HILARION THE NEW, ABBOT OF PELEKETE

If two saints bear the same name, and one of them lived earlier in time and the other later, then it happens that the first is called “the Great” and the second “the Younger” or “the New.” There are saints who are called great regardless of whether there were “new” saints with the same name after them, but there should not be any ‘new’ or “younger” saints, regardless of the great ones who lived before them. But there are at least two exceptions. These are John of Trebizond (+1330) and John of Janina (1496-1526). Both were martyrs, both died at the hands of non-Christians in similar circumstances, and both, very importantly, bear the name “John the New.” It is unknown in relation to which John they are called “New.” Another exception is the name “Hilarion.” Hilarion of Gaza (291-371) is revered as the founding father of monasticism in Gaza and was given the name “the Great.” Hilarion of Pelekete Monastery in Bithynia, Anatolia, and Hilarion of Dalmatos Monastery in Constantinople were abbots of very important monastic communities. The former lived during the First Iconoclastic Controversy (730-787), while the latter lived during the Second Iconoclastic Controversy (813-843) in Byzantium. Both were great ascetics, both suffered from iconoclasts, and both were given the name “Hilarion the Younger” or “Hilarion the New.” The memory of Hilarion the New from the Dalmatos Monastery is celebrated in the summer (June 19 (6)), and the memory of the other Hilarion the New, from the Pelekete Monastery, is celebrated on April 10, (or March 28th, according to the old style). The identity of the name, the similarity of the image, the geographical proximity of the monasteries where they were abbots, and the circumstances of the time contribute greatly to the fact that even in reference literature these two saints are confused with each other. This is very sad, a sign of neglect, and every effort must be made to prevent this from happening.

Before his election as abbot, Hilarion lived as a hermit for many years, acquiring the gifts of prophecy and miracle working. He was ordained as a priest. The abundance of divine gifts led his contemporaries to identify him with the ancient ascetic Hilarion the Great (291–371), after whom he was named. Thus, the name “Hilarion the Younger” was born, literally translated as “Hilarion the New.” “Adorned with gladness of soul / as a pure vessel of the wisdom of Christ, / you were a reflection of the life in God. / Therefore you are resplendent with the light of virtues, / O Father Hilarion, / and you guide us unerringly to the salvation of our souls!” says the troparion to the saint.

The biography of Hilarion of Pelekete was restored from the text of the liturgical service dedicated to him. This is also a very rare occurrence. Usually, a service is written based on a hagiography, and not vice versa. The authorship of the hymns belongs to a certain “Joseph.” History knows two famous Byzantine hymnographers with this name. They are Joseph Studites (762–826) and Joseph the Hymnographer (816–886). Both were confessors of the Orthodox faith during the iconoclastic period. Neither of them knew Hilarion the New personally, but the era in which they lived was very close to his time. The Pelekete Monastery was not far from the Dardanelles. Another famous holy abbot of this place was Hilarion’s contemporary, Saint Theostiriktus, whom tradition considers to be the author of the famous Supplicatory Canon to the Most Holy Theotokos, “Distressed by many temptations.” The ruins of this rock monastery, dedicated to John the Theologian, have been preserved near the modern Turkish seaside settlement Tirilye.

“Your death was worthy before God, O holy father, because you revered His icon and endured persecution, being insulted by your tormentors, you appeared as a martyr before all,” says the liturgical canon of Matins dedicated to Hilarion. The text suggests that Hilarion became a martyr and suffered at the hands of iconoclasts. The monastery of Pelekete became a center of resistance to iconoclasm. That’s why the famous commander, ruler of the region, and confidant of the iconoclast emperor Constantine V Copronymus (741–775), Michael Lachanodrakon (+792), attacked the abbey with his army on Holy Thursday in 764 and destroyed it.

Forty-two monks, led by Saint Theostiriktos, were arrested, deported, and then executed in Ephesus. However, monastic life was soon secretly restored by those monks who managed to escape. Under Copronymus’ successor, Leo IV (775–780), the monastery was attacked again. For refusing to renounce icon veneration, the monks were tortured, burned with boiling resin, and had their nostrils torn out. Apparently, Hilarion was killed at that time. Hilarion the Younger resembled his great heavenly patron, Hilarion the Great, not only in life but also in death. From the life of Hilarion the Great, we know that during the last period of his life, he wandered a lot, hid, and avoided people. As if imitating this desire for self-concealment, nothing is known about the specific circumstances of the martyrdom of Hilarion the New.