος τοῦ Ἱ. Ν. Ἁγίας Τριάδος Κ. Ἡλιουπόλεως στούς Ἁγίους Νεομάρτυρες καί τόν ἅγ. Γρηγόριο Ε’ Πατριάρχη ΚΠόλεως.
Τό κείμενο πού δημοσιεύεται στή συνέχεια εἶναι βελτιωμένη μορφή τοῦ δημοσιευθέντος τό 1991.

Εἰσαγωγή
Ὁρισμός - Χρονική περίοδος
Κατά τόν Καθηγητή Δημ. Τσάμη, «ὁ ὅρος Νεομάρτυρας χρησιμοποιήθηκε γιά πρώτη φορά κατά τήν περίοδο τῆς Εἰκονομαχίας, γιά νά ἀντιδιαστείλει τούς Μάρτυρες τῆς περιόδου αὐτῆς πρός τούς Μάρτυρες τῶν πρώτων αἰώνων. Σήμερα ὅμως ἀποδίδεται σ’ ὅσους μαρτύρησαν ἐν Χριστῶ ἀπό τήν πτώση τοῦ Βυζαντίου μέχρι τήν ἐποχή μας» (Δημ. Τσάμη, «Ἁγιολογία τῆς Ὀρθόδοξης Ἐκκλησίας», σελ. 108).
Ὁ πρῶτος βιογράφος τῶν Ἁγίων Νεομαρτύρων ἅγ. Νικόδημος ὁ Ἁγιορείτης, ὁριοθετεῖ τήν ἐμφάνισή τους μετά τήν Ἅλωση τῆς ΚΠόλεως (1453).
«Νεομάρτυρες – γράφει ὁ Καθηγητής Χρ. Κρικώνης - ἀπό 200 καί πλέον ἐτῶν, ἐπεκράτησε νά ὀνομάζονται ἐκεῖνοι πού ἀπέθνησκαν ἀπό τά μαρτύρια τῶν Τούρκων, ἐπειδή ὁμολογοῦσαν τήν πίστη τους στόν Χριστό καί δέν ἐδέχοντο νά ἀλλαξοπιστήσουν» (Χρ. Κρικώνη, «Ὁ Χριστοκεντρικός χαρακτήρας τοῦ μαρτυρίου τῶν Νεομαρτύρων», ΙΒ’ Συνέδριο Πατερικῆς Θεολογίας 1993, βλ. Πρακτικά, σελ. 69).
Ὅμως, «πρέπει νά σημειώσουμε - γράφει ὁ Καθηγητής Π. Β. Πάσχος - ὅτι ὁ περιορισμός τῶν Νεομαρτύρων στά χρόνια τῆς Τουρκοκρατίας κρίνεται ὁλοένα καί πιό ἀκατάλληλος καί λιγότερο ὀρθός, μιά πού ἀδικεῖ τούς Μάρτυρες τῶν ἀμέσως προηγουμένων αἰώνων (ιβ’ – ιδ’), οἱ ὁποῖοι μαρτύρησαν γιά τούς ἴδιους λόγους καί ὑπό τόν αὐτό διώκτη, κατακτητή καί δήμιο. Γιά ἱστορικούς καί καθαρά ἐπιστημονικούς λόγους, στόν χῶρο τῆς Ὀρθοδόξου Ἐκκλησίας, πρέπει νά θεωροῦνται ὡς Νεομάρτυρες ὅλοι ἐκεῖνοι οἱ Χριστιανοί πού - στά ὑστεροβυζαντινά καί μεταβυζαντινά χρόνια – βασανίστηκαν γιά νά ἐξωμώσουν κι ἀφοῦ ὑπέστησαν τά πάνδεινα ἀπό τούς βαρβάρους Μουσουλμάνους, ὁμολόγησαν τήν καλήν ὁμολογίαν τῆς Ὀρθοδόξου Πίστεως καί προτίμησαν τόν αἱμάτινο στέφανο τοῦ μαρτυρίου» (Π. Β. Πάσχου, «Ἅγιοι, οἱ φίλοι τοῦ Θεοῦ - Εἰσαγωγή στήν Ἁγιολογία τῆς Ὀρθοδόξου Ἐκκλησίας», σελ. 109 - 110).
Τό ἴδιο τονίζει καί ὁ Καθηγητής Χρ. Κρικώνης. «Ἐπειδή μαρτύρια καί ἐξισλαμισμοί – γράφει – εἶχαν παρατηρηθῆ ἀπό τοῦ 12ου καί 13ου αἰ. καί εἶχαν τόν αὐτόν φορέα, δηλαδή τόν Τοῦρκο κατακτητή καί τά αὐτά αἴτια, ἤτοι τόν θρησκευτικό φανατισμό, τήν μισαλλοδοξία, τόν σωβινισμό καί τήν ἀπληστία τῶν Τούρκων, γι’ αὐτό στόν Ἑλληνορθόδοξο χῶρο Νεομάρτυρα εἶναι ὀρθότερα νά ὀνομάζομε κάθε ὁμολογητή τῆς πίστεως εἰς τόν Χριστόν, ὁ ὁποῖος ὑπέστη μαρτυρικό θάνατο ἀπό τούς Τούρκους, ὄχι μόνο κατά τήν περίοδο τῆς Τουρκοκρατίας ἀπό τῆς Ἁλώσεως τῆς ΚΠόλεως τοῦ 1453, ἀλλά ἀπό τόν 12ο αἰ. καί ἐντεῦθεν» (Χρ. Κρικώνη αὐτ. σελ. 69).
Στούς Νεομάρτυρες αὐτούς, τούς πρίν τήν Ἅλωση τῆς ΚΠόλεως, περιλαμβάνονται μεταξύ ἄλλων οἱ Νεομάρτυρες Ἰωάννης τῆς Σουτσεάβας Μολδαβίας (+ 1292), Παρθένα ἡ Ἐδεσσαία (+ 1375), Γεώργιος τῆς Σόφιας (+ 1437, ὁ ἐπιλεγόμενος «Παλαιός») καί σέ παλαιότερη ἐποχή οἱ Νεομάρτυρες Ἀρτσίλ Β’ Βασιλεύς τῆς Γεωργίας (+ 744), Ἠλίας τῆς Δαμασκοῦ (+ 779), Χριστόφορος τῆς Μονῆς τοῦ ἁγ. Σάββα Ἱεροσολύ-μων (+ 797) καί Ἄβδ - Ἄλ - Μασίχ τοῦ Σινᾶ (8ος αἰ.).

Ὁμάδες Νεομαρτύρων
Οἱ Ἅγιοι Νεομάρτυρες μποροῦν νά διακριθοῦν σέ τέσσερεις βασικές ὁμάδες:
Στήν πρώτη ἀνήκουν οἱ Μουσουλμάνοι πού δέχθηκαν τόν Χριστιανισμό καί σύμφωνα μέ τόν Ἰσλαμικό νόμο θανατώθηκαν (λ. χ. οἱ 23 Ὀθωμανοί πού ἐκχριστιανίσθηκαν στά Θυάτειρα καί θανατώθηκαν τό 1682 στήν ΚΠολη καί οἱ Νεομάρτυρες Ἰωάννης ἀπό τήν Κόνιτσα, Ἀχμέτ ὁ Κάλφας καί Κωνσταντίνος ὁ ἐξ Ἀγαρηνῶν).
Στή δεύτερη περιλαμβάνονται ὅσοι θανατώθηκαν μέ ἀφορμή κάποια πολιτική - ἀπελευθερωτική ἐξέγερση - ἐπανάσταση (π.χ. ὁ Ἱερομάρτυρας Σεραφείμ ἀρχιεπ. Φαναρίου πού μαρτύρησε κατά τήν ἐπανάσταση τοῦ Μητροπ. Λαρίσης Διονυσίου Φιλοσόφου καί ὁ ἅγ. Γρηγόριος ὁ Ε’ Πατριάρχης ΚΠόλεως κατά τήν Ἐπανάσταση τοῦ 1821).
Στήν τρίτη περιλαμβάνονται οἱ λεγόμενοι αὐτόκλητοι Μάρτυρες, αὐτοί δηλαδή πού φλεγόμενοι ἀπό τόν πόθο τοῦ ὑπέρ Χριστοῦ μαρτυρίου, προκάλεσαν τούς Ὀθωμανούς καί τήν πίστι τους καί γι’ αὐτό θανατώθηκαν.
Στήν τέταρτη, τέλος, ὁμάδα περιλαμβάνονται Νεομάρτυρες πού προηγουμένως, γιά διαφόρους λόγους, εἶχαν ἀρνηθεῖ τόν Χριστό καί προέκριναν τήν δημόσια μαρτυρία - ὁμολογία τῆς Χριστιανικῆς πίστεως γιά τήν ἀποκαταστασή τους, μέ ἀποτέλεσμα τόν θάνατό τους.

Ἡ τιμή τῶν Νεομαρτύρων
«Οἱ Νεομάρτυρες - γράφει ὁ π. Γ. Μεταλληνός - ἦταν μόνιμο στήριγμα τῶν ὑποδούλων, κυρίως μετά τό μαρτύριό τους. Γιατί ἀναγνωρίζονταν ἀμέσως ὡς Ἅγιοι καί πρίν ἀπό τήν ἐπίσημη ἀπό τό Πατριαρχεῖο ἀνακήρυξή τους» (π. Γ. Μεταλληνοῦ, «Τουρκοκρατία – Οἱ Ἕλληνες στήν Ὀθωμανική Αὐτοκρατορία», σελ. 101).
Ὁ λόγιος Μανουήλ Γεδεών, ἀναφερόμενος στούς Νεομάρτυρες γράφει: «Οἱ τῶν κάτω χρόνων (μετά τήν Ἅλωσιν) Ἕλληνες, αὐτόπται γενόμενοι τῆς ὑπέρ Χριστοῦ ἀθλήσεως Ὀρθοδόξου τινός - Ἕλληνος ἤ Βουλγάρου ἤ Τούρκου, ἀνδρός ἤ γυναικός – κατέταττον αὐτόν εἰς τό Ἑορτολόγιον, γεραίροντας τήν ἄθλησιν ἐν ὠδαῖς ἱεραῖς καί ὕμνοις καί ποτέ καί ναόν εἰς αὐτόν ἐγείροντες» (Μ. Γεδεών, «Ἁγιοποιήσεις…», σελ. 70).
Ὅμως ἡ τιμή τῶν Νεομαρτύρων ὡς Ἁγίων συνάντησε καί ἀντιδράσεις. Σέ κάποιες περιπτώσεις οἱ πρώην ἀρνησίθρησκοι καί οἱ αὐτόκλητοι ἀντιμετωπίσθηκαν «μέ πολύ σκεπτικισμό ἤ μέ ἐπιτιμητική εἰρωνία» (Δημ. Τσάμης). «Μερικοί δέν τούς θεωροῦσαν Μάρτυρες - γράφει ὁ Π. Β. Πάσχος - ἐπειδή προηγουμένως εἶχαν ἀλλαξοπιστήσει».
Ὅμως παρά τίς ὅποιες ἀντιδράσεις ἡ Ἐκκλησία θεωροῦσε τούς Νεομάρτυρες Ἁγίους Της καί σάν Ἁγίους τούς τιμοῦσε. Οἱ Ἅγιοι Νικόδημος ὁ Ἁγιορείτης καί Ἀθανάσιος ὁ Πάριος στά ἔργα τους ἐκφράζουν αὐτή τήν θέση τῆς Ἐκκλησίας, ὁ ἅγ. Ἀθανάσιος μάλιστα ἔγραψε καί εἰδική πραγματεία στήν ὁποία ὑποστηρίζει, «ὅτι οἱ νέοι Μάρτυρες εἰσιν Ἅγιοι καί πρέπει νά τιμῶνται ὡς τοιοῦτοι ἄνευ κανονικῆς διαγνώσεως τῆς Μεγάλης Ἐκκλησίας».
«Ἡ θέση αὐτή - συνεχίζει ὁ π. Γ. Μεταλληνός - πού βρίσκει ἔρεισμα στήν Ὀρθόδοξη παράδοση, διευκόλυνε καί τό Οἰκουμενικό Πατριαρχεῖο, πού δέν μποροῦσε πάντα νά προχωρεῖ στήν ἐπίσημη ἀναγνώριση τῶν Νεομαρτύρων, χωρίς νά προκαλεῖ τήν Πύλη» (π. Γ. Μεταλληνοῦ αὐτ. σελ. 101).
Ὁ Ὀνούφριος Ἰβηρίτης, βιογράφος τῶν τεσσάρων Ὁσιομαρτύρων τῆς Ἰβηριτικῆς Σκήτης Τιμίου Προδρόμου, γράφει ἀναφερόμενος στίς ἀντιδράσεις αὐτές: «Ἡ Ἐκκλησία ὅμως τοῦ Χριστοῦ ἀνέκαθεν ἀπό αὐτήν τήν ἀρχαιότητά Της, ἐδέχθη καί δέχεται πάντας τούς δι’ οἱανδήποτε αἰτίαν ἀρνηθέντας τήν εἰς Χριστόν πίστιν, εἶτα μετανοήσαντας καί ὁμολογήσαντας αὐτήν ἐνώπιον τυράννων καί ἀποθανόντας ὑπέρ αὐτῆς, ὡς Μάρτυρας τιμῶσα αὐτούς καί μέ ἐτησίους ἑορτάς δοξάζουσα καί μέ ἐπινικίους ὕμνους γεραίρουσα αὐτούς» (μ. Ὀνουφρίου Ἰβηρίτου, «Ἀκολουθία καί μαρτύρια τῶν ἁγίων ἐνδόξων τεσσάρων νέων Ὁσιομαρτύρων Εὐθυμίου, Ἰγνατίου, Ἀκακίου καί Ὀνουφρίου…», 1862, σελ.
Στίς ἀντιδράσεις αὐτές, μεταγενέστερη χρονικά, θά μποροῦσε νά ἐνταχθεῖ καί ἡ θέση τοῦ Μανουήλ Γεδεών (παρά τά προηγουμένως γραφέντα ἀπό τόν ἴδιο), ὁ ὁποῖος ἀναφέρεται σέ «δῆθεν μαρτυρήσαντες», «μοναχικό φανατισμό» καί «παράφρονες νέους» (Μ. Γεδεών αὐτ. σελ. 27, 38 καί 125). Σχετικά μέ τίς θέσεις αὐτές τοῦ Μ. Γεδεών ὁ Καθηγητής Π. Β. Πάσχος σημειώνει, ὅτι «ἡ ἀνάπτυξη τῆς Νεομαρτυρικῆς φιλολογίας…ἴσως φέρει στήν ἐπιφάνεια καί ἄλλες ἀνεξερεύνητες πηγές, ἰδίως ἀπό τίς βιβλιοθήκες τῶν μονῶν τοῦ Ἁγίου Ὄρους… καί θά βοηθήσει νά ἐξαλειφθοῦν ὁριστικά οἱ κάποιες ἐπιφυλάξεις ὡς πρός τήν ἀξία καί τήν σκοπιμότητα τῶν Νεομαρτύρων, ἰδίως στήν πνευματική περιοχή τοῦ Ἄθω» (Π. Β. Πάσχου αὐτ. σελ. 116).

