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 fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration.
A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31).
The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest.
The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones.
The six-winged SERAPHIM (Flaming, Fiery) (Is 6:12) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others.
The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory.
The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment.
The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities:
DOMINIONS (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation.
POWERS (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude.
AUTHORITIES (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts.
The Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels:
PRINIPALITIES (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them.
ARCHANGELS (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel.
ANGELS (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it.
All the Ranks of the Heavenly Powers are called angels, although each has its own name and position by virtue of their service. The Lord reveals His will to the highest ranks of the angels, and they in turn inform the others.
Over all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!”
According to Church Tradition, and in the church services to the Archangel Michael, he participated in many other Old Testament events.
During 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 Navi and revealed the will of the Lord at the taking of Jericho (Josh 5:13-16). The power of the great Chief Commander 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 Heliodorus (2 Macc. 3: 24-26); and in the protection 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 Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions’ den (Dan. 14:33-37).
The Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9).
The holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of Saint Neophytus of Docheiariou (November 9).
From ancient times the Archangel Michael was famed for his miracles in Rus. In the Volokolamsk Paterikon is a narrative of Saint Paphnutius of Borov with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great: “Therefore Great Novgorod was never taken by the Hagarenes… when… for our sins the godless Hagarene emperor Batu devoured and set the Russian land aflame and came to Novgorod, and God and the Most Holy Theotokos shielded it with an appearance of Michael the Archangel, who forbade him to enter into it. He [Batu] was come to the Lithuanian city and came toward Kiev and saw the stone church, over the doors of which the great Archangel Michael had written and spoken to the prince his allotted fate, ‘By this we have forbidden you 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 hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael.
In old Kiev at the time of the accepting of Christianity, a cathedral of the Archangel was built, and a monastery also was named for him. Archangel cathedrals are found at Smolensk, Nizhni Novgorod, Staritsa, at Great Ustiug (beginning of the thirteenth century), and a cathedral at Sviyazhsk. In Rus there was not a city, where there 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 Commander of the Heavenly Hosts are also in his Cathedral. One of these, the Icon “Blessed Soldiery,” was painted in the Dormition Cathedral of the Moscow Kremlin. The saintly soldiers, Russian princes, are depicted under the leadership of the Archangel Michael.
We invoke Saint Michael for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He conquers all spiritual enemies.
Holy Scripture and Tradition give us the names of the Archangels:
Gabriel: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God.
Raphael: the healing of God, the curer of human infirmities (Tobit 3:16, 12:15)
Uriel: the fire or light of God, enlightener (3 Ezdras 5:20). We pray for him to enlighten those with darkened minds.
Selaphiel: the prayer of God, impelling to prayer (3 Ezdras 5:16). He prays to God for mankind.
Jehudiel: the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts.
Barachiel: distributor of the blessings of God for good deeds, entreats the mercy of God for people.
Jeremiel: the raising up to God (3 Ezdras 4:36)
On icons the Archangels are depicted in according to the character of their service:
Michael tramples the devil underfoot, and in his left hand holds a green date-tree branch, and in his right hand a spear with a white banner (or sometimes a fiery sword), on which is outlined a scarlet cross.
Gabriel with a branch from Paradise, presented by him to the Most Holy Virgin, or with a shining lantern in his right hand and with a mirror made of jasper in his left.
Raphael holds a vessel with healing medications in his left hand, and with his right hand leads Tobias, carrying a fish for healing (Tobit 5-8).
Uriel in his raised right hand holds a naked sword at the level of his chest, and in his lowered left hand “a fiery flame.”
Selaphiel in a prayerful posture, gazing downwards, hands folded on the chest.
Jehudiel holds a golden crown in his right hand, in his left, a whip of three red (or black) thongs.
Barachiel is shown with a white rose on his breast.
Jeremiel holds balance-scales in his hand.
Each person has a guardian angel, and every nation also receives its own guardian angel from God (Dan. 10:13). When a church is consecrated, it also receives a guardian angel (Palladius, Dial. Ch. 10).
