The Life and Struggles of

Our Holy Mother Among the Saint,

OLYMPIA, DEACONESS

of CONSTANTINOPLE,

 Whose Memory the Holy Church

Celebrates on the

25th of  July

The wrestlings of virtue do not depend upon age, or bodily strength, but only on the spirit and the disposition. It is indeed always fitting to admire those who pursue virtue, but especially when some are found to cling to it at a time when many are deserting it.

[Excerpt from a letter of St. John Chrysostom to the Deaconess Olympia].

 EARLY LIFE

Our holy mother, Olympia[1], was born in 361[2] to a wealthy family of high rank. Her father's name was Count Anysios Secondos, who died when Olympia was a young girl. Her mother, Alexandra, was the daughter of the distin-guished aristocrat, viavios. Orphaned at an early age, Olympia was brought under the guardianship of her uncle, the Prefect Procopios, a pious Christian and the friend of Patriarch Gregory of  Constantinople (c. 329-389)[3]. " Saint Gregory the Theologian took a paternal interest in the young and beautiful Olympia. Indeed, he was delighted to be addressed by her as "father." Olympia's governess, Theo-dosia, the sister of St. Amphilochios of Iconium (339-400)[4], was a role model whom St. Gregory judged to be the image of Christian goodness.

A VIRGINAL MARRIAGE AND WIDOWHOOD

Now Olympia was the heiress to a large fortune, amassed by her paternal grandfather, the former Prefect Aviavios. She was attractive and personable. When she reached marriageable age, she became engaged to the young sub-prefect, Nevridios, an exacting man of irreproachable character. In 384, on the occasion of her marriage, St.Gregory the Theologian, though one of the invited guests, was unable to attend due to his age and poor health. Instead of his physical presence, he composed and sent a poem in her honor, offering her good advice and referring to her as a mirror of the Christian woman. The marriage was never consummated, however, because Nevridios died early. In fact, she would repose as a virgin. Olympia, inspired by God, perceived that it was not the divine will for ha" to take on the concerns incident to the married state.

As a young widow, she possessed estates in Thrace, Galacia, Cappadocia, and Bithynia, including palaces and villas in and around the Byzantine capital. Emperor Theo-dosios I, the Spaniard (379-395), desired that Olympia wed his young Spaniard kinsman, Etpidius. Olympia, desiring only to take up a life of service to the Church and the reading of divine books, refused the proposal, saying, "Had God willed me to remain a wife, He would not have taken Nevridios."  In retaliation, the Emperor confiscated her property, handing over its management to a city official. He also prohibited her from receiving clergy into her home. Unless she agreed to the marriage, he threatened to retain her property until she reached the age of thirty. Undaunted, she wrote the Emperor a letter of thanks. She was heard to say, "The Emperor could not confer a greater blessing upon me unless he commanded my property and wealth to be be-stowed upon the churches and the poor." With the passage of time, the Emperor mellowed, realizing the uselessness of such extortion and the injustice of seizing her goods; thus, he relented and released her property in 391.

Henceforth, Olympia lavished donations upon the churches in Asia Minor and Syria. She spent her strength i and wealth ministering to the needs of the poor and infirm. Donations were sent to shelters for the homeless, to prisons, and to those in exile. There was almost no city, desert place, or island that did not enjoy the boon of her generosity. Though she was the common joy of the pious, she remained in blessed humility. She did nothing out of vainglory, but out of her love for all. In her own household, she freed all its members, rendering all equal respect and honor.

THE ORDINATION OF A DEACONESS

As a result of her tireless labors for the Church, Olympia was ordained by Patriarch Nectaries (+397) to the diaconate, when she was not quite thirty-five years old[5]. The most ancient texts describe the service of ordination of deaconess, as follows: After the holy oblation was made, the candidate was brought into the Bema, before the Holy fable, to the bishop. Standing, yet bowing her head, he places his hand on her head, and makes the sign of the Cross over her three times. He then recites a prayer entreating God that His handmaid might fulfill all her ministry, according to what is well-pleasing to Him.

After the litany, he places his hand on her head again, and recites an inaudible prayer requesting the grace of the Holy Spirit to come upon her as it did upon Phoebe [Rom.16:1-2]. In this secret prayer, the bishop entreats God to jigrant that she may blamelessly remain in God's holy temples, diligent in her proper and prudent manner of life. Also, he prays that she may be proved perfect when standing before the judgment seat of Christ.

