About This Site
Egypt's persecuted Copts
By Kathryn Cameron Porter
Longstanding religious tensions between Muslims and Coptic Christians erupted last month with the approach of the third round of Egypt's first judicially supervised parliamentary elections, which began this week. This round of elections has held special importance for Egypt's Coptic Christian community, with two Copts running on the National Democratic Party ticket in a predominately Sunni Muslim country.
Several weeks before the vote, though, a massive riot ripped through Alexandria, with instigators using religious differences as a facade for what many believe to be a shameful political attack. Maher Khella, one of the two Coptic candidates, announced his withdrawal in order to prevent more violence. Mr. Khella said he believes the riots at St. George's church were not about the release of DVDs that "insulted" the Islamic faith, but rather about the elections.
The violence, which began Oct. 14, is the bloodiest since January 2000, when an argument between a Coptic shopkeeper and a Muslim customer exploded into gunfights and other battles that resulted in the death of 23 people, mostly Copts. The Alexandria riots began over the distribution of DVDs of a play called "I Was Blind but Now I See," performed at St. George's church in 2003. Egyptian Muslims protested outside of the church, saying the DVDs encouraged "anti-Islamic" sentiments. Coptic Pope Shenouda III quickly denied these accusations. Three people were killed and a nun stabbed in remonstration of the distribution of these DVDs.
Demonstrators also burned copies of the Bible and threw rocks at the church, damaging the building. Political leaders and security officials believe that the DVDs were distributed by Islamic extremists in an effort to tarnish the image of Coptic candidates who are running for Alexandria's impoverished Ghorbal constituency. The Mufti of Egypt, Sheikh Ali Gomaa, denied altogether any insults that may be connected to the DVDs and urged Egyptians to ignore the rumors. He noted that some political affiliates are trying to cause sectarian tensions in order to produce electoral propaganda.
Islamic leaders have demanded an apology from the Copts. The Coptic Church in turn released a statement on Oct. 29 condemning the defamation of Islam and the belittling of their Muslim brethren. However, the Coptic Pope has not issued an official apology and has canceled a trip to Alexandria for his annual Ramadan fast-breaking meal because of the violence. Coptic community leader Kamil Sediq stated that there would be no official apology because the Copts had "nothing to apologize for" and they do not want this incident to become a precedent for impending outbursts. Mr. Sediq warned that the riots could spread to Cairo and other provinces but that Copts should not retaliate.
Fearful Copts in northern Egypt have closed their shops and remained at home following the violent demonstrations. Father Yohanna Naseef told the press that Copts' shops and cars were destroyed during the riots. In addition, an Egyptian newspaper has published threats against the pope. These fears are not without merit. Tensions between Muslims and Coptic Christians are a part of the country's history. These tensions have often led to violent outbursts like the protests in Alexandria.
Copts account for about 10 percent of the Egyptian population today. They trace their ancestry back to the pre-Arabs who were converted to Christianity by Saint Mark in 1 A.D. Today, Muslim Arabs control much of the government, exerting their influence over the Coptic community through decrees that prohibit certain actions. Coptic males are prohibited from marrying Muslim females by civil and religious law. Non-Muslims must obtain a permit in order to build a place of worship, while Muslims face no restrictions when building mosques. Throughout the last 20 years, tensions between the Muslims and Copts have escalated due to a wave of Islamic fundamentalism.
While the differences in their religions are great, Copts and Muslims have the same racial characteristics and features. They wear the same clothes, eat the same types of food and shop at the same places. From the outside looking in, the two groups are one and the same, especially since the Egyptian Constitution calls for equality before the law.
Yet, because of the strong Islamic control over the government, many law-enforcement officials are Muslim and many Copts complain of religious discrimination. Since Copts and Muslims must have their religious affiliation stamped on their papers, discrimination happens easily. Copts feel this unfairness every day. Government-controlled media outlets openly portray these prejudices.
Copts have difficulty obtaining prestigious jobs and getting promotions. School admission is difficult, especially at institutions that are publicly funded, and curriculums exclude Coptic culture and accomplishments in Egyptian history. Access to the national parliament exists and, as proven by the two Coptic candidates, is possible, but the road to Copts getting fair representation in government is littered with many obstacles.
