By Fr. George Dorbarakis
Reverent, a lover of silence, a lover of worship services and pious, Angelis practiced the profession of doctor in Argos. In a religious discussion with a Frenchman, he defended the Christian faith and agreed to duel without a weapon with the Frenchman, who was armed. The Frenchman cowered in front of Angelis' faith and Angelis was officially declared the winner. After this victory, Angelis decided to be martyred for Christ. He therefore abandoned medicine and locked himself in the attic of his house. Suddenly, however, for unknown reasons, on Lazarus Saturday in the year 1813, he denied Christ and became a Muslim. Because he created an incident in a cafe in Nafplio, while he was in a state of intoxication, the authorities exiled him to Chios. There, repentant, he showered the churches with tears of repentance every day and prayed. He also gave the Turks excuses, seeking martyrdom. Once he entered a customs house and confessed that he was a Christian. The Turks beat him mercilessly and locked him in irons in the prison of the Castle of Chios. Because he remained steadfast in his Christian confession, he was beheaded on December 3, 1813.
Saint Angelis belongs to the choir of the so-called Neomartyrs, that is, those martyrs who departed this life in a martyric way during the period, mainly, of the Turkish rule. Usually, when we talk about martyrs, our mind goes to the ancient first martyrs of the early Christian centuries with the great persecutions: Saint Demetrios, Saint George, Saint Paraskevi, etc. However, for our Church, these New Martyrs are no less martyrs and saints than the old ones; we could say that there is a straight line that connects the old with the new, so that one can say that the new ones are bringing back to the surface the enthusiasm and glory of the first martyrs, as if we were having a dynamic return of their faith, under a different person but with almost the same name.
The above estimates are not exaggerations. It is the conviction of our Church, as we have said, which Saint Nikodemos the Hagiorite also recorded in his well-known “New Martyrology” with the following words: “The present-day Christians… see in them those ancient martyrs, recognizing that they continue to be martyrs even now in the persons of these new martyrs, and that they appear again in the world as second Georges, second Demetrioses, new Theodoroi, not only because of the identity of names, but even more so because of the similarity of their martyrdoms… The new martyrs are not inferior to the ancient martyrs… For Jesus Christ has made both the ancient and these new martyrs equal." The Hymnographer of Saint Angelis certainly has the same appreciation, who, among other things, states: "The choir of martyrs, Angelis, received you in heaven with joy, as its sacred addition."
What is particularly worth emphasizing about the martyrdom of Saint Angelis is its voluntary nature: the Saint himself sought martyrdom. In the words of the Hymnographer: “Voluntarily bringing yourself to them, you delivered yourself over to the cruelty and aggression of tyrants.” This fact should not surprise us. In addition to the fact that we encounter it repeatedly in the early Christian years of persecution, during the Ottoman period it was almost a permanent situation for those who had denied Christ at some point in their lives and had become Muslims, the apostates. Voluntary martyrdom was considered a given for them, in order to wash away their denial. That is why, after their repentance and their preparation with great ascetic labors and spiritual struggle – usually under the guidance of a spiritual person, the so-called anointer (=spiritual trainer) – they hastened to confess their faith in Christ before the Muslims, so as to force them to their martyrdom. Perhaps this voluntary seeking of martyrdom does not sound very Christian, but, as we said: on the one hand, this was how things had been established at that time, and on the other hand, the apostates could not appease their consciences except by offering their lives of their own accord. Who is the one who can judge the enlightened and spiritually motivated decision of a martyr? God, moreover, accepted their martyrdom and crowned them with honors and glory. “For Christ you have received the crown of incorruption, martyr Angelis, after your head was cut off with the sword for His sake.”
Regardless of the glorious martyrdom of Saint Angelis and his fellow Christ-denying martyrs, we should not miss the moment of his weakness: while the Saint is in spiritual exaltation - isolated, according to his synaxarion, in the attic of his house and dedicated to prayer, with readiness for martyrdom - something happens (apparently some acceptance of proud thinking) and he falls spiritually. Which means that no one can be absolutely sure of himself while he is in this world. It is no coincidence that our Holy Fathers characterized the Orthodox Christian faith as “an eternal tightrope walk.” We walk a tightrope every day, which means that if we are not careful, if we become even slightly proud and relaxed, we can fall from our faith. We should always be guided by the words of our Lord: “Be vigilant, for the Lord is coming at an hour you do not expect,” as well as those of that holy ascetic who, even at the time when he was giving up his soul and the devil whispered to him, “You are saved,” replied, “Not yet.” That is why the only solid and untouchable ground in the spiritual life is humility. When one consciously confesses, “I am earth and dust,” then, and only then, is there no room for falling into unbelief and sin.
Source: Translated by John Sanidopoulos.
