The Sixth Eothinon, Two Sermons

The Sixth Eothinon

Two Sermons

BODY   By St. Cyril of Alexandria (Gospel of Luke, Fragments of sermons 154, 155 and 156: c. 430) http://www.ccel.org/ccel/pearse/morefathers/files/ cyril_on_luke_14_sermons_146_156.htm#SERMON%20CXLIX. And now, keeping to the order of events, we say, that the account of the resurrection having already reached the apostles from many quarters, and their desire to see Him having thus been roused, He comes according to their desire, and stands visible and revealed before them as they seek for and expect Him. And no longer does He appear to them with their eyes held, nor converse with them as concerning some other person, but permits them to see Him plainly, and bids them be of good cheer. But they even so were in doubt and affright; for they thought that they saw not Himself, but some apparition and shadow: but He quiets the perturbation occasioned by such thoughts, addressing them with His usual and customary speech, and saying, "Peace be to you." To convince them firmly and indubitably, that He is the same Who suffered, He immediately shows that being God by nature, He knows what is hidden, and that the tumultuous thoughts within them escape Him not: for He said, "Why are you troubled? And this is a very plain proof that He Whom they see before them is not some other person, but the very same Whom they had seen both suffering death upon the cross and laid in the tomb, even Him Who sees reins and heart, and from Whom nothing that is in us is hid. This therefore He gives them as a sign, His knowledge namely of the tumult of thoughts that was within them. And to prove moreover in another way that both death is conquered, and that human nature has put off corruption in Him as the foremost, He shows His hands and His feet, and the holes of the nails, and permits them to handle Him, and in every way convince themselves that the very body which had suffered was risen. Let no one therefore cavil at the resurrection: and though you hear the sacred Scripture say of the human body, that it is sown an animal body, it is raised a spiritual body, do not deny the return even of human bodies to incorruption. For as the animal is that which follows after, and is subject to animal, that is, to fleshly lusts, so also the spiritual is that which submits itself to the will of the Holy Spirit. For after the resurrection from the dead, there will be no longer the opportunity for carnal affection, but, the goad of sin will be entirely powerless. That very body, therefore, which has been brought down to the earth, shall be clothed with incorruption. That the disciples might be quite sure that it is the very same Who suffered and was buried and rose again, He shows both His hands and feet: and He bids them be fully convinced that it is not a spirit, as they thought, but rather in very truth a body. For a shadow and spirit and apparition merely could not endure the touch of the hand. Having then shown His hands and feet to the disciples, the Lord fully convinced them that the body which had suffered had risen: but, to produce in them still further a yet more firmly-settled faith therein, He asked for something to eat. And what was brought was a piece of broiled fish, which He took and ate in the presence of them all. Now this He did for no other reason than clearly to show them that He Who had risen from the dead was the same Who in old time had eaten and drunk with them during the whole period of the dispensation, and conversed with them as a man, according to the prophet's voice: intending them to perceive that the human body does indeed need sustenance of this kind, but a spirit by no means so. Who therefore that claims to be faithful, and receives unhesitatingly the witness of the holy evangelists, can any longer listen to the fictions of heretics, can any longer endure the apparition-mongers? For the power of Christ surpasses human enquiry, nor is it on the level of the understanding of ordinary events. He ate then a piece of fish because of the resurrection: but the natural consequences of eating by no means followed in the case of Christ, as the unbeliever might object, knowing that "whatsoever enters in at the mouth, must necessarily be cast out and go into the draught." But the believer will admit no such cavils into his mind, but leave the matter to the power of God. When He had quieted their reasonings by what He said, by the touch of their hands, and by partaking of food, He then opened their mind to understand, that "so it was necessary for Him to suffer," even upon the wood of the cross. The Lord therefore recalls the minds of the disciples: for He had forewarned them of His sufferings upon the cross, according to what the prophets had long before spoken; and He opens also the eyes of their heart, so as for them to understand the ancient prophecies. The Saviour promises the disciples the descent of the Holy Spirit, which God had announced of old by Joel, and power from above, that they might be strong and invincible, and without all fear preach to men everywhere the divine mystery. Having blessed them, and gone a little in advance, He was carried up to heaven, that He might share the Father's throne even with the flesh that was united to Him. This new pathway the Word made for us when He appeared in human form: and hereafter in due time He will come again in the glory of His Father with the angels, and will take us up to be with Him: by Whom and with Whom to God the Father be glory and power with the Spirit for ever and ever. Amen.

