St. Martyr Dorothea of Caesarea in Cappadocia

Мученица Дорофея
и с нею Христина, Каллиста и Феофила

Saint Dorothea /Dorothy/, February 6/19

St. Martyr Dorothea lived in Caesarea in Cappadocia, and suffered under the Emperor Diocletian in 288 or 300, along with women martyrs Christina and Callista and martyr Theophilus.

Saint Dorothea was a pious girl, a Christian, distinguished with great meekness, humility, chastity, and wisdom given by God, which astonished many. Caught at an order by governor Sapricius, she firmly confessed her faith in Christ and was subjected to tortures. Failing to break down the will of the saint, the governor gave her to two women – the sisters Christine and Callisto, who were previously Christians, but – fearing the tortures, renounced Christ and began to lead impious life. He ordered them to persuade saint Dorothea to bring sacrifice to the pagan gods. However, the opposite happened: the women – convinced by Saint Dorothea that through God’s mercy salvation is granted to all repentant – did repent and turned to Christ again. For this they were tied back to back and burned in a tar barrel. The saint sisters Christina and Callista died as martyrs, bringing a penitential prayer to the Lord and [He] redeemed their sin of apostasy.

Saint Dorothea was again subjected to tortures, which she suffered with great joy and also happily welcomed the death sentence. When the saint was led to her execution, a certain learned man, (scholastic) Theophilus, told her with a sneer: “You bride of Christ, send me rose flowers and apples from thy Bridegroom’s garden”. The martyr nodded to him in response.

Before her death, the saint asked to be given time to pray [a while]. When she finished the prayer, an angel appeared before her in the form of a handsome youth and handed her – in a clean canvas – three apples and three rose flowers. The saint asked that all this be given to Theophilus, after which she was beheaded by sword.

Having received the [blissful] gifts of grace, the persecutor of Christians until recently was astounded, he believed in the Saviour and confessed himself a Christian. Subjected for this to cruel tortures, St. Theophilus was martyred by beheading by sword.

Santa Dorotea, Rome, Trastevere

The relics of St. Dorothea are [kept] in Rome, in the church of her name; her head is also in Rome, in the Church of the Theotokos in Trastevere.

Santa Maria, Rome, Trastevere

The ancient church of San Silvestro boasts a stone titrated to Sts. Sylvester and Dorothy [Rector Julian De Datis took care of the translation, composing a memorial stone over the remains of Roman times – that stone is still preserved in the Church’s Sacristy and was also titrated to Sts. Sylvester and Dorothy by the second half of XVI c].

Hieromonk Grigorios (a.k.a. priest Ligorko) Поп Лигорко

Temporal

 

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Translation from Bulgarian

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Stoyu N. Shishkov
Hieromonk Grigorios
(a.k.a. priest Ligorko) Born around 1800, died around 1880

       In that dark and terrible historical era when the native Bulgarian population was compelled by the force of swords to leave their father’s Christian faith and replace it with the Muslim [one], only few were those who managed to avoid murder and Turkicisation and preserve their faith...

       What was life like for that true to Christianity minority left in the mountains in the first years after going after the Turkish faith, how come it has survived to this day – we can only learn this from the preserved private [or family] legends. From these legends and some physical evidence preserved here and there we can see that the remains of Bulgarian Christians – until recently – lived a really difficult, full of deprivations and suffering, life in the mountains, accompanied by constant care for self-defense. In order to avoid death, they have struggled in every way to hide their being Christians, they hid in inaccessible forested areas, etc. (1) No churches, no priests, no signs of Christian life were admissible not so much because of the Mohammedanized neighbors and relatives but because of the numerous raids of janissaries, Tartars, kardjali-s [brigands], delibashi-s etc. which walked all parts of the Rhodope Mountains, and whose only purpose in life was plunder. So even the outer [for the mountains] world for a long time could not know for sure that there is in the broad mountain recesses here and there Christian population to have survived.(2).

       No doubt that under such conditions the religious sentiment must have been dropped by far in the other non-Turkicised forest dwellers. At one time, approximately in the first half of XVIII century, monks from the Mount Athos monasteries began visiting the Rhodopes dressed often in Arnaut or Turkish costumes. This comes to show – as will be seen below – that Athos has at first undertaken a missionary mission to revitalize and preserve Christianity among the residual non-Turkicised Rhodope population.

       From among these monks from Mount Athos, many of whom reached a martyr’s wreath, the deepest memories in the local population is preserved and the most deserving for both the religious-and-moral awakening and also for the national-and-public awakening in the middle Rhodope Mountains [region] was Hieromonk Grigorios called and remembered even today also as [a.k.a.] (by the name of) ‘pop Ligorko’ or pop [priest] Gligorko.

       When circumstances changed somewhat, some of the Mount Athos monasteries succeeded to open in certain villages their own convents [cells, nunneries], which were occasionally visited by monks – (i) to invite pilgrims to Mt. Athos, (ii) to preach and collect votive offerings to the monasteries. In the Ahu-chelebi kaaza [district – Turkish etim.] a chief Athos convent was in the village of Ustovo, which years on end never remained empty, without a monk. That convent was of the “John the Forerunner” Dionysian Monastery. Around the year 1837-38 Hieromonk Grigorios, who was then some 40 years old, came to the said convent. A pure Greek by nationality, born in the village Skutou, somewhere near Mount Athos, monk Grigorios did not know a word in Bulgarian, because of which the residents of Ustovo did not want him. So then monk Grigorios went to the village of Gorno [upper] Dere-kyoy, which had no priest. In the meantime he learned the local Bulgarian speech [dialect] and – along with his priestly duties – he got to also teach the village children at school. Of exemplary living, being an excellent preacher in the church and a good teacher at school, Hieromonk Grigorios soon earned a good reputation in the kaaza [village district]. The following year, the Ustovo residents already invited him to their village, where he stayed until 1849. During that period he already learned the tongue well, wandered about all the villages for confessions and became so popular that people thought him [to be] a saint. In 1849 the “St. J. Forerunner” monastery ordered him to leave Ahu-chelebi and go to Wallachia. However, after three years, in 1832, Hieromonk Grigorios returned back to Ustovo and stayed [there] until 1872, when in his declining years he departed to Mt. Athos, where the days of his life ended.

       Hieromonk Grigorios was of medium height, with blond and sharp beard, dry face and fiery eyes. He was a widely educated theologian and possessed rare Christian virtues. He had a glib tongue and a powerful preaching tone. He lived modestly; he never ate meat food; he never lusted for money; he dressed poorly; he attended on himself; he was easy-accessible to everyone and anyone, and he preached anywhere. He boldly lashed wicked people; he hated the Turks; he hated and kept apart from everything secular; in a word, he led a purely Christian-and-ascetic life, which – coupled with his powerful preaching – revived the population’s spirit, uprooted many prejudices and largely raised the religiousness and morality in that region, which even today stands out in this respect as compared to many other suburbs.