http://www.saintpatrickdc.org/ss/0915.shtmlNicetas the Goth (the Great) M (RM)
Died c. 378. Saint Sabas and Nicetas are the two most renowned martyrs among the Goths. It is interesting to note that Nicetas, an Ostrogoth born along the Danube, should rightly be considered a heretic, yet he is listed in the Roman Martyrology. Through no fault of his own, he and many of his kinsmen and neighbors were converted to Christianity by the Arian Ulphilas. In good faith, he was also ordained as an Arian priest. But doctrinal differences are often forgotten in the name of Jesus. Nicetas was martyred by King Athanaric, in his attempt to eradicate the name of Christ from his territory bordering on the Roman Empire. About 370, Athanaric began a systematic persecution. He caused an idol to be carried in a chariot through all the towns and villages he suspected were sheltering Christians. Those who refused to adore were put to death, usually by burning the Christians with their children in the houses or those assembled together in churches. At other times they were stabbed at the foot of the altar. Nicetas was burnt to death. His body was taken to Mopsuestia in Cilicia, which is why his name is especially remember in the East (Attwater, Benedictines, Husenbeth).
I believe St. Sabbas the Goth was also technically an arian.
http://en.hilarion.orthodoxia.org/6_6_1St Isaac was born in Qatar on the Western shore of Persian Gulf. He was a member of the Church of the East, commonly known as ‘Nestorian’, though historically it had nothing to do with Nestorius. This Church followed a strongly diophysite Antiochene Christology and did not recognize the most important Christological Councils of the early Church: Ephesus (431) and Chalcedon (451). Isaac was ordained a Bishop of Nineveh some time between 660 and 680. After he had held this office for five months he resigned (‘by reasons known to God’, as one of the sources says) and ascended the mountain of Matout in the province of Huzistan (modern Iran). Then he moved to the monastery of Rabban Shabur. An anonymous West Syrian source of an uncertain date specifies that in his old age Isaac became blind and because of that was called ‘second Didymos’, after Didymos the Great, a famous Alexandrian theologian of the 4th century. The exact dates of Isaac’s birth and death are not known.
http://www.angelfire.com/ga/Georgian/david.htmlThe life of Saint David, founder of the David-Garejeli monastery in Eastern Georgia, belongs to the cycle of biographies known as The Lives of the Syrian Fathers, most of which were composed by the Catholicos Arsenius II of Georgia (c. 955-80). To these Syrian Fathers is ascribed the introduction of monastic institutions into Georgia. The historical background of their mission has been the subject of considerable discussion, especially as their biographies, in their present form, were not composed until four centuries after their deaths, with the result that facts are overlaid with legend and myth.
The approximate date of the Syrian Fathers' mission to Georgia can, however, be established by references to real personages and events. Thus, the life of St. David of Garesja mentions the Patriarch Elias of Jerusalem (494-513). Lives of the twelve other Syrian Fathers refer to a visit to St. Simeon Stylites the Younger (521-97), who is described as sitting in an oven, which he is known to have done between the years 541 and 551. There is also a reference to the Persian king Khusraus’s siege of Edessa, which took place in 544. The Georgian chronicle known as The Conversion of Georgia says that the Syrian Fathers arrived some two hundred ears after St. Nino’s apostolate. These allusions combine to show that the Syrian Fathers arrived, or were traditionally supposed to have arrived in the Caucasus at various times between the end of the 5th and the middle of the 6th centuries.
While the Syrian Fathers are revered among the fathers of the Orthodox Georgian Church there can be no doubt that they belonged to the Monophysite persuasion, as did Peter the Iberian, whose life we have read in the last chapter. Syria was a great centre of opposition to the edicts of the Council of Chalcedon. We have already seen with what vigour the Emperor Marcian (450-57) persecuted those who refused to accept the Chalcedonian formulation of the doctrine of Christ’s two natures. After a period of respite under Zeno and Anastasius, there was a fresh outburst of persecution between the years 520 and 545 under Justin I and Justinian. Contemporary analysts give a lurid picture of the excesses committed by the Byzantine authorities against the Syrian clergy and monks, many of whom were forced to flee abroad.
There are other similar Georgian saints as well.