After   the "Amen," the bishop places the diaconal orarion (stole) upon her neck, under her veil, bringing the two ends forwards and securing them in the way that the orarion is worn by the deacon for the reception of Communion.

The   newlyordained deaconess then communes of the Holy Body and Blood.  The bishop then gives her the holy Cup which she accepts and places on the Holy Table[6].

THE ROLE OF THE DEACONESS

Deaconesses were responsible for the female pan of the congregation, to keep good order and to receive female visitors into the worshipping community. No woman might speak to the bishop or even the deacon, without first speaking to the deaconess[7].

            The deaconesses also watched the doors of the church in the event that any uncatechized or unfaithful woman might enter.[8] The deaconess would also examine those women visitors, holding letters of commendation, whether they were Orthodox Christians or tainted with heresy. After passing examination, the deaconess, according to her discretion, would provide a place for each guest.[9] The deaconess also took Communion to women who were ill and who otherwise could not attend. The deaconess assisted in Holy Baptism by anointing the whole body of the female candidate, since it is improper for a woman's nakedness to be exposed to male clehcs and faithful.[10] The deaconesses also had important catechistic responsibilities, which included the instruction of newly-baptized adult Christian women on how to live a holy 'and pure life; then, the deaconess became, in effect, their spiritual mother.[11]  Her religious instruction would also include women in the congregation, both mothers and virgins, children, and especially orphans.[12] The deaconess was also needed to render services to those widows who were listed in the church roll, by offering them the alms donated by Christians.[13]

The deaconess was also valuable in connection with other services. She would visit and minister to the sick. I The deaconess, immediately answerable to the bishop, was often sent by him into the homes of Christian women living in heathen households to minister unto them. To send male deacons might incur evil suspicions, especially if unbelieving, men dwelt therein.[14] If a Christian woman died, the deaconess would assist in the preparation of the body for burial.From the foregoing, we may see that deaconesses effectively preserved the decency and dignity of the female sex.

OLYMPIA'S ASCETIC AND CIVIC VIRTUES

Olympia established herself in a large house with a number of maidens, who also desired to consecrate their lives to the service of God. The first novices of her holy community were her fifty handmaids, who desired to live in purity. Four of Olympia's kinswomen also joined her, and were tonsured nuns: They were her niece Olympia, and

Elisanthia, Martyria and Palladia, three sisters who were also ordained to the diaconate. Soon the community swelled to 250 nuns.[15]  Olympia's strict rule emaciated her body and

it was impossible to find anyone with worse apparel. The food that she partook was meager and poor, so that it was even rejected by her former maidservants. Her eyes, fixed

upon her Bridegroom Christ, were always brimming with tears. For the Lord's sake, she subjected herself to all sorts of conditions for many people, keeping in mind the words of

the divine Paul, "We then who are strong ought to bear with the infirmities of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to

edification" [Rom. 15:1-2].

She rendered due reverence to the holy bishops and elders, and entreated, in an honorable manner, the clergy, as well as the ranks of monks. She welcomed virgins, visited widows, reared orphans, strengthened the elderly, and cared for the sick.[16] She would bring to remembrance the Apostle's words, "I am made all things to all men, that I might by all means save some" [1 Cor. 9:22]. Therefore, she would mourn with sinners, and lead the erring to the correct path. She converted many unbelieving women and prepared them for eternal life.

SAINT JOHN CHRYSOSTOM

When St. John Chrysostom (354-407) was made Patriarch of Constantinople in 398,[17] he took the consecrated Olympia and her spiritual daughters under his protection. He was the only visitor allowed in Olympia's holy assembly of nuns.  He would share his profound teachings with the sisterhood and they provided him with his only refuge during

his tumultuous episcopate. When he was not at the convent, Abbess Olympia arranged to have daily provisions sent to him, since only a wall separated her convent from the

Patriarch's quarters.

Collaborating with Olympia in her extraordinary works of charity, he soon got a first-hand look at the dispensing of her benefactions.  He exhorted her not to distribute her liberal donations of both land and money indis-criminately. He reminded her that her wealth was a trust committed to her by God and that she should exercise discreet management over her funds. He said to her, "Thou must not encourage the laziness of those who live upon thee without necessity. It is like casting thy money into the open

sea."

