Some Miracles of Saints Cyprian and Justina

Holy Hieromartyr Cyprian and Virgin Justina.
Holy Hieromartyr Cyprian and Virgin Justina.

Before his conversion to Christianity, St. Cyprian was
a pagan sorcerer who had direct contact with demons. Many
people payed him to use his magic in order get something
they wanted, and Cyprian would use his authority among the
evil spirits to fulfill these godless requests. One such
client was a young man named Aglaias, who desired the
virgin Justina, the daughter of a Christian priest.

The sorcerer invoked an evil spirit with a long resume
of successful seductions, and this boastful spirit gave
him some powder for the youth to sprinkle around
Justina’s home. Once he had done this, the chaste girl
was attacked by lustful thoughts and feelings, but she
valiantly fought them off with prayer and dedication to
the Lord. Whey Cyprian saw that all the power of the devil
was useless against a young girl who had faith in Jesus
Christ, he too repented and was baptized, later even
becoming a bishop. Both Cyprian and
Justina
were martyred by their pagan ruler. Now
Christians pray to these saints to protect them from
socery
and satanism,
which has always lurked around in the dark corners of
society but is now showing its disgusting face nearly
everywhere we look—television, cinema, and even
public parades.

When people want their desires fulfilled without God,
because these desires are ungodly, they have in times
turned to the devil through magicians and sorcerers. Here
are examples of help against witchcraft and sorcery from
Sts. Cyprian and Justina in nineteen century Russia and
twentieth century Greece.

The devout maiden R. was subjected to the
same temptation as was once the holy Martyr Justina: she
was pursued by a certain man who, seeing that all his
efforts to arouse in her a mutual love for him remained
futile, turned to a sorcerer, and with his help began to
direct magic spells against her. Being forewarned about
this through a faithful servant-woman, and beginning to
feel in herself the action of the enemy’s power, this
maiden had no one from whom to seek help except God, for
she had no acquaintance with anyone of spiritual life. One
night the above-mentioned servant-woman saw a dream
wherein a tall monk entered her lady’s room and led
her out in a monastic garment. Soon after this, Elder
Anthony of Optina
visited this family, although he had
not known them before. In this important visit was clearly
expressed the providence of God for this family, as well
as the manifest activity of demons … When he entered the
house (as he later wrote this maiden), “at first I
encountered a whole crowd of demons who with abusive
language forbade me to enter, but the Lord drove them away
… Even though I did not know the history of your last
two years, it was not for nothing that I advised you to
pray to the holy Martyr Justina the virgin, for your
situation then was very similar to hers, as I recently
found out, and with my whole soul I thank God with tears
that your holy soul has been delivered from the nets which
had caught it!” The servant-woman, when she saw
Father Anthony, recognized that it was precisely he that
she had seen in her dream.

The Elder understood that the only salvation for this
maiden was to go to a convent. But her relatives did not
wish even to hear of this, and Father Anthony did not find
it possible or profitable to persuade them; and therefore
he only prayed for her deliverance from the enemy’s
nets that surrounded her, and by his letters strengthened
her in her torment from the invisible power of demons,
which had been brought against her by the sorcerer … By
the prayers of Father Anthony, R’s mother unexpectedly
gave her consent for her to enter a convent … However,
the sorcerer boasted that he would drag her even out of
the convent. And indeed, the young novice continued to
feel within herself the action of the enemy’s power,
having repose neither day nor night; and again she found
strength in the prayers and counsel of Father Anthony. The
young sufferer received final deliverance from the
temptation of the enemy that tormented her through the
prayers of the great contemporary hierarch, now reposed,
Metropolitan Philaret of Moscow. Once he appeared to her
in a dream, read the 60th Psalm, ordered her to repeat
after him all the verses of it, and then gave her the
command to read this Psalm daily. On awakening, she felt
that the temptation which had been tormenting her for many
years had completely departed from her.

(Elder Anthony concludes his letter to this maiden, who
was then still suffering the effects of her experience:)
“Be full of hope. You and I, even lying flat in bed,
will be saved by the prayers of the saints for us; for if
the prayer of even a single saint can give much help, then
when all the saints start to pray for us, without any
doubt the Kingdom of Heaven will be ours!”
(Translated from Hieromonk Clement Sederholm, Optina Elder
Anthony, St. Herman of Alaska Brotherhood, 1973, pp.
100-103, and The Letters of Abbot Anthony, Optina edition,
1869, pp. 381-2.)

In twentieth century
Greece

From the time when, by the grace of God, our monastery was
founded in 1961, our protectors, Saints Cyprian and
Justina, have worked many miracles through their
intercession, especially for those suffering from satanic
influence or the effects of black magic.

A few years ago, after the Sunday Liturgy, while the abbot
was still in the altar taking off his vestments, a young
man, about 30 years old, came to one of the side doors of
the iconostasis and in tears said: “Father, save me,
help, my home is falling apart. I have been married 25
days now, but they have done something to me and I
can’t get close to my wife. We live as brother and
sister, and now we’re so much in the hold of nerves
and quarrelling, that if it continues, we will
separate.”

The abbot tried to calm him, and advised him that when he
and his wife had repented of their sins, they should
confess, and after fasting three days, they should come to
the monastery so that a Vigil and Divine Liturgy could be
served in their name.

They did as instructed, prepared and came; the Vigil was
celebrated and prayers of exorcism were read over them,
and in the morning they left for home. Next Sunday the
young man came to the monastery again, but this time full
of joy, and he told with great emotion what had happened.
“When we left here on Thursday morning, we returned
home and found my father very disturbed. When I asked him
what was wrong, he said: ‘Something fearful happened
last night. While I was sleeping, there appeared before me
a tall old man with gray hair and beard, who woke me up
and said: “Get up, my child, and dig there (he showed
me the exact place) to find your son’s magic
charm.” After that he disappeared. I was so
frightened that I stayed in bed waiting for it to get
light.'” (It is evident that the tall old man who
appeared was St. Cyprian, who went, while the Vigil was
being celebrated and the prayers being read, to the
couple’s house to reveal to his father this demonic
business.)

The young man continued: “I asked my father where the
old man told him to dig. He showed me, and forty
centimeters down I found these strange things.” He
gave the abbot a white handkerchief with a large knot,
which proved when opened to contain the dust of a dead
body and the couple’s initials. Exorcisms were read
over it, and the young man left again. Two days later the
abbot saw an old woman kneeling and weeping before the
icon of St. Cyprian and St. Justina. When asked what had
happened, she replied that she was the mother of the young
man from Aspopyrgo, and from the day they had come to the
monastery, they had been completely well, and were living
in great happiness. She had come to thank the Saints, full
of gratitude for the great gift they had given. (By
Archimandrite [now Metropolitan] Cyprian of the Monastery
of Sts. Cyprian and Justina; translation first published
in The Old Calendarist, monthly publication of the St.
George Information Service, London, England, June, 1975.)

From The Orthodox Word, Vol. 12,
No. 5 (70) (September-October, 1976), pp. 135-142,
167-176.

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