Σημασία τῆς θυσίας τῶν Νεομαρτύρων
Ἡ θυσία τῶν Νεομαρτύρων (καί Μαρτύρων γενικά), ἔχει ἄμεση σχέση μέ τήν ἱεραποστολή τῆς Ἐκκλησίας πρός τούς ἐκτός Αὐτῆς, ἀλλά καί μέ τήν ποιμαντική Της πρός τά μέλη Της. «Ἡνίκα ἄν τις τῶν Ἁγίων ἐπί μαρτύριον κληθῆ - γράφει ὁ Ἱππόλυτος – καί μεγαλεῖα τινα ὑπό Θεοῦ εἰς αὐτόν γεννηθῆ, εὐθέως πάντες ἰδόντες θαυμάζουσιν…, πολλοί δέ δι’ αὐτῶν πιστεύσαντες, ὡσαύτως καί αὐτοί Μάρτυρες Θεοῦ γίνονται» (ΒΕΠΕΣ 6, 55).
Τό ἴδιο βεβαιώνει καί ὁ ἅγ. Ἰουστῖνος. «Κεφαλοτομούμενοι καί σταυρούμενοι καί θηρίοις παραβαλλόμενοι καί δεσμοῖς καί πυρί καί πάσαις ταῖς ἄλλαις βασάνοις, ὅτι οὐκ ἀφιστάμεθα τῆς ὁμολογίας δῆλον ἐστιν. Ἀλλ’ ὥσπερ ἄν τοιαῦτά τινα γίνηται, τοσούτῳ μᾶλλον ἄλλοι πλείονες πιστοί καί θεοσεβεῖς διά τοῦ ὀνόματος τοῦ Ἰησοῦ γίνονται» (Διάλογος 110, PG 6, 729 C).
Ἀκόμη, τό αἷμα τῶν Μαρτύρων θεωρεῖ ὁ Τερτυλλιανός σάν αἰτία τῆς καρποφορίας τῆς Ἐκκλησίας (Epist. 3, Apol. 50).
Ἡ θυσία τῶν Νεομαρτύρων ἔχει ἄμεση σχέση καί μέ τό θέμα τοῦ ἐξισλαμισμοῦ τῶν Χριστιανικῶν πληθυσμῶν τῆς Ὀθωμανικῆς Αὐτοκρατορίας. «Ὁ Ἑλληνισμός τῆς Μ. Ἀσίας - γράφει ὁ Κ. Ἄμαντος - βαθμηδόν ἐχάθη, εξισλανίσθη, πλήν ὀλίγων τμημάτων…Ὁ ἐξισλαμισμός ἔγινε βαθμηδόν, δέν ἔγινε ταχέως. Περί πολλῶν περιφερειῶν ἔχομεν πληροφορίας ὅτι ἦσαν Χριστιανικαί, καθ’ ὡρισμένην ἐποχήν καί ἔπειτα βαθμηδόν ἔγιναν Μουσουλμανικαί» (Κ. Ἀμάντου, «Σχέσεις Ἑλλήνων καί Τούρκων», Α’ 1955, σελ. 191).
«Ὁ Χριστιανός πού γινόταν Μωαμεθανός - γράφει ὁ Καθηγητής Δημ. Τσάμης - ἀποκτοῦσε αὐτόματα ὁρισμένα σπουδαῖα προνόμια, π.χ. ἀπαλλαγή ἀπό φορολογίες, προώθηση στά ἀνώτατα ἀξιώματα, ἀξιόλογα οἰκονομικά ὠφέλη, ἀθώωση ἀπό Τουρκικά δικαστήρια γιά ὁποιαδήποτε κατηγορία βαρυνόταν πρίν ἀλλαξοπιστήσει, κοινωνική ἀναγνώριση, κ. ἄ.» (Δημ. Τσάμη αὐτ. σελ. 111).
Κατόπιν τούτου, «τό μόνο τεῖχος καί ἡ μόνη δύναμη, πού μποροῦσε νά σταματήσει τό ἀκατάσχετο κῦμα τοῦ ἀφελληνισμοῦ καί τοῦ ἐξισλαμισμοῦ, ἦταν οἱ Νεομάρτυρες, οἱ ὁποῖοι ἀπετέλεσαν τό ἡρωϊκό πρότυπο γιά ὅλους τούς Ἑλληνοθοδόξους: Νά μήν ὑποκύπτουν καί νά μήν ἐξωμοτοῦν, ὅταν ὑφίστανται πιέσεις καί μαρτύρια» (Π. Β. Πάσχου αὐτ. σελ. 111).
«Στήν ἀντίσταση τοῦ Γένους - γράφει ὁ π. Γ. Μεταλληνός – περιλαμβάνονται καί οἱ Νεομάρτυρες. Αὐτοί προέβαλλαν τήν συνεπέστερη γιά τήν Ὀρθοδοξία καί τήν ἀποτελεσματικότερη ἀντίσταση στόν κατακτητή, χωρίς μάλιστα θυσίες ἄλλων, παρά μόνο τοῦ ἑαυτοῦ τους. Οἱ Μάρτυρες τοῦ ὑπόδουλου Γένους ξαναζωντάνευσαν μέσα στή δουλεία τήν ἀρχαία Χριστιανική παράδοση τοῦ μαρτυρίου… Εἶναι οἱ συνεχιστές τῆς παράδοσης τῶν ἀρχαίων Μαρτύρων. Ἡ ὁμολογία τους ἀποσκοποῦσε στήν ἀπόρριψη τοῦ κατακτητή καί τήν ἄμεση ἐπιβεβαίωση τῆς ὑπεροχῆς τῆς δικῆς τους πίστεως» (π. Γ. Μεταλληνοῦ αὐτ. σελ. 99 – 100).
«Θά μποροῦσε κανείς νά ἱσχυριστεῖ μέ βεβαιότητα – γράφει ὁ Δημ. Τσάμης - ὅτι ἕνας ἀπό τούς πιο βασικούς λόγους τῆς προετοιμασίας τῶν Νεομαρτύρων ἀπό τούς πνευματικούς τους, γιά νά προσέλθουν θεληματικά καί ὑπομείνουν μέ γενναιότητα τό μαρτύριο, ἦταν νά τονωθοῦν τά θρησκευτικά αἰσθήματα τοῦ πιστοῦ λαοῦ καί νά ἐνισχυθεῖ ἡ ἐμμονή του στήν Ὀρθοδοξία. Ἀναμφίβολα τό πιό ἐντυπωσιακό καί ἀποτελεσματικό ὅπλο πού διέθετε ἡ Ἐκκλησία, γιά νά ἀντικρούσει καί πολεμίσει τόν κίνδυνο ἀπό τόν ἐξισλαμισμό, ἦταν τό μαρτύριο τῶν πιστῶν παιδιῶν Της» (Δημ. Τσάμη αὐτ. σελ. 119).
Οἱ Ἅγιοι Νεομάρτυρες ἐμφανίζονται σέ μία περίοδο κατά τήν ὁποία, «ὁ φόβος τοῦ Θεοῦ ἔλειψεν – κατά τόν ἅγ. Νικόδημο τόν Ἁγιορείτη - ἡ πίστις ἠσθένησεν, ἡ ελπίς ὁλιγόστευσε, ἡ ἀρετή ἐξέλιπε καί ἡ κακία ἐπερίσσευσεν, ὁ νόμος ἠπράκτησε καί τό Εὐαγγέλιον ἔμεινεν ἀργόν, ἡ ἀνομία ἐπληθύνθη, ἡ δέ ἀγάπη ἐψύγη, κατά τόν λόγον τοῦ Κυρίου, «διά τό πληθυνθῆναι τήν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν» (Ματθ. 24, 12). (Ἁγ. Νκοδήμου τοῦ Ἁγιορείτου, «Λόγος ἐγκωμιαστικός εἰς τούς Ἁγίους Νεομάρτυρας τούς μετά τήν Ἅλωσιν τῆς ΚΠόλεως μαρτυρήσαντας»).
Ὁ ἴδιος Ἱερός Πατέρας χαρακτηρίζει τούς Νεομάρτυρες, «ἀνακαινισμόν ὅλης τῆς Ὀρθοδόξου Πίστεως, δόξα μέν καί καύχημα τῆς Ἀνατολικῆς Ἐκκλησίας, ἔλεγχον δέ καί καταισχύνην τῶν ἑτεροδόξων, παράδειγμα ὑπομονῆς εἰς ὅλους τούς Ὀρθοδόξους καί παρακίνησιν εἰς τό νά μιμηθοῦν διά τοῦ ἔργου τό μαρτυρικόν τους τέλος ὅλοι οἱ Χριστιανοί, οἱ κατά περίστασιν εἰς τό μαρτύριον ἀναγκαζόμενοι» (ἁγ. Νικοδήμου αὐτ.).
«Εἶναι ἕνα θαῦμα παρόμοιον – συνεχίζει - ὡσάν νά βλέπη τις εἰς τήν καρδίαν τοῦ χειμῶνος ἐαρινά ἄνθη καί τριαντάφυλλα, μέσα εἰς τήν βαθυτάτην νύκτα ἡμέραν καί ἥλιον, μέσα εἰς τό ψηλαφητόν σκότος φῶτα λαμπρότατα, ἐν τῶ καιρῶ τῆς αἰχμαλωσίας νά βλέπει ἐλευθερίαν καί ἐν τῶ καιρῶ τῆς τωρινῆς ἀσθενείας ὑπεφυσικήν δύναμιν» (ἁγ. Νικοδήμου αὐτ.).

Ἀριθμός τῶν Νεομαρτύρων
Ὁ Καθηγητής Δημ. Τσάμης δέχεται, ὅτι «ὁ ἀριθμός τῶν Νεομαρτύρων παραμένει ἀπροσδιόριστος καί πρέπει νά εἶναι πολύ μεγάλος… Δέν γνωρίζουμε ἀκριβῶς τόν ἀριθμό τῶν Νεομαρτύρων καί αὐτό ὀφείλεται στίς ἰδιάζουσες συνθῆκες τρομοκρατίας πού ἐπικρατοῦσαν τότε, στήν ἔλλεψη ἐλέυθερης ἐπικοινωνίας καί στόν δισταγμό τῆς Ἐκκλησίας νά ἀνακηρύξει ἐπίσημα τούς Νεομάρτυρες ὡς Ἁγίους, γιά νά μήν ἐρεθίσει τούς Τούρκους» (Δημ. Τσάμη αὐτ. σελ. 108 - 109).
Ὁ λόγιος Καισάριος Δαπόντες σημειώνει, ὅτι «εἶναι ὑπέρ τούς χιλίους καί περισσότεροι» (Καισαρίου Δαπόντε, «Κατάλογος ἱστορικός… (1700 – 1784)», ἔκδοση Κ. Σάθα, Μεσαιωνική Βιβλιοθήκη τ. 3, 1872, σελ. 134).
Ὁ Πατριάρχης Ἱεροσολύμων Νεκτάριος γράφει, ὅτι «οὐκ ἔστι πόλις καί τόπος ὅπου τόν Ὀρθοδόξων ἡμῶν οὐ προχέονται ὑπέρ τῆς εὐσεβείας τά αἵματα» (ἀρχιεπ. Χρυσοστόμου Παπαδοπούλου, «Οἱ Νεομάρτυρες», σελ. 16).
Ὁ Εὐγένιος Βούλγαρης - ἀφοῦ ἀριθμεῖ τούς μέχρι τήν ἐποχή του Νεομάρτυρες - γράφει, ὅτι «οὗτοι μερίς βραχεῖά ἐστι τοῦ τῶν νεοφανῶν Ἁγίων παρ’ ἡμῖν» (Εὐγ. Βουλγάρεως, «Ἐπιστολή πρός Πέτρον τόν Κλαίρκιον…», σελ. 31).
Ὁ ἅγ. Νικόδημος ὁ Ἁγιορείτης στό «Νέον Μαρτυρολόγιον» ἀριθμεῖ 94 Νεομάρτυρες, ὁ ἱστορικός Κων. Σάθας στόν «Κατάλογο τῶν ἀπό τῆς Ἁλώσεως τῆς ΚΠόλεως μέχρι τοῦ 1811 ἔτους ὑπέρ τῆς Χριστιανικῆς Πίστεως μαρτυρησάντων» ἀριθμεῖ 101 (παραδεχόμενος, ὅτι ὁ κατάλογός του δέν εἶναι πλήρης), ὁ ἀρχιεπ. Χρυσ. Παπαδόπουλος 126 καί ὁ Ἰω. Περαντώνης στό «Λεξικόν Νεομαρτύρων» 162.
Ὁ κατάλογος τῶν Ἁγίων Νεομαρτύρων ἔχει αὐξηθεῖ ἀπό νεώτερες μελέτες καί δημοσιεύσεις (ὅπως τοῦ μ. Μωϋσέως Ἁγιορείτου στούς «Ἁγίους τοῦ Ἁγίου Ὄρους» καί τοῦ Ἱερομ. Μακαρίου Σιμωνοπετρίτου στό «Νέο Συναξαριστή»).
Μόνο στή Θεσσαλονίκη κατά τήν Ἐπανάσταση τοῦ 1821 μαρτύρησαν 164 Νεομάρτυρες (Ἰω. Μαμαλάκη, «Δοσιθέου Κωνσταμονίτου, Νέον ὑπόμνημα τῶν νεοφανῶν Ἱερομαρτύρων καί Ὁσιομαρτύρων», Περιοδικό Γρηγόριος Παλαμᾶς 46/1963, σελ. 332 ἑ.)
Στόν κατάλογο πού δημοσιεύεται στή συνέχεια δέν περιλαμβάνονται οἱ Νεομάρτυρες τοῦ ἀθεϊστικοῦ διωγμοῦ στήν τέως Σοβιετική Ἕνωση (1917 – 1989), οἱ ὁποῖοι σύμφωνα μέ μετριοπαθεῖς ὑπολογισμούς ἀνέρχονται στά 20.000.000! καθώς καί οἱ Νεομάρτυρες τῆς γενοκτονίας τῶν Ὀρθοδόξων Σέρβων ἀπό τούς Παπικούς Κροάτες, πρίν καί κατά τόν Β’ Παγκόσμιο Πόλεμο, οἱ ὁποῖοι ἀνέρχονται στίς 800.000! (Γιά τούς Ρώσους Νεομάρτυρες βλ. σχετική δημοσίευση στό ἡμέτερο «Ρωσικό Ἁγιολόγιο», σελ. 95 – 103).

Συναξαριστές Νεομαρτύρων
Ἡ πλέον σημαντική πηγή γιά τούς Νεομάρτυρες εἶναι τό «Νέον Μαρτυρολόγιον» τοῦ ἁγ. Νικοδήμου τοῦ Ἁγιορείτου, τό ὁποῖο ἐκδόθηκε τό 1799. Ἐκεῖ ὁ Ἅγιος διασώζει καί τούς συγγραφεῖς τῶν ἐπωνύμως διασωθέντων μαρτυρίων Νεομαρτύρων. Πρόκειται γιά τόν Πρωτοπαπᾶ τοῦ Ναυπλίου Νικόλαο Μαλαξό, τόν Ἱερέα Πέτρο τῆς Σόφιας, τόν Ἱερομόναχο Ἰωακείμ τόν Πάριο, τόν παπα - Ἰωνᾶ τόν Καυσοκαλυβίτη, τόν Θεοφάνη τῆς Θεσσαλονίκης καί τούς Νικ. Κύρκο, Γεώργιο Κορέσσιο, Μελέτιο Συρίγο καί Ἰω. Καρυοφίλλη.
Πλέον τῶν ὅσων συγγραφέων ἀσχολήθηκαν γενικῶς μέ τήν Ἁγιολογία, εἰδικῶς μέ τούς Νεομάρτυρες ἔχουν ἀσχοληθεῖ οἱ Κων. Δουκάκης, Δοσίθεος Κωνσταμονίτης, Μητροπ. Μυτιλήνης Ἰάκωβος Κλεόμβροτος, Γεώργιος Σωτηρίου, Ἰωάννης Ἀναστασίου, Ἰ. Μ. Περαντώνης, Σ. Γ. Παπαδοπούλος, Μιχαήλ Τρίτος, Δημ. Τσάμης, Ἀπόστολος Γλαβίνας, Ἀρχιμ. Νεκτ. Δρόσος, Ἀρχιμ. Γερβάσιος Ραπτόπουλος, μ. Μωϋσῆς Ἁγιορείτης, Σ. Ἰ. Μπαλατσούκας, κ.ἄ.

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Τοῦ ἰδίου, «Ἡ συμβολή τοῦ Κλήρου τῆς Ἐκκλησίας εἰς τούς ἀπε-λευθερωτικούς ἀγῶνες τοῦ Ἑλληνικοῦ Ἔθνους», Μνήμη 1821, 1971. σελ. 167 ἑξ.
π. Γ. Δορμπαράκη, «Οἱ ἀλεῖπτες τῶν Νεομαρτύρων», ΙΒ’ Συνέδριο Πατερικῆς Θεολογίας 1993, βλ. Πρακτικά, σελ. 113 - 132).
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Ἀ. Γλαβίνα, «Οἱ Νεομάρτυρες τῆς Τουρκοκρατίας», 1997.
Τοῦ ἰδίου, «Ὁ Νεομ. Ἀκάκιος ἀπό τό Νεοχώρι (Ἀσβεστοχώρι) Θεσσα-λονίκης», 1997.
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«Βίος καί Ἀκολουθία τοῦ ἁγ. Νεομάρτυρος Παύλου τοῦ ἐξ Ἀροανίας Καλαβρύτων», 1997.
Μητροπ. Ἀλεξ/πόλεως Ἀνθίμου (προνοίᾳ καί ἐπιμελείᾳ), «Οἱ Ἅγιοι ἔνδοξοι 5 Νεομάρτυρες ἐκ Σαμοθράκης…», 1997.
Ἐλ. Κλειδωνάρη, «Οἱ Ἅγιοι τῆς Σάμου», 1997.
Ἀρχιμ. Χρυσοστόμου Μαϊδώνη, «Οἱ Ἅγιοί μας – Οἱ τοπικοί Ἅγιοι τῆς Μητροπόλεως Ἱερισσοῦ».
Ἀρχιμ. Δανιήλ Ἀεράκη, «Κανών Παρακλητικός εἰς τούς ἐκ Σπετσῶν Νεομάρτυρας Νικόλαον, Ἰωάννην καί Σταμάτιον», 1990.
Τοῦ ἰδίου, «Κανών Παρακλητικός εἰς τούς Ἁγίους Νεομάρτυρας τῆς Θράκης», 1999.
Τοῦ ἰδίου, «Κανών παρακλητικός εἰς τόν ἅγ. Νεομάρτυρα Ἰωάννην τόν Θάσιον», 2002.
Τοῦ ἰδίου, «Ἀσματική Ἀκολουθία…τοῦ ἁγ. Νεομάρτυρος Ἀγγελῆ», 2002.
Τοῦ ἰδίου, «Ἀσματική Ἀκολουθία…τοῦ ἁγ. Νεομάρτυρος Χρήστου τοῦ ἐκ Πρεβέζης», 2005.
Τοῦ ἰδίου, «Ἀσματική Ἀκολουθία…τοῦ Ὁσιομάρτυρος Νεοφύτου τοῦ Ἀμοργιανοῦ», 2005.
Τοῦ ἰδίου, «Ἀσματική Ἀκολουθία…τοῦ ἁγ. Νεομάρτυρος Νικολάου τοῦ ἐν Μαγνησίᾳ», 2008.
Κων. Βλάχου, «Βίος…Νεομάρτυρος Γεωργίου τοῦ ἐν Ἰωαννίνοις», 2000.
Ἄννας Μάρκου, «Ἡ Νεομάρτυς Ἀκυλῖνα ἡ Ζαγκλιβερινή», Περιοδικό ΟΡΘΟΔΟΞΟΣ ΠΝΟΗ, φ. 103/2000, σελ. 42.
Ἀρχιμ. Ἰωήλ Φραγκάκου (Μητροπ. Ἐδέσσης), «Ἡ Νεομάρτυς Χρυσῆ», 2000.
Τοῦ ἰδίου, «Ἀκολουθία τῶν ἁγ. ἐνδόξων Ὁσιομαρτύρων τῆς Ἱ. Μ. Παντοκράτορος Ταώ Πεντέλης», 2009.
Κων. Γ. Κώμη, «Οἱ Ἅγιοι τῆς Δωδεκανήσου», 2001.
Ἰω. Φουντούλη, «Λεσβιακά Ἁγιολογικά Μελετήματα», τ. Α’ (1997), τ. Β΄ (2002).
Χρ. Κρικώνη, «Ὁ Χριστοκεντρικός χαρακτήρας τοῦ μαρτυρίου τῶν Νεομαρτύρων», εἰσήγηση στό 12ο Συνέδριο Πατερικῆς Θεολογίας, βλ. τόμο «Ὁ Ἅγιος καί ὁ Μάρτυρας στή ζωή τῆς Ἐκκλησίας», σελ. 69 - 81.
π. Γ. Δορμπαράκη, «Οἱ ἀλεῖπτες τῶν Νεομαρτύρων», ὡς προηγουμένως, σελ. 113 – 132.
Ἀρχιμ. Νεκτ. Δρόσου, «Ἅγιοι Ὁσιομάρτυρες Ἱερᾶς Μητροπόλεως Λαρίσης», 1999.
Ἱερέως Ἀναστασίου Θεολόγου, «Ἡ ἁγ. Ἀκυλῖνα ἡ Ζαγκλιβερινή», 1999.
Ἀρχιμ. Γερβασίου Ραπτοπούλου, «Ἁγιορεῖτες Μάρτυρες», 2000.
Ἀρχιμ. Ἰγνατίου Μαδενλίδη, «Ὁ Νεομάρτυς Γεώργιος ὁ Ραψανιώτης (+ 1818)», 2000.
Γ. Κ. Κώτη, «Ἅγιοι τῆς Δωδεκανήσου», 2001.
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μ. Μωϋσέως Ἁγιορείτου, «Ἅγιον Ὄρος καί Νεομάρτυρες», Περιοδικό ΠΡΩΤΑΤΟΝ (89, 2003).
Τοῦ ἰδίου, «Οἱ Ἅγιοι τοῦ Ἁγίου Ὄρους», 2008.
Ἀντ. Μάρκου, «Εἰκονογραφημένον Ἁγιολόγιον τῆς Ὀρθοδόξου Ἐκκλησίας», 2004.
Ἱερομ. Ἀθανασίου Σιμωνοπετρίτου, «Παρακλητικός Κανών εἰς τήν ἔνδοξον καί σωφρονεστάτην Νεομάρτυρα Ἀργυρήν τήν ἐκ Προύσ-σης», 2004.
Τοῦ ἰδίου, «The Illustrated Synaxarion of the Orthodox Church», 2006.
Τοῦ ἰδίου, «Τό Βουλγαρικό Ἁγιολόγιο», 2009.
Σ. Ἰ. Μπαλατσούκα, «Τό Νεομαρτυρολόγιο τοῦ Ἰω. Καρυοφίλλη», 2003.
Ἀ. Παπαβασιλείου, «Μητρῶον Ἁγιωνυμίας…», 2004.
μ. Γερασίμου Μικραγιαννανίτου, «Ἀκολουθία τοῦ ἁγ. Νεομάρτυρος τοῦ Χριστοῦ Παναγιώτου ἐν Ἱεροσολύμοις…», 2005.
Ἱ. Μ. ἁγ. Διονυσίου Ἁγίου Ὄρους «Διονυσιατικόν Ἁγιολόγιον», 2004.
Γ. Ε. Πιπεράκη, «Πανάγιον…», 2006.
Ἀντ. Αἰμ. Ταχιάου, «Ἄγνωστοι Ἀθωνίτες Νεομάρτυρες», 2006.
Ἀρχιμ. Βαρθ. Ἀστεριάδη, «Ρόδον ἐκ Θράκης Ἡδύπνοον ἤτοι Βίος καί Ἀκολουθίαι τοῦ ἁγ. ἐνδόξου Νεομ. Μιχαήλ Μαυροειδῆ τοῦ Ἀδρια-νουπολίτου», 2007.

