Saint Epiphanios was born a Jew in Palestine, but he and his sister came to faith in Christ and were baptized together. Epiphanios gave all his possessions to the poor and became a monk. He knew St Hilarion the great (October 31), and traveled among the monks of Egypt to learn their ways and wisdom. The fame of his virtue spread so widely that several attempts were made to make him bishop, first in Egypt, then in Cyprus. Whenever Epiphanios heard of these plans, he fled the area. He was finally made bishop by means of a storm: told to go to Cyprus, he took ship instead for Gaza, but a contrary wind blew his ship directly to Cyprus, where "Epiphanios fell into the hands of bishops who had come together to elect a successor to the newly-departed Bishop of Constantia, and the venerable Epiphanios was at last constrained to be consecrated, about the year 367." (Great Horologion). He guarded his flock faithfully for the remainder of his life, working many miracles, defending the Church against the Arian heresy, and composing several books, of which the best-loved is the Panarion (from the Latin for 'bread-box'), an exposition of the Faith and an examination of eighty heresies. He was sometimes called the 'Five-tongued' because he was fluent in Hebrew, Egyptian, Syriac, Greek, and Latin.   Saint Germanos was the son of a prominent family, in Constantinople. He became Metropolitan of Cyzicus, then was elevated to the throne at Constantinople in 715. It was he who baptized the infant Constantine, who for his whole life was nicknamed "Copronymos" because he defecated in the baptismal font (though he was neither the first nor the last infant to do so). At this incident, Patriarch Germanos is said to have prophesied that the child would one day bring some foul heresy upon the Church, which he did, becoming a notorious iconoclast as emperor. Germanos openly opposed the decree of the Emperor Leo the Isaurian which began the persecution of the holy icons. For this he was deposed and driven into exile in 730. He lived the rest of his life in peace. Saint Germanos is the composer of many of the Church's hymns, notably those for the Feast of the Meeting in the Temple.   These two Saints are always commemorated together.

This holy and beloved Western Saint, the patron of France, was born in Pannonia (modern-day Hungary) in 316, to a pagan military family stationed there. Soon the family returned home to Italy, where Martin grew up. He began to go to church at the age of ten, and became a catechumen. Though he desired to become a monk, he first entered the army in obedience to his parents.   One day, when he was stationed in Amiens in Gaul, he met a poor man shivering for lack of clothing. He had already given all his money as alms, so he drew his sword, cut his soldier's cloak in half, and gave half of it to the poor man. That night Christ appeared to him, clothed in the half-cloak he had given away, and said to His angels, "Martin, though still a catechumen, has clothed me in this garment." Martin was baptised soon afterward. Though he still desired to become a monk, he did not obtain his discharge from the army until many years later, in 356.   He soon became a disciple of St Hilary of Poitiers (commemorated January 13), the "Athanasius of the West." After traveling in Pannonia and Italy (where he converted his mother to faith in Christ), he returned to Gaul, where the Arian heretics were gaining much ground. Not long afterward became Bishop of Tours, where he shone as a shepherd of the Church: bringing pagans to the faith, healing the sick, establishing monastic life throughout Gaul, and battling the Arian heresy so widespread throughout the West. Finding the episcopal residence too grand, he lived in a rude, isolated wooden hut, even while fulfilling all the duties of a Bishop of the Church.   His severity against heresy was always accompanied by love and kindness toward all: he once traveled to plead with the Emperor Maximus to preserve the lives of some Priscillianist heretics whom the Emperor meant to execute.   As the holy Bishop lay dying in 397, the devil appeared to tempt him one last time. The Saint said, "You will find nothing in me that belongs to you. Abraham's bosom is about to receive me." With these words he gave up his soul to God.   He is the first confessor who was not a martyr to be named a Saint in the West. His biographer, Sulpitius Severus, wrote of him: "Martin never let an hour or a moment go by without giving himself to prayer or to reading and, even as he read or was otherwise occupied, he never ceased from prayer to God. He was never seen out of temper or disturbed, distressed or laughing. Always one and the same, his face invariably shining with heavenly joy, he seemed to have surpassed human nature. In his mouth was nothing but the Name of Christ and in his soul nothing but love, peace and mercy."   Note: St Martin is commemorated on this day in the Greek and Slavic Synaxaria; his commemoration in the West, where he is especially honored, is on November 11.

This greatest of Christian orators is commemorated not only today, but as one of the Three Holy Hierarchs (with St Basil the Great and St Gregory the Theologian) on January 30.   He was born in Antioch to pious parents around 345. His mother was widowed at the age of twenty, and devoted herself to rearing her son in piety. He received his literary and oratorical training from the greatest pagan teachers of the day. Though an illustrious and profitable career as a secular orator was open to him, he chose instead to dedicate himself to God. He lived as a monk from 374 to 381, eventually dwelling as a hermit in a cave near Antioch. Here his extreme ascetic practices ruined his health, so that he was forced to return to Antioch, where he was ordained to the priesthood. In Antioch his astonishing gifts of preaching first showed themselves, earning him the epithet Chrysostomos, "Golden-mouth", by which he became universally known. His gifts became so far-famed that he was chosen to succeed St Nectarius as Patriarch of Constantinople. He was taken to Constantinople secretly (some say he was actually kidnapped) to avoid the opposition of the Antiochian people to losing their beloved preacher. He was made Patriarch of Constantinople in 398.   Archbishop John shone in his sermons as always, often censuring the corrupt morals and luxurious living of the nobility. For this he incurred the anger of the Empress Eudoxia, who had him exiled to Pontus in 403. The people protested by rioting, and the following night an earthquake shook the city, so frightening the Empress that she had Chrysostom called back. The reconciliation was short-lived. Saint John did not at all moderate the intensity of his sermons, and when the Empress had a silver statue of herself erected outside the Great Church in 403, accompanied by much revelry, the Patriarch spoke out against her, earning her unforgiving anger. In 404 he was exiled to Cucusus, near Armenia. When Pope Innocent of Rome interceded on his behalf, the imperial family only exiled him further, to a town called Pityus near the Caucasus. The journey was so difficult and his guards so cruel that the frail Archbishop gave up his soul to God before reaching his final place of exile, in 407. His last words were "Glory be to God for all things."   Saint John Chrysostom is the author of more written works than any other Church Father: his works include 1,447 recorded sermons, 240 epistles, and complete commentaries on Genesis, the Gospels of Matthew and John, the Acts of the Apostles, and all the Epistles of St Paul.   His repose was on September 14, but since that is the date of the Exaltation of the Cross, his commemoration has been transferred to this day.