This well-meaning advice gained the ill-will of many avaricious bishops and clergy who hoped to gain by Olympia's generous gifts. The humble Olympia was grateful for St. John's prudent financial advice, and rewarded him by supplying him with wholesome food, since he maintained rigid abstinence, though his constitution was made frail by asceticism. Interestingly, Olympia herself practiced the most , austere asceticism and abstinence. She restricted the amount of sleep, renounced the taking of baths, and wore old and coarse clothing. She also supported Patriarch John's own charity projects by donating 10,000 pounds of gold, 20,000 ; pounds of silver, real estate in four provinces, and properties in the capital and its suburbs.[18]

An orphanage and hospital were attached to her convent, located south of the Cathedral of Aghia Sophia.When fifty expelled monks came from Nitria[19] to appeal against Pope Theophilos of Alexandria (385-412), they sought out St. John Chrysostom, The holy man, seeing them in such straits, took pity upon them.  Ascertaining that

Theophilos might have wrongly accused these men of being Origenists, he did not forbid them from going to church, although he did not permit them to receive Holy Communion.  He desired to learn the exact reasons for their excommunication from the Church of Alexandria and reconcile  them to their Pope. Saint John wrote a letter to Theophilos, requesting that he should permit those monastics to live in their cells in Egypt and to accept them into the Church. Meanwhile, the sustenance of these monks was provided by

Deaconess Olympia. She furnished them with every necessiry from her own means.[20]

In addition to Patriarch John, Deaconess Olympia also enjoyed the admiration and keen friendship of St. Amphilochios, St. Epiphanies (c. 315-403),[21] St. Peter of Sebaste,[22] and St. Gregory of Nyssa.[23] The latter dedicated to, Bishop of Helenopolis in Bithynia (c. 365-425) referred Deaconess Olympia his commentary on the Song of Songs.[24] Palladius to her as "a vessel of honor of the Divine Spirit, who was above all passions."[25]

THE EXILE OF PATRIARCH JOHN

During the reign of Emperor Arcadios (395-408) and his Prankish bride, Empress Evdoxia, St. John Chrysostom set about the work of reforming the City, where the corruption of court, clergy and people alike was rampant. His combination of honesty, asceticism and forthrightness, when joined with the hatred of Theophilos (the unworthy Patriarch of Alexandria), and the contempt of Empress Evdoxia who, with some reason, took all of John's attempts at moral reform as a censure of herself, were sufficient to work his ruin.

At the Synod of the Oak, in 403, St. John was condemned on twenty-nine charges, the most serious being those of Origenism (quite unjustified) and his impertinent remarks about the Empress. Though St. John was removed from his see, he was recalled. His outspokenness, however, again brought the Empress' displeasure upon him.

In 404, with the knowledge of an imperial decree calling for his second banishment from the capital, St. John Chrysostom summoned several bishops and clergymen, including the blessed Deaconess Olympia, and bade them farewell, causing all to weep bitterly. Sensing that she might never see him again in this world, the deaconess clung to her bishop's feet. It was necessary to apply force to remove her hold on him. Saint John then counseled Olympia to remain and serve at the Cathedral of Aghia Sophia.

DIVINE DISPLEASURE BEFALLS THE CITY

After he departed, there was a fire in the cathedral church, an expression of the wrath of God. Fanned by a mighty wind, the flames issued forth from the church. Rising high into the air in the form of a bridge, they inclined towards the palace in which the councils against the holy John convened, and consumed it.  The fire then, as if endowed with intelligence, twisted about in the likeness of a snake and set fire to distant buildings. Those located near the church remained unharmed.  All who observed this phenomenon did not perceive it as mere coincidence, but divine displeasure. AM believed that such a conflagration took place because of the expulsion of St. John.

During those three hours from noon until 3:00 p.m., many splendid and ancient buildings were reduced to ashes, as well as all manner of decoration and riches in the city.However, no fatalities resulted. Though the God-fearing faithful understood that the city was being punished for the unjust exile of their Patriarch, the enemies of John main-

tained the opposite, saying, "John's supporters have set the church on fire!"[26]

LETTERS TO OLYMPIA

When St. John Chrysostom was banished into Lesser Armenia, to the city of Cucusus, he had the opportunity to correspond with Deaconess Olympia. His letters, permeated with Christian love, were addressed, "To my lady, the most reverend and divinely-favored Deaconess Olympia." Olympia had written St. John that she was grieved because of the fierce black storm which has overtaken the Church. She was troubled and distracted because Patriarch John was cast out and another, Arsacios, was put in his place. Saint John attempted to comfort her in his letters, entrusting all of his and Olympia's present sufferings to the great providence and succor of God."[27]

