ADRIAN AND NATALIA

By analogy with the heavenly hierarchy, which has nine ranks, the Orthodox Church has nine different ranks of saints. This is in tradition and theology. In fact, there are many more saints. One of the very rare types of holiness is bloodless martyrs. One of them is Saint Natalia of Nicomedia.

1 The name “Natalia” is one of the few names to carry a triple dedication. One of them is the most important. The first consecration of the name Natalia is Christmas. Christmas Day – Dies Natalis Christi – is the Latin name for Christmas. Those who bear the name “Natalia” are so named in honor of Christmas. The Nativity of Christ is their most important feast day.

2 The second consecration of the name Natalia is the glory of all saints. The first Christians did not celebrate their own birthdays; moreover, they called the days of martyrdom “anniversaries” – dies natalis. Hence the second meaning of the name Natalia: it is named after the memory of the saints.

3 Finally, the third meaning is dedicated to the holy martyr Natalia, whose memory the Orthodox Church celebrates on September 8th according to the old style, alongside her husband, the martyr Adrian.

4 The lives of Saints Adrian and Natalie are a unique literary work, a kind of religious novel in its original medieval version. The Church is a community of interpreters. For Orthodox Christians, this or that form of sacred narrative in no way constitutes a reason to doubt its historicity. The God of the Bible was not clothed in numbers and technology, but in the humble yet magnificent garment of human words. At the end of history He took upon Himself our Flesh and Blood. He, according to the word of the Fathers, took all that is ours, but left nothing for Himself. He returned to us all that is ours and, the great mystery of salvation, added to it all that is His. “Your own of Your own we offer to You, in all and for all,” proclaims the Eucharistic prayer.

5 Adrian was a high-ranking Roman officer, Natalia a secret Christian. He witnessed the execution of a large group of Christians in Nicomedia, then the capital. Having conversed with them out of curiosity, Adrian suddenly became interested in the motivations of Christians willing to die for their faith. Pagans, even such enlightened ones as the Emperor-philosopher Marcus Aurelius, believed that Christians were driven by fanaticism. Hadrian’s question itself already meant a minimum of readiness to at least listen to the truth.

6 In return, he received a genuine catechesis. The simultaneous influence of grace gave birth to faith in Adrian’s heart. He asked to be included on the list of Christians condemned to death. This is one of the prototypes of our written intentions, prayers, or diptychs, which we place in churches to commemorate health and salvation. Indeed, writing one’s name or that of another on a note expresses one’s willingness to give “one’s life for one’s friends” (John 15:11), as the Gospel according to John says. The friends of mankind are the faith of the Church; the friend of a Christian is Christ himself, about whom the liturgy literally says that “He is good and loves mankind”.

7 Adrian was executed for his faith. Natalia considered him meeker in his faith and constantly feared that he would not endure the suffering. By the incredible divine predestination, Natalia herself “could not endure” the suffering. She did not become a martyr, but died of anguish and sadness, thus becoming one of the first “bloodless martyrs.” In this sense, the figure of Saint Natalia is prophetic. Today, many bloodless martyrs are present among us.