ΑΓΙΟΙ ΝΕΟΜΑΡΤΥΡΕΣ
(κατά ἑορτολογική σειρά)

Ἰανουάριος
1η ΠΕΤΡΟΣ Νεομάρτυρας, τῆς Τριπόλεως (+ 1776, Ὀδεμήσιο Μ. Ἀσίας).
2α ΓΕΩΡΓΙΟΣ Νεομάρτυρας, ὁ Ἴβηρας (+ 1770, Μυτιλήνη).
4η ΟΝΟΥΦΡΙΟΣ Ἱερομάρτυρας, ὁ Χιλανδαρινός (+ 1818, Χίος).
5η ΡΩΜΑΝΟΣ Ὁσιομάρτυρας, τοῦ Καρπενησίου (+ 1694, ΚΠολη).
6η ΡΩΜΑΝΟΣ Ἱερομάρτυρας, τῆς Λακεδαιμονίας (+ 1695, ΚΠολη).
7η ΑΘΑΝΑΣΙΟΣ Νεομάρτυρας, τῆς Ἀττάλειας (+ 1700, ΚΠολη).
16η ΔΑΜΑΣΚΗΝΟΣ Ἱερομάρτυρας, ὁ Χιλανδαρινός (+ 1771, Βουλγαρία).
17η ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῶν Ἰωαννίνων (+ 1838, Ἰωάννινα).
20η ΖΑΧΑΡΙΑΣ Νεομάρτυρας, τῆς Ἄρτας (+ 1720, Πάτρα).
25η ΑΥΞΕΝΤΙΟΣ Νεομάρτυρας, τῆς Βελλᾶς (+ 1720, ΚΠολη).
27η ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, τοῦ Γαλατᾶ ΚΠόλεως (+ 1784, Γαλατᾶς).
29η ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, τῆς Χίου (+ 1802, ΚΠολη).
30η ΘΕΟΔΩΡΟΣ Νεομάρτυρας, τῆς Μυτιλήνης (+ 1784, Μυτιλήνη).
31η ΗΛΙΑΣ Ὁσιομάρτυρας, ὁ Ἀρδούνης (+ 1685, Καλαμάτα).

Φεβρουάριος
1η ΑΝΑΣΤΑΣΙΟΣ Νεομάρτυρας, τοῦ Ναυπλίου (+ 1655, Ναύπλιο).
2α ΙΟΡΔΑΝΗΣ Νεομάρτυρας, τῆς Τραπεζούντας (+ 1650/1651, ΚΠολη).
ΓΑΒΡΙΗΛ Ὁσιομάρτυρας, τῆς Προικονήσου (+ 1676, ΚΠολη).
3η ΣΤΑΜΑΤΙΟΣ, ΙΩΑΝΝΗΣ καί ΝΙΚΟΛΑΟΣ, Νεομάρτυρες, τῶν Σπετσῶν (+ 1822, Χίος).
4η ΑΝΤΩΝΙΟΣ Ὁσιομάρτυρας, ὁ Καρεώτης (+ 1516, Θεσσαλονίκη).
ΙΩΣΗΦ Νεομάρτυρας, ὁ Χαλπελῆς (+ 1686, Χαλέπι Συρίας).
5η ΑΝΤΩΝΙΟΣ Νεομάρτυρας, τῶν Ἀθηνῶν (+ 1774, ΚΠολη).
11η ΓΕΩΡΓΙΟΣ Νεομάρτυρας, ὁ Σέρβος (+ 1515, Σόφια).
12η ΧΡΗΣΤΟΣ Νεομάρτυρας, ὁ κηπουρός (+ 1748, ΚΠολη).
14η ΝΙΚΟΛΑΟΣ Νεομ. ὁ Κορίνθιος (+ 1554, ΚΠολη).
ΔΑΜΙΑΝΟΣ Ὁσιομάρτυρας, τῶν Ἀγράφων (+ 1568, Λάρισα).
ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Μυτιλήνης (+ 1693, ΚΠολη).
15η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Κουλακιώτης (+ 1776, Θεσσαλονίκη).
16η ΡΩΜΑΝΟΣ Ὁσιομάρτυρας, τοῦ Καρπενησίου (+ 1694, ΚΠολη).
17η ΜΙΧΑΗΛ Νεομάρτυρας, ὁ Μαυροειδής (+ 1493, Ἀδριανούπολη).
ΑΓΑΘΑΓΓΕΛΟΣ Νεομ. τοῦ Μοναστηρίου (+ 1727, Μοναστήριο).
ΘΕΟΔΩΡΟΣ Νεομάρτυρας, ὁ Βυζάντιος (+ 1795, Μυτιλήνη).
19η ΦΙΛΟΘΕΗ Ὁσιομάρτυρας, ἡ Ἀθηναία (+ 1589, Ἀθήνα).
23η ΛΑΖΑΡΟΣ Ἱερομάρτυρας ὁ Πελοποννήσιος (16ος – 17ος αἰ. Τρίπολις).
26η ΙΩΑΝΝΗΣ Νεομάρτυρας ὁ κάλφας (+ 1575, ΚΠολη).
28η ΚΥΡΑΝΝΑ Νεομάρτυρας τῆς Θεσσαλονίκης (+ 1751, Θεσσαλονίκη).

Μάρτιος
5η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Βούλγαρος (+ 1784, ΚΠολη).
ΠΑΡΘΕΝΙΟΣ Ἱερομ. Ἐπίσκοπος Διδυμοτείχου (+ 1805, Διδυμότειχο).
8η ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Ραψάνης Λαρίσης (+ 1818, Τύρναβος).
9η ΧΡΗΣΤΟΣ καί ΠΑΝΑΓΟΣ Νεομάρτυρες, τῆς Γαστούνης Πελοποννήσου

(+ 1716, Γαστούνη).
15η ΜΑΝΟΥΗΛ Νεομάρτυρας, τῶν Σφακίων (+ 1792, Χίος).
17η ΓΑΒΡΙΗΛ Ἱερομάρτυρας τοῦ Mtsiri Γεωργίας(+ 1802).
19η ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, ὁ Τορναρᾶς (+ 1564).
20η ΜΥΡΩΝ Νεομάρτυρας, τοῦ Ἡρακλείου (+ 1793, Ἡράκλειο).
21η ΜΙΧΑΗΛ Νεομάρτυρας τῶν Ἀγράφων (+ 1544, Θεσσαλονίκη).
22α ΕΥΘΥΜΙΟΣ Ὁσιομάρτυρας, ὁ Ἁγιορείτης (+ 1814, ΚΠολη).
23η ΛΟΥΚΑΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1802, Μυτιλήνη).
24η ΠΑΡΘΕΝΙΟΣ Ἱερομάρτυρας, Πατριάρχης ΚΠόλεως (+ 1657, ΚΠολη).
30η ΖΑΧΑΡΙΑΣ Ἱερομάρτυρας, Ἐπίσκοπος Κορίνθου (+ 1614, Κόρινθος).

Ἀπρίλιος
3η ΠΑΥΛΟΣ Νεομάρτυρας, ὁ Ρῶσος (+ 1683, ΚΠολη).
4η ΝΙΚΗΤΑΣ Ἱερομ. ὁ Ἁγιαννανίτης (+ 1808, Σέρρες).
5η ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Νέας Ἐφέσσου (+ 1801, Νέα Ἔφεσσος).
ΠΑΝΑΓΙΩΤΗΣ Νεομ. ὁ Πελοποννήσιος (+ 1820, Ἱεροσόλυμα).
8η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ ναύκληρος (+ 1669, Κῶς).
9η ΡΑΦΑΗΛ, ΝΙΚΟΛΑΟΣ καί ΕΙΡΗΝΗ Νεομάρτυρες (+ 1463, Θέρμη).
6η ΓΕΝΝΑΔΙΟΣ Ὁσιομάρτυρας, ὁ Διονυσιάτης (+ 1818, ΚΠολη).
10η ΟΣΙΟΜΑΡΤΥΡΕΣ 6.000 τῆς Γεωργίας (+ 1615, Γκαρέτζα).
ΟΣΙΟΜΑΡΤΥΡΕΣ 150 τῆς Μονῆς Νταοῦ Πεντέλης (+ 1680).
ΔΗΜΟΣ Νεομάρτυρας, τῆς Ἀδριανουπόλεως (+ 1763, Σμύρνη).
ΓΡΗΓΟΡΙΟΣ Ε’ Ἱερομ. Πατριάρχης ΚΠόλεως (+ 1821, ΚΠολη).
13η ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, ὁ Πελοποννήσιος (+ 1803, Τρίπολη).
14η ΧΡΥΣΑΝΘΟΣ Ὁσιομάρτυρας, ὁ Ξενοφωντινός (+ 1821, ΚΠολη).
16η ΜΙΧΑΗΛ Νεομάρτυρας, ὁ Βουρλιώτης (+ 1772, Σμύρνη).
ΧΡΙΣΤΟΦΟΡΟΣ Ὁσιομ. ὁ Διονυσιάτης (+ 1818, Ἀδριανούπολη).
18η ΙΩΑΝΝΗΣ Νεομάρτυρας, τῶν Ἰωαννίνων (+ 1526, ΚΠολη).
ΙΩΑΝΝΗΣ Ὁσιομάρτυρας, ὁ Κουλικᾶς (+ 1564).
ΤΟΥΝΟΜ Νεομάρτυρας, ὁ Ἐμίρης (+ 1580, Ἱεροσόλυμα 1580).
ΚΥΡΙΛΛΟΣ ΣΤ’ Ἱερομάρτυρας, Πατριάρχης ΚΠόλεως (+ 1821, Ἀδριανούπολη).
19η ΑΓΑΘΑΓΓΕΛΟΣ Ὁσιομάρτυρας, ὁ Ἐσφιγμενίτης (+ 1819, Σμύρνη).
23η ΓΕΩΡΓΙΟΣ Νεομ. ὁ Κύπριος (+ 1752, Πτολεμαΐδα Αἰγύπτου).
ΛΑΖΑΡΟΣ Νεομάρτυρας, ὁ Βούλγαρος (+ 1802, Πέργαμος).
24η ΔΟΥΚΑΣ Νεομάρτυρας, τῆς Μυτιλήνης (+ 1564, ΚΠολη).
ΝΙΚΟΛΑΟΣ Νεομ. τῆς Μαγνησίας Μ. Ἀσίας (+ 1796, Μαγνησία).
28η ΣΤΑΝΚΟ Νεομ. ὁ βοσκός (+ 1712, Νίκσιτς Μαυροβουνίου).
30η ΑΡΓΥΡΗ Νεομάρτυρας, τῆς Προύσσας (+ 1721/1725, ΚΠολη).

Μάϊος
1η ΕΥΘΥΜΙΟΣ, ΙΓΝΑΤΙΟΣ καί ΑΚΑΚΙΟΣ Ὁσιομάρτυρες, οἱ Ἁγιορεῖτες (+ 1814/1815).
3η ΑΧΜΕΤ Νεομάρτυρας, τῆς ΚΠόλεως (+ 1682, ΚΠολη).
4η ΔΩΡΟΘΕΟΣ Ἱερομ. ὁ Πρώϊος, Μητροπ. Ἀδριανουπόλεως (+ 1821, ΚΠολη).
7η ΠΑΧΩΜΙΟΣ Ὁσιομάρτυρας, ὁ Ρῶσος (+ 1730, Φιλαδέλφεια).
11η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Βλάχος (+ 1662, ΚΠολη).
ΑΡΓΥΡΙΟΣ Νεομάρτυρας, τῆς Ἐπανομῆς (Θεσσαλονίκη + 1806).
12η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Βλάχος (+ 1662).
13η ΑΘΑΝΑΣΙΟΣ Ὁσιομάρτυρας, ὁ Ἰβηρίτης (+ 1628).
ΕΥΔΟΚΙΜΟΣ Ἱερομ. ὁ Ἰβηρίτης (+ 1913, Μάλγαρα;).
ΓΑΒΡΙΗΛ καί ΑΡΚΑΔΙΟΣ Ἱερομάρτυρες, οἱ Ἰβηρίτες (+ 1922, Κυδωνίες).
14η ΜΑΡΚΟΣ Νεομάρτυρας, τῆς Κρήτης (+ 1643, Σμύρνη).
ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Βούλγαρος (+ 1802).
16η ΝΙΚΟΛΑΟΣ Νεομάρτυρας, τοῦ Μετσόβου (+ 1617, Τρίκαλα).
22α ΠΑΥΛΟΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1818, Τρίπολη).
26η ΑΛΕΞΑΝΔΡΟΣ Νεομάρτυρας, τῆς Θεσσαλονίκης (+ 1794, Σμύρνη).
28η ΖΑΧΑΡΙΑΣ Ἱερομάρτυρας, τῆς Προύσσας (+ 1802, Προύσσα).
ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, ὁ Πελοποννήσιος (+ 1794, Τρίπολις).
29η ΘΕΟΔΩΡΟΣ Ἱερομάρτυρας, Ἐπίσκοπος Βρχάτς Σερβίας (+ 1594).
ΙΩΑΝΝΗΣ Νεομάρτυρας, τῆς Θεσσαλονίκης (+ 1802, Σμύρνη).

Ἰούνιος
1η ΔΟΔΟΣ τοῦ Γκαρεντζύ, ΣΙΩ ὁ Νέος, ΔΑΒΙΔ, ΓΑΒΡΙΗΛ καί ΠΑΥΛΟΣ
οἱ Γεωργιανοί (+ 1696 – 1700).
3η ΙΩΣΗΦ Ἱερομ. Μητροπ. Θεσσαλονίκης (+ 1821, ΚΠολη).
2α ΔΗΜΗΤΡΙΟΣ Νεομάρτυρας, τῆς Φιλαδελφείας (+ 1657, Φιλαδέλφεια).
ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομ. ὁ ἀπό Ἀγαρηνῶν (+ 1819, Κυδωνίες).
5η ΜΑΡΚΟΣ Νεομάρτυρας, τῆς Σμύρνης (+ 1801, Χίος).
8η ΘΕΟΦΑΝΗΣ Ὁσιομ. τῆς ΚΠόλεως (+ 1588, ΚΠολη).
10η ΣΑΒΒΑΣ Ὁσιομάρτυρας, ὁ Κωνσταμονίτης (+ 1824, Θεσσαλονίκη).
12η ΒΕΝΕΔΙΚΤΟΣ Ἱερομ. ὁ Κωνσταμονίτης (+ 1821, Θεσσαλονίκη).
ΤΙΜΟΘΕΟΣ Ὁσιομάρτυρας, ὁ Κωνσταμονίτης (+ 1822;).
ΣΥΝΕΣΙΟΣ Ὁσιομ. ὁ Κωνσταμονίτης (+ 1824, Θεσσαλονίκη).
ΠΑΥΛΟΣ Ὁσιομ. ὁ Κωνσταμονίτης (+ 1824, Θεσσαλονίκη).
21η ΝΙΚΗΤΑΣ Νεομάρτυρας, τῆς Νισύρου (+ 1792, Χίος).
22α ΝΕΟΦΥΤΟΣ, ΑΜΒΡΟΣΙΟΣ καί ΜΑΚΑΡΙΟΣ Ὁσιομάρτυρες, οἱ Βατοπεδινοί

(+ 1822, Ἡράκλειο).
24η ΠΑΝΑΓΙΩΤΗΣ Νεομάρτυρας, τῆς Καισάρειας (+ 1765, ΚΠολη).
25η ΠΡΟΚΟΠΙΟΣ Ὁσιομάρτυρας, τῆς Βάρνας (+ 1810, Σμύρνη).
ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Ἀττάλειας (+ 1823, Κρήνη Μ. Ἀσίας).
26η ΔΑΒΙΔ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1813, Θεσσαλονίκη).

Ἰούλιος
3η ΓΕΡΑΣΙΜΟΣ Ὁσιομάρτυρας, ὁ Καρπενησιώτης (+ 1812, ΚΠολη).
5η ΚΥΠΡΙΑΝΟΣ Ἱερομάρτυρας, τῶν Ἀγράφων (+ 1679, ΚΠολη).
ΧΡΗΣΤΟΣ Νεομάρτυρας τῆς Πρεβέζης (+ 1668, Κῶς).
6η ΙΩΑΝΝΗΣ Ὁσιομάρτυρας, ὁ Σέρβος (+ 1462, Γιεζεβίτσα Σερβίας).
ΚΥΡΙΛΛΟΣ Ὁσιομάρτυρας, ὁ Ἁγιορείτης (+ 1566, Θεσσαλονίκη).*
8η ΑΝΑΣΤΑΣΙΟΣ Ἱερομάρτυρας, τῶν Ἰωαννίνων (+ 1743, ΚΠολη).
9η ΜΙΧΑΗΛ Νεομάρτυρας ὁ Πακνανᾶς (+ 1771, Ἀθήνα).
ΜΕΘΟΔΙΟΣ Ἱερομάρτυρας. τοῦ Ἀμαρίου Κρήτης (+ 1793, Λάμπη).
11η ΝΙΚΟΔΗΜΟΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1722, Ἐλβασάν).
ΝΕΚΤΑΡΙΟΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1820, Βουρλᾶ).
20η ΣΑΛΩΜΗ Νεομάρτυρας, ἡ Γεωργιανή (18ος αἰ. Γεωργία).
24η ΘΕΟΦΙΛΟΣ Νεομάρτυρας, τῆς Ζακύνθου (+ 1635, Χίος).
ΑΘΑΝΑΣΙΟΣ Νεομάρτυρας, τῆς Κίου Βιθυνίας (+ 1670, ΚΠολη).
28η ΧΡΙΣΤΟΔΟΥΛΟΣ Νεομ. τῆς Κασσάνδρας (+ 1777, Θεσσαλονίκη).
31η ΔΙΟΝΥΣΙΟΣ Ὁσιομάρτυρας, ὁ Βατοπεδινός (+ 1822, Ἡράκλειο).**
*Τιμᾶται ἐπίσης καί τήν 13η Ἰουλίου.
**Τιμᾶται ἐπίσης καί τήν 10η Ὀκτωβρίου.

