GREAT MARTYR ANASTASIA

In the biblical story of Joseph the Beautiful, we learn about a cupbearer who had a dream about a vine and three branches. The true cupbearer is Jesus, who gives us His Eucharistic blood. This is holy blood, as a sign of His real presence, which is revealed in the Church and in the universe after His Resurrection on the third day, according to the Scriptures. The semantics of liberation are beautifully present in the name and life of Saint Anastasia, whose memory is celebrated three days before Christmas.

1 Saint Anastasia is one of the very few ancient Christian saints whom the Orthodox tradition refers to as “megalomartyrs,” meaning, literally, Great Martyrs. This designation does not refer to the severity of their suffering, but to their membership in the upper classes of society at that time.

2 Being such, by virtue of her high position, Anastasia was able to gain access to places of imprisonment. The saint should be distinguished from another saint of the same name, also highly revered, Anastasia of Thessalonica, also known as Anastasia the Elder, who was an ascetic and suffered during Diocletian’s Great Persecution (303-313) for refusing to sacrifice to idols and marry a wealthy pagan. In hagiography and popular piety, the two saints are often confused, so it is important to remember the following to distinguish between them. Anastasia the Elder was unmarried, a virgin consecrated to God. Saint Anastasia the Younger was married, became a widow, and helped prisoners, for which she was arrested and executed by pagans.

3 In Greek tradition, Anastasia the Younger is referred to as “Anastasia the Pharmakolytria”, that is, literally, “The One Who removes poisonous liquids,” or, conversely, “healing with potions.” Another possible translation of this saint’s name: “Healing wounds or caring for wounds.” In the Russian Orthodox tradition, the saint is called “the Deliverer from Bonds”: “Liberator from Bonds” or “Deliverer of Captives.”

4 These two names do not contradict each other but complement each other. After all, imprisonment in ancient times was essentially indefinite and depended on the will of the authorities, often simply awaiting execution. Treatment was not provided, but prisoners could be ransomed “for a bribe,” which Saint Anastasia took advantage of due to her wealthy position. It was impossible to free some prisoners, but it was possible to treat them, bring them medicine, or, conversely, secretly pay the jailer so that they would not be poisoned. Hagiography tells us that she constantly consulted with her spiritual father, named Chrysogonus, who also became a martyr for his faith. The memory of Saint Chrysogonus, a presbyter, and several other disciples who suffered in circumstances related to Anastasia is also venerated together with her.

5 “Anastasia” literally means “Resurrection.” Since belief in the Resurrection of Christ and in the universal resurrection was originally a typically Christian dogma, “Anastasia” was a typically Christian name. There is much that is symbolic in the image of Saint Anastasia. Her memory is celebrated on the third day of the forefeast of Christmas, which in the Orthodox liturgical calendar begins on January 2, as if in the image of the three-day resurrection of Jesus Christ. Finally, the very name “Uzorishitelitsa” (the Deliverer) additionally points to Christ Himself. He is the Only One who delivered mankind from the poison of sin and the eternal prison of death and sin.