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Holy Martyr Zenon the Confessor, Bishop of Veronia Zinon, a Syrian Greek by birth, after a long journey in the East - with the goal of improving himself in Christian education, having meanwhile studied both Greek and Roman literature, arrived in Italy and in 362 was installed as a bishop in the city of Verona. Although the persecution of Christians had already ceased at that time, there were still many pagans everywhere, whom Zinon actively enlightened with Christian teaching. Moreover, he had to fight with the Arians, in which he turned out to be a firm confessor of the truths of Orthodoxy, who did not retreat from the persecution brought against him during the time of the patrons of the Arian teaching - Constantius and Valens. The true shepherd of Christ, he placed his whole soul on the varied, saving activities that were subject to him. After him, many written instructions remained on all subjects necessary for a Christian. Some of them were written to denounce the Arians “about the Divinity of the Son of God” 113. In the instruction “on abstinence,” Zinon, citing the words of the Apostle: “the time is shortened: let those who have wives be as if they had not,” says: “if in almost 400 years or more the Apostolic saying began to have force, why don’t I proclaim it?” – In the "Acts of the Saints" there is a story about the miracles that took place after the death of Zeno, and about the transfer of his body to Hungary. One of the miracles was described by St. Gregory V., a contemporary of the event. In 558 (on the saint's feast day), there was an extraordinary flood in Italy. The Tiber overflowed its banks above the walls of Rome and flooded the surrounding area. At the same time, near Verona the river. Atesis overflowed its banks; its waters surrounded the church of St. Zinon and rose to the windows that were near the roof. The church doors were open, but the water did not enter the church, but became a wall at the door and blocked the exit of the Christians who were in the church, so that they were afraid of dying of hunger, meanwhile they came to the door and quenched their thirst, drawing water, which stood as a wall. St. Gregory cites eyewitnesses of this miracle - Count Pronulf and Tribune John 114. St. Isaac the Syrian 115 Rev. Isaac, originally from Syria, labored in Italy, first establishing a lonely cell, then a monastery on Mount Monte Luco, near the city of Spoleto. Here, along with prayerful feats, the brothers combined physical labor, cultivating the land themselves. The monk especially tried to instill in the brethren non-covetousness and love of work. - “A monk who acquires estates on earth is not a monk!” - he said to the brothers when they asked him to allow them to accept offerings from visitors. Thus, he strictly forbade using the fruits of other people's labors. “I know a brother,” said Isaac, “who, while he was reaping in the field, wanted to eat an ear of wheat, but he did not even dare to take such a small amount before he asked the owner: will you allow me to eat an ear of wheat? “The brother was so careful in using other people’s property, knowing that acquisitions, usually starting small, lead a person to great unrighteous acquisitions.”... During his lifetime, the ascetic Isaac had the gift of foreknowledge and the gift of working miracles. One day he ordered the brothers to collect all the agricultural tools and take them out into the monastery garden for the night. The next day, in the morning, having ordered a significant amount of food to be prepared, after the service, he led the brethren into the garden. There they saw as many people working as there were agricultural implements. Meanwhile, these were people who climbed here at night with the intention of picking the garden fruits... but, enlightened by a miraculous power, they changed their intentions, saw the working tools and began to work... - Hello, brothers! Rest, you worked all night! - Isaac told them and ordered them to feed. When they were satisfied, he sent them away, providing them with bread, and at parting he said: “Stop stealing... it’s better to come and ask openly and you will receive”... Another time, people barely covered with rags came to the monastery and asked for clothes. “Go to the nearest forest,” the monk said to one of his disciples, “there you will see a tree with a hollow, and in it there are clothes; bring them... And, having received the clothes hidden by the deceivers, Isaac offered them these clothes of their own to cover their nakedness... The people exposed in this way left in shame. One kind man instructed his boy to take two baskets of food to the monastery. The boy hid one basket along the way and brought another. Having accepted it, the perspicacious Isaac denounced the boy with these words: “be careful when you touch that basket that you hid on your way here: a snake has climbed into it... so be careful that it does not bite you.”