About the ancestors of the Hieromartyr Hilarion (Trinity)

Contents Diomede, his son sexton Alexei Demidov, grandson deacon Grigory Alekseev, great-grandson deacon Ivan Grigoriev Sexton Ivan Ivanovich Rozhdestvensky Priest Peter Ivanovich Troitsky Priest Alexey Petrovich Troitsky “Remember your teachers, who preached the word of God to you, and, looking at the end of their lives, imitate their faith” (Heb. 13:7), the Apostle calls on us. With a closer acquaintance with the personality of this or that saint, his admirers are born with a natural desire to learn more not only about the life and death of the saint of God, but also about the environment in which the formation of his character took place, as well as about the ancestors from whom he received his abilities and spiritual properties. In this sense, the personality of Hieromartyr Hilarion (Troitsky), Archbishop of Verei, is no exception. We know about the ancestors of Bishop Hilarion that no later than the end of the 17th century they were churchmen and clergy of the Church of the Nativity of Christ. Takmakovo (later - Tokmakovo) of Kashira (from 1779 - Tula) district. There are references to the Tokmak parish itself from the 16th century. “The wooden Nativity Church of the village, built by Prince Tokmakov Ivan Yuryevich, is described in the scribe book of 1578–1579. In 1793, the landowner Natalia Yasninskaya 1 built a stone church” 2. Diomede, his son, sexton Alexey Demidov, grandson, deacon Grigory Alekseev, great-grandson, deacon Ivan Grigoriev Ancestor sschmch. Hilarion's seventh-generation male name was Diomede, but, unfortunately, that's almost all we know about him. One can only assume with a high degree of probability that he was a cleric, since the clergy in those days was closed, and his son Alexey Demidov (presumably 1700s 3 -?), according to documents, served in the Tokmak church as a sexton 4. The eldest of the three sons of sexton Alexei Grigory (1731/32 August 5–15, 1777 6) already became a deacon in the same Tokmak parish. The same rank and place were inherited by the eldest son of Deacon Gregory Ivan (1752 7/1755 8 - between 1811 9 and 1822 10). The latter's son Ivan (1794/95 11 - not earlier than 1840 12), the great-grandfather of the Hieromartyr Hilarion, being the fourth son of his parents, was not awarded the holy rank, but had to be content with the rank of clergyman, and in other parishes. Ivan Ivanov, in search of a position as a clerk, was forced to leave his small homeland, and this search was not immediately crowned with success. Sexton Ivan Ivanovich Rozhdestvensky Ivan Ivanovich, unlike his ancestors, already bore the surname he received at the seminary. In documents of 1812, he is mentioned as “Russian 13th school student Ivan Rozhdestvensky, Tula district of the village of Takmakov, Deacon Ivan Grigoriev’s son” 14. In the description given on July 9, 1812 by the rector of the Tula Theological Seminary, Archimandrite Cyprian, it is noted that “the student Ivan Rozhdestvensky entered the Seminary in 1808, October 18, and studied Russian manuscripts, a short catechism, a short sacred history and the first part of arithmetic; And now he is learning to read according to civil and ecclesiastical rules, simple musical church rules with good success, his behavior is decent, his deeds are not listed according to the Seminary Board” 15. The first of the two listed subjects belonged to the level of parish, and the second - to district schools, but both types of schools in those days were departments of the seminary. Therefore, one should not consider as a mistake the data from the “Revision Tale of the Village of Takmakov” for 1811, which notes that the son of Deacon Ivan Grigoriev, Ivan, being 11 years old, “is studying at the Tula Seminary” 16. Studying at the seminary was not easy for many. The breadth of the program was made more difficult in the higher departments by the fact that theological, philosophical and literary disciplines were taught in Latin. Funding for the seminary was usually meager, which, naturally, did not add motivation to students to complete the full course. “Since living conditions in the seminary were very difficult, not everyone graduated from it. Many tried, after passing several classes, to get a position as a clerk” 17. Ivan Rozhdestvensky was among the searchers for the sexton's or sexton's place. As if in contrast to the more than century-long stay