Our Lord Jesus Christ, the Savior of the world, was born of the Most Holy Virgin Mary in the city of Bethlehem during the reign of the emperor Augustus (Octavian). Caesar Augustus decreed that a universal census be made throughout his Empire, which then also included Palestinian Israel. The Jews were accustomed to be counted in the city from where their family came. The Most Holy Virgin and the Righteous Joseph, since they were descended from the house and lineage of King David, had to go to Bethlehem to be counted and taxed.
In Bethlehem they found no room at any of the city’s inns. Thus, the God-Man, the Savior of the world, was born in a cave that was used as a stable.
“I behold a strange and most glorious mystery,” the Church sings with awe, “Heaven, a Cave; the Virgin the Throne of the Cherubim; the Manger a room, in which Christ, the God Whom nothing can contain is laid.” (Irmos of the 9th Ode of the Nativity Canon).
Having given birth to the divine Infant without travail, the Most Holy Virgin “wrapped Him in swaddling clothes, and laid Him in a manger” (Luke 2:7). In the stillness of midnight (Wisdom of Solomon 18:14-15), the proclamation of the birth of the Savior of the world was heard by three shepherds watching their flocks by night.
An angel of the Lord (Saint Cyprian says this was Gabriel) came before them and said: “Fear not: for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord” (Luke 2:10-11). The humble shepherds were the first to offer worship to Him Who condescended to assume the form of a humble servant for the salvation of mankind. Besides the glad tidings to the Bethlehem shepherds, the Nativity of Christ was revealed to the Magi by a wondrous star. Saint John Chrysostom and Saint Theophylactus, commenting on Saint Matthew’s Gospel, say that this was no ordinary star. Rather, it was “a divine and angelic power that appeared in the form of a star.” Saint Demetrius of Rostov says it was a “manifestation of divine energy” (Narrative of the Adoration of the Magi). Entering the house where the Infant lay, the Magi “fell down, and worshipped Him: and when they had opened their treasures, they presented Him gifts: gold, and frankincense, and myrrh” (Mt. 2:11).
The present Feast, commemorating the Nativity in the flesh of our Lord Jesus Christ, was established by the Church. Its origin goes back to the time of the Apostles. In the Apostolic Constitutions (Section 3, 13) it says, “Brethren, observe the feastdays; and first of all the Birth of Christ, which you are to celebrate on the twenty-fifth day of the ninth month.” In another place it also says, “Celebrate the day of the Nativity of Christ, on which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world.”
In the second century Saint Clement of Alexandria also indicates that the day of the Nativity of Christ is December 25. In the third century Saint Hippolytus of Rome mentions the Feast of the Nativity of Christ, and appoints the Gospel readings for this day from the opening chapters of Saint Matthew.
In 302, during the persecution of Christians by Maximian, 20,000 Christians of Nicomedia (December 28) were burned in church on the very Feast of the Nativity of Christ. In that same century, after the persecution when the Church had received freedom of religion and had become the official religion in the Roman Empire, we find the Feast of the Nativity of Christ observed throughout the entire Church. There is evidence of this in the works of Saint Ephraim the Syrian, Saint Basil the Great, Saint Gregory the Theologian, Saint Gregory of Nyssa, Saint Ambrose of Milan, Saint John Chrysostom and other Fathers of the Church of the fourth century.
Saint John Chrysostom, in a sermon which he gave in the year 385, points out that the Feast of the Nativity of Christ is ancient, and indeed very ancient. In this same century, at the Cave of Bethlehem, made famous by the Birth of Jesus Christ, the empress Saint Helen built a church, which her mighty son Constantine adorned after her death. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian in 535, the universal celebration of the day of the Nativity of Christ was decreed by law. Thus, Nicephorus Callistus, a writer of the fourteenth century, says in his History that in the sixth century, the emperor Justinian established the celebration of the Nativity of Christ throughout all the world.
Patriarch Anatolius of Constantinople in the fifth century, Sophronius and Andrew of Jerusalem in the seventh, Saints John of Damascus, Cosmas of Maium and Patriarch Germanus of Constantinople in the eighth, the Nun Cassiane in the ninth, and others whose names are unknown, wrote many sacred hymns for the Feast of the Nativity of Christ, which are still sung by the Church on this radiant festival.