Riots such as the recent one in Alexandria do not occur very often. Nevertheless, tensions are continuously high and at the point of eruption. The United States must no longer ignore the suffering of the Coptic people. Congress must act to help Egypt's Coptic minority in the face of religious persecution by condemning acts of intolerance and sending a strong message to the Egyptian government that discrimination based on religion will not stand.
Kathryn Cameron Porter is the President of the Leadership Council for Human Rights. Washington Times, November 11, 2005
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Copts demands |
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Father Matta al-Miskeen (1919-2006) |
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A life well-lived |
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tranquility of Egypt’s deserts has from time immemorial been the perfect
backdrop for a life of seclusion. Father Matta al-Miskeen was one in a long
line of men who chose a life of solitude, self-imposed poverty, and worship
over the busy bustle of everyday life. Born Youssef Iskandar, the son of a
well-to-do family in the Delta town of Benha in 1919, he grew up in the fold
of the Coptic Church and went on to study Pharmacy, earning a degree from
Cairo University in 1944. Iskandar put his foot on the first steps of the
road to a successful career, but the call of the wilderness was stronger
than any other and, in 1948 he took orders—as Father Matta (Matthew)—in Anba
Samuel’s monastery at Qalamon Mountain in the Western desert of Lower Egypt.
Revival Two years later Fr Matta left the monastery, opting for a solitary
life in the desert of Wadi al-Rayan in Fayoum. Some monks followed him and
in 1964, Pope Kyrillos VI and Anba Mikhail, Bishop of Assiut and Abbot of
Anba Maqar Monastery in Wadi al-Natroun, asked him and 12 other monks to
rebuild and revive the monastery which was then in shambles. Conditions at
the fourth century Western Desert monastery a few miles off the
Cairo-Alexandria Desert Road were deplorable. The harsh desert conditions
had taken a heavy toll on the once flourishing centre of Nitrean
monasticism. The site was off the beaten track of any services, the desert
sands had over the years buried much of the old monastery, and what remained
of the buildings was severely dilapidated. Over and above, the monks were
more or less on their own; they could not count on much help from the
outside world. Today the monastery boasts three finely-restored churches, a
modern well-stocked library which offers rare references to eager scholars,
the restored fifth century fort, and modern monk cells. It is home to 120
monks who, besides their main activity of spiritual quest and worship, work
on a 1500-feddan modern farm. Their efforts and prayers have made the barren
desert bloom with dates, olives, apples, bananas, mangoes, and potatoes.
Abu-Maqar’s monastery was the first to introduce the cultivation of sugar
beets in Egypt, and its produce has an excellent name on the market in Egypt
and abroad. With the pope In 1976, it was announced that the relics of St
John the Baptist were discovered at Abu-Maqar’s, and Watani was right there
on site to cover the news. I remember that Fr Matta then stayed away from
the cameras and avoided all publicity, insisting that the press need only
cover the discovery. Fr Matta was a meticulous researcher and prolific
writer. He wrote extensive Bible studies, as well as his well known and
widely-read The Orthodox Life of Prayer, The Virgin Mary’s Fast, The
Philosophy of Death of Egypt’s martyrs, Women...their Rights and Duties,
Social and Religious Life in the Church, Christianity in the Family,
Repentance and Monasticism in the age of St Maqar. It has been widely
circulated that relations between Fr Matta and Pope Shenouda III were not
the best. It must be said however that, while these two great men had their
differences, they always retained their brotherly affection. Pope Shenouda
visited Abu-Maqar’s in November 1996, a date which coincided with the silver
jubilee of his consecration as pope, and was warmly welcomed by Fr Matta who
described the visit as a "special blessing". The pope had visited the
monastery before in 1978, and he also made a point of visiting Fr Matta in
the hospital when he was sick. Well said Last Wednesday, Fr Matta breathed
his last in hospital in Cairo. He was taken to Abu-Maqar’s where he was
interred swiftly and quietly, as was his wish. Father Matta gave up all
worldly desires for the merit of living with and in Christ. His books and
sermons have been, and will always be a beacon to all who seek the life of
the spirit. We are blessed indeed to have seen and heard such an exceptional
person. His uniqueness lay not in greatness, wealth, or even worldly genius,
but in utmost humility and immeasurable love for all. Fr Matta once related
the following story: "I felt I was late to come to the knowledge of Christ;
studying the Bible appeared such a daunting task. In desperation, I asked
the Lord to give me either a long life to have enough time to study the
Bible well, or enough wisdom to grasp its hidden meanings. In His
everlasting generousity, God gave me both." Well said, Father Matta. Indeed.