PEACE By Fr. Richard Demetrius Andrews (2010) http://stgeorgegoc.org/pastors-corner/fr-ricks-sermons/6th-eothinon-peace-to-you Today’s gospel is also read on the Feast of the Ascension of our Lord, 40 days after the Resurrection, and it starts with the Risen Christ appearing to the eleven disciples and saying to them, Eirene ymin (Peace be with you). If this sounds familiar, it is because the priest says this to the faithful several times during Orthodox worship services. He says Eirene pasi (Peace be with you), as he makes the sign of the cross with his right hand, with his fingers forming the Byzantine letters ICXC. In other words, he is bestowing the peace, not of himself, but of Christ, for these are the first and last letters of the two words Iesous Christos or Jesus Christ. It may seem odd that the cross, the instrument of torture and death, is the gesture used to give the sign of peace. Through His Resurrection, Christ has changed the meaning of death and suffering. The Cross is an expression of this triumph. In the Orthros and the Divine Liturgy, the priest gives the sign of peace before the gospel reading. The symbolism is noteworthy. The Gospel book represents Christ; when the gospel is read, it is not just a remembrance of some event that took place 2,000 years ago: Christ Himself is appearing in our midst and it is He Himself who is speaking. The blessing Peace be with you all is a reminder of this fact. The sign of peace is also given at the end of Orthros during the Doxology as a preparation for the start of the Divine Liturgy. During the liturgy itself, peace is given several times. Peace be with you all is said again after the Lord’s Prayer, right before Holy Communion. Why so many times? Isn’t once enough? Why do we repeat everything? Well, repetition is the mother of all learning and obviously the Church is trying to teach us that Christ is in our midst and He is giving us His peace. This peace is not forced upon us. Indeed, it cannot be forced upon us. We must receive the peace of God and allow it to dispel all contrary thought and feeling in our hearts and minds. Another reason it is given repeatedly throughout the worship service is that the devil and demons are working here in the temple to trouble us, by sending distracting thoughts into our minds and making us aware of every possible annoyance around us. We need the peace of God repeatedly to help us through the worship service. This leads to a second lesson: the assurance of the Resurrection. Christ does not forsake the terrified disciples. He seeks to help them overcome their worries and doubts. Jesus is offering them further proof of His bodily Resurrection, that He is not merely a spirit or ghost. Again Christ is saying the same thing to us every Divine Liturgy. How? As the Eucharist is offered the priest raises the chalice and says to the faithful, With the fear of God, with faith and with love, draw near. We are called to have the fear of God, which is based on faith and love. This is very different than the fear of seeing a ghost, the stuff of scary movies. The bread and wine, now consecrated as the body and blood of Christ, is in fact the Risen Lord appearing in our midst. Unfortunately, the disciples still did not believe that it was truly the Christ Risen in the flesh. So, Jesus, in His infinite patience and mercy, is going to show them further, by eating some real food, that He is truly, bodily present. We know that the fish is an ancient symbol for Christians, because the ancient Greek word for fish is ichthys, which forms an acronym for Iesous Christos Theou Yios Soter, or Jesus Christ, Son of God, our Savior. We also know that at every Makaria or Funeral Luncheon, broiled fish is served to the surviving faithful. This is supposed to remind us of the Resurrection of Christ and our future bodily Resurrection at His Second Coming. This leads us to our third lesson today: the redemption of humanity in Christ. Through His crucifixion and resurrection, the grace of Christ’s divinity changes the nature and state of death. One could say that He blesses death and makes it a pathway back to God. Therefore, we should no longer fear death, which is one of the root causes of sin. In His Ascension, Christ brings humanity back into Paradise, back into communion with God in the Garden of Eden. For us to participate in the redemption of mankind, we too must be crucified and resurrected. We are the Ekklesia, those who are called out to be holy as God as holy. The Church is the Body of Christ; therefore, just as He was, She must be crucified and resurrected, including each one of us who are members of His Body. How can we do this? It is written is a meaningful reference to the Scriptures. We must be students of scriptures seeking to understand how Christ Himself is speaking to each one us directly and personally. Do we read the bible each day? Do we participate at all in an Orthodox bible study? Do we arrive on time to hear the epistle, gospel and sermon during the liturgy? The only answer to how we are to be crucified is repentance. The death we die is to sin. We must become dead to sin. Thus, we must change our ways. Or more precisely, we must allow God to change us by letting go of sin, by accepting power of the Holy Spirit. The biggest influence transforming cowardly disciples into courageous Apostles was the Holy Spirit. It was God, not they, who did the changing. Being joyfully present in the church is a response to God’s gift of peace. Amen!

