The Cult of Saints in Late Antiquity

Sergia, Narrative on the Translation of the Relics of Olympias (BHG 1376 = CPG 7981)

Summary:

[1] An abbess of the monastery of Olympias, Sergia records the traditions she received from her predecessors.

[2] The monastery and rule established by Olympias remained unchanged until the Nika Riot, under Justinian, when the monastery was consumed by the fire which destroyed the Great Church (AD 527). After the disaster, the nuns moved to the nearby shrine of *Menas, where the monastery owned the so-called House of Mangana and its bakery, and they stayed there for six years. Alongside the cathedral, the emperor *Justinian (he is referred to as a saint by the text) rebuilds the monastery of Olympias in its current form. Apparitions and miracles of the saint occur constantly.

[3] The nuns return to the restored monastery, to which Justinian provides treasures and a daily supply of water and bread. The rebuilt monastery is consecrated one day after the cathedral of Saint Sophia itself, namely on Christmas Day AD 532.

[4] Several years later, during Sergia’s term as superior, the monastery of *Thomas (the Apostle) at Brochthoi, where the remains of Olympias were originally buried, is burned by the invading Persians (AD 626) and her relics are thrown into the sea.

[5] Sergia collects them from the sea and brings them to her monastery. The water where they were floating was miraculously filled with ‘blood’.

[6] That night, Olympias appears in a dream to a nun and declares her joy at being back in her monastery, promising never to leave her nuns.

[7] Sergia reports the translation to Patriarch Sergius (610-638) who sends Ioannes the presbyter to the nunnery to celebrate the solemn deposition (katathesis) of the relics. He places the remains into the baptismal font (situla) to perfume them, but they miraculously ooze a great quantity of ‘blood’ which covers the hands, faces, and clothes of Ioannes and the other priests. All those attending the ceremony are amazed by the manifest miracle.

[8] Several people are healed from diseases and demonic possession during the deposition (katathesis) ceremony. Demons confess to being driven away by a ‘crone’ (the saint) after several years in a person’s body.

[9] Numerous miracles happen during the deposition and keep occurring at the saint’s tomb. Women, men, and children receive cures through visions or other miraculous manifestations at the relics.

[10] Sergia gives thanks to God for the miracles and the grace granted to the saint and all those praying with faith and humility.

[11-16] The last paragraphs contain Sergia’s spiritual exhortations to her nuns and those who will succeed them in the future. They should keep in mind of how great a woman they are called spiritual daughters, and to follow Olympias’ example. Sergia asks for her nuns’ prayers and forgiveness, advises them to be spiritually vigilant, and promises, if she achieves freedom of speech before God (i.e. sainthood after death), to intercede for them.


Text: Delehaye 1897.
Summary: Efthymios Rizos

Ceremony of dedication
Other liturgical acts and ceremonies
Eucharist associated with cult

Cult building - monastic
Cult building - dependent (chapel, baptistery, etc.)

Destruction/humiliation of images

Saint as patron - of a community
Visiting graves and shrines
Composing and translating saint-related texts

Miracle after death
Healing diseases and disabilities
Apparition, vision, dream, revelation
Miraculous behaviour of relics/images
Exorcism

Bodily relic - entire body
Myrrh and other miraculous effluents of relics

Women
Ecclesiastics - lesser clergy
Ecclesiastics - monks/nuns/hermits
Ecclesiastics - abbots
Foreigners (including Barbarians)

Water basins

Source

Bibliography