( From Watani ) Some useful links |
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<http://www.zeitun-
Early
Church Fathers Collection] <http://www.zeitun-
Orthodoxy through Patristic, Monastic and Liturgical Studies] Search this
Site Areas
[image: Rita Zakko's Inspirational Christian JPEGs, PowerPoints, and Some useful links
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"For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in him." (John 6:55,56)
The Eucharist - The Holy Communion:
Jesus sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat it." ...And they went... and they prepared the Passover. He sat at the table, with the apostles and said to them, I have earnestly desired to eat this Passover with you before I suffer, for I tell you I shall not eat it until it is fulfilled in the kingdom of God." ... And He took bread, and when He had given thanks He broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood." -Luke 22:7-20; see also Matt 26:17-29, Mark 14:12-25, and 1 Co 11:23-26
There are many stories about great acts of reverence or even mysterious signs that surrounded the presence of Christ, veiled in the bread and wine. Some were historical accounts, some were accounts of miracles, and some were legends.
"To have some feeling of the reverence and certitude of faith surrounded the sacrament, the following account of King Charles II is worth selecting:
In February of 1685 King Charles II of Spain took a large group of courtiers and ordinary folk on royal procession out into the country for what we would call a royal picnic. As they were making their way out of the city the cortege met a priest who was crossing the same road carrying the Blessed Sacrament to a poor sick gardener. The priest was only accompanied by an 'alter boy' carrying a candle. When the King discovered that the priest was carrying the Sacrament, he stopped the carriage and knelt on both knees to adore Christ in the Eucharist. Then the King entreated the priest very respectfully to enter the royal carriage and sit in his place with the acolyte. Shutting the door with the new occupants inside, the king then took the reins of the carriage in his own hand and drove the horses on foot the whole length of the road which was long and muddy.
When they reached the house of the poor gardener, the king opened the door and helped the priest down from the carriage; after kneeling again on the ground in worship, he rose and with his head uncovered followed the priest into the little cottage. During the whole ceremony that followed, the king remained in profound adoration. After the dying man had received the Blessed Sacrament, the king spoke to him very kindly and left him a generous sum of money. He also promised that the gardener's only daughter, who was faced with becoming an orphan, would be assigned a suitable dowry. The king then brought the priest back to the church from which he had come. The priest was at least able to persuade the king not to walk along the road again, but as one further act of homage to the Sacrament the monarch chose to ride in a separate carriage behind that carrying the priest. When they reached their destination the king accompanied the priest into the church and received Communion. While all this was going on, the huge procession of noblemen and ordinary people had grown immensely, and there was much comment about the devoting king.
This moving account, which is historical and not part of the reverent mythology of the Middle Ages, illustrates the fundamental belief in the Eucharist as the Sacrament of Christ's presence with His church, a belief common to both great wings of ancient Christianity in East and West. From the time of the Apostles and Fathers, the main body of the church, has held that the bread and wine of the Eucharist, the 'Holy Communion' really contain Christ's Body and Blood." ( In The Presence Of Our Lord, Our Sunday Visitor Publishing Inc. Huntington, Indiana 46750 )
Please see the writings of the Fathers of the Church on the subject, on their designated pages to come soon: St. Ignatius of Antioch, St. Justin Martyr, St. Irenaeus, St. Cyril of Jerusalem, St. Gregory of Nyssa, St. John Damascene, St. John Chrysostom, St. Jerome, and St. Augustine. Please check back often.
"The liturgical service takes place on
earth, but it belongs to the realm of heavenly realities. In fact it was not
instituted by a human being or an angel, but by the Spirit Himself, so that
those who are still living in the flesh should think of performing the service
of angels. O what mercy, O what love of God for human beings is at that moment
grasped by the hands of all and does not hesitate to give Himself to anyone who
wants to embrace Him and be bound to Him. He Whom the eyes of faith perceive is
possessed by everyone."
St. John Chrysostom.