... In this way, the gentle ascetic aroused in the guilty the consciousness of sin... Amazing their minds with his wonderful foresight and touching their hearts with merciful condescension, he aroused in them repentance and corrected... After Isaac, who died around 550, a book of useful teachings for monks remained. St. testifies about the monk. Gregory the Dvoeslov, to whom the life of Isaac was given by Eleutherius, a friend of Isaac, revered in the Roman Church as a saint. Rev. Akakia new, Kavsokalyvian Rev. Akakios the new, Kavsokalyvian, who labored on Mount Athos and admonished many to martyrdom for confessing the faith of Christ. He died peacefully on April 12, 1730. (See “Athonite Pater.” ed. 4th, part II, art. 114). St. Basil the Confessor, Bishop of Paria Bishop Paria (Παϱιον) in the Hellespont, near Cyzicus; During the reign of Leo the Armenian, he was expelled from the throne for disagreement with the iconoclasts and hid in various places, but after his death (826) he was returned to the see and died peacefully (after 830, in which he ordained Ignatius, the future patriarch, as a presbyter). † Reverend Anfusa, the eldest, and another Anfusa, the younger The eldest Anfusa 116, leaving her parental home, first labored in solitude in caves, moving from one to another; then, having met the elder, the ascetic Sisinius, she continued her exploits on his advice and achieved so much in her spiritual life that many virgins in Mantinea gave themselves over to her management. Those who thirsted for salvation turned to her advice, and were not left without benefit. Her high life gained her the respect of the best of the worldly people of Hellas. Emperor Constantine Copronymus persistently wanted to be what Luther later was: through fear and deception he forced (in 753) to justify at the council the Mohammedan (i.e. stupid) aversion from St. icons, the veneration of saints was passed off as superstition, vows of virginity as a perversion of nature 117 . Having heard that Anfusa in her monastery reverently and without fear of people honors St. icons and even persuaded her brother to join the ranks of the defenders of St. icons, he ordered the brave abbess and all her 90 sisters to be presented to him. The proud and depraved despot 118 demanded that they abandon their way of thinking; he thought that the desert abbess would easily yield to his proud will, just as the seekers of his honor and cool life yielded. “Christian conscience,” answered Anfusa, “does not allow the unjust royal will to be fulfilled: the worship of St. icons is a holy matter, justified by the constant practice of St. Church, and living to satisfy only bestial needs does not mean living worthy of a person; one must cry that even without the orders of the authorities there are so many unfortunate people who love a dirty life” 119. - Copronymus ordered to beat her with whips without mercy. The will of the despot was fulfilled. Copronymus gave the order to send the abbess and her sisters to prison. At this very time, the empress suffered terribly from the pangs of childbirth. The venerable woman said out loud to everyone that the empress would give birth to twins, a son and a daughter, and indicated the fate of the twins. Having given birth to twins, the empress began to honor Ave. Anfusa as a spiritual mother, and made many donations for her monastery. - Blazh. Anfusa soon gave up her spirit to the Lord, in old age, in 759 120. Daughter of Copronymus, born according to the prediction of St. Anfusa, was named Anfusa. And a saint also appeared in life. “The father wanted,” Menologue says about the younger Anfusa 121, to marry off his daughter; but she refused the offer. After his death († 775), having received freedom, they distributed their property: some was squandered on the poor, others were used to build churches and monasteries; She used the golden clothes she wore to decorate shrines. She was a mother to many orphans: collecting abandoned babies, raising and giving them a home; if others died, she entrusted them to God, and those who remained alive, she placed them in a nursing home 122. Blessed Queen Irina (780–802) more than once invited her to participate in the administration of the empire; but she avoided it. Then she was tonsured a nun by Patriarch Tarasius (784–816) in the monastery of St. Euphemia 123, in the same one that her pitiful father “was turned into an arsenal and a public toilet” 124. According to other news 125, the saint even then, as she lived in the palace, under the magnificent clothes of the princess, wore a hair shirt, was content with bread and water and was busy reading sacred books. Her father’s life was ugly and his death was terrible: he shouted that he was burning and was being punished for blasphemy against the Mother of God 126. Life with its ugliness, and death with its horrors, without a doubt, most of all disposed the princess to lead a pious life. Having taken monastic vows and becoming the abbess of the Omoneya monastery 127, she, full of humility and love, herself carried water for the sisters and performed other services. In the capital of the empire, as in Tavenna, the convent was afraid to accept real estate for itself. “Greek monks do not have slaves, but Latin ones do,” said the western Archbishop of Canterbury 128. The community of Anfusa virgins earned bread and other support for themselves through handicrafts, and the royal daughter-abbess herself served the sisters with humble love. Abbess Anfusa especially strictly followed the ancient rule in relation to herself and others - not to leave the monastery into the world, since otherwise the soul is upset by worldly impressions, and others are given the opportunity to be tempted. The resolution of the Trullo Council on this subject 129 meant a lot to the blessed one, and even more so was the noise that was raised against the monasteries under her father. The Ecumenical Council decided: “a monk or nun should not leave his monastery and go to another” (pr. 21). So blessed. Anfusa herself did not step foot beyond the fence of the monastery, nor did she allow the sisters to appear in the world unless absolutely necessary. The reverent abbess firmly followed another rule of the cathedral: “let neither a wife in a monastery nor a husband sleep in a nunnery” 130; Moreover, the