After Judas by transgression fell from his apostleship (Acts 1: 25), and hanging himself out of despair ended his life with a wretched and shameful death (Matt. 27: 5), then, that the number of the Twelve not be lacking, all the disciples gathered in one place after the Ascension of the Savior (the number of men and women being 120), and they chose two men from among them, Joseph, called Barsabas, who was also surnamed Justus, and Matthias, and they set them in the midst. Then they prayed to God and cast lots, "and the lot fell upon Matthias, and he was numbered with the eleven Apostles" (Acts 1: 15-26). And thus, having taken the place of Judas, Matthias fulfilled the work of apostleship and the prophecy concerning Judas, which the Holy Spirit foretold by the mouth of David: "And his bishopric let another take" (Ps. 108(109):8). After this, it is said, Matthias preached the Gospel in Ethiopia, and completed his life there in martyrdom.

This Saint, who was born in Spain, was the Archdeacon of the Church of Rome, caring for the sacred vessels of the Church and distributing money to the needy. About the year 257, a harsh persecution was raised up against the Christians by Valerian. Pope Sixtus, who was from Athens, was commanded to worship the idols, and refused; before his martyrdom by beheading, he committed to Laurence all the sacred vessels of the Church. When Laurence was arrested and brought before the Prefect, he was questioned concerning the treasures of the Church; he asked for three days' time to prepare them. He then proceeded to gather all the poor and needy, and presented them to the Prefect and said, "Behold the treasures of the Church." The Prefect became enraged at this and gave command that Laurence be racked, then scourged with scorpions (a whip furnished with sharp iron points - compare II Chron. 10:11), then stretched out on a red-hot iron grill. But the courageous athlete of Christ endured without groaning. After he had been burned on one side, he said, "My body is done on one side; turn me over on the other." And when this had taken place, the Martyr said to the tyrants, "My flesh is now well done, you may taste of it." And when he had said this, and had prayed for his slayers in imitation of Christ, he gave up his spirit on August 10, 258.

This Martyr was from Catania in Sicily and contested during the reign of Diocletian. He presented himself of his own accord to Calvisianus the Governor, who put him to exceedingly harsh torments. As Euplus was on the rack, Calvisianus commanded him to worship Mars, Apollo, and Aesculapius; he answered he worshipped the Father, Son, and Holy Spirit. He was beheaded in the year 304.

These Martyrs contested in Nicomedia about the year 288. When Diocletian stirred up his persecution of the Christians, Anicetus presented himself openly and said that all who worship idols are blind and senseless. He was beaten with rods so ruthlessly that his bones appeared from the rents and wounds in his flesh. As he was suffering further torments, his nephew Photius came and embraced him, calling him his father and his uncle. He was also put to many tortures with him. They were then imprisoned together for three years. Finally they were cast into a furnace, where they gave up their spirits, and their bodies were preserved unharmed. Saint Anicetus is one of the Holy Unmercenaries.

Saint Dorotheos was born in Antioch, Syria, in the year 506 or 508 A.D. He began his education very early in life and profited from the social statusof his parents. He received a classical education in the Greco-Roman world, which included medical studies, thus allowing him to work as a physician. Despite his great mind, Dorotheos yearned for a life of seclusion in the monastery. He inquired through letters with the holy men Barsanuphius and John (see February 6^th) as how to begin the process towards monasticism. Many of these letters exist to this day and provide insight to the life of Dorotheos and his relationship with his mentors.

Dorotheos entered the monastery of Thawatha where Barsanuphius and John lived. His quick mind and advanced education made life in the monastery difficult as he struggled with social encounters and even challenged his abbot when he knew of better ways to run the monastery. This struggle against pride lasted a great while and served as an ongoing lesson for Dorotheos. He worked as assistant to the holy father John and enjoyed this position of communication between John and the rest of the community.

As he progressed in the spiritual life, Dorotheos was given spiritual charge over younger monks to which he was hesitant to accept as he struggled with interactions with others. Despite his reservations, Dorotheos took charge over a young man named Dositheos and taught him the monastic life, a relationship which proved to be difficult but beneficial for both. When John died, Dorotheos left the monastery of Thawatha and founded his own monastery where he took charge of many young monks, training them in the spiritual art.

This Prophet (whose name means "who is like God?"), was a Morasthite from the land of Judah. He prophesied more than fifty years in the days of Joatham, Ahaz, and Hezekias, Kings of Judah. These kings reigned in the eighth century before Christ. From this it is clear that this Michaias is not the one who was the son of Iembla (or Imlah-III Kings 22:8), who censured Ahab and was murdered by Ahab's son Joram, as the Synaxaristes says; for this Joram reigned the ninth century before Christ. Yet Michaias was still prophesying, as mentioned above, in the days of Hezekias, who was a contemporary of Hosea and Esaias, and of Hoshea, the last King of the ten tribes of Israel, when that kingdom was destroyed by Salmanasar (Shalmaneser), King of the Assyrians (IV Kings 17: 1 - 16; 18: 1). This Michaias is sixth in rank among the minor Prophets. His book of prophecy is divided into seven chapters; he prophesied that the Christ would be born in Bethlehem (Michaias 5: 2). In the reign of Saint Theodosius the Great, the holy relics of the Prophets Michaias and Abbacum were found through a divine revelation to Zebennus, Bishop of Eleutheropolis (Sozomen, Eccl. Hist., Book VII, 29).

Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradition of the Fathers. When the time drew nigh that our Savior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preaching, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God.

With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim. But one Jew, moved by malice, audaciously stretched forth his hand upon the bed and immediately received from divine judgment the wages of his audacity. Those daring hands were severed by an invisible blow. But when he repented and asked forgiveness, his hands were restored. When they had reached the place called Gethsemane, they buried there with honor the all-immaculate body of the Theotokos, which was the source of Life. But on the third day after the burial, when they were eating together, and raised up the artos (bread) in Jesus' Name, as was their custom, the Theotokos appeared in the air, saying "Rejoice" to them. From this they learned concerning the bodily translation of the Theotokos into the Heavens.

These things has the Church received from the traditions of the Fathers, who have composed many hymns out of reverence, to the glory of the Mother of our God (see Oct. 3 and 4).