ANASTASIA OF ROME

Saint Anastasia of Rome, or Anastasia the Younger, should be distinguished from two other saints of the same name: the martyr Anastasia (April 15 (28)), sometimes called the Elder, who, together with Saint Basilissa, suffered under Nero (54-68); and Saint Anastasia of Illyria (December 22 (January 4)), whose suffering took place under Diocletian (284-305). Anastasia of Rome testified her Christian conviction to the persecution of Decius (249–251), which was extremely cruel, and, since it happened suddenly and after a long period of peace, caused a lot of apostasy among Christians.

The name Anastasia itself is one of the first proper Christian names. Translated, it literally means “Resurrection.” Belief in the resurrection of the flesh radically distinguished the first Christians from the philosophy and religious ideas of that time, which taught about the immortality of the soul, while considering the body to be the “tomb of the soul,” and therefore denying it the opportunity to participate in eternal life. The New Testament hope for a general resurrection is based on faith in the already completed bodily resurrection from the dead of the Lord Jesus, in whose image and example the resurrection of the dead at the end of history should come. Since ancient Christians did not change their names at baptism, Anastasia’s name indicates that her parents were Christians.

According to life, Anastasia was a virgin dedicated to God. Such consecration was a special service in the Ancient Church. Having learned about her choice, the pagans brought Anastasia to a local official named Probus, who, through promises and threats, tried to persuade the saint to marry and return to the cult of the pagan gods.

Marriage itself has never been viewed negatively by Christians. However, from the point of view of Roman traditions, the husband in legal categories adopted his future wife. Since Christians, in accordance with the words of the Lord’s Prayer, recognized exclusively God as their Father, the insidious plan in relation to the virgin was to create a situation of renunciation through marriage with a pagan husband.

Having been refused, Probus paraded Anastasia naked in front of the crowd. Christians of that time were baptized naked. And although the method of performing the sacraments was carefully kept secret, those who renounced the faith during persecution, betraying, passed on information about this to outsiders.

“I will not reveal Your mystery to your enemies,” the words of the Orthodox liturgical prayer before Communion recall this ancient discipline of silence.

Christian nakedness during baptism was a way of death and the only time in life when public appearance without clothes was not only acceptable, but also obligatory. By exposing Anastasia to public view, the pagans thus mocked the content of baptism, as if imitating its destruction through repetition. That is why the Ancient Church in the Creed at all times proclaimed baptism as the only one and never rebaptized those already baptized.

By the power of grace, Anastasia, in her utmost humiliation, stood firm in her Christian convictions, and was beheaded for neglecting traditional values ​​and contempt for paternal laws, as Emperor Decius himself wrote in his decrees, motivating the persecution of Christians.

“The Lord reigns and is clothed in splendor” (Ps. 93:1). The image of the holy sufferer, whose name is Resurrection, sings about God in Christ Jesus, who became one of us in the garment of human flesh.