Friday ~ Fast Day ~ Hieromartyr Ánthimos, Bishop of Nicomedia; St. Theóktistos; Holy Royal Martyr Edward, King of England ~ From the P H I L O K A L I A: TWO TYPES OF TEARS by Nikitas Stithatos - disciple of Saint Symeon the New Theologian

 

Hieromartyr Ánthimos, Bishop of Nicomedia
St. Theóktistos
Holy Royal Martyr Edward, King of England

Holy Hieromartyr Ánthimos

Ánthimos was born in Nicomedia, and was raised from childhood as a true Christian. ''His body was mortified, his spirit humbled, his envy uprooted, his anger subdued, his sloth banished…. He had love for all and peace with all; he was prudent with all, had zeal for the glory of God and was forthright with all.'' It is no wonder that a man with such virtues was appointed bishop. St. Ánthimos governed as Bishop of Nicomedia during the cruel persecution of Christians under the villainous Emperors Diocletian and Maximian. Streams of Christian blood were shed, especially in Nicomedia. One year, on the Feast of Christ's Nativity, twenty thousand martyrs were burned to death in one church (see December 28). This took place during the time of Ánthimos's episcopacy. Even so, the persecution did not end with this, but continued, and many Christians were cast into prison and kept there for torture and death. St. Ánthimos withdrew to the village of Semana, not because he was fleeing from death, but in order to continue encouraging his flock in the feat of martyrdom, so that no one would fall away out of fear. One of his letters to the Christians in prison was intercepted and turned over to Emperor Maximian. The emperor dispatched twenty soldiers to find Ánthimos and bring him to him. The gray-haired and clairvoyant elder came out to meet the soldiers, brought them to his house, and treated them as guests-and only then revealed that he was Ánthimos, whom they were seeking. The soldiers, astonished by Ánthimos's kindness, suggested that he hide, saying they would tell the emperor that they could not find him. But Ánthimos replied that he could not let himself transgress God's commandment against falsehood to save his life, and he went with the soldiers. Along the way, all the soldiers came to believe in Christ and were baptized by Ánthimos. The emperor had Ánthimos harshly tortured for a long time, and then had him beheaded with an axe. He glorified the Lord and went to his rest at the beginning of the fourth century.

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Gal. 2:6-10 KJV

6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;

8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

10 Only they would that we should remember the poor; the same which I also was forward to do.

Saint Mark 5:22-24, 35-43, 6:1 KJV

22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

24 And Jesus went with him; and much people followed him, and thronged him.

35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?

36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

37 And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

6 And he went out from thence, and came into his own country; and his disciples follow him.

From the

P H I L O K A L I A

SAINT SYMEON THE 
NEW THEOLOGIAN
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TWO TYPES OF TEARS

by Nikitas Stithatos - disciple of Saint Symeon

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One theme in particular that Nikitas derives from St Symeon the New Theologian is the vital significance of tears and compunction (katanixis) within the spiritual life. The two are commonly mentioned together, although a distinction is also drawn between them. A modern reader might easily assume that both of these things are primarily negative and penitential in character, but this is to misunderstand Nikitas' viewpoint. 

Following St John Climacos, he is careful to distinguish two types of tears: those that produce 'an acrid and painful feeling', and the 'joyous tears' that are full of 'delight and a sense of jubilation'. 

The first are caused by repentance and inner grief, the second by compunction.  By the same token compunction has also a bitter-sweet character: it is linked with repentance and contrition, but at the same time it brings sweetness, joy and light, so that Nikitas speaks of the 'intoxication' and the healing ‘oil’ of compunction, and describes it as a spring from Eden, a shower of rain from the Holy Spirit. Tears and compunction, then, are caused not just by a realization of our own sinfulness, but also and much more fundamentally by a grateful and tender recognition of God's forgiving love.

In his basic approach, Nikitas Stithatos remains always positive, although never blandly optimistic. Our human nature is essentially good, and sanctity is nothing else than a return through grace to our natural state. The material world is likewise intrinsically good and beautiful, and forms a sacrament of God's presence, a means of ascent to the divine realm: 'Recognize the delightfulness of the Lord from the beauty of creation ... in purity ascending to the Creator through the beauty of His creatures'.