This insert is a gift from our Byzantine School.  We invite you to join us on the last Thursday of each month at 6 pm, as we explore the selection of liturgy “specials” for each week, and other issues related to the liturgical services of our Church. Next mtg – 12/15/16! Please consult the Sunday Bulletin for our regular announcements, or contact Tasos, ioanniam@yahoo.com or (937)232-9665.

Dear Eugenia and Polychronius,

To add further to the discussion on St. Kassiana, I am contributing the
following translation and personal thoughts.

Here is an excerpt translated from *A Historical Survey of the Hymnographers
& Hymnography of the Greek Church*, by the renowned hagiologist and church
historian Archbishop Philaret (Gumilevsky) of Chernigov (St. Petersburg:
Tuzov Press, 1902), pp. 272-275:

Kassia, Kassiana, Eikasia. In manner of life a pious nun; by education, a
learned woman; by birth, a noble virgin. She lived at the beginning of the
9th century, during the reign of Emperor Theophilus and his successor.
Kodinus, describing the antiquities of Constantinople, mentions the
monastery of Eikasia, which was founded by this virgin nun. ³The Monastery
of Eikasia,² he writes, ³was built by the virgin Eikasia, a pious nun,
beautiful of face and of mind.² Zonaras describes the circumstances which
led to Cassia¹s forsaking the world and building the monastery.
³Theophilus,² he writes, ³intending to choose a consort for himself,
summoned eleven beautiful virgins, among whom was the virgin Kassia, who
surpassed the others in beauty, and was as learned as she was nobly born.
Theophilus examined them, holding in his hand a golden apple which he would
give to the one who pleased him most. When he came to Eikasia he said,
marveling at her beauty: ŒAll that is evil hath come from a woman.¹
Eikasia, meekly, her cheeks blushing red with chastity, replied: ŒBut from a
woman all that is more sublime hath come.¹ Defeated by the words of the
virgin, Theophilus walked away and gave the golden apple to Theodora, a
native of Paphlagonia. Not having gained a royal marriage, Eikasia
established the monastery which bears her name, in which she lived for
herself and for the Lord. Excelling in her education, she wrote letters in
which there is no trace of pedantry or pleasantry. Thus did she reach the
end of her life, having betrothed herself to the heavenly King instead of an
earthly king, and having inherited the heavenly kingdom instead of an
earthly kingdom.² Leo Grammaticus records the same incident in his history
of Theophilus.
Kodinus says that during the reigns of Theophilus and his son, Michael,
Kassia composed many canons, stichera and other works, which are quite
marvelous. The same is said by the early 11th century anonymous author who
describes events of the past.
In the services of the Church we no longer see canons ascribed to Kassia,
except for one canon only, that of Great Saturday, which, however, was
reworked by Mark, Bishop of Otranto. This is what Theodore Prodromos writes
of the latter circumstance in his explanation of the canon of Great
Saturday: ³Through Ode V, this canon is the work of Mark, Bishop of Otranto;
but Odes VI through IX are by the great hymnographer Cosmas [of Maiuma];
furthermore, as we know from unwritten tradition, long before [Mark of
Otranto] a certain wise and chaste virgin, Kassia, was the composer of these
hymns, i.e. Odes I through V, i.e. she completed the canon. Later men who
edited the canons, considering it improper to attach to the hymns of a woman
odes of that ascetic Cosmas, commissioned Mark to compose troparia, while
retaining the former irmoi. This tradition is quite plausible. For Mark
did not incorporate the initial letters of the irmoi in his acrostic,
although to do so would have been to his advantage. For the initial letter
Œkappa¹ of the irmos Œkymati thalasses¹ [ŒVolnoyu morskoyu¹] and the letter
Œsigma¹ of the next irmos, ŒSe ton epi ydatOn¹ [ŒTebe na vodakh¹] are taken
from the acrostic; but he, setting the irmoi aside as the work of another
and not of himself, wrote the troparia from Œkappa¹ ŒKyrie Thee mou¹