During the first three centuries, in the Churches of Jerusalem, Antioch, Alexandria and Cyprus, the Nativity of Christ was combined together with the Feast of His Baptism on January 6, and called “Theophany” (“Manifestation of God”). This was because of a belief that Christ was baptized on anniversary of His birth, which may be inferred from Saint John Chrysostom’s sermon on the Nativity of Christ: “it is not the day on which Christ was born which is called Theophany, but rather that day on which He was baptized.”
In support of such a view, it is possible to cite the words of the Evangelist Luke who says that “Jesus began to be about thirty years of age” (Luke 3:23) when He was baptized. The joint celebration of the Nativity of Christ and His Theophany continued to the end of the fourth century in certain Eastern Churches, and until the fifth or sixth century in others.
The present order of services preserves the memory of the ancient joint celebration of the Feasts of the Nativity of Christ and Theophany. On the eve of both Feasts, there is a similar tradition that one should fast until the stars appear. The order of divine services on the eve of both feastdays and the feastdays themselves is the same.
The Nativity of Christ has long been counted as one of the Twelve Great Feasts. It is one of the greatest, most joyful and wondrous events in the history of the world. The angel said to the shepherds, “Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord. And this shall be a sign unto you: you shall find the babe wrapped in swaddling clothes, lying in a manger. Then suddenly there was with the angel a multitude of the heavenly hosts, glorifying God and saying: Glory to God in the Highest, and on earth peace, good will toward men.” Those who heard these things were astonished at what the shepherds told them concerning the Child. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen” (Luke 2:10-20).
Thus the Nativity of Christ, a most profound and extraordinary event, was accompanied by the wondrous tidings proclaimed to the shepherds and to the Magi. This is a cause of universal rejoicing for all mankind, “for the Savior is Born!”
Concurring with the witness of the Gospel, the Fathers of the Church, in their God-inspired writings, describe the Feast of the Nativity of Christ as most profound, and joyous, serving as the basis and foundation for all the other Feasts.
Christ is Born! Glorify Him!
Saint Nicholas, the Wonderworker, Archbishop of Myra in Lycia is famed as a great saint pleasing unto God. He was born in the city of Patara in the region of Lycia (on the south coast of the Asia Minor peninsula), and was the only son of pious parents Theophanes and Nonna, who had vowed to dedicate him to God.
As the fruit of the prayer of his childless parents, the infant Nicholas from the very day of his birth revealed to people the light of his future glory as a wonderworker. His mother, Nonna, after giving birth was immediately healed from illness. The newborn infant, while still in the baptismal font, stood on his feet three hours, without support from anyone, thereby honoring the Most Holy Trinity. Saint Nicholas from his infancy began a life of fasting, and on Wednesdays and Fridays he would not accept milk from his mother until after his parents had finished their evening prayers.
From his childhood Nicholas thrived on the study of Divine Scripture; by day he would not leave church, and by night he prayed and read books, making himself a worthy dwelling place for the Holy Spirit. Bishop Nicholas of Patara rejoiced at the spiritual success and deep piety of his nephew. He ordained him a reader, and then elevated Nicholas to the priesthood, making him his assistant and entrusting him to instruct the flock.
In serving the Lord the youth was fervent of spirit, and in his proficiency with questions of faith he was like an Elder, who aroused the wonder and deep respect of believers. Constantly at work and vivacious, in unceasing prayer, the priest Nicholas displayed great kind-heartedness towards the flock, and towards the afflicted who came to him for help, and he distributed all his inheritance to the poor.
There was a certain formerly rich inhabitant of Patara, whom Saint Nicholas saved from great sin. The man had three grown daughters, and in desparation he planned to sell their bodies so they would have money for food. The saint, learning of the man’s poverty and of his wicked intention, secretly visited him one night and threw a sack of gold through the window. With the money the man arranged an honorable marriage for his daughter. Saint Nicholas also provided gold for the other daughters, thereby saving the family from falling into spiritual destruction. In bestowing charity, Saint Nicholas always strove to do this secretly and to conceal his good deeds.