of his ancestors in one place, Ivan Ivanovich changed several parishes over the course of six years. From 1812 to 1818 he served as sexton and sexton in the Tula villages of Durakovo - “Ushakovo also” 18 in Kashira district, Arkhangelskoye - “Starodubki also” in Tula district and in the village of the same district of Banino 19. And on March 27, 1818, he was transferred to the position of sexton to the Savior Church 20 in the village of Kvashnino, Tula district 21, where he remained. The positions of sexton and sexton differed as follows: “The sexton was mainly engaged in church reading and singing, the sexton served: he lit candles, prepared the censer, and rang the bell tower. From the second half of the 19th century, sextons and sextons were replaced by psalm-readers” 22. Priest Peter Ivanovich Troitsky Of the three children of Ivan Ivanovich born in Kvashnino, the grandfather of the Hieromartyr Hilarion Peter Ivanovich (per. half January 1820 June 23 - 8, 1892 24) was the eldest. In those days, surnames were often treated quite freely, and it was common (at least in the priestly environment) for parents and children to have different surnames. Usually, surnames were changed while the young man was studying at the seminary. In choosing a surname, the seminary authorities could be guided by the moral qualities of the seminarian (Smirnov, Tikhomirov, Myagkov), and academic success (Lyubomudrov, Dobromyslov, Prostoserdov, Slavolubov, Vetrinsky). The basis of the surname could also be geographical terms (Ufimtsev, Novgorodtsev, Shavelsky), names of animals (Lvov, Lebedev, Sokolov), Russian words translated into Greek (Anserov instead of Gusev, Kastorsky instead of Bobrov, Alektorov instead of Petukhov). There were other principles for choosing surnames for future clergy and clergy. But one of the most common was the principle of assigning a surname according to the church to whose parish the seminarian was related. Hence the numerous Uspensky, Vvedensky, Arkhangelsky, Nikolsky, etc. We know that in 1840, in the village of Kvashnino, 25 a new stone church was built and consecrated in the name of the Holy Life-Giving Trinity 26. This church replaced the previous wooden “Church of the Image of the Savior Not Made by Hands” 27. For this reason, Pyotr Ivanovich, who was studying at that time in the 1st grade of the higher department of the Tula Theological Seminary, received the surname Troitsky 28. If it were not for this circumstance, then his illustrious grandson might not have turned out to be Trinity, but by the name of his great-grandfather - Rozhdestvensky, or after the place of his ministry, Spassky, like, for example, the deacon of the Kvashninsky church Anastasy Ivanovich Spassky. 29 Pyotr Ivanovich Troitsky graduated from the seminary in 1842 with the 1st category. Seminary graduates were divided into three categories. The overwhelming majority left the seminary with a second grade. Third-grade students were rare: these were students who performed poorly in their studies, sometimes on the verge of expulsion. First-class students were rare excellent students, several people on the course who had the right of preferential distribution to the best parishes. Despite this, Pyotr Ivanovich “after completing the course, he soon could not enter the priesthood due to lack of vacancies” 30. To be more precise, more than four years passed between the end of the seminary and the priestly ordination of Peter Troitsky. This situation is quite understandable, since it was in 1842–46. Against the backdrop of a significant increase in the number of seminary graduates in Russia, there was a significant reduction not only in parishes, but also in staff positions 31 . In the end, the place was found and Peter Ivanovich on November 21, 1846 32 was ordained as a priest at the Annunciation Church in the village of Lipitsa, Kashira district, Tula province. Fr.'s wife Petra Marya Grigorievna (1829-?) 