Joseph is honored as the betrothed of the Virgin Mary and guardian of the Holy Family. The Gospel narrative describes a righteous man who listens to the angel’s message and accepts a responsibility he did not fully understand at first. He protects Mary and the infant Jesus by leaving for Egypt when Herod threatens the child’s life. Orthodox tradition also remembers his work as a carpenter and his quiet life of service. Joseph’s example gives dignity to practical, protective care: faithfulness may appear in work, difficult decisions, and the readiness to place another person’s safety before personal convenience.
Diomedes was born in Tarsus and trained in medicine. His learning did not displace the Christian devotion he had received from his parents. He treated sick people without charge and shared the Gospel alongside his practical care. His work eventually brought him to Nicaea, where his Christian activity drew the attention of the authorities during Diocletian’s persecution. The traditional life says he died before soldiers could arrest him, though his body was then dishonored. The Church venerates him among the unmercenary physicians and remembers him in the service of Holy Unction.
Theodosia was a young Christian from Tyre who visited condemned Christian prisoners at Caesarea in Palestine during the persecution. The OCA's received life places her visit at Pascha and remembers her asking the prisoners to remember her before God. Soldiers arrested her after seeing her honor them. She then refused the governor's demand to offer sacrifice and suffered punishment and death. Her commemoration connects concern for imprisoned Christians with resistance to coerced worship. The narrative also includes miraculous rescues and a posthumous appearance, which belong to its devotional tradition rather than independently established evidence for quiz characteristics.
Theodosia was a young Christian from Tyre who visited condemned Christian prisoners at Caesarea in Palestine during the persecution. The OCA's received life places her visit at Pascha and remembers her asking the prisoners to remember her before God. Soldiers arrested her after seeing her honor them. She then refused the governor's demand to offer sacrifice and suffered punishment and death. Her commemoration connects concern for imprisoned Christians with resistance to coerced worship. The narrative also includes miraculous rescues and a posthumous appearance, which belong to its devotional tradition rather than independently established evidence for quiz characteristics.
Olympias inherited considerable wealth and used it to support poor people, widows, orphans, churches, and places of hospitality. Patriarch Nectarius appointed her a deaconess in Constantinople. She assisted visiting bishops and offered help even to people who later opposed her. Her friendship with John Chrysostom brought hardship after his banishment, when she faced accusations, a fine, and imprisonment. His letters offered her consolation during that period. The OCA life places her death in 409. Her commemoration honors generosity that continued amid conflict and a ministry shaped by faithful service rather than personal advantage.
Philip came from Bethsaida and responded when Christ called him to follow. The Gospel remembers him bringing Nathanael to Jesus, helping others who wished to see the Lord, and asking a question at the Last Supper that opened a teaching about the Father. His traditional life describes missionary work in several lands with his sister Mariamne and the Apostle Bartholomew, ending in martyrdom. Philip’s witness brings curiosity and invitation together. He did not need to understand everything before following, and he helped other people come near enough to hear and encounter Christ.
The directory indexes the OCA full-year calendar, including leap-day commemorations, alongside additional researched profiles. Calendar entries include individual saints, groups, icons and feasts. An entry count is not a count of unique saints. Categories are provisional; follow the linked Orthodox source.
Dates show commemorations in the referenced calendar year. Movable feasts change annually, and local calendars may differ. Additional jurisdictions, original biographies and icon research remain in progress. This collection does not yet claim complete Eastern Orthodox coverage.
Calendar metadata was retrieved through Orthocal’s source repository and the Orthodox Church in America. Source-only calendar records link to their original accounts; researched profiles include individually sourced artwork.
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