The Bishop of Patara decided to go on pilgrimage to the holy places at Jerusalem, and entrusted the guidance of his flock to Saint Nicholas, who fulfilled this obedience carefully and with love. When the bishop returned, Nicholas asked his blessing for a pilgrimage to the Holy Land. Along the way the saint predicted a storm would arise and threaten the ship. Saint Nicholas saw the devil get on the ship, intending to sink it and kill all the passengers. At the entreaty of the despairing pilgrims, he calmed the waves of the sea by his prayers. Through his prayer a certain sailor of the ship, who had fallen from the mast and was mortally injured was also restored to health.
When he reached the ancient city of Jerusalem and came to Golgotha, Saint Nicholas gave thanks to the Savior. He went to all the holy places, worshiping at each one. One night on Mount Sion, the closed doors of the church opened by themselves for the great pilgrim. Going round the holy places connected with the earthly service of the Son of God, Saint Nicholas decided to withdraw into the desert, but he was stopped by a divine voice urging him to return to his native country. He returned to Lycia, and yearning for a life of quietude, the saint entered into the brotherhood of a monastery named Holy Sion, which had been founded by his uncle. But the Lord again indicated another path for him, “Nicholas, this is not the vineyard where you shall bear fruit for Me. Return to the world, and glorify My Name there.” So he left Patara and went to Myra in Lycia.
Upon the death of Archbishop John, Nicholas was chosen as Bishop of Myra after one of the bishops of the Council said that a new archbishop should be revealed by God, not chosen by men. One of the elder bishops had a vision of a radiant Man, Who told him that the one who came to the church that night and was first to enter should be made archbishop. He would be named Nicholas. The bishop went to the church at night to await Nicholas. The saint, always the first to arrive at church, was stopped by the bishop. “What is your name, child?” he asked. God’s chosen one replied, “My name is Nicholas, Master, and I am your servant.”
After his consecration as archbishop, Saint Nicholas remained a great ascetic, appearing to his flock as an image of gentleness, kindness and love for people. This was particularly precious for the Lycian Church during the persecution of Christians under the emperor Diocletian (284-305). Bishop Nicholas, locked up in prison together with other Christians for refusing to worship idols, sustained them and exhorted them to endure the fetters, punishment and torture. The Lord preserved him unharmed. Upon the accession of Saint Constantine (May 21) as emperor, Saint Nicholas was restored to his flock, which joyfully received their guide and intercessor.
Despite his great gentleness of spirit and purity of heart, Saint Nicholas was a zealous and ardent warrior of the Church of Christ. Fighting evil spirits, the saint made the rounds of the pagan temples and shrines in the city of Myra and its surroundings, shattering the idols and turning the temples to dust.
In the year 325 Saint Nicholas was a participant in the First Ecumenical Council. This Council proclaimed the Nicean Symbol of Faith, and he stood up against the heretic Arius with the likes of Saints Sylvester the Bishop of Rome (January 2), Alexander of Alexandria (May 29), Spyridon of Trimythontos (December 12) and other Fathers of the Council.
Saint Nicholas, fired with zeal for the Lord, assailed the heretic Arius with his words, and also struck him upon the face. For this reason, he was deprived of the emblems of his episcopal rank and placed under guard. But several of the holy Fathers had the same vision, seeing the Lord Himself and the Mother of God returning to him the Gospel and omophorion. The Fathers of the Council agreed that the audacity of the saint was pleasing to God, and restored the saint to the office of bishop.
Having returned to his own diocese, the saint brought it peace and blessings, sowing the word of Truth, uprooting heresy, nourishing his flock with sound doctrine, and also providing food for their bodies.
Even during his life the saint worked many miracles. One of the greatest was the deliverance from death of three men unjustly condemned by the Governor, who had been bribed. The saint boldly went up to the executioner and took his sword, already suspended over the heads of the condemned. The Governor, denounced by Saint Nicholas for his wrong doing, repented and begged for forgiveness.
Witnessing this remarkable event were three military officers, who were sent to Phrygia by the emperor Constantine to put down a rebellion. They did not suspect that soon they would also be compelled to seek the intercession of Saint Nicholas. Evil men slandered them before the emperor, and the officers were sentenced to death. Appearing to Saint Constantine in a dream, Saint Nicholas called on him to overturn the unjust sentence of the military officers.
