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Transfer of the relics of St. Cyrus and John, unmercenaries and miracle workers The relics of the holy martyrs, who suffered during the Diocletian persecution (see January 31) in the city of Canopus near Alexandria and were buried there, were found incorrupt around the year 400 and placed in the Church of the Apostles, and in 412, by a special revelation, they were transferred to St. Kirill Archbishop to the suburban village of Manufin, to the newly created church in their honor. The Lord glorified them with miracles. † Memory of Rev. Sergius and Herman of Valaam Rev. Sergius and Herman were the founders of monastic life on Valaam Island. – The devastation of the northern region by the Swedes deprived us of accurate information about the beginning and leaders of the Valaam monastery. According to some, Sergius and German lived on Valaam during the reign of Equal-to-the-Apostles Vladimir; But this opinion is almost as fair as the one that passes them off as contemporaries. book Olga or Ap. Andrew, because the case he puts forward is also incompatible with the circumstances of the time of St. Vladimir, as with the time of St. Olga. They indicate that according to the story of the transfer of their relics, the relics were found and transferred to Novgorod. Archbishop John in 1163. But even if you do not pay attention to the fact that St. John is presented here as an archbishop in 1163, this story convinces “to obey the anointed Tsar and the noble Russian princes,” convinces the princes not to grant peasants and lands to the monasteries, and at the same time calls itself “anciently written, ancient,” i.e. that is, she exposes herself in a forgery compiled under the Terrible Tsar 288. – On the board of the ancient list of rules of the St. Sophia Cathedral it is written: “in the summer of 6837 (1329) Elder Sergius began to live on the island of Valaam, on Lake Ladoga” 289. – In the Novgorod scroll, written at the end of the 16th century, the following news is read: “6837 (1329) Elder Sergius came to Valaam; 6901 (1393) “Elder Arseny came to Konevsky Island” 290. This testimony about the time of the first Valaam hermit is consistent with the circumstances of the northern region, known from the chronicles. – It is known that in Karelia pure, Orthodox Christianity was widespread just before the invasion of the Tatars (1227) 291; and from 1249, the Swedes, having established themselves in southwestern Karelia, forced the Karelians to papism with fire and sword - and thereby aroused in them an aversion to Christianity, forcing them to seek help in the old gods; Meanwhile, Russia, robbed and oppressed by the Mongols, did not have the opportunity to stand up forcefully for the Orthodoxy of Karelia 292. - Rev. Sergius and Herman, having settled on Valaam at the beginning of the 8th century, appeared as rays of joy for the oppressed region and revived it there with the teaching and life of St. Orthodoxy. On Valaam they remember King Magnus very much and cannot point to a single monument from more ancient times. This serves as new confirmation that the foundation of the Valaam monastery dates back to the time of this zealous servant of the pope - and the founders had to endure many sorrows by the grace of Magnus, who rebaptized the Finns of Oreshkovsky with the sword in 1349. – About the spirit of monastic life implanted on Valaam by St. Sergius and Herman, this is what the Valaam monks wrote: “on Valaam from time immemorial, as soon as the monastery became established, the leaders of the Valaam monastery, Sergius and Herman, established a community, linen clothes and shoes were given to everyone... According to the code of the Valaam leaders Sergius and Herman, it was 50 rubles a year for clothes and shoes, and many other years 60 rubles.” 293. - According to these words, the brotherhood of monks gathered by St. Sergius and Herman on Valaam was quite populous and they established a complete hostel for them... The blessed death of the Valaam leaders probably followed around 1353 294, and the discovery of the relics and the painting of their icon, which was according to the story under the archbishop. John, must be dated back to the time of Archbishop. John, who ruled the church until 1401 295. Their memory is celebrated on June 28, and the transfer of the relics from Novgorod to Valaam, which happened after the Swedish devastation, on September 11. - Now their relics rest hidden in the lower church of the cathedral monastery church, dedicated to the memory of the saints themselves. pleasers. † Repose of Rev. Xenophon Robeysky Rev. Xenophon believed the beginning of monastic life under the guidance of St. Varlaam Khutynsky; upon removal of Rev. Anthony from Khutyn, he was abbot in Khutyn, then he retired 25 versts from Novgorod and on the banks of the Robeyka River founded a desert with the Church of the Holy Trinity. Since according to the chronicle in 1230 we see Arseny 296 as abbot of Khutyn, then, of course, shortly before that there was the removal of Ave. Xenophon from Khutyn and the foundation of the hermitage on Robeyka. It is therefore quite probable that the monk rested in his monastery no later than 1245; The day of his death was 12 noon in June. His relics rest hidden in the chapel of his abolished desert. The troparion and kontakion in his honor were written in ancient times 297. Memory of St. martyrs Plutarch, Leonidas, Dioscorus, the maidens Potamiena, Markella, Raisa and others. Memory of St. martyrs Plutarch, Leonidas, Dioscorus, the maiden Potamiena, Markella, Raisa and many others who suffered in Alexandria, during the persecution of Septimius Severus, in 202. Plutarch and Raisa were burned, and Patamiena was thrown into a cauldron of boiling tar, like her mother, Markella. Celebration of the Image of St. Mother of God of Three Hands This St. The icon is a monument to the healing of the severed hand of John of Damascus, during the reign of Leo the Isaurian iconoclast, in the 5th century. St. John, who strongly defended the veneration of St. in writing and orally. icons, for this jealousy he was slandered by Leo the Isaurian before the Prince of Damascus, under whom St. John occupied an important civil position, as if he wrote letters to Leo hostile against Damascus and the prince. The prince, without examining the