وقائع تشهد لحقيقة الجسد والدم
اعجوبة عظيمة حدثت منذ ألف ومائتى عام فى فترة بابوية الأنبا يوساب الأول. فقد كان هناك أحد الأشخاص غير مسيحى يسكن بجوار احدى الكنائس فى القاهرة وكان كل مرة يتطلع من الكوة المطلة على هذه الكنيسة ويشاغل الأب الكاهن أثناء تقديم الذبيحة فى القداس، ويرمى بألفظ بذيئة تهزيئا وتقريعا على طقس القداس الالهى، وفى احدى المرات تطلع من الكوة كعادته فشاهد على المذبح حملا مذبوحا مقطعا فتعجب لذلك ونزل ودخل الكنيسة لتأكد من ذلك فاما تطلع على المائدة المقدسة وجد القربانة كما هى.. وتكرر المشهد أمام عينيه عدة مرات!! وفى الحال تقدم الى الأب الكاهن ليستفسر عن ذلك. فعرفه أن هذه القربانة تتحول الى جسد حقيقى للسيد المسيح الذى هو الحمل الذى يقدم فدية عن العالم لمغفرة الخطايا والدم الذى من الحمل هو دم من الحمل هو دم حقيقى ليسوع المسيح، هذا التحول هو سر مقدس غير منظور يتم أثناء صلوات القداس الالهى.
ففى الحال مست النعمة قلب هذا الانسان وطلب من الكاهن أن يعتمد بعد ان اعترف بخطاياه وصار مؤمنا بالمسيح وتعرض هذا الانسان اضطهاد شديد وذلك بالحبس فى السجن ثم نال اكليل الشهادة فقطعت رأسه وعلق على السور عدة أيام وكان المؤمنون يشاهدون نورا عظيما نازلا من السماء على جسده ثم قام انسان وسرق جسده وذهب الى بلاد فارس- صلواته تكون معنا جميعا آمين.
About This Site
A Treasury of Martyrs and Saints
"Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who, for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God." -- (Hebrews 12:1-2) (NIV)
For some time I have had an urge to edit this site on the internet.
It was depicted in my mind and my heart to have constant communion with Martyrs and Saints who, along with all believers, are in eternal communion.
They are alive watching over us, noticing our troubles, understanding our struggle, and interceding for us constantly, but we remember them intermittently.
The rise of Christianity and the victory of the church are owed to them. From early centuries miracles were proof of this sincerity.
Relics or bones of the Saints, even secondary relics (such as the handkerchief of Paul) from apostolic times (Acts 19:11-12) were regarded as instruments of divine healing power and sources of miracles.
Unfortunately, the "cult of saints" came under attack with the reformation because of widespread abuse of their names on relics, including deception and fraud.
The concerned church of the 16th Century disapproved of such abuses, and began to canonize with extreme caution, based on more and accurate search and investigation. Thereafter, inquiry into miracles was conducted with great precision and with legal documentation.
This canonization brought about a calendar of the blessed Martyrs and Saints. The calendar includes the anniversary of a saint's death as a feast day, the day the saint was reunited with Christ in heaven.
The present image of the church is really its Saints. All believers who love God are in eternal, timeless communion with Martyrs and Saints. We venerate them, as Saint Augustine said:
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"We build temples to our martyrs not like temples for the gods, but as tombs of mortal men, whose spirits live with God. We do not build altars on which to offer sacrifices to martyrs, but we offer sacrifice to God alone, who is both ours and theirs. During this sacrifice they are named in their place and order, insofar as they are men of God who overcome the world by confessing God, but they are not invoked by the priest who offers sacrifice. He offers sacrifice to God, not to them (although it is celebrated in their memory) because he is God's priest, not the priest of the martyrs. The sacrifice is the body of Christ" ( The City of God ) |
This site is not an invitation to worship Martyrs and Saints. They did not ask for that. They worship with us only One God: The Father, the Son, the Holy Spirit. They pray for us, and help us with their intercession.
This site is just a simple table inviting you and every one in the family, to share Communion with Martyrs and Saints, in the victorious church, meditating on their heroic life, to support our faith, which is little or nil sometimes, especially with terrorism we are facing.
Launched on August 22, 2001
Assumption of Holy Virgin Mary
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11"Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." (Matt 5:1-12).
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Martyrs and Saints
are arranged now
Alphabetically
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WE ARE NOT ALONE..