[ŒGospodi Bozhe moi¹], and from Œsigma¹ ŒSymbola tes taphes sou¹ [ŒThe
tokens of Thy burial¹].² It is hence evident that the canon (i.e, through
Ode V) and the irmoi are not the work of Mark. Moreover, one can see this
from the fact that the words ³but we like the maidens² are included in the
irmos of Ode I. That the subject of this verse is a maiden clearly
indicates that the ode belongs not to a man, but to a woman. Since there
were two choirs during the exodus of the Israelites who originally sang this
ode--one consisting of men, the other of women--she, leaving aside the choir
of men, since she is a woman, said, ³we sing like the maidens². Yea, and
the very acrostic of the canon is dual, and, so to say, like twin-peaked
Parnassus. For the canon of Great Saturday was once a tetradion [a four-ode
hymnic composition]: its acrostic was comprised of only part of an iamb,
i.e., ³prosabbaton the, sabbaton melpO mega²--²The pre-Saturday. I hymn the
Great Saturday.² Half of its iamb applies to Great Friday, i.e. the
pre-Saturday, and the rest applies to Saturday, i.e. I hymn the Great
Saturday. But when the canon was continued and a full canon was made out of
the tetradion, the acrostic was also extended, and instead of the incomplete
iamb a complete one was made, i.e. ³kai simeron de sabbaton melpO mega². In
the Slavonic Triodion, one reads in the superscription of the canon: ³The
canon of Great Saturday, from Ode I to Ode VI, is the work of Mark, Bishop
of Hydrous. The irmoi are the work of a certain woman named Cassia. The
Odes from VI to the end are the work of kyr Cosmas.² Thus, in our present
canon of the work of Cassia only the irmoi remain.
As regards other canons, following Prodromos we must admit that it is
probable that certain portions of them, as is the case with the canon of
Great Saturday, are retained in our present canons, undetected by later
readers.
Among the stichera of Cassia, we find the following in the divine services:
1) for the Nativity of Christ, ³When Augustus reigned alone upon the
earth...²; 2) on Great and Holy Wednesday, ³O Lord, the woman who had fallen
into many sins...²; 3) feast of the martyrs Gurius, Salmonas & Habib,
November 15th (not attributed in the Slavonic Menaion, but attributed in the
Greek) ³Edessa rejoiceth...²; feast of the Nativity of the Forerunner, June
24th (³Today is fulfilled the saying of Isaiah...²; and for the feast of the
martyrs Eustratius & companions, December 13th (Let us hymn and piously
praise the God-bearing martyrs...²).
Having said that Kassia composed many stichera, Kodinus adds: ³such are
those of the harlot and the ointment, for all of these belong to her.² The
words of Kodinus indicate that he knew of many stichera written by Kassia
for the penitent woman, and not merely the one which has come down to us.
As regards the worth of the stichera reliably attributed to Kassia, one
must admit that the first two [above] truly deserve our admiration: as much
as the former is solemn and triumphal, so much is the latter full of a
profound sense of contrition. In the latter, Kassia has quite faithfully
expressed the feelings which filled the soul of the penitent sinful woman
who washed the Savior¹s feet with tears; to express such feelings of one who
greatly loved the Lord, Who was rejected by others, Kassia had to sense in
her own soul the fullness of bitter contrition over the corruption of our
soul, she herself had to be filled with that trusting love for the Savior of
sinners, for which men condemned both the sinful woman and the Savior of
sinners. ³Accept my fountains of tears. O Thou Who pourest forth the
waters from the clouds of the sea, bend Thine ear to the sighs of my heart;
O Thou who bowed down the heavens in Thine ineffable abasement, permit me to
kiss and wipe with the hairs of my head Thine all-pure feet, the noise
whereof Eve heard at noonday, and hid herself in fear. My sins are
many...but who can fathom the depths of Thy judgments? O Savior of souls,
my Savior, Who hast infinite mercy, reject me not, thy handmaid.² One must
say that there are not many who are capable of such profound contrition.