Αὔγουστος
3η Μνήμη τῶν 9 ἀδελφῶν Χερκχεουλίζδ, τῶν ἀδελφῶν καί τῆς μητέρας τους καί τῶν

9.000 Γεωργιανῶν πού φονεύθηκαν στή Μάχη τῆς Μαραβδᾶ Γεωργίας (+ 1625).
8η ΤΡΙΑΝΤΑΦΥΛΛΟΣ Νεομάρτυρας, τῆς Ζαγορᾶς (+ 1680, ΚΠολη).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τῆς Στρώμνιτσας (+ 1794, Θεσσαλονίκη).
14η ΣΥΜΕΩΝ Νεομάρτυρας, τῆς Τραπεζούντας (+ 1653, ΚΠολη).
16η ΝΙΚΟΔΗΜΟΣ Ὁσιομάρτυρας, ὁ Μετεωρίτης (+ 1551).
ΣΤΑΜΑΤΙΟΣ Νεομάρτυρας, τῆς Μαγνησίας (+ 1680, ΚΠολη).
ΑΠΟΣΤΟΛΟΣ Νεομάρτυρας, τῆς Μαγνησίας (+ 1686, ΚΠολη).
ΚΩΝΣΤΑΝΤΙΝΟΣ Μπρινκοβεάνου, Ἡγεμόνας τῆς Βλαχίας, οἱ υἱοί
του ΚΩΝΣΤΑΝΤΙΝΟΣ, ΜΑΤΘΑΙΟΣ, ΡΑΔΟΣ καί ΣΤΕΦΑΝΟΣ καί ὁ
Οἰκονόμος του ΙΩΑΝΝΗΣ, Νεομάρτυρες (+ 1714).
17η ΔΗΜΗΤΡΙΟΣ Ὁσιομάρτυρας, τῆς Σαμαρῖνας (+ 1808).
18η ΑΓΑΠΙΟΣ Ἱερομάρτυρας, ὁ Ἁγιοταφίτης (+ 1752, Θεσσαλονίκη).
24η ΚΟΣΜΑΣ Ἱερομάρτυρας, ὁ Αἰτωλός (+ 1779, Καλικόντασι).

Σεπτέμβριος
1η ΑΓΓΕΛΗΣ Νεομάρτυρας, ὁ Χρυσοχόος (+ 1680, ΚΠολη).
ΧΑΪΔΩ Νεομάρτυρας, τοῦ Στανοῦ Χαλκιδικῆς (19ος αἰ.).
3η ΠΟΛΥΔΩΡΟΣ Νεομάρτυρας, τῆς Λευκωσίας (+ 1794, Ν. Ἔφεσος).
4η ΠΑΡΘΕΝΙΟΣ Ἱερομάρτυρας τῆς Μ. Κιζιλτασκόγκ Κριμαίας (+ 1867).
8η ΑΘΑΝΑΣΙΟΣ Νεομάρτυρας, ὁ Κουλακιώτης (+ 1774, Θεσσαλονίκη).
13η ΚΑΤΕΒΑΝ Μεγαλομάρτυρας, Βασίλισσα τῆς Γεωργίας (+ 1624).
14η ΜΑΚΑΡΙΟΣ Ὁσιομάρτυρας, ὁ Ἁγιορείτης (+ 1527, Θεσσαλονίκη).
15η ΙΩΑΝΝΗΣ Νεομάρτυρας, τῆς Κρήτης (+ 1811, Ν. Ἔφεσος).
18η. ΜΠΙΖΙΝΙ, ΕΛΙΖΑΜΠΑΡ καί ΣΑΛΒΙ Νεομάρτυρες, οἱ αὐτάδελφοι
(Γεωργία + 1661).
20η ΙΛΑΡΙΩΝ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1804, ΚΠολη).
23η ΝΙΚΟΛΑΟΣ Νεομάρτυρας, ὁ Παντοπώλης (+ 1672, ΚΠολη).
ΙΩΑΝΝΗΣ Νεομάρτυρας, τῆς Κονίτσης (+ 1814, Ἀγρίνιο).
27η ΑΝΘΙΜΟΣ Ἱερομάρτυρας, Μητροπ. Οὐγγροβλαχίας (+ 1716).
ΑΚΥΛΙΝΑ Νεομάρτυρας, ἡ Ζαγκλιβερινή (+ 1764, Ζαγκλιβέρι).
29η ΑΝΩΝΥΜΟΙ ΟΣΙΟΜΑΡΤΥΡΕΣ τῶν Στροφάδων (+ 1530).

Ὀκτώβριος
2α ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Φιλαδελφείας (+ 1794, Καρατζασοῦ).
6η ΜΑΚΑΡΙΟΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1590, Προύσα).
8η ΙΓΝΑΤΙΟΣ Ὁσιομάρτυρας, ὁ Ἰβηροσκητιώτης (+ 1814, ΚΠολη).
13η ΧΡΥΣΗ Νεομάρτυρας, τῶν Μογλενῶν (+ 1795).
18η ΓΑΒΡΙΗΛ καί ΚΥΡΜΙΔΩΛΗΣ Νεομάρτυρες, τῆς Αἰγύπτου (+ 1522, Κάϊρο).
21η ΙΩΑΝΝΗΣ Νεομάρτυρας, ὁ Μονεμβασιώτης (+ 1773, Λάρισα).
26η ΙΩΑΣΑΦ Ὁσιομάρτυρας, ὁ Ἁγιορείτης (+ 1516).
28η ΑΓΓΕΛΗΣ, ΜΑΝΟΥΗΛ, ΓΕΩΡΓΙΟΣ καί ΝΙΚΟΛΑΟΣ Νεομάρτυρες,
τοῦ Ρεθύμνου (+ 1824, Ρέθυμνο).
29η ΤΙΜΟΘΕΟΣ Ὁσιομάρτυρας, ὁ Ἐσφιγμενίτης (+ 1820, Ἀδριανούπολη).
30η ΑΒΒΑΚΟΥΜ Ὁσιομάρτυρας, ὁ Ἁγιορείτης (+ 1628, Θεσσαλονίκη).
31η ΝΙΚΟΛΑΟΣ Νεομάρτυρας, τῆς Χίου (+ 1754, Χίος).
Μνήμη τῶν 100.000 Ὀρθοδόξων Γεωργιανῶν, τῶν σφαγιασθέντων
κατά τήν κατάληψη τῆς Τιφλίδος ἀπό τόν Τζελαλεντίν.

Νοέμβριος
1η ΙΑΚΩΒΟΣ , ΙΑΚΩΒΟΣ Διάκονος καί ΔΙΟΝΥΣΙΟΣ Ὁσιομάρτυρες,
οἱ Ἁγιορείτες (+ 1519, Ἀδριανούπολη).
ΕΛΕΝΗ Νεομάρτυρας, τῆς Σινώπης (18ος αἰ.).
3η ΓΕΩΡΓΙΟΣ Ἱερομ. ὁ Νεαπολίτης (+ 1797, Νεάπολις Μ. Ἀσίας).
12η ΣΑΒΒΑΣ Νεομάρτυρας, ὁ Νιγδελῆς (+ 1796, ΚΠολη).
ΝΙΚΟΛΑΟΣ Νεομάρτυρας, τῆς ΚΠόλεως (+ 1732).
13η ΔΑΜΑΣΚΗΝΟΣ Ὁσιομάρτυρας, ὁ Λαυρεώτης (+ 1681, ΚΠολη).
14η ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομάρτυρας, ὁ Ὑδραῖος (+ 1800, Ρόδος).
18η ΑΝΑΣΤΑΣΙΟΣ Νεομάρτυρας, τῆς Ἠπείρου (+ 1750).
26η ΓΕΩΡΓΙΟΣ Νεομάρτυρας, τῆς Χίου (+ 1807, Κυδωνίες).

Δεκέμβριος
3η ΓΑΒΡΙΗΛ Ἱερομάρτυρας, Μητροπ. Προύσσας (+ 1659, Προύσα).
ΚΟΣΜΑΣ Ὁσιομάρτυρας, ὁ Ἁγιαννανίτης (+ 1760, ΚΠολη).
ΑΓΓΕΛΗΣ Νεομάρτυρας, τοῦ Ἄργους (+ 1813, Χίος).
4η ΣΕΡΑΦΕΙΜ Ἱερομάρτυρας, Ἐπίσκοπος Φαναρίου (+ 1601, Τρίκαλα).
6η ΝΙΚΟΛΑΟΣ Νεομάρτυρας, ὁ Καραμάνος (+ 1657, Σμύρνη).
10η ΔΙΟΝΥΣΙΟΣ Ὁσιομάρτυρας, ὁ Βατοπεδινός (+ 1822, Ἡράκλειο).*
13η ΓΑΒΡΙΗΛ Ἱερομάρτυρας, Πατριάρχης Σερβίας (+ 1659, Προῦσα).
17η ΠΑΪΣΙΟΣ καί ΑΒΒΑΚΟΥΜ Ὁσιομ. οἱ Σέρβοι (+ 1814, Βελιγράδι).
20η ΙΩΑΝΝΗΣ Νεομάρτυρας, τῆς Θάσου (+ 1652, ΚΠολη).
24η ΑΧΜΕΤ Νεομάρτυρας, τῆς ΚΠολεως (+ 1682, ΚΠολη).
26η ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομάρτυρας, ὁ Ρῶσος (+ 1742, ΚΠολη).
30η ΓΕΔΕΩΝ Ὁσιομάρτυρας, ὁ Καρακαλλινός (+ 1818, Βελεστῖνο).
*Τιμᾶται καί τήν 31η Ἰουλίου.

Νεομάρτυρες ἐκτός Μηνολογίου
ΠΑΪΣΙΟΣ Ὁσιομάρτυρας, ὁ Κολλυβᾶς (+ 1773, Ἅγιο Ὄρος, Σύναξις Ἁγιορειτῶν Πατέρων).
ΠΑΡΘΕΝΙΟΣ Ἱερομάρτυρας, τῆς Πάτμου (+ 1805) Β’ Κυριακή Ματθαίου, κατά τήν Σύναξη τῶν Ἁγίων τῆς Πάτμου.
ΙΩΣΗΦ Ὁσιομάρτυρας, ὁ Διονυσιάτης (+ 1819). Γ’ Κυριακή Ματθαίου.
ΚΩΝΣΤΑΝΤΙΟΣ Ἱερομ. καί οἱ σύν αὐτῶ 16 Λαωρεώτες (+ 1820, Θεσσαλονίκη), Μνήμη Ἁγιορειτῶν Πατέρων.
ΘΕΟΦΑΝΗΣ Ὁσιομ. ὁ Κολλυβᾶς (Ἅγιο Ὄρος 1773, Σύναξη Ἁγιορειτῶν Πατέρων).
ΟΣΙΟΜΑΡΤΥΡΕΣ τρεῖς Ξενοφωντινοί (+ 1821, ΚΠολη), Σύναξη Ἁγιορειτῶν Πατέρων.
ΑΚΑΚΙΟΣ Ἱερομάρτυρας καί οἱ σύν αὐτῶ τῆς Μονῆς Παντοκράτορος (+ 1822), Σύναξη Ἁγιορειτῶν Πατέρων.
ΖΑΦΕΙΡΙΟΣ Νεομάρτυρας (+ 1821/1822, Θεσσαλονίκη), Σύναξη Ἁγιορειτῶν Πατέρων.
ΓΕΡΜΑΝΟΣ Ὁσιομάρτυρας ὁ Προσκυνητής καί οἱ σύν αὐτῶ (+ 1824, Θεσσαλονίκη), Σύναξη Ἁγιορειτῶν Πατέρων.
ΑΘΑΝΑΣΙΟΣ Ὁσιομάρτυρας τῆς Λήμνου (+ 1846, Λῆμνος), Σύναξη Ἁγιορειτῶν Πατέρων.
ΑΝΩΝΥΜΟΣ Νεομάρτυρας τῆς Κρήτης (+ 1811, Ἀλεξάνδρεια), Κυριακή τῶν Ἁγίων Πάντων.
ΝΕΟΦΥΤΟΣ Ὁσιομάρτυρας, ὁ Ἀμοργιανός (+ 1558, Πάτμος), α’ Κυριακή μετά τήν 10η Ἰουλίου).
ΧΡΙΣΤΟΔΟΥΛΟΣ καί ΑΝΑΣΤΑΣΙΑ Νεομάρτυρες τῶν Πατρῶν (+ 1821, Πάτραι), Τρίτη τῆς Διακαινησίμου.
ΡΑΦΑΗΛ, ΝΙΚΟΛΑΟΣ, ΕΙΡΗΝΗ καί οἱ σύν αὐτοῖς Νεομάρτυρες τῆς Θέρμης Λέσβου (+ 1463, Θέρμη), Τρίτη τῆς Διακαινησίμου.
Οἱ 3 Νεομάρτυρες τῆς Πελοποννήσου (+ 1786, Ἀγρίνιο), ἄνεϋ ἡμερομηνίας μνήμης.
ΔΑΥΪΔ Ἱερομάρτυρας τῆς Ταυρικῆς (Καφφᾶς + 1770), ἄνεϋ ἡμερομηνίας μνήμης.

ΑΓΙΟΙ ΝΕΟΜΑΡΤΥΡΕΣ
(κατά ἀλφαβητική σειρά)

ΑΒΒΑΚΟΥΜ Ὁσιομ. ὁ Ἁγιορείτης (Θεσσαλονίκη 1628, 30η Ὀκτωβρίου).
ΑΒΒΑΚΟΥΜ Ὁσιομ. ὁ Σέρβος (Βελιγράδι 1814, 17η Δεκεμβρίου).
ΑΓΑΘΑΓΓΕΛΟΣ Νεομ. τοῦ Μοναστηρίου (Μοναστήρι 1727, 17η Φεβρουαρίου).
ΑΓΑΘΑΓΓΕΛΟΣ Ὁσιομ. ὁ Ἐσφιγμενίτης (Σμύρνη 1819, 19η Ἀπριλίου).
ΑΓΑΠΙΟΣ Ἱερομάρτυρας, ὁ Ἁγιοταφίτης (Θεσσαλονίκη 1752, 18η Αὐγούστου).
ΑΓΓΕΛΗΣ Νεομ. ὁ Χρυσοχόος (ΚΠολη 1680, 1η Σεπτεμβρίου).
ΑΓΓΕΛΗΣ Νεομ. τοῦ Ἄργους (Χίος 1813, 3η Δεκεμβρίου).
ΑΓΓΕΛΗΣ Νεομ. τοῦ Ρεθύμνου (Ρέθυμνο 1824, 28η Ὀκτωβρίου).
ΑΘΑΝΑΣΙΟΣ Ὁσιομ. ὁ Ἰβηρίτης (+ 1628, 13η Μαΐου).
ΑΘΑΝΑΣΙΟΣ Ἱερομ. τῆς Ἀττάλειας (Μουδανιά 1653, 29η Ὀκτωβρίου).
ΑΘΑΝΑΣΙΟΣ Νεομ. τῆς Κίου (ΚΠολη 1670, 24η Ἰουλίου).
ΑΘΑΝΑΣΙΟΣ Νεομ. τῆς Ἀττάλειας (ΚΠολη 1700, 7η Ἰανουαρίου).
ΑΘΑΝΑΣΙΟΣ Νεομ. ὁ Κουλακιώτης (Θεσσαλονίκη 1774, 8η Σεπτεμβρίου).
ΑΘΑΝΑΣΙΟΣ Ὁσιομ. τῆς Λήμνου (Λῆμνος 1846, Σύναξη Ἁγιορειτῶν Πατέρων.
ΑΚΑΚΙΟΣ Ὁσιομ. ὁ Ἰβηροσκητιώτης (Θεσσαλονίκη 1816, 1η Μαΐου).
ΑΚΑΚΙΟΣ Ὁσιομ. καί οἱ σύν αὐτῶ τῆς Μονῆς Παντοκράτορος (+ 1822, Σύναξη Ἁγιορειτῶν Πατέρων).
ΑΚΥΛΙΝΑ Νεομ. τοῦ Ζαγκλιβερίου (Θεσσαλονίκη 1764, 27η Σεπτεμβρίου).
ΑΛΕΞΑΝΔΡΟΣ Νεομ. τῆς Θεσσαλονίκης (Σμύρνη 1794, 26η Μαΐου).
ΑΜΒΡΟΣΙΟΣ Ὁσιομ. ὁ Βατοπεδινός (+ 1822, 22α Ἰουνίου).
ΑΝΑΣΤΑΣΙΑ Νεομ. τῶν Πατρῶν (Πάτραι 1821, Τρίτη τῆς Διακαινησίμου).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τοῦ Ναυπλίου (Ναύπλιο 1655, 1η Φεβρουαρίου).
ΑΝΑΣΤΑΣΙΟΣ Ἱερομ. τῶν Ἰωαννίνων (ΚΠολη 1743, 8η Ἰουλίου).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τῆς Παραμυθιᾶς (Παραμυθιᾶ 1750, 18η Νοεμβρίου).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τῆς Ἀγκύρας (Ἄγκυρα 1777).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τῆς Βουλγαρίας (Θεσσαλονίκη 1794, 8η Αὐγούστου).
ΑΝΑΣΤΑΣΙΟΣ Νεομ. τῆς Μυτιλήνης (Κασαμπᾶς Μ.Ἀσίας 1819, 11η Αὐγούστου).
ΑΝΔΡΕΑΣ Νεομ. τῆς Χίου (ΚΠολη 1465, 29η Μαΐου).
ΑΝΘΙΜΟΣ Ἱερομ. Μητροπολίτης Οὐγγροβλαχίας (+ 1716, 27η Σεπτεμβρίου).
ΑΝΤΩΝΙΟΣ Ὁσιομ. ὁ Καρεώτης (Θεσσαλονίκη 1516, 4η Φεβρουαρίου).
ΑΝΤΩΝΙΟΣ Νεομ. τῶν Ἀθηνῶν (ΚΠολη 1774, 5η Φεβρουαρίου).
ΑΝΩΝΥΜΟΙ ΟΣΙΟΜΑΡΤΥΡΕΣ τῶν Στροφάδων (+ 1530, 29η Σεπτεμβρίου).
ΑΝΩΝΥΜΟΙ ΤΡΕΙΣ ΝΕΟΜΑΡΤΥΡΕΣ τῆς Πελοποννήσου (Ἀγρίνιο 1786).
ΑΝΩΝΥΜΟΣ Νεομάρτυρας τῆς Κρήτης (Ἀλεξάνδρεια 1811, Κυριακή τῶν Ἁγίων Πάντων).
ΑΠΟΣΤΟΛΟΣ Νεομ. τῆς Μαγνησίας (ΚΠολη 1686, 16η Αὐγούστου).
ΑΡΓΥΡΗ Νεομ. τῆς Προύσας (ΚΠολη 1721 ἤ 1725, 11η Ἀπριλίου).
ΑΡΓΥΡΙΟΣ Νεομ. τῆς Ἐπανομῆς (Θεσσαλονίκη 1806, 11η Μαΐου).
ΑΡΚΑΔΙΟΣ Ἱερομ. ὁ Ἰβηρίτης (Κυδωνίες 1922, 13η Μαΐου).
ΑΥΞΕΝΤΙΟΣ Νεομ. τῆς Βελλᾶς (ΚΠολη 1720, 25η Ἰανουαρίου).
ΑΧΜΕΤ Νεομ. ὁ κάλφας (ΚΠολη 1682, 3η Μαΐου).