33, grandmother of the future Archbishop Hilarion, was the daughter of the local priest Grigory Alexandrovich Lyapidevsky. His widow Marya Romanovna lived “in the house and on the support of her son-in-law, the priest of the 1st state, Peter Troitsky, under obligation” 34. This means that by the time of the ordination of Peter Ivanovich, Fr. Grigory Lyapidevsky died without sons capable of replacing him in the priesthood. Therefore, according to the established practice of that time, Peter Troitsky took his wife, as they say, “with a place”, taking upon himself the obligation to provide for his mother-in-law. According to the Clergy Gazette of the village of Lipitsa for 1880, it is clear that Bishop Hilarion’s grandfather was an active and conscientious priest. Father Peter, in addition to the priestly ministry, also carried out a number of additional ministries: spiritual deputy, observer of parish schools, confessor of the deanery, assistant to the dean, censor of sermons and catechisms, teacher of the law, chairman of the parish guardianship. Among the state awards, he had a bronze pectoral cross in memory of the Crimean War of 1853–1856 35 . In September 1885, at his own request, he was dismissed from the staff 36, but even while on staff he continued to fulfill the positions of confessor and censor 37. By the nature and diversified activities of Fr. Peter is somewhat reminiscent of St. Innocent (Veniaminov), educator of America. For example, it is known that he had quite extensive knowledge in medicine, he himself collected medicinal herbs, made preparations from them and treated not only the local people, but also those who resorted to him for help from other areas: “Local residents constantly turned to him for help with their illnesses; He received everyone, gave advice and gave medicine to many free of charge. He was especially famous for the cure of certain diseases; why did they turn to him from afar” 38. Pyotr Ivanovich, in addition to doing all the usual village agricultural work himself, was a knowledgeable and successful gardener, in which he followed the local tradition. As he noted when describing Lipitz, “gardening seems to have long been a favorite pastime here.” In addition to the garden, he had a nursery (nursery) for growing trees, which was called a “school”, “from which he supplied others with plantings” 39 . At the same time, Fr. Peter was not only keenly interested in issues of philosophy, theology and church life in general, but also supported this interest in those around him: “He was not content with the rich library of His Eminence Metropolitan Isidore, founded by him in his homeland for the district clergy, from where he took books […] continuously, but also followed modern spiritual literature: “Faith and Reason”, “Orthodox Review”, “Soulful Reading”, “Brotherly Word” were his favorite magazines. A magazine article that was remarkable in some respect, or an outstanding sermon <...> was something that a visitor, a fellow visitor, loved to read. Moreover, the deceased subscribed to separate publications on theological literature, marked by spiritual criticism. At the same time, I followed modern life through newspapers. He convinced us, his neighbors, to subscribe to this or that magazine, so that we could then trade with each other” 40 . Father Peter, caring for the moral state of the parishioners entrusted to his care, “often delivered teachings,” which in those days was an infrequent occurrence in the countryside. He put his teachings in a completely literary form, understandable to his listeners: “Although due to his modesty he did not publish them, they were distinguished by their fluency of speech, edification and animation” 41. To illustrate the literary style of Fr. Peter Troitsky, we present an excerpt from his ethnographic description of the inhabitants of the village of Lipitsa, their life and customs: “The local people are quite fresh, tall and strong, especially the coachmen who carry out carriages. It’s a pity that nowadays people here are becoming more involved in weaving every day: a sedentary lifestyle is noticeably harmful to health and spoils the freshness of the face. Weaving is mainly done by women and girls. Agriculture, it seems, is the only occupation of the local inhabitants because it is necessary for rural life; but they do it without much desire and, it seems, not with much pleasure. A peasant, having cultivated one arable land, rarely moves on to another, even if time and energy allow him, but he goes home to rest. It’s a completely different matter when he rides in a troika: for this he is dexterous, agile, strong, and courageous” 42. However, Fr. Peter took care of his flock not only through educational activities, but also, above all, by being an example to follow: “P. I. was a model for his flock in life. He led a strictly moderate and abstinent life. Always at work, he carefully fulfilled his official duties. He was loved and respected by everyone who knew him." 43 “The parishioners preserved the memory of him as an extraordinary person. When he was dying, all the villagers came to say goodbye to him and receive his last blessing." 