The entry on Kassia in *The Oxford Dictionary of Byzantium* also includes
the information that Kassiane is identical to Kassia and Eikasia: ³KASSIA,
also Kassiane, Eikasia, and other forms of the name, poet....² The entry
cites an article by E. Catafygiotu Topping, which appeared in the "Greek
Orthodox Theological Review", Vol. 26 (1981), pp. 201-209, which someone may
have easy access to, and may contain more information of interest to our
group.

The only Greek-language Church calendar of the saints I have in my library,
the *Agioreitikos Epitrapezios Imerodeiktis, Etous 1977*, by the Monk
Dorotheos of the Skete of Xenophontos (published for Mount Athos in
Thessalonica), confirms the date of commemoration for St. Kassiane as 7
September (O.S.): ³Kassianes tes poietrias,...osia.² (The commemoration of
Kassiana the poetess,...monastic saint.)

Some years ago, I was able to consult St. Justin (Popovich¹s) Lives of the
Saints (in Serbian) concerning this saint. When I am able, I will do so
again. If memory serves, he also confirms the sanctity of St. Kassiana and
the date of her commemoration.

As to the variable forms of the name, it is my opinion the Kassia (a name
quite possibly derived from a plant mentioned in the Old Testament--Ex. 30:
24; Ps. 44: 8; Eze. 27: 19) was the saint¹s lay name, under which she earned
her reputation for erudition and as a poetess. Since it is a common
practice in convents to give nuns male names with female endings (e.g., the
abbess of our Mount of Olives Convent is named Moisea), it may well have
been that at her tonsure Cassia was given a female form of Cassian (i.e.,
Cassiana), after St. John Cassian.

I hope to contribute more on this topic as time and access to sources
permit.

Sincerely,

Isaac Lambertsen. Dear Eugenia and Polychronius,

To add further to the discussion on St. Kassiana, I am contributing the
following translation and personal thoughts.

Here is an excerpt translated from *A Historical Survey of the Hymnographers
& Hymnography of the Greek Church*, by the renowned hagiologist and church
historian Archbishop Philaret (Gumilevsky) of Chernigov (St. Petersburg:
Tuzov Press, 1902), pp. 272-275:

Kassia, Kassiana, Eikasia. In manner of life a pious nun; by education, a
learned woman; by birth, a noble virgin. She lived at the beginning of the
9th century, during the reign of Emperor Theophilus and his successor.
Kodinus, describing the antiquities of Constantinople, mentions the
monastery of Eikasia, which was founded by this virgin nun. ³The Monastery
of Eikasia,² he writes, ³was built by the virgin Eikasia, a pious nun,
beautiful of face and of mind.² Zonaras describes the circumstances which
led to Cassia¹s forsaking the world and building the monastery.
³Theophilus,² he writes, ³intending to choose a consort for himself,
summoned eleven beautiful virgins, among whom was the virgin Kassia, who
surpassed the others in beauty, and was as learned as she was nobly born.
Theophilus examined them, holding in his hand a golden apple which he would
give to the one who pleased him most. When he came to Eikasia he said,
marveling at her beauty: ŒAll that is evil hath come from a woman.¹
Eikasia, meekly, her cheeks blushing red with chastity, replied: ŒBut from a
woman all that is more sublime hath come.¹ Defeated by the words of the
virgin, Theophilus walked away and gave the golden apple to Theodora, a
native of Paphlagonia. Not having gained a royal marriage, Eikasia
established the monastery which bears her name, in which she lived for
herself and for the Lord. Excelling in her education, she wrote letters in
which there is no trace of pedantry or pleasantry. Thus did she reach the
end of her life, having betrothed herself to the heavenly King instead of an
earthly king, and having inherited the heavenly kingdom instead of an
earthly kingdom.² Leo Grammaticus records the same incident in his history
of Theophilus.
Kodinus says that during the reigns of Theophilus and his son, Michael,
Kassia composed many canons, stichera and other works, which are quite
marvelous. The same is said by the early 11th century anonymous author who
describes events of the past.
In the services of the Church we no longer see canons ascribed to Kassia,
except for one canon only, that of Great Saturday, which, however, was
reworked by Mark, Bishop of Otranto. This is what Theodore Prodromos writes
of the latter circumstance in his explanation of the canon of Great
Saturday: ³Through Ode V, this canon is the work of Mark, Bishop of Otranto;
but Odes VI through IX are by the great hymnographer Cosmas [of Maiuma];
furthermore, as we know from unwritten tradition, long before [Mark of
Otranto] a certain wise and chaste virgin, Kassia, was the composer of these
hymns, i.e. Odes I through V, i.e. she completed the canon. Later men who
edited the canons, considering it improper to attach to the hymns of a woman
odes of that ascetic Cosmas, commissioned Mark to compose troparia, while
retaining the former irmoi. This tradition is quite plausible. For Mark
did not incorporate the initial letters of the irmoi in his acrostic,
although to do so would have been to his advantage. For the initial letter
Œkappa¹ of the irmos Œkymati thalasses¹ [ŒVolnoyu morskoyu¹] and the letter
Œsigma¹ of the next irmos, ŒSe ton epi ydatOn¹ [ŒTebe na vodakh¹] are taken
from the acrostic; but he, setting the irmoi aside as the work of another
and not of himself, wrote the troparia from Œkappa¹ ŒKyrie Thee mou¹
[ŒGospodi Bozhe moi¹], and from Œsigma¹ ŒSymbola tes taphes sou¹ [ŒThe
tokens of Thy burial¹].² It is hence evident that the canon (i.e, through
Ode V) and the irmoi are not the work of Mark. Moreover, one can see this
from the fact that the words ³but we like the maidens² are included in the
irmos of Ode I. That the subject of this verse is a maiden clearly
indicates that the ode belongs not to a man, but to a woman. Since there
were two choirs during the exodus of the Israelites who originally sang this
ode--one consisting of men, the other of women--she, leaving aside the choir
of men, since she is a woman, said, ³we sing like the maidens². Yea, and
the very acrostic of the canon is dual, and, so to say, like twin-peaked
Parnassus. For the canon of Great Saturday was once a tetradion [a four-ode
hymnic composition]: its acrostic was comprised of only part of an iamb,
i.e., ³prosabbaton the, sabbaton melpO mega²--²The pre-Saturday. I hymn the
Great Saturday.² Half of its iamb applies to Great Friday, i.e. the
pre-Saturday, and the rest applies to Saturday, i.e. I hymn the Great
Saturday. But when the canon was continued and a full canon was made out of
the tetradion, the acrostic was also extended, and instead of the incomplete
iamb a complete one was made, i.e. ³kai simeron de sabbaton melpO mega². In
the Slavonic Triodion, one reads in the superscription of the canon: ³The
canon of Great Saturday, from Ode I to Ode VI, is the work of Mark, Bishop
of Hydrous. The irmoi are the work of a certain woman named Cassia. The
Odes from VI to the end are the work of kyr Cosmas.² Thus, in our present
canon of the work of Cassia only the irmoi remain.
As regards other canons, following Prodromos we must admit that it is
probable that certain portions of them, as is the case with the canon of
Great Saturday, are retained in our present canons, undetected by later
readers.
Among the stichera of Cassia, we find the following in the divine services:
1) for the Nativity of Christ, ³When Augustus reigned alone upon the
earth...²; 2) on Great and Holy Wednesday, ³O Lord, the woman who had fallen
into many sins...²; 3) feast of the martyrs Gurius, Salmonas & Habib,
November 15th (not attributed in the Slavonic Menaion, but attributed in the
Greek) ³Edessa rejoiceth...²; feast of the Nativity of the Forerunner, June
24th (³Today is fulfilled the saying of Isaiah...²; and for the feast of the
martyrs Eustratius & companions, December 13th (Let us hymn and piously
praise the God-bearing martyrs...²).
Having said that Kassia composed many stichera, Kodinus adds: ³such are
those of the harlot and the ointment, for all of these belong to her.² The
words of Kodinus indicate that he knew of many stichera written by Kassia
for the penitent woman, and not merely the one which has come down to us.
As regards the worth of the stichera reliably attributed to Kassia, one
must admit that the first two [above] truly deserve our admiration: as much
as the former is solemn and triumphal, so much is the latter full of a
profound sense of contrition. In the latter, Kassia has quite faithfully
expressed the feelings which filled the soul of the penitent sinful woman
who washed the Savior¹s feet with tears; to express such feelings of one who
greatly loved the Lord, Who was rejected by others, Kassia had to sense in
her own soul the fullness of bitter contrition over the corruption of our
soul, she herself had to be filled with that trusting love for the Savior of
sinners, for which men condemned both the sinful woman and the Savior of
sinners. ³Accept my fountains of tears. O Thou Who pourest forth the
waters from the clouds of the sea, bend Thine ear to the sighs of my heart;
O Thou who bowed down the heavens in Thine ineffable abasement, permit me to
kiss and wipe with the hairs of my head Thine all-pure feet, the noise
whereof Eve heard at noonday, and hid herself in fear. My sins are
many...but who can fathom the depths of Thy judgments? O Savior of souls,
my Savior, Who hast infinite mercy, reject me not, thy handmaid.² One must
say that there are not many who are capable of such profound contrition.