He worked many other miracles, and struggled many long years at his labor. Through the prayers of the saint, the city of Myra was rescued from a terrible famine. He appeared to a certain Italian merchant and left him three gold pieces as a pledge of payment. He requested him to sail to Myra and deliver grain there. More than once, the saint saved those drowning in the sea, and provided release from captivity and imprisonment.
Having reached old age, Saint Nicholas peacefully fell asleep in the Lord. His venerable relics were preserved incorrupt in the local cathedral church and flowed with curative myrrh, from which many received healing. In the year 1087, his relics were transferred to the Italian city of Bari, where they rest even now (See May 9).
The name of the great saint of God, the hierarch and wonderworker Nicholas, a speedy helper and suppliant for all hastening to him, is famed in every corner of the earth, in many lands and among many peoples. In Russia there are a multitude of cathedrals, monasteries and churches consecrated in his name. There is, perhaps, not a single city without a church dedicated to him.
The first Russian Christian prince Askold (+ 882) was baptized in 866 by Patriarch Photius (February 6) with the name Nicholas. Over the grave of Askold, Saint Olga (July 11) built the first temple of Saint Nicholas in the Russian Church at Kiev. Primary cathedrals were dedicated to Saint Nicholas at Izborsk, Ostrov, Mozhaisk, and Zaraisk. At Novgorod the Great, one of the main churches of the city, the Nikolo-Dvorischensk church, later became a cathedral.
Famed and venerable churches and monasteries dedicated to Saint Nicholas are found at Kiev, Smolensk, Pskov, Toropetsa, Galich, Archangelsk, Great Ustiug, Tobolsk. Moscow had dozens of churches named for the saint, and also three monasteries in the Moscow diocese: the Nikolo-Greek (Staryi) in the Chinese-quarter, the Nikolo-Perervinsk and the Nikolo-Ugreshsk. One of the chief towers of the Kremlin was named the Nikolsk.
Many of the churches devoted to the saint were those established at market squares by Russian merchants, sea-farers and those who traveled by land, venerating the wonderworker Nicholas as a protector of all those journeying on dry land and sea. They sometimes received the name among the people of “Nicholas soaked.”
Many village churches in Russia were dedicated to the wonderworker Nicholas, venerated by peasants as a merciful intercessor before the Lord for all the people in their work. And in the Russian land Saint Nicholas did not cease his intercession. Ancient Kiev preserves the memory about the miraculous rescue of a drowning infant by the saint. The great wonderworker, hearing the grief-filled prayers of the parents for the loss of their only child, took the infant from the waters, revived him and placed him in the choir-loft of the church of Holy Wisdom (Hagia Sophia) before his wonderworking icon. In the morning the infant was found safe by his thrilled parents, praising Saint Nicholas the Wonderworker.
Many wonderworking icons of Saint Nicholas appeared in Russia and came also from other lands. There is the ancient Byzantine embordered image of the saint, brought to Moscow from Novgorod, and the large icon painted in the thirteenth century by a Novgorod master.
Two depictions of the wonderworker are especially numerous in the Russian Church: Saint Nicholas of Zaraisk, portrayed in full-length, with his right hand raised in blessing and with a Gospel (this image was brought to Ryazan in 1225 by the Byzantine Princess Eupraxia, the future wife of Prince Theodore. She perished in 1237 with her husband and infant son during the incursion of Batu); and Saint Nicholas of Mozhaisk, also in full stature, with a sword in his right hand and a city in his left. This recalls the miraculous rescue of the city of Mozhaisk from an invasion of enemies, through the prayers of the saint. It is impossible to list all the grace-filled icons of Saint Nicholas, or to enumerate all his miracles.
Saint Nicholas is the patron of travelers, and we pray to him for deliverance from floods, poverty, or any misfortunes. He has promised to help those who remember his parents, Theophanes and Nonna.
Saint Nicholas is also commemorated on May 9 (The transfer of his relics) and on July 29 (his nativity).