ΒΕΝΕΔΙΚΤΟΣ Ἱερομ. ὁ Κωνσταμονίτης (Θεσσαλονίκη 1821, 12η Ἰουνίου).
ΒΗΣΣΑΡΙΩΝ Ὁσιομ. Βησσαρίων τῆς Μονῆ Γκαρεντζύ (Γεωργία 1851, 12η Αὐγούστου).

ΓΑΒΡΙΗΛ Νεομ. τῆς Αἰγύπτου (Κάϊρο 1522, 18η Ὀκτωβρίου).
ΓΑΒΡΙΗΛ Ἱερομ. Μητροπολίτης Προύσας (Προύσα 1659, 3η Δεκεμβρίου).
ΓΑΒΡΙΗΛ Ἱερομ. Πατριάρχης Πεκκίου (Προύσα 1659, 13η Δεκεμβρίου).
ΓΑΒΡΙΗΛ Ὁσιομ. τῆς Προικονήσου (ΚΠολη 1676, 2α Φεβρουαρίου).
ΓΑΒΡΙΗΛ Ὁσιομ. ὁ Γεωργιανός (Γεωργία 17ος αἰ., 1η Ἰουνίου).
ΓΑΒΡΙΗΛ Ἱερομ. τοῦ Mtsiri Γεωργίας (+ 1802, 17η Μαρτίου).
ΓΑΒΡΙΗΛ Ἱερομ. ὁ Ἰβηρίτης (Κυδωνίες 1922, 13η Μαΐου).
ΓΕΔΕΩΝ Ὁσιομ. ὁ Καρακαλλινός (Βελεστῖνο 1818, 30η Δεκεμβρίου).
ΓΕΝΝΑΔΙΟΣ Ὁσιομ. ὁ Διονυσιάτης (ΚΠολη 1818, 6η Ἀπριλίου).
ΓΕΡΑΣΙΜΟΣ Ὁσιομ. τοῦ Καρπενησίου (ΚΠολη 1812, 3η Ἰουλίου).
ΓΕΡΜΑΝΟΣ Ὁσιομ. ὁ Προσκυνητής καί οἱ σύν αὐτῶ (Θεσσαλονίκη 1824, Σύναξη Ἁγιορειτῶν Πατέρων).
ΓΕΡΟΝΤΙΟΣ Ὁσιομ. τῆς Μονῆς Γκαρεντζύ (Γεωργία 1851, 12η Αὐγούστου).
ΓΕΡΜΑΝΟΣ Ὁσιομ. τῆς Μονῆς Γκαρεντζύ (Γεωργία 1851, 12η Αὐγούστου).
ΓΕΩΡΓΙΟΣ Νεομ. ὁ Σέρβος (Σόφια 1515, 11η Φεβρουαρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Μυτιλήνης (ΚΠολη 1693, 14η Φεβρουαρίου).
ΓΕΩΡΓΙΟΣ Νεομ. ὁ Κύπριος (Πτολεμαϊδα Αἰγύπτου 1752, 23η Ἀπριλίου).
ΓΕΩΡΓΙΟΣ Νεομ. ὁ Ἴβηρας (Μυτιλήνη 1770, 2α Ἰανουαρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Φιλαδελφείας (Καρατζασοῦ 1794, 2α Ὀκτωβρίου).
ΓΕΩΡΓΙΟΣ Ἱερομ. τῆς Νεαπόλεως (Μαλακωτῆ 1797, 3η Νοεμβρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Νέας Ἐφέσου (Νέα Ἔφεσος 1801, 5η Ἀπριλίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Χίου (Κυδωνίες 1807, 26η Νοεμβρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Ραψάνης Λαρίσης (Τύρναβος 1818, 8η Μαρτίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Ἀττάλειας (Κρήνη 1823, 25η Ἰουνίου).
ΓΕΩΡΓΙΟΣ Νεομ. τοῦ Ρεθύμνου (Ρέθυμνο 1824, 28η Ὀκτωβρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Σαμοθράκης (Μάκρη Θράκης 1836, 6η Ἀπριλίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῆς Σαμοθράκης, ὁ Νέος (Μάκρη Θράκης 1836, 6η Ἀπριλίου).
ΓΕΩΡΓΙΟΣ Νεομ. τῶν Ἰωαννίνων (Ἰωαννίνα 1838, 17η Ἰανουαρίου).
ΓΕΩΡΓΙΟΣ Νεομ. τοῦ Ἀλικιανοῦ (Χανιά 1867, 7η Φεβρουαρίου).
ΓΡΗΓΟΡΙΟΣ Ε’ Ἱερομ. Πατριάρχης ΚΠόλεως (ΚΠολη 1821, 10η Ἀπριλίου).

ΔΑΥΪΔ Ὁσιομ. ὁ Γεωργιανός (Γεωργία 17ος αἰ., 1η Ἰουνίου).
ΔΑΥΪΔ Ἱερομ. τῆς Ταυρικῆς (Καφφᾶς + 1770).
ΔΑΥΪΔ Ὁσιομ. ὁ Ἁγιαννανίτης (Θεσσαλονίκη 1813, 26η Ἰουνίου).
ΔΑΜΑΣΚΗΝΟΣ Ὁσιομ. ὁ Λαυρεώτης (ΚΠολη 1681, 13η Νοεμβρίου).
ΔΑΜΑΣΚΗΝΟΣ Ἱερομ. ὁ Χιλανδαρινός (Βουλγαρία 1771, 16η Ἰανουαρίου).
ΔΑΜΙΑΝΟΣ Ὁσιομ. τῶν Ἀγράφων (Λάρισα 1568, 14η Φεβρουαρίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. ὁ Τορναρᾶς (+ 1564, 19η Μαρτίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. τῆς Φιλαδελφείας (Φιλαδέλφια 1657, 2α Ἰουνίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. τοῦ Γαλατᾶ ΚΠόλεως (Γαλατᾶς 1784, 27η Ἰανουαρίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. τῆς Χίου (ΚΠολη 1802, 29η Ἰανουαρίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. ὁ Πελοποννήσιος (Τρίπολη 1803, 14η Ἀπριλίου).
ΔΗΜΗΤΡΙΟΣ Νεομ. τῆς Μυτιλήνης (Κασαμπᾶς 1819, 11η Αὐγούστου).
ΔΗΜΗΤΡΙΟΣ Ὁσιομ. Σαμαρίνας (Ἰωάννινα 1808, 18η Αὐγούστου).
ΔΗΜΗΤΡΙΟΣ Νεομ. ὁ Πελοποννήσιος (Τρίπολη 1794, 28η Μαΐου).
ΔΗΜΟΣ Νεομ. τῆς Ἀδριανουπόλεως (Σμύρνη 1763, + 10η Ἀπριλίου).
ΔΙΟΝΥΣΙΟΣ Ὁσιομ. ὁ Ἁγιορείτης (Ἀδριανούπολη 1519, 1η Νοεμβρίου).
ΔΙΟΝΥΣΙΟΣ Ὁσιομ. ὁ Βατοπεδινός (+ 1822, 31η Ἰουλίου καί 10η Ὀκτωβρίου).
ΔΟΔΟΣ Ὁσιομ. τοῦ Γκαρεντζύ Γεωργίας (Γεωργία 17ος αἰ., 1η Ἰουνίου).
ΔΩΡΟΘΕΟΣ Ἱερομ. ὁ Πρώϊος, Μητροπ. Ἀδριανουπόλεως (ΚΠολη 1821, 4η Μαΐου).
ΔΟΥΚΑΣ Νεομ. τῆς Μυτιλήνης (ΚΠολη 1564, 24η Ἀπριλίου).

ΕΙΡΗΝΗ Νεομ. τῆς Θέρμης Λέσβου (Θέρμη 1463, Τρίτη τῆς Διακαινησίμου).
ΕΛΕΝΗ Νεομ. τῆς Σινώπης (18ος αἰ., 1η Νοεμβρίου).
ΕΛΙΖΑΜΠΑΡ Νεομ. ὁ Γεωργιανός (Γεωργία 1661, 18η Σεπτεμβρίου).
ΕΥΔΟΚΙΜΟΣ Ἱερομ. ὁ Ἰβηρίτης (Μάλγαρα; 1913, 13η Μαΐου).
ΕΥΘΥΜΙΟΣ Ὁσιομ. ὁ Ἁγιορείτης (ΚΠολη 1814, 22α Μαρτίου).
ΕΥΣΤΑΘΙΟΣ Νεομ. τῆς Ταυρικῆς (Καφφᾶς 1759, 10η Μαΐου).

ΖΑΦΕΙΡΙΟΣ Νεομ. (Θεσ/νίκη 1821/1822, Σύναξη Ἁγιορειτῶν Πατέρων).
ΖΑΧΑΡΙΑΣ Ἱερομ. Ἐπίσκοπος Κορίνθου (Κόρινθος 1684, 30η Μαρτίου).
ΖΑΧΑΡΙΑΣ Νεομ. τῆς Ἄρτας (Πάτρα 1782, 20η Ἰανουαρίου).
ΖΑΧΑΡΙΑΣ Ἱερομ. τῆς Προύσας (Προύσα 1802, 28η Μαΐου).

ΗΛΙΑΣ Ὁσιομ. ὁ Ἀρδούνης (Καλαμάτα 1685, 31η Ἰανουαρίου).
ΗΛΙΑΣ Νεομ. τῆς Τραπεζοῦντος (Τραπεζοῦντα 1749, 27η Φεβρουαρίου).
ΘΕΟΔΩΡΟΣ Ἱερομ. Ἐπίσκοπος Βρχάτς Σερβίας (+ 1594, 29η Μαΐου).
ΘΕΟΔΩΡΟΣ Νεομ. τῶν Δαρδανελλίων (+ 1690, 2α Αὐγούστου).
ΘΕΟΔΩΡΟΣ Νεομ. τῆς Μυτιλήνης (Μυτιλήνη 1784, 30η Ἰανουαρίου).
ΘΕΟΔΩΡΟΣ Νεομ. ὁ Βυζάντιος (Μυτιλήνη 1795, 17η Φεβρουαρίου).
ΘΕΟΔΩΡΟΣ Νεομ. τῆς Σαμοθράκης (Μάκρη Ἔβρου 1836, 6η Ἀπριλίου).
ΘΕΟΦΑΝΗΣ Ὁσιομ. τῆς ΚΠόλεως (ΚΠολη 1588, 8η Ἰουνίου).
ΘΕΟΦΑΝΗΣ Ὁσιομ. ὁ Κολλυβᾶς (Ἅγιο Ὄρος 1773, Σύναξη Ἁγιορειτῶν Πατέρων).
ΘΕΟΦΙΛΟΣ Νεομ. τῆς Ζακύνθου (+ 1635, 24η Ἰουλίου).

ΙΑΚΩΒΟΣ Ὁσιομ. ὁ Ἁγιορείτης (Ἀδριανούπολη 1519, 1η Νοεμβρίου).
ΙΑΚΩΒΟΣ Ἱερομ. ὁ Διάκονος (Ἀδριανούπολη 1519, 1η Νοεμβρίου).
ΙΓΝΑΤΙΟΣ Ὁσιομ. ὁ Ἰβηρσκητιώτης (+ 1814, 8η Ὀκτωβρίου).
ΙΛΑΡΙΩΝ Ὁσιομ. ὁ Ἁγιαννανίτης (ΚΠολη 1804, 20η Σεπτεμβρίου).
ΙΟΡΔΑΝΗΣ Νεομ. τῆς Τραπεζοῦντας (ΚΠολη 1650, 2α Φεβρουαρίου).
ΙΩΑΝΝΗΣ Ὁσιομ.ὁ Σέρβος (Γιεζεβίτσα 1462, 6η Ἰουλίου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Τραπεζοῦντας (Ἀσπρόκαστρο 1492, 12η Ἰουνίου).
ΙΩΑΝΝΗΣ Νεομ. τῶν Ἰωαννίνων (ΚΠολη 1526, 18η Ἀπριλίου).
ΙΩΑΝΝΗΣ Ὁσιομ. ὁ Κουλικᾶς (+ 1564, 18η Ἀπριλίου).
ΙΩΑΝΝΗΣ Νεομ. ὁ κάλφας (ΚΠολη 1575, 26η Φεβρουαρίου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Θάσου (ΚΠολη 1652, 20η Δεκεμβρίου).
ΙΩΑΝΝΗΣ Νεομ. ὁ Βλάχος (ΚΠολη 1662, 12η Μαΐου).
ΙΩΑΝΝΗΣ Νεομ. ὁ Ναύκληρος (Κῶς 1669, 8η Ἀπριλίου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Μονεμβάσιας (Λάρισα 1773, 21η Ὀκτωβρίου).
ΙΩΑΝΝΗΣ Νεομ. ὁ Κουλακιώτης (Θεσσαλονίκη 1776, 15η Φεβρουαρίου).
ΙΩΑΝΝΗΣ Νεομ. ὁ Βούλγαρος (ΚΠολη 1784, 5η Μαρτίου).
ΙΩΑΝΝΗΣ Νεομ. ὁ Βούλγαρος (+ 1802, 14η Μαΐου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Θεσσαλονίκης (Σμύρνη 1802, 29η Μαΐου).
ΙΩΑΝΝΗΣ Νεομ. τῶν Σφακίων (Ν. Ἔφεσος 1811, 15η Σεπτεμβρίου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Κονίτσης (Ἀγρίνιο 1814, 23η Σεπτεμβρίου).
ΙΩΑΝΝΗΣ Νεομ. τῶν Σπετσῶν (Χίος 1822, 3η Φεβρουαρίου).
ΙΩΑΝΝΗΣ Νεομ. τῆς Σαμοθράκης (Μάκρη Ἔβρου 1835, 6η Ἀπριλίου).
ΙΩΑΝΝΗΣ Νεομ. Οἰκονόμος τοῦ Ἡγεμόνα τῆς Βλαχίας Κωνσταντίνου Μπρινκοβεάνου (ΚΠολη 1714, 16η Αὐγούστου).
ΙΩΑΣΑΦ Ὁσιομ. ὁ Ἁγιορείτης (+ 1516, 26η Ὀκτωβρίου).
ΙΩΣΗΦ Νεομ. ὁ Χαλεπλῆς (Χαλέπι Συρίας 1686, 4η Φεβρουαρίου).
ΙΩΣΗΦ Ὁσιομ. ὁ Διονυσιάτης (ΚΠολη 1819, Γ’ Κυριακή Ματθαίου).
ΙΩΣΗΦ Ἱερομ. Μητροπ. Θεσσαλονίκης (ΚΠολη 1821, 3η Ἰουνίου).

ΚΑΤΕΒΑΝ Μεγαλομ. Βασίλισσα τῆς Γεωργίας (+ 1624, 13η Σεπτεμβρίου).
ΚΟΣΜΑΣ Ὁσιομ.ὁ Ἁγιαννανίτης (ΚΠολη 1760, 3η Δεκεμβρίου).
ΚΟΣΜΑΣ Ἱερομ. ὁ Αἰτωλός (Καλικόντασι Β. Ἠπείρου 1779, 24η Αὐγούστου).
ΚΥΠΡΙΑΝΟΣ Ἱερομ. τῶν Ἀγράφων (ΚΠολη 1679, 5η Ἰουλίου).
ΚΥΡΑΝΝΑ Νεομ. τῆς Θεσσαλονίκης (Θεσσαλονίκη 1751, 28η Φεβρουαρίου).
ΚΥΡΙΛΛΟΣ Ὁσιομ. ὁ Ἁγιορείτης (Θεσσαλονίκη 1566, 6η καί 13η Ἰουλίου).
ΚΥΡΙΛΛΟΣ ΣΤ’ Ἱερομ. Πατριάρχης ΚΠόλεως (Ἀδριανούπολη 1921, 18η Ἀπριλίου).
ΚΥΡΜΙΔΩΛΗΣ Νεομ. τῆς Αἰγύπτου (Κάϊρο 1522, 18η Ὀκτωβρίου).
ΚΩΝΣΤΑΝΤΙΟΣ Ἱερομ. καί οἱ σύν αὐτῶ 16 Λαυρεώτες (Θεσσαλονίκη 1820, Σύναξη Ἁγιορειτῶν Πατέρων).
ΚΩΝΣΤΑΝΤΙΝΟΣ Ἱερομ. ὁ Ρῶσος (ΚΠολη 1743, 26η Δεκεμβρίου).
ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομ. ὁ Ὑδραῖος (Ρόδος 1800, 14η Νοεμβρίου).
ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομ. ὁ ἐξ Ἀγαρηνῶν (Κυδωνίες 1819, 2α Ἰουνίου).
ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομ. Μπρινκοβεάνου, Ἡγεμόνας τῆς Βλαχίας (ΚΠολη 1714, 16η Αὐγούστου).
ΚΩΝΣΤΑΝΤΙΝΟΣ Νεομ. υἱός Ἡγεμόνα τῆς Βλαχίας Κωνσταντίνου Μπρινκοβεάνου (ΚΠολη 1714, 16η Αὐγούστου).

ΛΑΖΑΡΟΣ Ἱερομ. ὁ Πελοποννήσιος (Τρίπολη 16ος – 17ος αἰ. 23η Φεβρουαρίου).
ΛΑΖΑΡΟΣ Νεομ. ὁ Βούλγαρος (Πέργαμος 1802, 23η Ἀπριλίου).
ΛΟΥΚΑΣ Ὁσιομ. ὁ Ἁγιαννανίτης (Μυτιλήνη 1802, 23η Μαρτίου).