The entry on Kassia in *The Oxford Dictionary of Byzantium* also includes
the information that Kassiane is identical to Kassia and Eikasia: ³KASSIA,
also Kassiane, Eikasia, and other forms of the name, poet....² The entry
cites an article by E. Catafygiotu Topping, which appeared in the "Greek
Orthodox Theological Review", Vol. 26 (1981), pp. 201-209, which someone may
have easy access to, and may contain more information of interest to our
group.

The only Greek-language Church calendar of the saints I have in my library,
the *Agioreitikos Epitrapezios Imerodeiktis, Etous 1977*, by the Monk
Dorotheos of the Skete of Xenophontos (published for Mount Athos in
Thessalonica), confirms the date of commemoration for St. Kassiane as 7
September (O.S.): ³Kassianes tes poietrias,...osia.² (The commemoration of
Kassiana the poetess,...monastic saint.)

Some years ago, I was able to consult St. Justin (Popovich¹s) Lives of the
Saints (in Serbian) concerning this saint. When I am able, I will do so
again. If memory serves, he also confirms the sanctity of St. Kassiana and
the date of her commemoration.

As to the variable forms of the name, it is my opinion the Kassia (a name
quite possibly derived from a plant mentioned in the Old Testament--Ex. 30:
24; Ps. 44: 8; Eze. 27: 19) was the saint¹s lay name, under which she earned
her reputation for erudition and as a poetess. Since it is a common
practice in convents to give nuns male names with female endings (e.g., the
abbess of our Mount of Olives Convent is named Moisea), it may well have
been that at her tonsure Cassia was given a female form of Cassian (i.e.,
Cassiana), after St. John Cassian.

I hope to contribute more on this topic as time and access to sources
permit.

Sincerely,

Isaac Lambertsen.