" For where two or three come together in my name, there am I with them." (Mt 18:20)
Continued from the 1st page (Home) :
The Guardian Angel:In the Bible this doctrine is clearly discernible. In Genesis 28-29, not only angels act as the executors of God's wrath against cities but they deliver Lot from danger; in Exodus 12-13, an angel is the appointed leader of the host of Israel, and in 32:34, God says to Moses: "my angel shall go before thee." At a much later period we have the story of Tobias, which might serve for a commentary on the words of Psalm 90:11: "For he hath given his angels charge over thee; to keep thee in all thy ways." (Cf. Psalm 33:8 and 34:5.) Lastly, in Daniel 10 angels are entrusted with the care of particular districts; one is called "prince of the kingdom of the Persians", and Michael is "one of the chief princes"; cf. Deuteronomy 32:8 and Ecclesiastics 17:17 (Septuagint).
This sums up the Old Testament doctrine on the point; it conceived of God's angels as His ministers who carried out his behests, and who were at times given special commissions, regarding men and mundane affairs. There is no special teaching; the doctrine is rather taken for granted than expressly laid down.
But in the New Testament the doctrine is stated with greater precision. Angels are everywhere the intermediaries between God and man ; and Christ set a seal upon the teaching of the Old Testament: "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10). A twofold aspect of the doctrine is here put before us: even little children have guardian angels and these same angels lose not the vision of God by the fact that they have a mission to fulfill on earth.
Without dwelling on the various passages in the New Testament where the doctrine of guardian angels is suggested, it may suffice to mention the angel who assisted Christ in the garden, and the angel who delivered St. Peter from prison. Hebrews 1:14 puts the doctrine in its clearest light: "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" This is the function of the guardian angels; they are to lead us, if we wish it, to the Kingdom of Heaven.
It was said that the lowest orders of angels are sent to men, and consequently that they alone are our guardians, though some saints would rather say that any of the members of the angelic host may be sent to execute the Divine commands. Not only the baptized , but every soul that cometh into the world receives a guardian spirit; However, St. Basil (Homily on Psalm 43), and possibly St. John Chrysostom (Homily 3 on Colossians) would hold that Christians only were so privileged. Our guardian angels can act upon our senses and upon our imagination not, however, upon our wills. Finally, they are not separated from us after death, but remain with us in heaven, not, however, to help us attain salvation.
St. Athanasius states that the angels who descended from
heaven to announce the coming of Christ, went back to heaven on His ascension to
announce to the heavenly creatures that they must open the doors for the King of
Glory.
The following miracle about the Archangel
Michael was also told by St. Athanasius:
+++ A poor man once
lived in the city of
Michael appeared to him and told him, "Go in the city to a
certain man and ask him to lend you some gold for a period of one year. If he
says that he needs a guaranty, tell him the Archangel Michael is your
guarantor."
The poor man did exactly what Michael told him and borrowed
the money. He traveled to a far away land where he started a business. His new
venture was so successful that he made a lot of money, and became rich. When the
year was over he wanted to pay up his debt, but he was very far. (There was no
mail at that time.) So he put the gold in a water proof sack and went to the
shore of the ocean. He called, "My intercessor and guarantor the Archangel
Michael please, deliver this money to the good man who lent it to me." Then he
threw the sack in the water.
The
After a few months,
the poor man, who was now rich, came back to his city. His wife and his friends
were very and happy and they celebrated for days. But the good man called him,
and said, "Wasn't I merciful to you, and lent you the gold for the sake of the
The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers:
The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the 4th Century at the local Laodician Council, which occurred several years before the First Ecumenical Council. The Laodician Council by its 35th Canon condemned and renounced as heretical the worship of angels as creators and rulers of the world and it affirmed their proper Orthodox veneration. A feast day was established in November the ninth month from March (with which month the year began in ancient times) in accordance with the 9 Ranks of Angels. The eighth day of the month was decreed for the intended Synaxis of all the Heavenly Powers -- in conjunction with the Day of the Dread Last-Judgment of God, which the holy fathers called the "Eighth Day" -- since after this age in which the seven days [of Creation] have elapsed will come the "Eighth Day" -- and then "shall come the Son of Man in His Glory and all the holy Angels together with Him" (Mt 25:31).
The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest.