ΜΑΚΑΡΙΟΣ Ὁσιομ. ὁ Ἁγιορείτης (Θεσσαλονίκη 1527, 14η Σεπτεμβρίου).
ΜΑΚΑΡΙΟΣ Ὁσιομ. ὁ Ἁγιαννανίτης (Προύσα 1590, 6η Ὀκτωβρίου).
ΜΑΚΑΡΙΟΣ Ὁσιομ. ὁ Βατοπεδινός (+ 1822, 22α Ἰουνίου).
ΜΑΛΑΧΙΑΣ Ὁσιομ. τῆς Ρόδου (Ἱεροσόλυμα 1500, 29η Σεπτεμβρίου).
ΜΑΝΟΥΗΛ Νεομ. τῶν Σφακίων (Χίος 1792, 15η Μαρτίου).
ΜΑΝΟΥΗΛ Νεομ. τοῦ Ρεθύμνου (Ρέθυμνο 1824, 28η Ὀκτωβρίου).
ΜΑΝΟΥΗΛ Νεομ. τῆς Σαμοθράκης (Μάκρη Θράκης 1836, 6η Ἀπριλίου).
ΜΑΡΙΑ Νεομ. τῆς Κρήτης (Κρήτη 1826, 1η Μαΐου).
ΜΑΡΚΟΣ Νεομ. τῆς Κρήτης (Σμύρνη 1643, 14η Μαΐου).
ΜΑΡΚΟΣ Νεομ. τῆς Σμύρνης (Χίος 1801, 5η Ἰουνίου).
ΜΑΤΘΑΙΟΣ Νεομ. υἱός Ἡγεμόνα τῆς Βλαχίας Κωνσταντίνου Μπρινκοβεάνου (ΚΠολη 1714, 16η Αὐγούστου).
ΜΕΘΟΔΙΟΣ Ἱερομ. τοῦ Ἀμαρίου Κρήτης (Λάμπη 1793, 9η Ἰουλίου).
ΜΙΧΑΗΛ Νεομ. ὁ Μαυροειδῆς (Ἀδριανούπολη 1493, 17η Φεβρουαρίου).
ΜΙΧΑΗΛ Νεομ. τῶν Ἀγράφων (Θεσσαλονίκη 1544, 21η Μαρτίου).
ΜΙΧΑΗΛ Νεομ. ὁ Πακνανᾶς (Ἀθήνα 1771, 9η Ἰουλίου).
ΜΙΧΑΗΛ Νεομ. ὁ Βουρλιώτης (Σμύρνη 1772, 16η Ἀπριλίου).
ΜΙΧΑΗΛ Νεομ. τῆς Σαμοθράκης (Μάκρη Θράκης 1835, 6η Ἀπριλίου).
ΜΠΙΖΙΝΙ Νεομ. ὁ Γεωργιανός (Γεωργία 1661, 18η Σεπτεμβρίου).
ΜΥΡΩΝ Νεομ. τοῦ Ἡρακλείου (Ἡράκλειο 1793, 20η Μαρτίου).

ΝΕΚΤΑΡΙΟΣ Ὁσιομ. ὁ Ἁγιαννανίτης (Βουρλᾶ 1820, 11η Ἰουνίου).
ΝΕΟΜΑΡΤΥΡΕΣ 9 ἀδελφοί Χερκχεουλίδ, οἱ ἀδελφοί καί ἡ μητέρα τους καί τῶν 9.000 Γεωργιανῶν πού φονεύθηκαν στή Μάχη τῆς Μαραβδᾶ (Γεωργία 1625, 3η Αὐγούστου).
ΝΕΟΜΑΡΤΥΡΕΣ 100.000 Ὀρθοδόξων Γεωργιανῶν, σφαγιασθέντες κατά τήν κατάληψη τῆς Τιφλίδος ἀπό τόν Τζελαλεντίν (31η Ὀκτωβρίου).
ΝΕΟΦΥΤΟΣ Ὁσιομ. ὁ Ἀμοργιανός (Πάτμος 1558, α’ Κυριακή μετά τήν 10η Ἰουλίου).
ΝΕΟΦΥΤΟΣ Ὁσιομ. ὁ Βατοπεδινός (+ 1822, 22α Ἰουνίου).
ΝΙΚΗΤΑΣ Νεομ. τῆς Νισύρου (Χίος 1792, 21η Ἰουνίου).
ΝΙΚΗΤΑΣ Ἱερομ. ὁ Ἁγιαννανίτης (Σέρρες 1808, 4η Ἀπριλίου).
ΝΙΚΗΦΟΡΟΣ Ἱερομ. (Καφφᾶς Ταυρικῆς 1730, 12η Μαρτίου).
ΝΙΚΟΔΗΜΟΣ Ὁσιομ. τῶν Μετεώρων (+ 1551, 16η Αὐγούστου).
ΝΙΚΟΔΗΜΟΣ Ὁσιομ. ὁ Ἁγιαννανίτης (Ἐλβασάν 1722, 11η Ἰουλίου).
ΝΙΚΟΛΑΟΣ Ἱερομ. τῆς Θέρμης Λέσβου (Θέρμη 1463, Τρίτη τῆς Διακαινησίμου).
ΝΙΚΟΛΑΟΣ Νεομ. ὁ Κορίνθιος (ΚΠολη 1554, 14η Φεβρουαρίου).
ΝΙΚΟΛΑΟΣ Νεομ. τοῦ Μετσόβου (Τρίκαλα 1617, 16η Μαΐου).
ΝΙΚΟΛΑΟΣ Νεομ. ὁ Καραμάνος (Σμύρνη 1657, 19η Μαρτίου).
ΝΙΚΟΛΑΟΣ Νεομ. ὁ Παντοπώλης (ΚΠολη 1672, 23η Σεπτεμβρίου).
ΝΙΚΟΛΑΟΣ Νεομ. τῆς ΚΠόλεως (ΚΠολη 1732, 12η Νοεμβρίου).
ΝΙΚΟΛΑΟΣ Νεομ. τῆς Χίου (Χίος 1754, 31η Ὀκτωβρίου).
ΝΙΚΟΛΑΟΣ Νεομ. τῆς Μαγνησίας Μ. Ἀσίας (Μαγνησία 1796, 24η Ἀπριλίου).
ΝΙΚΟΛΑΟΣ Νεομ. τῶν Σπετσῶν (Χίος 1822, 3η Φεβρουαρίου).
ΝΙΚΟΛΑΟΣ Νεομ. τοῦ Ρεθύμνου (Ρέθυμνο 1824, 28η Ὀκτωβρίου).

ΟΝΟΥΦΡΙΟΣ Ἱερομ. ὁ Χιλανδαρινός (Χίος 1818, 4η Ἰανουαρίου).
ΟΣΙΟΜΑΡΤΥΡΕΣ 6.000 τῆς Γεωργίας (Γκαρέτζα 1615, 10η Ἀπριλίου).
ΟΣΙΟΜΑΡΤΥΡΕΣ 150 τῆς Μονῆς Νταοῦ Πεντέλης (Νταοῦ Πεντέλης 1680, 10η Ἀπριλίου).
ΟΣΙΟΜΑΡΤΥΡΕΣ 3 τῆς Μονῆς Ξενοφῶντος (ΚΠολη 1821, Σύναξη Ἁγιορειτῶν Πατέρων).

ΠΑΪΣΙΟΣ Ὁσιομ. ὁ Κολλυβᾶς (Ἅγιο Ὄρος 1773, Σύναξη Ἁγιορειτῶν Πατέρων).
ΠΑΙΣΙΟΣ Ὁσιομ. ὁ Σέρβος (Βελιγράδι 1814, 17η Δεκεμβρίου).
ΠΑΝΑΓΙΩΤΗΣ Νεομ. τῆς Καισαρείας (ΚΠολη 1765, 24η Ἰουνίου).
ΠΑΝΑΓΙΩΤΗΣ Νεομ. ὁ Πελοποννήσιος (Ἱεροσόλυμα 1820, 5η Ἀπριλίου).
ΠΑΝΑΓΟΣ Νεομ. τῆς Γαστούνης Πελοποννήσου (Γαστούνη 1716, 9η Μαρτίου).
ΠΑΡΑΣΚΕΥΑΣ Νεομ. τῆς Τραπεζοῦντος (Τραπεζοῦντα 1659, 1η Μαρτίου).
ΠΑΡΘΕΝΙΟΣ Ἱερομ. Πατριάρχης ΚΠόλεως (ΚΠολη 1657, 24η Μαρτίου).
ΠΑΡΘΕΝΙΟΣ Ἱερομ. ἐπ. Διδυμοτείχου (Διδυμότειχο 1805, 5η Μαρτίου).
ΠΑΡΘΕΝΙΟΣ Ἱερομ. τῆς Πάτμου (+ 1805, Β΄ Κυριακή Ματθαίου).
ΠΑΡΘΕΝΙΟΣ Ἱερομ. τῆς Μονῆς Κιζιλτασκόγκ Κριμαίας (+1867, 4η Σεπτεμβρίου).
ΠΑΥΛΟΣ Νεομ. ὁ Ρῶσος (ΚΠολη 1683, 3η Ἀπριλίου).
ΠΑΥΛΟΣ Ὁσιομ. ὁ Γεωργιανός (Γεωργία 17ος αἰ. 1η Ἰουνίου).
ΠΑΥΛΟΣ Ὁσιομ. ὁ Ἁγιαννανίτης (Τρίπολη 1818, 22α Μαΐου).
ΠΑΥΛΟΣ Ὁσιομ. ὁ Κωνσταμονίτης (Θεσσαλονίκη 1824, 12η Ἰουνίου).
ΠΑΧΩΜΙΟΣ Ὁσιομ. ὁ Ρῶσος (Φιλαδέλφεια 1730, 7η Μαΐου).
ΠΕΤΡΟΣ Ἱερομ. (Τραπεζοῦντα 1478 – 1481).
ΠΕΤΡΟΣ Νεομ. τῆς Τριπόλεως (Ὀδεμήσιο Μ. Ἀσίας 1776, 1η Ἰανουαρίου).
ΠΟΛΥΔΩΡΟΣ Νεομ. τῆς Λευκωσίας (Ν. Ἔφεσος 1794, 3η Σεπτεμβρίου).
ΠΡΟΚΟΠΙΟΣ Ὁσιομ. τῆς Βάρνας (Σμύρνη 1810, 25η Ἰουνίου).

ΡΑΔΟΣ Νεομ. υἱός Ἡγεμόνα τῆς Βλαχίας Κωνσταντίνου Μπρινκοβεάνου (ΚΠολη 1714, 16η Αὐγούστου).
ΡΑΦΑΗΛ Ἱερομ. τῆς Θέρμης Λέσβου (Θέρμη 1463, Τρίτη τῆς Διακαινησίμου).
ΡΩΜΑΝΟΣ Ὁσιομ. τοῦ Καρπενησίου (ΚΠολη 1694, 5η Ἰανουαρίου).
ΡΩΜΑΝΟΣ Ἱερομ. τῆς Λακεδαιμονίας (ΚΠολη 1695, 6η Ἰανουαρίου).

ΣΑΒΒΑΣ Νεομ. τοῦ Νιγδίου Μ. Ἀσίας (ΚΠολη 1726, 12η Νοεμβρίου).
ΣΑΒΒΑΣ Ὁσιομ. ὁ Κωνσταμονίτης (Θεσσαλονίκη 1824, 10η Ἰουνίου).
ΣΑΛΒΙ Νεομ. ὁ Γεωργιανός (Γεωργία 1661, 18η Σεπτεμβρίου).
ΣΑΛΩΜΗ Νεομ. ἡ Γεωργιανή (Γεωργία 18ος αἰ., 20η Ἰουλίου).
ΣΕΡΑΠΙΩΝ Ὁσιομ. τῆς Μονῆς Γκαρεντζύ (Γεωργία 1851, 12η Αὐγούστου).
ΣΕΡΑΦΕΙΜ Ἱερομ. Ἀρχιεπίσκοπος Φαναρίου (Τρίκαλα 1601, 4η Δεκεμβρίου).
ΣΙΜΩΝ Ὁσιομ. τῆς Μονῆς Γκαρεντζύ (Γεωργία 1851, 12η Αὐγούστου).
ΣΙΩ Ὁσιομ. ὁ Νέος, (Γεωργία 17ος αἰ. 1η Ἰουνίου).
ΣΤΑΜΑΤΙΟΣ Νεομ. τῆς Δημητριάδος (ΚΠολη 1680, 16η Αὐγούστου).
ΣΤΑΜΑΤΙΟΣ Νεομ. τῶν Σπετσῶν (Χίος 1822, 3η Φεβρουαρίου).
ΣΤΑΝΚΟ Νεομ. ὁ βοσκός (Νίκσιτς Μαυροβουνίου 1712, 28η Ἀπριλίου).
ΣΤΕΦΑΝΟΣ Νεομ. υἱός Ἡγεμόνα τῆς Βλαχίας Κωνσταντίνου Μπρινκοβεάνου (ΚΠολη 1714, 16η Αὐγούστου).
ΣΥΜΕΩΝ Νεομ. τῆς Τραπεζοῦντος (ΚΠολη 1653, 14η Αὐγούστου).
ΣΥΝΕΣΙΟΣ Ὁσιομ. ὁ Κωνσταμονίτης (Θεσσαλονίκη 1824, 12η Ἰουνίου).

ΤΙΜΟΘΕΟΣ Ὁσιομ. ὁ Ἐσφιγμενίτης (Ἀδριανούπολη 1820, 29η Ὀκτωβρίου).
ΤΙΜΟΘΕΟΣ Ὁσιομ. ὁ Κωνσταμονίτης (+ 1822;, 12η Ἰουνίου).
ΤΟΥΝΟΜ Νεομ. ὁ Ἐμίρης (Ἱεροσόλυμα 1580, 18η Ἀπριλίου).
ΤΡΙΑΝΤΑΦΥΛΛΟΣ Νεομ. τῆς Ζαγορᾶς Πηλίου (ΚΠολη 1680, 8η Αὐγούστου).

ΦΙΛΟΘΕΗ Ὁσιομ. ἡ Ἀθηναῖα (Ἀθήνα 1589, 19η Φεβρουαρίου).

ΧΑΙΔΩ Νεομ. τοῦ Στανοῦ Χαλκιδικῆς (19ος αἰ. 1η Σεπτεμβρίου).
ΧΡΗΣΤΟΣ Νεομ. τῆς Πρεβέζης (Κῶς 1668, 5η Αὐγούστου).
ΧΡΗΣΤΟΣ Νεομ. τῆς Γαστούνης Πελοποννήσου (Γαστούνη 1716, 9η Μαρτίου).
ΧΡΗΣΤΟΣ Νεομ. ὁ Κηπουρός (ΚΠολη 1748, 12η Φεβρουαρίου).
ΧΡΙΣΤΟΔΟΥΛΟΣ Νεομ. τῆς Κασσάνδρας (Θεσσαλονίκη 1777, 28η Ἰουλίου).
ΧΡΙΣΤΟΔΟΥΛΟΣ Νεομ. τῶν Πατρῶν (Πάτραι 1821, Τρίτη τῆς Διακαινησίμου).
ΧΡΙΣΤΟΦΟΡΟΣ Ὁσιομ. ὁ Διονυσιάτης (Ἀδριανούπολη 1818, 16η Ἀπριλίου).
ΧΡΥΣΑΝΘΟΣ Ὁσιομ. ὁ Ξενοφωντινός (ΚΠολη 1821, 10η Ἀπριλίου).
ΧΡΥΣΗ Νεομ. τῶν Μογλενῶν (Μογλενᾶ 1795, 13η Ὀκτωβρίου).
ΧΟΤΖΑ ΑΜΙΡΗΣ Νεομ. (Ἱεροσόλυμα 1614).

ΑRCHBISHOP THEOPHAN OF POLTAVA (+ 1940)

on the future of Russia and the last times

By Vladimir Moss

The great wonderworker Archbishop Theophan of Poltava (+1940) once wrote to Helen Yurievna Kontzevich on the subject of the coming Tsar: “You ask me about the near future and about the approaching last times. I do not speak on my own, but am saying that which was revealed to me by the Elders, The coming of the Antichrist draws nigh and is very near. The time separating us from him can be counted a matter of years, and at the most a matter of some decades. But before the coming of the Antichrist Russia must yet be restored - to be sure, for a short time. And in Russia there must be a Tsar forechosen by the Lord Himself. He will be a man of burning faith, great mind and iron will. This much has been revealed about him. We shall await the fulfilment of what has been revealed. Judging by many signs it is drawing nigh, unless because of our sins the Lord God shall revoke it, and alter what has been promised. According to the witness of the word of God, this also might happen.”
According to Schema-Monk Epiphany (Chernov), one of Vladyka’s cell-attendants in Bulgaria, Vladyka said that the future tsar “will not be a Romanov, but he will be of the Romanovs according to the maternal line.”
And to another visitor he wrote: "O Russia, Russia! How terribly she has sinned before the goodness of the Lord. The Lord God deigned to give Russia that which He gave to no other people on earth. And this people has turned out to be so ungrateful. It has left Him, renounced Him, and for that reason the Lord has given it over to be tormented by demons. The demons have entered into the souls of men and the people of Russia has become possessed, literally demon-possessed. And all the terrible things that we hear have been done and are being done in Russia: all the blasphemies, the militant atheism and the fighting against God – all this is taking place because of the demon-possession. But the possession will pass through the ineffable mercy of God, and the people will be healed. The people will turn to repentance, to faith. This will take place when nobody expects it. Orthodoxy will be regenerated in her and will triumph. But that Orthodoxy which was before will no longer exist. The great elders said that Russia would be regenerated, that the people itself would re-establish the Orthodox Monarchy. A powerful Tsar will be placed by God Himself on the Throne. He will be a great reformer and he will have a strong Orthodox faith. He will depose the unfaithful hierarchs of the Church, and will himself be an outstanding personality, with a pure, holy soul. He will have a strong will. He will come from the dynasty of the Romanovs according to the maternal line. He will be a chosen one of God, obedient to Him in all things. He will transfigure Siberia. But this Russia will not continue to exist for long. Soon that will take place which the Apostle John speaks of in the Apocalypse.”

And again he said, as witnessed by Archbishop Averky: “In Russia, the elders said, in accordance with the will of the people, the Monarchy, Autocratic power, will be re-established. The Lord has fore-chosen the future Tsar. He will be a man of fiery faith, having the mind of a genius and a will of iron. First of all he will introduce order in the Orthodox Church, removing all the untrue, heretical and lukewarm hierarchs. And many, very many - with few exceptions, all - will be deposed, and new, true, unshakeable hierarchs will take their place. He will be of the family of the Romanovs according to the female line [according to Schema-Monk Epiphany, he said: “He will not be of the family of the Romanovs, but will be related to them through women”]. Russia will be a powerful state, but only for 'a short time'... And then the Antichrist will come into the world, with all the horrors of the end as described in the Apocalypse."