44 Apparently, many good qualities of Fr. Peter's were also passed on to the youngest of his five sons, Alexei. Priest Alexey Petrovich Troitsky Priest Alexey Troitsky with his wife and sons Dimitry and Vladimir (right) Alexey Petrovich Troitsky (February 17, 1863 45 – February 25, 1917 46) graduated from the Tula Theological Seminary in June 1884, and on January 19, 1886 he was ordained a priest in the village of Lipitsy 47. He was the initiator of the creation of two parochial schools and served as a teacher in the zemstvo school, “teacher of the law in the Odnoklassnaya M.[ministry] N.[arodnogo] P.[enlightenment] school,” head and teacher of the law of several schools 48, district observer of church schools, investigator for the first and second Kashirsky Districts, member of the Kashira district branch of the Tula Diocesan School Council 49. In 1896 Fr. Alexy was awarded a silver medal “in memory of Emperor Alexander III” 50, in subsequent years - a bronze medal for the national census (1897), a silver medal in memory of the 25th anniversary of church schools (1909), a breastplate and a light bronze medal in memory of the 300th anniversary of the House of Romanov (1913) 51. According to the memoirs of contemporaries, “Father Alexy was very loved and honored by parishioners and was himself an extremely attractive person. Tall, portly, with long brown hair, always lively and eloquent..." 52 We can supplement his portrait using some indirect sources. “Tell me who your friend is, and I will tell you who you are,” says popular wisdom. In the diaries of the Tula archpriest Kapiton Vinogradov, we often come across the names of family members of Fr. Alexy Troitsky. From 1887 to 1899, O. Kapiton served in the village of Spas-Tashilovo, located a little over five kilometers from Lipitsa, and since then their families maintained friendly relations, which were not interrupted by Fr. Kapiton in the Alexander Nevsky Church in Tula. “The communication between our families was frequent and very friendly,” 53 recalled the son of Fr. Capiton Victor. They visited each other, corresponded, celebrated holidays and memorable dates, and attended the baptism of children. Over time, this friendship naturally developed into nepotism. We know of at least two such cases. Fr. Peter Troitsky was baptized in 1888 and became the adoptive son of Fr. Kapiton Victor, and Fr. Alexy Petrovich in 1898 also baptized and received from the holy font the Vinogradovs’ daughter Maria 54. Some diary entries of Rev. Kapiton Vinogradov’s general mood and tone are reminiscent of the diaries of Righteous John of Kronstadt: “After confession, how easily and delightfully the service is performed. On Thursday after Matins I confessed. The priest must confess himself first of all, so that he can then confess others. How to allow others to be connected? What reproof and instruction can be given from a heart burdened with sinfulness! Experience has shown that with a clear conscience, teaching flows like a blessed river and is impressive for the listener. Or you speak from the word of God, but ineffectively. Oh, how omnipotent would be the word of the priest, his prayer and deeds, if he himself, with a reverent mood and heartfelt tenderness, and the burning of love, approached and celebrated the Divine Liturgy. We are burdened by what our strength, honor and glory lie in. We consider being close to a bishop to be a blessing, but a bishop who has passed through heaven considers the divine meal that deifies us to be a burden: isn’t this an extreme deprivation of one’s “grace,” unknown even to the angels! Isn’t that why our pastoral ministry is fruitless!” 55 Repentance, a sense of one’s own unworthiness and trust in Divine help run like a red thread through many years of writing: “After an early visit to Fr. spiritual prot. Vasily Pav. Bozhenova. May a deep consciousness of one’s sinfulness be the beginning of a new life! Everything hasn't been fixed yet! God, reserve the rest of your life to please You." 56 Having received the pectoral cross in the 27th year of his ministry, Fr. Kapiton writes: “Thanks be to God and glory! Not according to merit" 57. The same feelings remain unchanged with the onset of old age: “The day of my angel. 