Holy and Great Martyr Euphemia

In the previous post there is this reference: “. . . Euphemia, the virgin martyress of old, by embosoming the volume of the Fourth holy ecumenical Council, kept it safe and above every calumny of the adversaries . . . .” St Euphemia was a champion among martyrs in Chalcedon, after suffering various tortures, she finally triumphed via beasts in the arena, after which her parents placed her in a sarcophagus. The following account from The Prologue of Ochrid, written by St Nikolai Velimirovich, explains the above-quoted reference by St Agapius and St Nicodemus:

This saint [Holy Great Martyr Euphemia] is commemorated on September 16th, the day on which she suffered. On this day [July 11th] is commemorated the miracle wrought by her precious relics, revealed at the time of the Fourth Ecumenical Council in Chalcedon. This Council was called together in the reign of the Emperor Marcian and the Empress Pulcheria, in 451, after the death of the Emperor Theodosius the Younger, and was summoned because of the heresy of Dioscorus, Patriarch of Alexandria, and Eutyches, an archimandrite in Constantinople, who had disseminated the false teaching that there were in Christ not two natures, divine and human, but only one, a divine nature. At this Council, the chief role was played by Anatolius, Patriarch of Constantinople and Juvenal, Patriarch of Jerusalem. Because, through the quarrels and evidence on both sides, no decision could be reached, Patriarch Anatolius suggested that the Orthodox and the heretics each write down their confession of faith, and that they be put into the coffin that contained the relics of St. Euphemia. All agreed to this. Two confessions of faith, then, were written and placed in the hands of the great martyr. The coffin was closed and sealed with the imperial seal, a watch then being set over it. They then all spent three days in fasting and prayer. On the fourth day, when the tomb was opened, they saw the Orthodox confession of faith in the saint’s right hand and the heretical one beneath her feet. Thus was the conflict resolved by God’s power, on the side of Orthodoxy.

I think we can understand the reference in the foreword of The Rudder better by understanding the saint’s arms to have been crossed on her chest, and that this is why Saints Agapius and Nicodemus refer to her “embosoming” the scroll.

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