matter, ordered that the hand of the slandered man, who was writing a letter to the emperor, be cut off and hanged publicly, for fear of others. In the evening that day, the blessed one learned that the prince’s anger had subsided, and sent a prayer to him through his friends, saying: “My illness is increasing and tormenting me unspeakably; and I can have no joy until my hand, hanged in shame, is given to me.” The prince bowed to the sufferer’s prayer and ordered the severed member to be given to him. Having received it, John shut himself up in his prayer cell and fell before St. the icon of the Mother of God with the Child of God, put his severed dead hand to the composition and from the depths of his heart, with tears and sobs, prayed before the icon of the Mother of God for the healing of his hand for the benefit of the faithful. Through prayer, John fell asleep and in a sleepy vision he saw the Mother of God looking at him with bright and merciful eyes. “Behold, your hand is healthy,” She said to him; grieve no more and fulfill what you promised Me in your prayer.” John woke up without illness, with his hand healed. In gratitude for the miraculous healing of his hand with the help of the Mother of God and in memory of this gracious event, St. John made an image of a hand from silver and attached it to the icon of his Intercessor, and according to others, he signed the third hand. This is why this icon later received the name Three-Handed. According to some, Russian icon painters supposedly mistakenly depict on the icon of the Three-Handed One the third hand from the bottom, as if belonging to the Mother of God Herself. This third hand has nothing to do with the most pure body of the Mother of God depicted in the icon. The third hand should be considered completely separate and, as it were, attached to the image. But it seems that icon painters depict the Three-Handed Icon in accordance with the ancient descriptions. The original icon of the Three-Handed Lady from Damascus was transferred by John himself to the Lavra of St. Sava of the Sanctified, where Damascus moved for feats of piety, and stayed there from the half of the 8th to the 13th centuries. In this century it was transferred to St. Savva, Archbishop of Serbia, to Serbia, and from here to Athos, and is now located in the Athos monastery of Hilandar (mouth of Lvov). Initially it was placed in the altar of the cathedral church and remained there for several years. At the beginning of the 16th century, the Hilandar monastery lost its abbot; the brethren began to elect a new abbot, but could not agree on the choice. The Mother of God Herself put an end to the disagreement of the brethren. One day, the monks of Hilandar, as usual, gathered for the morning service and saw that the Three-Handed icon was not standing in the altar, but in the abbot’s place. Attributing this to the secret actions of the clergy, the brethren took her to the altar; the next day she again appeared at the abbot's place. This miraculous transition was repeated again. The Mother of God, in a night vision to one holy recluse, explained Her will so that the brethren would not remove Her icons from the abbot’s place. “In order to eliminate disagreements in the election of an abbot in the present and future, She Herself wants to take this place with Her icon and manage the monastery.” After this, she stands above the abbot’s place, as a sign that the Mother of God, with Her Divine Icon, seems to be in charge of the monastery. Therefore, in this monastery there is no abbot, but only a pro-abbot or abbot, who is in charge of monastic affairs and occupies the second place in the church next to the abbot, above whom stands the Three-Handed Icon. The appearance of the icon is extremely expressive and even strict. Monks usually receive blessings from her for all church services, as if from the abbot present. From Athos from Hilandar, a copy of the image of the Three-Handed Mother was brought to Moscow in 1661 on June 28 to Patriarch Nikon, who placed this icon in the Resurrection Monastery (New Jerusalem). The exact list of Troeruchitsa is located in the Beloberezh desert of the Oryol province. “The transfer of the relics of our venerable fathers Sergius and Herman, the leaders of the Valaam monastery, from the great Novograd to the Korelsky district to the monastery of the All-Merciful Savior, on the island of Valaam St. 11 days,” – Tsarsky No. 128. 376. Synod. No. 171 contains: a) a very lengthy complaint from St. Herman and Sergius about allowing monks to own populated estates. It advises the hierarchs to “bless the kings and great princes for the unanimous Ecumenical Council - from all their cities - to keep all people to themselves from all measures.” Izvet says: “Woe to the Christian race, - the shlyks of them (the infidels) have on themselves,” b) The decision of Archbishop John: “St. Ivan the Archbishop, having heard the venerable Sitsev, he announced and blessed,” that is, he approved. The essay is clearly false, contemporary with the shlyki of the formidable king. It is unlikely that its author was not the famous priest Vasily, the creator of various fictions. East. Jer. 3, 484. – Dictionary of Saints, page 250. Opps. Blush. Muz., p. 43. North. archive 1824 48–60. East. Ak. I, 451. About the affairs of Magnus in the north. archive of 1824, part 10, pp. 60–65. According to the life of St. Arseny M. Konevsky, in 1394 Sila was the abbot of Valaam. - Next. the founders of Valaam had already died in 1394 - June 12. East. Jer. 3, 482–486. The legend about the transfer of relics: “the image of them, Sergius and Herman, was written, with the blessing of John, Archbishop of the Great Novgorod, the new miracle worker.” The last words are a mistake. Collection l. III, 47. Sl. Oct. about Varlaam Ave. East. Jer. IV, 878. 639. In 1582, in the Xenophon Hermitage there were two churches, one of them stone, - in 6 cells there was a rector with 5 brethren, and 8 cells were empty (Nevolin about Pyatina, p. 137). – According to the Otensky list of calendars and according to the list of General. East. No. 231, "pr. Xenophon, a student of St. Varlaam Khutynsk, builder of the Trinity Monastery, also on the Robya River, 16 miles from Novgorod, reposed in L. 6770 (1262) June on the 28th day; relics hidden; There is no service, there is a troparion and kontakion.”