60 years have already passed. Alas for me! I haven’t yet strengthened anything good in my life. I remain to this day a play of passions. I have not yet made the beginning of piety. In You, Lord, I trust, save me!” 58 Even the bishop’s blessing and presence during participation in some untimely events do not drown out the reproaches of his conscience: “... was in the noble assembly at the lecture of the Trustee of the [el] district “The Life of Prehistoric Man,” at which musical plays and choirs were performed - from all educational institutions. Both bishops attended the meeting. But then he condemned himself: to be during St. Forty days of joyful music and singing is disgraceful to our brother. This is how our morals have changed!” 59 Given the close friendly relations between priests Kapiton Vinogradov and Alexy Troitsky, it is natural to assume that similar pious thoughts and moods were close to Fr. Alexia. Therefore, it does not seem accidental that the priesthood for his children became a conscious choice, and not a forced measure determined by class. Apparently, based on the experience of his family, at the Local Council of 1917–18, Archimandrite. Hilarion spoke about “that the shepherds of the Church prepared their children for the shepherding that was dear to them” 60. The fates of Alexei Petrovich, his father Pyotr Ivanovich and his grandfather Ivan Ivanovich were united by one sad life circumstance - they were all widowed early. So, Alexey Petrovich was left without a wife at the age of 35. “The first grief of this family remained in the memory of its unexpected great sorrow - mother Varvara Vasilievna, still a very young, blooming, lively woman, died tragically, drowning while swimming in the Eye, leaving five orphans” 61. This happened in 1898 62. Varvara Vasilyevna was 32 years old 63. Volodya was then 12 years old, and his younger sister Olga was a little over a year old. “Father Alexy bravely bore his cross” 64. From that time on, in caring for the children left without a mother, Fr. The deceased’s unmarried sister Nadezhda Vasilievna, a teacher at a parochial school, began to help Alexy. In the history of the genus Sschmch. Hilarion, one can notice a gradual hierarchical growth. Diomid and Alexy Diomidovich are sextons, Grigory Alekseevich and Ivan Grigorievich are already deacons, Ivan Ivanovich Rozhdestvensky is a sexton, which, however, was not to a small extent influenced by the fact that he was the fourth son in the family and could not inherit his father’s place and rank, which according to custom went to the eldest son. However, the son and grandson of Ivan Ivanovich, Pyotr Ivanovich and Alexey Petrovich Trotsky, are already priests, and of the three sons of Alexei Petrovich, one (Alexey) became a priest, and the other two (Ilarion and Daniel, in the world Vladimir and Dimitri) became bishops. All three were confessors and until the end of their days they retained the Orthodox faith and loyalty to the Mother Church. Getting acquainted with the life of the ancestors of Hieromartyr Hilarion (Trinity), I want to exclaim with the king and prophet David: “Behold, a man who fears the Lord will be blessed” (Ps. 127:5). Incorrect reading of the last name in the document. That's right - Yaminskaya (GAU TO F. 3 Op. 17 D. 1002. L. 524 vol.) Zaitsev A.G. A brief history of the villages of Tula district. – Tula, 2015. – P. 55. GAU TO F. 1770 Op. 2 D. 2131 L. 12. GAU TO F. 1770 Op. 2 D. 2131. L. 12. GAU TO F. 1770 Op. 2 D. 2131 L. 13; F. 1770 Op. 2 D. 2325 L. 13. GAU TO F. 1770 Op. 2 D. 2325 L. 18. GAU TO F. 3 Op. 18 D. 611 L. 24. GAU TO F. 1770 Op. 2 D. 2325 L. 12 rev. GAU TO F. 3 Op. 18 D. 550 L. 8. GAU TO F. 3 Op. 3 D. 1143 L. 5–5 vol. GAU TO F. 3 Op. 17 D. 940. L. 335 vol.; F. 3 Op. 2 D. 1763 L. 4. GAU TO F. 3 Op. 17 D. 940 L. 335 rev. Here and further in the quotations the spelling of the document is preserved. GAU TO F. 3 Op. 18 D. 698. L. 2 vol. GAU TO F. 3 Op. 18 D. 611. L. 24. Dulov A.V., Sannikov A.P. The Orthodox Church in 1805–1860: Spiritual education // Dulov A.V., Sannikov A.P. The Orthodox Church in Eastern Siberia in the 17th – early. XX centuries. Monograph. – Irkutsk, 2006. //http://mion.isu.ru/filearchive/mion_publcations/church/ – access date 05/05/2016. Gazette of the Church of the Holy and Life-Giving Trinity in the Tula district of the village