Olympiads Despondency

Evidently, the deaconess wrote that she continued to be anxious on his behalf, because of his having to endure the severity of Armenian winters, his digestive problems, and the incuraons of the Isaurians.[28] Olympia's dejection over the crisis ushered in her own exhaustion and bodily enfeeble ment. Saint John, in a second letter, besought her to seek skilled physicians and to take medicine to correct her condition. She complained to him that she was vomiting, a condition similarly afflicting St. John. He, therefore, recommended to her a medicine sent to him by a woman named Syncletion. Olympia, however, confessed that her ailments were produced by despondency. So deeply had she sunk under the tyranny of despondency that she even had the desire to depart this world. Saint John encouraged her to have patient endurance, the queen of virtues and the perfec-

tion of crowns. He brought to her mind the trials of Job, that spiritual hero who remained untroubled and undismayed.

"Do not think," he said, "that to pray for death exempts one from blame. Hearken to the voice of St. Paul, 'For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless, to remain in the flesh is more needful for you' [Phil. 1:23- 24]. For in proportion as the strain of the affliction is increased are the garlands of victory multiplied; in proportion as gold is heated does it becomes purified....for it is a bright wreath of victory for the just, shining far above the bright-ness of the sun, and it is the greatest means of purification for those who have sinned."[29] Saint John then sent her his recently written treatise, entitled No One Can Harm The Man Who Does Not Injure Himself.[30]

OLYMPIA GOES BEFORE THE PREFECT

During St. John's exile, many of his followers and admirers were arrested and subjected by the pagan governor to all manner of torture and torment, of which several perished. Despite this harsh method, nothing was learned about the cause of the fire. This justified many in their belief that what took place was a result of divine wrath.[31]

During this time, the holy deaconess was accused and arrested as an arsonist. Her intrepid demeanor before the pagan Prefect Optatos brought her general admiration. He, meanwhile, tried in vain to frighten her into a confession of guilt or to acknowledge the new Patriarch Arsacios (404- 405), who was placed upon the patriarchal throne by an arbitrary exercise of imperial power. The deaconess proved to be too formidable a match for Optatos, so he dismissed her for a time. The news of her bravery proved to be a great consolation to the exiled Archbishop John, who was in the midst of great bodily suffering and distress.

LETTERS OF PRAISE AND

ENCOURAGEMENT

In a third letter to Olympia, we leam from St. John that she sent her servants to minister unto him. The hierarch learned from her servants that Olympia was released from her infirmity of despondency. So remarkable a comeback had she made in the City that St. John writes: "Thou art like a tower, a haven, and a wall of defense, speaking in the eloquent voice of example and through thy sufferings. Thou hast instructed either sex to strip readily for these contests, and descend into the lists with all courage, and cheerfully bear the toils which such contests involve.[32]

When   Olympia received this letter of praise from the hierarch, she was not thrusting herself into the forum or occupying the public centers of the capital, but sat all the while in a small house and confined chamber, serving and anointing the combatants for the contests.[33] Saint John lauds her for contending with demons, against whom she scored countless victories; yet she did not take asingle blow. He commends her for undergoing sufferings which actually had the effect of working vengeance upon those who afflicted her.

He writes: "Thou art not depressed by insults, nor elated by honors and glory. Thou hast exceeded many who, after an illustrious career in the priesthood have fallen into disgrace on Si. Otympia this account. Thou, on the contrary, woman as thou art, clothed with a fragile body, and subject to these severe attacks, have not only avoided falling into such a condition, but have prevented many others. Many.. .have been overthrown at the very outset and starting point; whereas, thou, after having gone countless times around the last turning post in the race, hast won a prize in every course.... [F]or the wrestlings of virtue do not depend upon age, or bodily strength, but only on the spirit and the disposition.  Thus, women have been crowned victors, while men have been upset....Therefore, my sweet lady, thou dost deserve superlative admiration. After so many men, women and aged persons,... having been overthrown before the encounter and worsted before the struggle, thou, on the contrary, after so many battles and such a large muster of the enemy, art far from being unstrung or dismayed by the number of thine adversities. Indeed, the more vigorous and heightened the contest, the more thou art strengthened....Although my separation from thee distresses thee, yet thou hast this very great consolation arising from thy successful exploits; for I also, who am banished to so great a distance, gain no small cheerfiilness from this cause,—I mean thy courage."[34]