In the Highest Hierarchy are included the three Ranks: the Seraphim, Cherubim and Thrones.
The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities:
In the Lowest Hierarchy are included the three Ranks: Principalities, Archangels, and Angels:
Archangels (1 Thess 4:16) announce about the great and most holy, they reveal the mysteries of the faith, prophecy and understanding of the will of God, they intensify deep faith in people, enlightening their minds with the light of the Holy Gospel.
Angels (1 Pet 3:22) are closest to all to people. They proclaim the intent of God, guiding people to virtuous and holy life. They protect believers restraining them from falling, and they raise up the fallen; never do they abandon us and always they are prepared to help us, if we so desire.
All the Ranks of the Heavenly Powers have in common the name Angels -- by virtue of their service. The Lord reveals His will to the highest of the Angels, and they in turn inform the others.
Over all the Nine Ranks, the Lord put the Holy Archangel and Leader Michael (his name in translation from the Hebrew means "who is like unto God") -- a faithful servitor of God, wherein he hurled down from Heaven the arrogantly proud day-star Lucifer together with the other fallen spirits. And to the remaining Angelic powers he cried out, "Let us attend! Let us stand aright before our Creator and not ponder that which is displeasing unto God!" According to Church tradition, in the church service to the Archangel Michael concerning him, he participated in many other Old Testament events.
During the time of the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night. Through him the power of the Lord was made manifest, annihilating the Egyptians and Pharaoh who were in pursuit of the Israelites. The Archangel Michael defended Israel in all its misfortunes.
He appeared to Joshua Son of Navin and revealed the will of the Lord at the taking of Jericho (Nav / Josh 5:13-16). The power of the great Archistrategos of God was manifest in the annihilation of the 185 thousand soldiers of the Assyrian emperor Sennacherib (4 [2] Kings 19:35); also in the smiting of the impious leader Antiochos Illiodoros; and in the protecting from fire of the Three Holy Youths -- Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25).
Through the will of God, the Archistrategos Michael transported the Prophet Habbakuk from Judea to Babylon, so as to give food to Daniel, locked up in a lions' den (Kontakion of Akathist, 8).
The Archangel Michael prevented the devil from displaying the body of the holy Prophet Moses to the Jews for idolisation (Jude 1:9).
The holy Archangel Michael showed his power when he miraculously saved a lad, cast by robbers into the sea with a stone about his neck at the shores of Mt Athos [Athos Paterikon].
From ancient times the Archangel Michael was famed by his miracles in Rus'. In the Volokolamsk Paterikon there is included a narrative of the Venerable Paphnutius of Borovsk with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great, "And wherefore Great Novgorod never was taken by the Hagarites ... when by the suffering of God for our sins the godless Hagarite emperor Batu devoured and set aflame the Russian land and came to Novgorod and God and the Most Holy Mother of God shielded it with an appearance of Michael the Archangel, which did forbid him to enter into it. He [Batu] was come to the Lithuanian city and did come towards Kiev and did see the stone church over the doors of which the great Archangel Michael had written and spoken unto the prince his allotted fate, 'By this we have forbidden entry into Great Novgorod'."
Intercession for Russian cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful Rus' acclaimed the Most Pure Mother of God and the Archangel Michael in church singing. To the Archistrategos Michael are dedicated many monasteries, cathedrals, court and merchant churches. In old Kiev at the time of the accepting of Christianity, a cathedral was erected of the Archangel, and a monastery also was built in his name. Archangel cathedrals stand at Smolensk, Nizhni Novgorod, Staritsa, a monastery at Great Ustiug (beginning 13th Century), and a cathedral at Sviyazhsk. In Rus' there was not a city, wherein was not a church or chapel, dedicated to the Archangel Michael. One of the chief temples of the city of Moscow -- the burial church in the Kremlin -- is dedicated to him. Numerous and beautiful icons of the Chief-in-Rank of the Highest Powers are also in his Cathedral. One of these -- the Icon "Blest Soldiery" --written in the Dormition Cathedral of the Moscow Kremlin, where the saintly soldiers -- Russian princes -- are depicted under the leadership of the Archangel Michael.
From Sacred Scripture and Sacred Tradition are likewise known the Archangels:
On icons the Archangels are depicted in accord with the trait of their service:
2002 OCA & Fr Stephen Janos
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