HIEROCONFESSOR LUCIAN OF MARI (+ 1963)

Βy Vladimir Moss

Priest Lucian Georgievich Vasenev was born in 1900 in the village of Staraya Pizhanka, Orshansk region, in the Mari republic into a peasant family. His parents were believing people, and he had an elder brother, Arcadius, and a younger, Peter. He went to a two-class church-parish school. In about 1920 he married Alexandra Petrovna Kirtayeva from the village of Negodyayevo, Mari republic. They had one daughter, but she died young. Fr. Lucian became a priest in about 1923, and served in the nearest church, probably that of the village of Azanovo. His wife was the main chanter. As he said later, he married her because she had the voice of a nightingale. In 1928 he was removed from his parish because he rejected the declaration of Metropolitan Sergius. Then he conducted services in the homes of believers, travelling as far as the city of Yaransk. At the beginning of the 1930s he was offered a parish with the official church in Kazan, but he refused. He lived in a little half-dug-out in the village of Ometyevo. On January 13, 1930 he was sentenced to three years in prison. On being released, he returned to his catacomb flock in Mari. In 1946 he took his wife’s nephew, Eugene Georgievich Morozov, who was an orphan, into his family. On September 25, 1946 he was arrested in Kazan, and accused of “preparing an armed uprising on the arrival of the Germans in Kazan”. On March 25, 1947 he was convicted of being “a participant in the counter-revolutionary organization, ‘The True Orthodox Church’”. In accordance with articles 58-10 part 2 and 58-11, he was sentenced to death. In one cell with him, also awaiting death, was a prominent former communist. He said to Fr. Lucian: “It is easier for you to die. You’re a priest, you believe in God, that after death a good lot awaits you. It’s easier for you. I don’t believe in anything. And what kind of ‘enemy of the people’ am I? After all, I’ve done nothing wrong before the party. I have been unjustly condemned, and the whole of my family has now turned away from me, because I am an ‘enemy’, and nobody even brings me parcels. But you are a priest, you know what you’re dying for!” This communist was so hungry that he ate all his bed linen, mixing it up with his portion of bread and sucking it the whole day… However, Fr. Lucian was not destined to die yet. His wife hired a woman lawyer called Vladimirova who went to Moscow to see Stalin. As a result, on May 17, 1947 Fr. Lucian’s sentence was commuted to twenty-five (accordint to another source, ten) years in exile. He was sent to the settlement of Vodny, near Ukhta, Komi republic. He sat in one cell with criminals, and worked at chopping wood together with them. Of course, the criminals occupied the best places in the barracks, while Fr. Lucian had to sleep on the floor in the slush. Only later did they separate the criminals from the politicals. However, the criminals began to respect Fr. Lucian, and in time they gave him a better place… In camp Fr. Lucian again grew his hair and beard, which had been shaved during his investigation. On big feasts he asked the guards to let him to into the forest to pray. They let him go, because they knew that he could not escape – it was taiga all around. Some verses that Fr. Lucian composed in the forest have survived to this day… In 1956 Fr. Lucian was released because of illness, and he returned to his flock, which became very large. He had spiritual children in Kazan, Yosh-Kar-Ola, Borovoj, Matyushino, Paratsk, Volzhsk, in the villages of Komi republic, in Kosmodemyansk and other places. People even travelled to see him from the Ukraine. He was a humble, loving man, and many people sought his advice. If they followed what he told them, everything turned out well for them. During the fasts Fr. Lucian visited flock, but he had to act in secret, because opposite there lived a family who had been told by the authorities to spy on the priest. They recorded all those who came and went, and read Fr. Lucian’s mail before putting it into his box. In spite of that, many people came to the house, where Fr. Lucian served at night, covering the windows with blankets to stop the light showing in the street. Once a neighbour, Eugenia Mikhailovna, saw a very bright light coming out of the chimney during the night. She thought the house was on fire. The light came from the stove in which Fr. Lucian baked his prosphoras… Once a spiritual child of batyushka’s called Ivan, who worked as a lorry driver in Kazan, was warned by him not to work on Sunday. He ignored this advice, and very nearly had a serious accident… Fr. Lucian loved children. He would buy sweets for them and stroke them on the head. Now these children have grown up, and remember him to this day… Fr. Lucian died of anaemia in Kazan on November 19, 1963. He was buried in Ars cemetery next to his father and brother. After his death the police often visited his family. But they did not find his church books and utensils, which were handed over to another catacomb priest…

NEWMARTYR ALEXANDER OF SARATOV (+1931)

By Vladimir Moss

Alexander Antonovich Medem, was born in 1877 (or 1870) in the city of Mitava, now Elgava in Latvia. His father was Count Otto (Anton) Ludwigovich Medem, a Lutheran, a senator, a member of the State Council, who had many important government posts, in particular the governorship of Novgorod. He went to the Novgorod gymnasium, and then to the juridical faculty of St. Petersburg university, from which he graduated in 1897. However, he was not much interested in the law, and occupied himself rather on his estate in Khvalynsky uyezd, Saratov province. He sold several pieces of land that he had received from his father to his peasants at very low prices. In 1901 he married Maria Fyodorovna Cherkova, from whom he had a son and three daughters. (After the revolution his son emigrated to Germany, while one of his daughters was shot in 1938.)

Until 1918 he administered the estate of his father, and after the confiscation of the estate he rented as much of it as he could in order to work it himself. When the Civil War began, Alexander Antonovich and his two brothers agreed that they would not raise their hands against their own people and would take no part in it. In 1918 he was arrested by the Bolsheviks and was sentenced to death. However, on the eve of execution he was allowed home to say goodbye to his relatives. He was intending to return to the prison by morning, but the Bolsheviks were thrust out of the city by the Whites, and the sentence was never carried out. In the summer of 1919 he was arrested again. On returning from prison he said that he “had never prayed so well as in prison, where death can knock on the door at night, and nobody knows whose turn is next”. He was arrested for a third time in the summer of 1923. He was released at the end of October and returned home. His spiritual father at this time was Hieromonk Niphon (Vyblov).

Arrests and deprivations hardened his soul and strengthened his faith. He wrote to his son: “Only the belief that everything does not end here with our earthly existence gives us the strength not to hold on to our insignificant life at all cost and for its sake descend to the depths of meanness, baseness and humiliation. Only a man of deep and sincere faith can be really free. Dependence on the Lord God is the only dependence that does not humiliate a man does not turn him into a pitiful slave, but on the contrary exalts him… Believe firmly, without wavering, pray always ardently and with faith that the Lord will hear you. Fear nothing on earth except the Lord God and your conscience that is ruled by him. Take no account of anything else.” Because of illness Alexander Antonovich was forced to stop work. But he never worked in any Soviet institution. In 1925 his wife, Maria Fyodorovna, wrote to her son about his father: “In these years he has grown morally to an unusual degree. I have never in my life seen such faith, such peace and calmness of soul, such true freedom and strength of spirit. This is not only my opinion, which could be biased. Everybody sees it. And by this we live – nothing else. For the very fact we exist as a family in this way, having nothing except hope on the Lord God, proves it.” Alexander Antonovich was an opponent of the renovationists. From a letter to his children: “The pressure on the Church, which at one time was weakening, has again increased. Metropolitan Peter is in prison. In the Caucasus they are taking away the last churches and giving them to the ‘livers’ – those servants of the Antichrist… So far it is quiet with us… But this will probably reach us, too. In that case, of course, I will be the first to fall. I don’t fear this in the slightest, the will of God is over all. We are doing our work, and of course, if it is destined that we shed our blood, it will not be shed in vain… I bless you, my boy, to live. Live simply, honourably, in a godly manner. Never give in to depression.”

On May 4, 1929 Alexander Antonovich was arrested and cast into Saratov prison. He was sentenced by the OGPU to exile and deprivation of the right to live in six major cities of the USSR. At the moment of his release from prison in May, Alexander Antonovich became a widower, and he went into exile in Syzran with his daughters. On December 11, 1930, when he was seriously ill, he was arrested again for “participation in the counter-revolutionary church-monarchist organization, ‘The Trues [True Orthodox Christians?]’ in Syzran”.

During interrogation he categorically refused to name those whom he knew in Syzran. He was cast into the Domzak in Syzran, where his tuberculosis of the lungs sharply deteriorated. He was transferred to the prison hospital, where on April 1, 1931 he died. His daughters, meanwhile, had been trying to see their father. They were told they could see him the next day, but when they came they were told that their father had been buried the previous day – but were not told where. On April 3 the case against the deceased was terminated.

HIEROMARTYR PROTOPRIEST JOHN

GEORGIEVICH STEBLIN-KAMENSKY (+ 1930)

By Vladimir Moss

He was born on October 26, 1887 in St. Petersburg. His father, George Georgievich, was the director of the chancellery of the Naval Ministry, and in the last years before the revolution – a senator and privy councillor. He was also president of the Russian Society of Maritime Law. John’s grandfather, George Pavlovich (+1882), was during the last years of his life the governor of Vilnius in the rank of privy councillor. At that time he acquired the estate of Biutsishki in Vilnius uyezd, where John spent his childhood. Here in the estate his mother, Olga Alexandrovna, was buried. She was the daughter of Rear-Admiral Alexander Pavlovich Zhandr, and she died on August 17, 1902.
John received his first education at home. Olga Alexandrovna exerted a huge influence on him and his two sisters, Olga and Elizabeth – they died in the city of Kashin, Tver province. From his childhood the boy felt the warmth of her maternal love and the power of her blessing. But she died early, when John was only fourteen. Looking at his mother on the day of her death, he felt both sharp pain at her loss and that the rest of his life without his mother would witness to the movement in his soul that she developed. It seemed to him then that every bad act of his from now on would be a defilement of her radiant memory and a violation of his obligations in relation to her.
After the death of his mother John finished four years at the gymnasium, and, in accordance with family tradition, chose to serve in the fleet. He entered the Naval cadet corps, finishing in 1908 with the title of guards marin. Then he was appointed to the cruiser “Knight”, and from 1908 to 1909 was in foreign waters. In 1909 (or 1912) he was promoted to the rank of midshipman, transferred to the First Baltic Fleet and served on a minesweeper. From 1909 to 1910 John Georgievich was a company commander on the cruiser “Admiral Makarov”. In 1911 he was awarded with a silver medal by the Italians for helping sufferers during the 1908 earthquake in Sicily and Calabria. In June 1917 he was retired from the fleet for reasons of health.
In the summer of 1918 he worked on a scientific expedition studying the sandbanks of the Neva. In 1919 he was mobilized and until 1921 served as assistant director of the lighthouses of the Baltic fleet and at the same time carried out the duties of a reader in the Holy Trinity church in Petrograd. During this period he firmly decided to become a clergyman and give himself wholly to the service of God. The grace-filled support he felt when he made this decision led him clearly to understand that the Lord was calling him and would not abandon him in his earthly trials.
Having decided to become a priest and entrusted himself completely to the will of God, he went to the grave of his mother in the estate that had belonged to them near Vilnius. Falling down to the earth, he felt peace and calm descend into his soul, and a warmth as if his mother were blessing him again. On returning to Petrograd in 1920, John Georgievich was ordained to the diaconate.
In 1921 Fr. John was arrested by the Cheka for the first time, but soon released. In the summer of 1923 he was ordained to the priesthood for the church of the Holy Trinity on Stremyannaya street. There he gave all his time and energy to his flock. Soon Patriarch Tikhon appointed him rector of this church and raised him to the rank of protopriest.
It was the time of the renovationist schism, and persecutions began against the Tikhonite Church. The life of the parishes was activated, and brotherhoods were organized. Under the leadership of Fr. John the believers began to gather not only in the church, but also in flats, where akathists were read, and the priest explained one or two chapters from the Holy Scriptures.
The OGPU began to interfere more and more into Church life. About forty clergy and laity were arrested in Petrograd. On February 2, 1924 Fr. John was arrested in connection with the case of the Orthodox Brotherhoods. He was accused of uniting Orthodox around him. During interrogation Fr. John said that he served molebens in the flats of some of his parishioners, after which they drank tea and discussed religious matters. That was enough for the authorities. On September 26, 1924 he was sentenced to three years on Solovki. In all thirty-five clergy and laity were sentenced to the camps.
On Solovki Fr. John worked as an accountant, and always walked in priestly clothing and went to church services as long as this was allowed. He wrote letters to his father, sisters and spiritual children. Many of these letters have survived to this day.
Towards the end of his term it became increasingly obvious that the authorities were not going to allow Fr. John to live in Petrograd, and his spiritual children had to reconcile themselves to a prolongation of his absence. And so it turned out: on October 1, 1927 he was released and sent for three years’ administrative exile to Voronezh. Arriving in November, he was given the place of a priest in the Alexeyev church of the former Pokrov Devichi monastery, and after some time was appointed its rector and one of the deans of the Voronezh diocese. He served in the church until its closure on May 2, 1929. Thanks to his efforts and active support, the Voronezh parishioners gathered together frequently and sent food to Archbishop Peter (Zverev) of Voronezh and other prisoners on Solovki.
Fr. John rejected the declaration of Metropolitan Sergius and remained to the end of his life faithful to the “Tikhonite”, True Orthodox Church. He was in communion with Metropolitan Joseph, Archbishop Peter and Bishop Alexis (Buy).
In 1928 persecutions against the Church increased, and everywhere the authorities organized meetings of workers demanding the closure of churches. 275 flats were built on the territory of the Devichi monastery, and unbelieving people were accommodated in them. Thus in addition to the nuns who remained in their cells there lived 872 people. On September 2, 1928 a meeting of the inhabitants of the workers’ village in which the monastery was situated took place. 217 people were present, and 100 people were invited from outside, so unsure were the authorities that they could obtain the closure of the church. One of the speakers immediately pointed out that the followers of Archbishop Peter (Zverev) were increasing their activity. “… ‘Zverevschina’ had again raised its head, its nest was not completely destroyed, it is necessary to destroy it through the GPU.” Others supported the speaker.
“In the 31st cell there lives Pope John, a follower of Zverev. I live in cell number 89 and I see how the wives of the counter-revolutionaries Nechayev and Pushkin (the former founder of the Ternovaya church) visit him. The nuns teach the children of workers to go to the priest for a blessing.”
“It is already clear to all that the music of the church bells is the music of counter-revolution. As long as this counter-revolutionary nest exists here, the workers’ village will not exist.”
“The nuns are hindering the cultural development of the growing generation and are winning the sympathy of the inhabitants not only within the walls of the monastery, but far beyond its walls.”
On September 8, 1928 an article appeared in the Voronezh newspaper, “Commune”, calling for the monastery to be turned into workers’ flats, and the church – into a club. It called for a “decisive battle” with the counter-revolutionary statements of the nuns and their leader, Fr. John.
After the arrest of Bishop Alexis and the death of Protopriest Alexander Palitsyn at the end of 1928, Vladyka Alexis appointed Fr. John as diocesan dean, and in March, 1929 he was the de facto leader of the Voronezh diocese. Articles appeared in the atheist press demanding his arrest. On March 4 the assistant head of the police Podkopayev sent a “top secret” message to the OGPU saying that Fr. John was conducting agitation against Soviet power.
At five o’clock on May 1, 1929, when the atheists came to break the cross on the dome of the church, the abbess of the Devichi monastery died. This coincidence amazed many in the city. Later the authorities accused Fr. John of affirming that her death was the result of persecutions against the Church. The burial of the abbess took place on May 4, and after the burial Fr. John blessed everyone and advised the remaining nuns and parishioners of the monastery to hold out together. On May 6 (19) Fr. John was arrested, and on May 21 he was interrogated. On July 4 Agent Victorov composed an indictment, in which we read: “Having received the leadership of the nuns of the former Devichi monastery, [Fr. John] Kamensky, so as to become a specially venerated ‘pastor’, obtained for himself a portrait of the ‘eldress’ Theoctista Mikhailovna, who is well-known among the hysterical element, and began to occupy himself in exorcizing the demon-possessed, and other similar machinations. Thanks to the rumour spread by the nuns that Kamensky was ‘holy’, he began to acquire great authority among the hysterical element and in general among antisovietically inclined believers. Kamensky began to be visited not only by believers from Voronezh, but many peasants also came to him from the villages of the Central Black Earth region, asking him to heal them of headaches, etc. Kamensky gave advice to everyone who came to him, and particularly how to behave in the present conditions of life and what attitude to take towards Soviet power. Sometime Kamensky personally, but usually through the nuns who were close to him, spread various provocative rumours undermining Soviet power and insinuating anti-Soviet idea, mainly among the inhabitants of the Workers’ Village (the former Devichi monastery). When Metropolitan Sergius published his declaration of loyalty to Soviet power, Kamensky and other exiled priests of the city of Voronezh broke with Sergius and began to recognize the leadership of Metropolitan Joseph of Leningrad. They began to spread rumours about Metropolitan Sergius that he had given in to Soviet power, had become a heretic, red, etc. After the arrest of Bishop Alexis Kamensky became the diocesan dean, and for that reason the whole leadership of the ‘Josephites’ in the Central Black Earth region passed into his hands. Since he is an extreme rightist element among the churchmen, Kamensky personally and through the nuns conducts an active struggle against the churchmen who are in one way or another loyal to Soviet power. Through the nuns Kamensky spreads rumours that Soviet power is going to perish soon, that other states will come and conquer all those loyal to Soviet power. On February 16, 1929 Kamensky personally in a sermon in church said with regard to the proposed introduction of bread ration books: ‘Citizens, there are no reserves of bread, a famine is threatening, whoever can let him store up food, all these are harbingers of coming battles.’ As a result, the nuns and women of the workers’ village began to store up food, queues were formed, and a panic that there really would be a famine, etc., and one of the workers, giving in to this influence, was storing up flour at 2 roubles 80 a pound. The death of the former abbess, coinciding with the moment of the closure of the church of the former Devichi monastery and the removal of the cross was used by Kamensky to stir up religious fanaticism and incitement of believers against Soviet power. Kamensky said that the abbess was a victim of the contemporary persecution against religion, and he (Kamensky) was a defender of the faith against the dark forces of hell (Soviet power). At the burial of the abbess, Kamensky, remaining in the cemetery to bless the believers, said: ‘Look, we are again together, again one flock, soon better times will come and we shall again triumph.’ In the circle of those close to him Kamensky usually turned the conversations from religious topics to political ones. So, for example: in February of this year, while a guest in the house of citizen Eusebius Fomich Kalinina, while discussing the contemporary construction of Soviet power, adduced an example from the Bible: ‘Madmen, you will build, but I will destroy’. When a former teacher (her name has not been established) complained to Kamensky that they were forcing her to teach children unbelief in God, she was advised to drop her job and not bring up children in unbelief.
“One can deduce how authoritative Kamensky was among the believers from notes taken from him during a search in his house: ‘Greatly respected batyushka, I turn to you again with the request that you pray for Alexander, he was at his place and was working, but they fired him and he began to drink… Your prayer will reach God, and I believe that he will again go there and stop drinking vodka.’… In the notes that believers give to Kamensky in church they write: ‘for the health of so-and-so who has gone astray’ (‘gone astray’ means ‘unbelieving’), supposing that Kamensky will be able to turn the unbeliever to God, and make him a believer again.
“Everywhere the nuns spread the idea that Kamensky is a martyr, a sufferer from Soviet power, the persecutor of Christians. Often Kamensky himself has said: ‘Well, what if I go into exile, I can unite believers around me everywhere, they will always feed me, so all their (the authorities’) efforts to do something to me are in vain.’”
Fr. John denied the charges against him and said: “I do not sympathize with actions directed against religion. I think that the teaching of children in schools in an anti-religious direction, etc., is incorrect. I have no doubt that faith in the crucified Christ is invincible, and that the apparent triumph of materialism is a temporary phenomenon. The photograph found during the search of my flat of the old woman known in Voronezh as the wanderer Theoctista Mikhailovna came into my possession by chance from a woman that is known to me only by name (Catherine). I received many notes asking for my prayers. Among the notes there are some that ask for prayers for prisoners and those who have gone astray. By ‘gone astray’ I understood fall away from the faith or nominal believers who are living in an unlawful manner. During the whole of my service in the former Devichi monastery, unfailingly on every feastday and every Sunday, and sometimes also on weekdays, I gave a short instruction of a purely spiritual character without in any way touching on the civil authorities or on the necessity of storing up this or that kind of food. In particular, I gave such an instruction on February 16.
“After the death of the abbess I neither personally nor through anyone else spread rumours through the city. I am still less guilty of having ever calling myself or incited others to call me a true pastor in the exceptional sense of being called to save believers from the dark forces of the hell of Bolshevism, but I do not deny that I consider myself to be one of the faithful pastors of the Church of Christ, who are obliged by word and life and spirit and faith and purity to be a model for believers and to guard them from the darkness of unbelief. And I confess that, according to my faith, not only materialism, but also the very ‘gates of hell’ will not prevail over the Church of Christ. I left the grave of the abbess before its closure, but it is true that I blessed those who came to me. Moreover I comforted them as far as I was able, but I did not say: ‘Don’t grieve, we’ll get what is best for us’…
“To those who came to me and asked about entering a cooperative, collective farms, communes, etc., about taking part in the new structure of agriculture, I always replied in this spirit: that if in this, as far as I know, no renunciation from the faith is required, then it goes without saying that there can be no sin in such a participation…”
From prison Fr. John secretly sent a letter to his flock which said: “If during my service in Voronezh and stay amongst you, you, who have been entrusted to me by the Lord, have not felt that your faithfulness to Him is dearer to me than my own life, then, alas, neither this letter nor any other will reveal this to you. But if I truly love you with the love of Christ, and if I partly take comfort in our sorrow, since it witnesses also to your love for me…, I now want for the last time with tears in my eyes to ask you… If you do not depart from the Cross, then we shall be close to each other during our separation, however long it may last…”
On August 16 he was sentenced to three years in the camps, and was again sent to Solovki.
This time, however, his stay on Solovki was short. On April 23 (February 12 or February 20), 1930 an order came to Solovki for his arrest and his despatch to the Voronezh OGPU together with Fr. Nicholas Dulov. On May 5 (or March 5) Fr. John was imprisoned in Voronezh.
Case № P-24705, “The Church-Monarchist Organization, ‘The Buyevtsy’ (TOC) in the Central Black Earth region (February to July, 1930) was brought by the OGPU for the Central Black Earth region, and consisted of seven volumes. Between February and March 134 people were arrested, and 492 people were indicted. The accused were held in Voronezh prison.
The first interrogation took place on May 15. Priest Nicholas Dulov had been broken by cruel tortures, and agreed to testify against the accused. The investigator therefore had to prove nothing more than his close acquaintance with Fr. John, who said: “During my time in freedom in Voronezh, Priest Dulov came twice to Voronezh, the first time at the feast of the Trinity (at the beginning of June), 1928, and the second time in November in the same year. We saw each other twice in the church. The first time he served in the cathedral with the clergy of the former Devichi monastery, while the second time he was only present at the service. After the first service I invited him to have lunch with me. No conferences of priests with the participation of Dulov were arranged. Dulov did not bring me any brochures; I don’t know the brochure, “What the Orthodox Christian Must Know”. In general, I was interested only in the opinions of authoritative hierarchs, and not in anonymous brochures.”
On May 20 Fr. John was accused of “spreading church-monarchist leaflets and brochures and spreading various kinds of provocative anti-Soviet rumours, and of conducting agitation against all the actions of Soviet power in the sphere of collectivization, the industrialization of the USSR, his ultimate aim being to prepare the believing masses to speak out against Soviet power, overthrow it and restore the monarchy. As a result there were massive outbursts of the population against Soviet power and its actions in many regions of the Central Black Earth region.”
Later during the case Fr. John was called one of the initiators of the anti-sergianist movement of the True Orthodox Christians in Voronezh, which at that time formulated public opinion in the city. In the protocol of the interrogation of Fr. Sergius Butuzov it was said: “… They created that firm mood of the masses which drew in its wake the whole of the Voronezh clergy.”
According to the case records, in order to achieve the practical leadership of the “Buyevite” movement of the True Orthodox Christians in Voronezh, there was created instead of the legal deanery council a secret college for administering the Voronezh diocesan centre of the TOC composed of five people. Its president was Protopriest John Steblin-Kamensky, and its members: the priests Fr. Sergius Gortinsky, Fr. Eugene Marchevsky, Fr. John Zhityaev and Archimandrite Ignatius (Biriukov) – the diocesan spiritual father, who headed the Josephite monastics of the TOC in the Central Black Earth region. The college had a wide net of propagandist-messengers in the diocese. The most important of them were Archimandrite Tikhon (Krechkov), Igumen Joannichius (Yatsuk), Hieromonk Melchisedek (Khukhryansky), and the laymen Polyakov, Kartsev and Karelsky.... After the arrest of Fr. John the secret college was led by Fr. Sergius Gortinsky, and the rector of the church of the Alexeyev monastery, Fr. Theodore Yakovlev, was made a member in the capacity of secretary. The college maintained links with Bishop Alexis in camp.
One of the main points of the indictment was the immediate participation of “Buyevite” clergy in massive uprisings of the peasants. The Alexeyev monastery was accused of playing the leading role. In 1929 and at the beginning of 1930 there were supposedly meetings of the “Buyevite” leadership there in order to coordinate their work among the peasantry.
On getting to know the indictment, Fr. John demanded that he be given the opportunity to reply to the accusations. Two days later the investigator gave him that opportunity. He wrote: “I categorically refuse to accept that I am guilty of the accusation I am charged with. I have not belonged to a monarchist church organization… Peasants, members of communities and clergy came to me on various church business. I never had any political or organizational discussions with anybody…”
The investigation came to an end of July 14, 1930. On July 23 the result was sent to the OGPU college. On July 28 the college reviewed the case and sentenced eleven men to death in accordance with articles 58-10 and 58-11: Protopriest John Steblin-Kamensky, Archimandrite Tikhon (Krechkov), Protopriest Alexander (Arkhangelsky), Priest Sergius Gortinsky, Priest Theodore Yakovlev, Priest George Nikitin, Hieromonks George (Pozharov) and Cosmas (Vyaznikov) and the laymen M.P. Tymchishin, Euthymius Grebenschikov and Peter Vyaznikov. The sentence was carried out on August 2 in Voronezh.