of Kvashnina for the year 1840 // “Clergy Gazette of the Churches of the Tula District” [1840]. GAU TO F. 3 Op. 17 D. 940. – L. 335 vol. Tula Synodik (1558–2009) / Compiled by: Georgievskaya T.V., Petrova M.V. – Tula: ASTRA-PRINT, 2010. – P. 241. Mikhailov Boris, priest. Church of the Nativity of John the Baptist on Presnya. // http://archi.ru/lib/publication.html?id=1850569627&fl=5&sl=1 – access date 05/05/2016. The exact date of birth of St. It was not possible to document Peter Troitsky. The proposed date is derived from the following considerations. In all the Clearing Gazettes we reviewed, only the age of Pyotr Ivanovich is indicated. For example, in Klirov for 1862 - 43 years, for 1876 - 57 years. That is, it turns out that Fr. Peter was born in 1819. However, in the notebook we reviewed, given from the Tula Spiritual Consistory of the Tula district of the village of Kvashnina Spasskaya to the priest John Voslinsky with a deacon and clerics for recording this 1819th Year of Genvar from the 1st day to the future 1820th Year of Genvar to the 1st day of that church parish people born, married and deceased" (GAU TO. F. 3 Op. 15 D. 1183) his father, sexton Ivan Ivanov (Rozhdestvensky), is mentioned as a member of the clergy, but there is no record of the birth of Pyotr Ivanovich himself. Therefore, Fr. Peter was not born in 1819. It is known that the Clergy reports were submitted by the clergy no later than the first half of January of the following reporting year. If o. Peter (according to the metric) was not born in 1819, then we can assume that he could only have been born in the first half of January 1820. It turned out to be impossible to verify this date with documents, since the metric books c. Kvashnino of the Tula district for 1820 are not available in the State Autonomous Institution of Tomsk. Tula Diocesan Gazette. 1892, No. 18, addition, p. 163. Parishes and churches of the Tula diocese: extracts from parish chronicles / Ed. 2nd, rev. and additional [Compiled by P.I. Malitsky]. // Tula: Peresvet, 2010. P. 364. GAU TO F. 3 Op. 17 D. 940 L. 333. GAU TO F. 3 Op. 2 D. 4533. L. 1a. Ibid., ll. 334 rev., 42 rev. K. [apiton] V-[inogrado]v, [priest] Priest Peter Ivanovich Troitsky. (Obituary) // Tula Diocesan Gazette. 1892, No. 18, addition, p. 163. Smolich I.K. History of the Russian Church: 1700–1917. – M.: Publishing house of the Spaso-Preobrazhensky Valaam Monastery. – Part 1, 1996. – P. 325. GAU TO F. 3 Op. 17 D. 587 L. 75 vol. GAU TO F. 3 Op. 17 D. 603 L. 42 rev.–43. Tula Diocesan Gazette, 1885, No. 19. – P. 336. GAU TO. F 3. Op. 17. D. 614. L. 49. Priest Peter Ivanovich Troitsky (Obituary) // Tula Diocesan Gazette, 1892, No. 18 (addition). – pp. 164–165. The village of Lipitsy and its surroundings, Tula province, Koshirsk district. Priest P. Trinity. (Written in December 1849) // Bulletin of the Imperial Russian Geographical Society, published under the editorship of the Secretary of the Society V.A. Milyutin year 1853. – Part 7: Dept. III: Ethnographic materials. – P. 82. Priest Peter Ivanovich Troitsky (Obituary) // Tula Diocesan Gazette, 1892, No. 18 (addition). – P. 165. Damascene (Orlovsky), Abbot Hilarion (Troitsky), Archbishop of Vereisky, vicar of the Moscow diocese // He. Martyrs, confessors and devotees of piety of the Russian Orthodox Church of the 20th century: Lives and materials for them. // Tver: Bulat. - Book 4, 2005. – P. 379. GAU TO F. 3 Op. 17 D. 623 L. 172 vol. Tula Diocesan Gazette, 1917, No. 13–14, April 1–8. – P. 84. GAU TO F. 3 Op. 17 D. 640 L. 213. GAU TO F. 3 Op. 17 D. 623 L. 173 vol. GAU TO F. 3 Op. 17 D. 640 L. 213 vol. Memoirs of V.K. [Vinogradov, Viktor Kapitonovich]/ Publication, intro. article and notes by N. A. Krivosheeva // PSTGU Bulletin II: History. History of the Russian Orthodox Church. 2010. Issue. II(34). – P. 122. Vinogradov, Kapiton, prot. Family chronicle. - Manuscript. – Archive of the church in honor of St. blgv. book Alexander Nevsky, Tula Vinogradov, Kapiton, prot. Diary. 1901 February 18. – Manuscript – Archive of the church in honor of St. blgv. book Alexander Nevsky, Tula Right there. 1912 August 3. Acts of the Holy Council of the Orthodox Russian Church 1917–1918 // Acts 118–136. – M.: GARF, Novospassky Monastery. – T. 9. – 2000. – P. 119. There, p. 125, footnote 3. Nikitsky V.A. Native people and native places of the Hieromartyr Hilarion // Zasechny boundary, newspaper, 2004, May, No. 18. – P. 7