From Constantinople, Olympia made every exertion and endeavor to remove her beloved mentor John from Cucusus, by appealing to every imperial and clerical person, but the attempt proved unsuccessful.   Again, St. John consoled her sorrow, declaring, "It seemed good to God that I be set to run the longer double course, so that the garland and victory be rendered more glorious."[35]

OLYMFIA SUFFERS MORE TRIALS

In another letter meant to embolden Olympia, he wrote that if her "golden soul" was again permitted to suffer temptation, "By what means will they be able to terrify thee? Will it be by loss of goods? Yet I know well that these are counted by thee as dust and cheaper than dirt. Or shall it be by expulsion from country and home? But thou knowest well how to dwell in great and populous cities, as if they were uninhabited, spending the whole of thy time in quietness and rest, and treading worldly ambitions underfoot. Or do they threaten death? This thou hast constantly practiced by anticipation. And if they drag thee to slaughter, they will be dragging a body which is already dead. What need to speak more at length? No one will be able to do anything to thee of this kind which he will not find thou hast already abundantly made thyself undergo. For by always walking in the narrow and strait path, thou hast trained thyself in all these things. Wherefore, having practised this most beautiful art in the course of thy training, thou dost now shine forth more gloriously in the contest itself. Moreover, not only art thou in no wise disturbed by the things which are happening, but rather elated; thou dost leap and dance for joy....Although thy contests be in a woman's body, with great ease thou wilt tread underfoot with derisive scorn the fury of lusty men gnashing their teeth upon thee. Indeed, thou art ready to suffer even worse things than they prepare for thee."[36]

That spring, Olympia was exiled, and wandered from place to place. By midsummer of 405, the deaconess was brought back to the capital. Made to stand before Prefect Optatos again, he sentenced her to pay a heavy fine for her refusal to hold communion with Patriarch Arsacios, whom she deemed a usurper to the bishopric. Patriarch Atticos (406-425), Arsacios' successor, dispersed her community of widows and virgins, putting an end to all their charitable works. However, this upset would prove temporary.

Saint John Chrysostom continued to encourage and console her from his places of exile. Seventeen of his letters have come down to us. We also know from St. John's letters to his deaconess that he entrusted her with the execution of important commissions.

Before his repose, he wrote to her: "As thou art wen acquainted with suffering, thou hast reason to rejoice, inasmuch as by living constantly in tribulation, thou hast walked on the road of crowns and laurels. All manner of corporeal diseases have been thine, often more cruel and harder to be endured than many deaths; thou hast never been free from sickness.  Thou hast been overwhelmed with slanders, insults and injuries, and hast never been freed from some new tribulation; tears have always been familiar to thee. Among all these, one single affliction is enough to fin thy soul with spiritual riches."

In another letter, he writes: "1 cannot cease to call thee blessed. The patience and dignity with which thou hast borne thy sorrows, the prudence and wisdom with which thou hast managed delicate affairs, and the charity which has made thee throw a veil over the malice of thy persecutors have won a glory and reward which hereafter will make all thy sufferings seem light and passing in the presence of eternal joy."[37]

EXILE AND REPOSE

It is not certain whether Olympia learned of the repose of St. John Chrysostom on September 14, 407 in Pontus. Shortly thereafter, on July 25, 408, at Nicomedia,[38] the blessed woman reposed, entering the eternal mansions on high, with all the saints who were like unto her.

THE SAINT'S RELICS

Upon her repose, her flourishing memory was celebrated by many for her outstanding charities and goodness. In fact, parents hoped that their children might emulate her example. Now St. Olympia, before her repose, gave instructions that her remains be placed in a coffin and cast into the sea, leaving it to divine providence. The coffin floated to the shores of Vrochthee, a suburb of Constantinople, where the Monastery and Church of the Apostle Thomas were located.[39] Finding rest with the Apostle who, during his lifetime, also dispensed vast amounts of money among the poor,[40] her precious relics wrought great miracles.

When the Persians attacked (616-620), burning the Monastery of St. Thomas, the venerable deaconess' relics were removed. In 630, Sergia, then the abbess of the "house of Olympia," rescued the precious relics, bearing them into the saint's convent.