On this Sunday of All Saints, Fr. Andrew speaks of how the saints were able to face death and what the resurrection means for us even before death.

Fr. Andrew discusses the House of Stephanas which Paul baptized and how we should emulate them.

With the Sunday of All Saints, Fr. Andrew discusses how the saints could do what they did and what it really means for us to be like them.

On the Sunday of All Saints, Fr. Andrew Stephen Damick asks the question: What does it mean to be a saint? And the answer he explores is: The saint is one who has come home. So what does that mean?

Like the Saints, our path to holiness will be through the daily struggle to be faithful in small ways that few will notice or celebrate.

Bearing the Saint, Chapter four, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter five, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter six, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter seven, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter eight, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter nine, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter ten, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter eleven, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter twelve, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter thirteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter fourteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter fifteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter sixteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter seventeen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter eighteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter nineteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter twenty, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-one, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-two ,by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-three, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-four, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-five, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Conclusion, by Donna Farley (Conciliar Press, 2010)

The Saint and his Bees, written by Dessi Jackson, illustrated by Claire Brandenburg (Xist Publishing, 2013).

The Saint Nicholas Day Snow, by Charlotte Riggle, illustrated by R.J. Hughes (Phoenix Flair Press, 2017).

Bearing the Saint, Chapter one, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter two, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter three, by Donna Farley (Conciliar Press, 2010).

Fr. Ted argues that Saints are those who have their priorities properly organized.

Today we're going to be talking about the veneration of Mary and the Saints in the Holy Tradition. This topic is often misunderstood and can be a stumbling block for inquirers. Our guest is Father Patrick Henry Reardon, Pastor of All Saints Antiochian Orthodox Church in Chicago, Illinois, Sr. Editor of Touchstone Magazine and author of Christ in the Saints.

How can we communicate with the departed saints if they are dead? What is the state of the departed according to the Scriptures? Are they concious, and if so, of what? Can they hear the petitions of those alive on earth? What do they do when people pray to them? These and other questions are actually answered in the Bible. Tune in and find out where.

In this program we deal with the concept of prayer and intercession. What is prayer in the scriptures? Is "prayer" worship to be given only to God? What is intercession? Why are we commanded to intercede for each other? More importantly, who can intercede for us?

In the first of a series on prayers to the saints, we begin to discuss how the Orthodox Church connects the dots of many aspects of what it means to be "in Christ" and a member of "the body of Christ." Are we worshipping the saints in prayer? Does Scripture forbid prayer to the dead? Can the living communicate with the dead? What is true prayer? These and many more issues will be discussed in light of Scripture over the next four programs.

In the final program of the series on "Prayer to the Saints" we continue the discussion of the state of the departed from the Scriptures. In many enigmatic passages we find the foundations for why the Church affirms the "Communion of the Saints" as including both those "in Christ" on earth and the "departed in Christ." Within these passages we find the rationale for believing that those who have gone before us do stand before the throne of God and intercede on our behalf because of our prayers to them.

Thousands of years ago when I was an Evangelical Protestant in the Anglican Church, I never prayed to the saints or asked for their intercession. It was made quite clear to me by those around me that obedient Christians never did that and that prayer to the saints (especially to Mary) was idolatry of the worst sort and consequently provoked the ire of the Most High. Catholics, of course, prayed to Mary and the saints, but real Christians didn’t. Even when I got out more and grew a bit and realized Catholics were real Christians, I still was convinced that they shouldn’t pray to saints, and that prayer to the saints ran the risk of traffic with demons. So much for ecumenism!

On the Sunday of All Saints, Fr. Thomas gives clear and direct evidence from the scriptures explaining how and why we ask for the prayers of the saints who have gone before us.

We are saved by Christ as part of the Church and our fellow members of the Body of Christ support us both practically and in their prayers. The prayers of the holy people of God are a ferocious weapon in our defence.

On the Sunday of All Saints, we are reminded to honour them in our generation that others by their example, fellowship and prayers may also become Friends of God.

Fr. Dcn. Emmanuel gives the homily from the Epistle to the Ephesians.

Fr. Christopher is the homilist and he reminds us that the saints are wonderful examples for us. They gave up everything for God.

Fr.Gregory reminds us that the West was also Orthodox once and that it can be again.

Fr. Gregory says it cannot be stressed too highly how important the saints are for us in the Church.