HIEROMARTYR METROPHANES

OF KRASNAYA DOLINA (+ 1930)

By Vladimir Moss

Priest Metrophanes Fyodorovich Buchnev (or Bychkov) was born in 1880 in Voronezh, where, two centuries earlier, there had laboured one of Russia’s most beloved saints, whose name he bore. Upon graduating from seminary, he married the daughter of a Voronezh merchant and was soon ordained to the diaconate. His talent as a musician – he was an accomplished violinist – won him an offer of a well-paid post as a choir director in St. Petersburg. But his heart called him to the priesthood.

The parish to which Fr. Metrophanes was first assigned was neither better nor worse than most. But the young and energetic new priest chafed at the established routine, and zealously undertook a proper “house cleaning”, brushing aside cobwebs, both literal and figurative. His dedication won him the hearts of the parishioners but raised eyebrows among the older clergy. Later Fr. Metrophanes regretted that in his youthful inexperience he had perhaps been tactless and offended his superiors. But their entrenched attitude was stifling. So as not to lose his idealism entirely, Fr. Metrophanes began to visit Elders Joseph and Anatoly of Optina. They blessed him to build a new church where he would be free to till the soil after his own manner.
A large meadow in the middle of a nearby village was chosen as a site for the new church which was to be dedicated to the icon of the Mother of God, "Joy of All Who Sorrow.'' While waiting for official permission to begin work, Fr. Metrophanes would often go there and pray. Many people joined him. ,Such a project naturally met with disapproval among the "routiners." "Lord," prayed Fr. Metrophanes, "is this pleasing to Thee?" Like a New Testament Gideon, he boldly appealed for a sign from above. Turning to the Heavenly Queen, he prayed: "If the building of this church is pleasing to Thee, O Mistress, send rain!" The hot sun was beating down upon the parched earth which sent up clouds of fine dust from beneath the feet of those who made their way together with Fr. Metrophanes to the chosen site. When they arrived they began singing a molieben in honor of the Icon "Unexpected Joy." And suddenly, out of nowhere - a cloud! and such a downpour! The faithful continued their singing. Holding the wet service book, Fr. Metrophanes with trembling turned once again to the Mother of God: "lf the building of the church is pleasing to Thee, stop the rain." They returned under the bright rays of the sun, their clothes dry and their spirits uplifted.
Finally, permission was granted by the local ecclesiastic authorities, and Fr. Metrophanes himself began to dig the foundation. Once he had won over the support of the local people, work progressed rapidly according to a design which he himself had worked out. Unfortunately, circumstances prevented its completion.

More and more people began coming to Fr. Metrophanes for advice - and not only concerning spiritual matters, but also various aspects of daily life. This aroused envy among the other clergy whose parishioners preferred to go to Fr. Metrophanes's church. Unable to tolerate such a disruption in the "normal order," they petitioned the Bishop to reassign Fr. Metrophanes to another district. Not wishing to lose the entire older group of priests, the Bishop asked Fr. Metrophanes to leave Kalach and move clear across the diocese to the small town of Krasnaya Dolina.

It was only many years later that Fr. Metrophanes was able to recall with gratitude the Bishop's directive and to see in it God's All-wise Providence. Through experience he came to realize that at that time he lacked the necessary spiritual maturity to handle the situation there in Kalach. There is a popular saying that every fruit has its season. But then Fr. Metrophanes had quite a different reaction: "Bishop Anastassy took a rusty knife, thrust it into my heart--and left it there." In leaving Kalach he had to abandon that to which he had devoted so much labour, so much love.

Compared to Kalach, Krasnaya Dolina was a poor, insignificant little village. What was worse, in the revolutionary turbulence of 1905 it had gained a reputation for its socialist sympathies. While one could not speak of it as godless - traditions linking the people with the Church were still strong - a feeling of apathy towards religion had become, so to say, the fashion. The welcome extended to the new priest was disinterested at best; among the wealthier or more learned members of the community it was outright scornful.

The church there in Krasnaya Dolina reflected the impoverished spiritual state of the village inhabitants. Small, dark and cold, it was attended only on big feasts and for baptisms, weddings and funerals. Fr. Metrophanes served alone, without choir, without reader. But he did not use the empty church as an excuse and continued, as was his custom, to serve the full cycle of services.

But how difficult it was! How difficult! Without God's help it would have been impossible to endure. Reading the lives of saints, the lives of the ancient desert dwellers and of the righteous ascetics of more recent times, one sees that they all "sowed in tears," that every one of them endured trials and temptations by God's allowance, that they all passed through the furnace in which their spirits were tempered, purified by fire, in order that later they could reap fruits of spiritual joy.

There in Krasnaya Dolina Fr. Metrophanes met with an added burden of financial difficulties. Conscious of the needs of his growing family (he had twelve children), he was many times tempted to ask for a transfer to another parish. But he put his trust in God, ashamed even to think of his priesthood as a means of financial support.

His first years in Krasnaya Dolina were years of grief and intense spiritual warfare. The parish was like a heavy weight pulling him down and Fr. Metrophanes had to fight to keep his spirit alive. Through God's mercy he met an eldress, Metrophania, who helped nourish his soul and strengthen his spiritual powers. The eldress also consoled Fr. Metrophanes's wife, who, as a mother and housekeeper, felt keenly their poverty. Against this she arrayed the two strongest weapons, prayer and fasting, Fr. Metrophanes was able with God's mercy not only to survive, but to turn the tide. The people used to complain about the length of the services, but Fr. Metrophanes stood firm, faithful to his pastoral conscience. Refusing to succumb to discouragement, he continued to call on the people to ascend to the Kingdom on high. And if he began as one crying in the wilderness, his voice was eventually heard.

Three years passed and new people came to Krasnaya Dolina. Untainted by local prejudices, the newcomers were quick to value Fr. Metrophanes and were even able to influence their neighbours. Hearts were softened and the church began to fill up. A noticeable change came over the whole village as people began to respond to the spiritual challenge of Fr. Metrophanes' demands. The neighbouring priests only regarded him with amazement.

Gradually a tight circle of followers gathered around him. Fr. Metrophanes discouraged visitors who came simply to pass the time, but he always welcomed those who came in search of "the one thing needful." A group began to meet regularly for spiritual discussion; Fr. Metrophanes would read from the Bible or from the Holy Fathers and give a commentary. Out of this group a community of sisters developed following a monastic pattern.

In obedience to the Optina elders, Fr, Metrophanes also began at this time to serve weekly molebens before the icon, "Unexpected Joy," and also to perform services of exorcism. Having been so recently infected by the spirit of "enlightenment", many people were convinced that demons were a superstition. It was enough, however, for one of these sceptics to attend a service of exorcism performed by Fr. Metrophanes to be persuaded of the terrifying reality of demons just as it is portrayed in the story of the Gadarenes.

Once having awakened from sleep, the people of Krasnaya Dolina soon realized that theirs was not an ordinary village priest who simply fulfilled the traditional services and ceremonies. The years preceding the Revolution were a time of anxiety. In spite of the long services, the church was filled beyond capacity. People often came from long distances and stayed on until evening. Tables and benches were arranged in the open air, and on a feast day as many as 500 people were fed. Fr. Metrophanes used to say to his helpers, "Freely ye have received, freely give."

For some time after the Revolution the authorities of the new regime were afraid to touch Fr. Metrophanes because of his immense popularity, but this period of reprieve could not last forever. Atheist activism became more militant and Fr. Metrophanes was subjected to repeated interrogations and brief periods of arrest. Throughout the country Satan was sifting people as wheat.

The years of unrest and civil war brought a famine which was acutely felt in the north-western part of the Voronezh province where Krasnaya Dolina was located. Fr. Metrophanes' former parishioners in Kalach persuaded him to return together with his nuns. Once again he served in the church which he had built and continued to direct the intense spiritual activity of his community in spite of the adverse circumstances which were closing in on them all.

It was during this time that the sisters chanced to witness an extraordinary manifestation of the prayer which ever burned in Fr. Metrophanes's heart. It was an early winter's morning, the church was still dark. Fr. Metrophanes was in the altar engrossed in the Proskomedia which always took him several hours. The sisters were on the kliros chanting Matins. From behind the iconostasis came bursts of light. Afraid that something had caught fire, one of the sisters opened a side door into the altar and saw Fr. Metrophanes standing at the Table of Oblation where he was taking out particles for commemoration of the living and the dead. With each name that he pronounced, there shot out of his mouth a flame of such intense brightness as to illumine the entire altar area.

After the worst of the famine was over, Fr. Metrophanes returned to Krasnaya Dolina together with the community of sisters. By this time anti-religious attacks had escalated and it was not long before the community was closed and the sisters dispersed to find shelter with relatives. Spiritual ties, however, remained strong. They often visited Fr. Metrophanes and were obedient as before to his counsel.
Between the beginning of the Revolution and 1924 Fr. Metrophanes was arrested at least a dozen times; sometimes his imprisonment lasted a week or two, but at other times it lasted several months. Finally the chairman of the village soviet told him that he would do better to leave Krasnaya Dolina, warning that if he did not, things might end very badly for him. He had no choice. Earlier Eldress Metrophania had told Fr. Metrophanes that some day he would move to Voronezh and had given money for a monastery. It "so happened" that the house with the best view of the monastery was for sale just at that time - and for precisely the sum of money given by the Eldress.
There in Voronezh a number of the sisters rejoined Fr. Metrophanes. Somehow, in the midst of crowded living conditions, they managed to preserve the daily cycle of services. Without the support of a parish their financial situation was precarious, but Fr. Metrophanes possessed strong faith and inspired others to trust the Lord's command: "Take no thought for your life, what ye shall eat, or what ye shall drink..." (Matt. 6:25).

Fr. Metrophanes concentrated on his obedience to serve molebens before the icon "Unexpected Joy." Having no parish of his own, he held these molebens in the homes of his followers, frequently moving about so as not to attract the attention of the authorities. But this was almost impossible; these services drew as many as a hundred people. In spite of its being often crowded, stuffy and hot, everyone was caught by the uplifting spirit of prayer.

Always neat in appearance, Fr. Metrophanes exhibited a marked strictness, not only with regards to his own fasting and prayer, but also in fulfilling the typicon. He never cut the services, which were long but never dragged. He served simply, unobtrusively, so as not to interfere with the spirit of prayer. Some people were afraid to go to him for confession because he was so demanding, but those who did were struck by his skilfulness in treating the soul's wounds; with his gift of clairvoyance his instructions always hit their mark.

In Voronezh the circle of followers expanded and the study groups drew more and more people. Fr. Metrophanes's extensive library of spiritual books provided a wealth of material which he enriched still further with his profound commentaries. But while encouraging this kind of study, he stressed the importance of carrying the Bible around, not in the pocket but in the heart.
Fr. Metrophanes believed in a strict separation of Church and politics. He tried to isolate his community as much as possible from the grey, deadening Soviet reality and provided it with a world of its own, given over to seeking the Kingdom of God. But the renovationist schism and the difficulties of the Church situation weighed heavily upon Fr. Metrophanes and together with his frequent arrests, they broke his health. In 1928 he developed heart trouble from which he never really recovered. Churches were being closed one after another. Although Fr. Metrophanes had no parish, the authorities couldn’t tolerate his widespread influence; his very existence was an obstacle to them when their aim was to scatter the sheep.
In October, 1929 he was arrested on charges of counter-revolutionary agitation. The trial was open, but the evidence was so poorly fabricated by the authorities that they failed in their attempt to discredit Fr. Metrophanes in front of the people. Nevertheless, they sentenced him to five years’ exile in Eastern Siberia. His frail health could not endure the journey, and he died on March 22 (or in April), 1930. A cross erected over his grave on the banks of the Angara began to attract the faithful. For that reason it was removed...
Holy Hieroconfessor Metrophanes, pray to God for us!