contemporary cathedral confirmed this rule to the extent that it forbade a monk and a nun to speak alone 131, and in the capital's nunnery, special caution was required regarding visitors to the monastery. The blessed abbess did not allow into her monastery that simple-minded custom that was condemned by the council of 692. In some women's monasteries, those who accepted monasticism then dressed up like brides, and in this form came to the church for tonsure. Forbidding it, Constant. The council of 692 wrote: “It should not be that, by her own will, she has already put aside all worldly pleasures, having loved life according to God, established in it with unyielding thoughts, she returns in memory to what has already been consigned to oblivion, and because of this she would appear wavering, indignant in her soul as if from waves drowning and throwing here and there; sometimes even shedding tears does not show heartfelt contrition, and even if a tear of sincerity falls, the audience thinks that it is not so much from zeal for the monastic feat, but from separation from the world and from what is in the world” 132. – Prayers of St. The enfusas were vigilant and the standing at vigils unrelenting; Tears of contrition constantly flowed from her eyes. “A beautiful branch of a bad tree, honest Anfusa has blossomed for earthly life” 133 April 12 811 in the 57th year of her life. † Venerable Athanasia of Eginskaya The island of Aegina is one of the Aegean islands closest to the Hellas mainland, south of Salamis. St. was born here and labored here. Athanasia 134. Her parents, Nikita and Irina, were rich, noble and kind Christians. They gave their daughter a good education. From her youth, the daughter did not find consolation in the pleasures of earthly life: her soul sought to serve the Lord alone. But the good Knower of the Heart knows which measures can most conveniently lead the soul to salvation, and uses the most useful ones. Her parents married Afanasia against her wishes to a military man: a brilliant match! But on the 17th day of the marriage, the Arabs attacked the island, and Athanasia’s husband was killed in a fight with them 135. Athanasia was glad that she could enter the monastic life. But the decree of Emperor Mikhail Zaika ordered that young widows be married to young military men. And Afanasia was married to her second husband, again against her wishes. Fortunately for her, her husband was a man disposed to goodness; His wife, with her selfless kindness, gained influence over him. With the permission of her husband, she devoted most of her time and money to works of mercy: she helped the poor, visited the sick and often stayed in hospitals to serve the suffering; for widows and orphans she was the most tender mother. She provided some with food, others with clothing. Such high, Christian love for others and the Lord produced a decisive change in the husband. He retired to a monastery, as his wife wished. Afanasia, remaining free, sold the lands that constituted her inheritance and distributed most of the money to the poor. She turned her house into a house of prayer for souls sighing for heaven. Quite a few virgins had gathered to see her. After 4 years, they begged her to become abbess. She labored ardently. She had a hair shirt on her body; she slept on the rocks; her food was barley bread; I ate fish only twice a year, on Easter and Christmas; During the entire Great Lent I ate food only twice. She was her own servant; She didn’t even allow water to be poured on her hands. “I never omitted common prayers, and besides, I performed night prayers in my cell. Four years later, on the advice of a spiritual elder, she chose a more secluded place for the prayer books to stay and built a monastery with a church. – A desert church is a delight for desert women, and in it the servant of God is a spiritual doctor. The blessed abbess urged the sisters to repent sincerely before the Lord, and out of false shame not to hide any spiritual ulcer before their confessor - to their own destruction. She reminded them of the ancient law of God regarding priests: “According to the law that they will teach you, and according to the decree that they will tell you, do not deviate either to the right or to the left from what they tell you. And whoever acts so boldly that he does not listen to the priest who stands there in ministry before the Lord your God, or to the judge, he must die” (Deut. 17:11-12). “The saint was still strict with herself, but she became even more humble and kind to others. The rumor about her asceticism spread throughout the island. The sick were brought to her monastery, and they received health here. But the glory of the name of the saint weighed heavily on her for many reasons, among other things, because those who visited took away the time needed for prayer and conversation with their souls, and bringing their vanities into someone else’s soul, did not pay with a sigh for themselves. She retired to Constantinople. Here, too, they soon learned about it. Queen Theodora wanted to listen to her advice. Although, according to the state of affairs of the Church at that time, Athanasia’s stay in the capital was useful for many, the struggle of court passions was too noisy, and the deserted soul suffered in such an atmosphere: she grieved that people drove her out of her quiet abode. Finally, the Aegina sisters came to her with persistent requests to return to their monastery. She was glad about that. But her death was already close: 20 days after returning to her monastery, she rested in the Lord, as peacefully as if she had fallen asleep in an ordinary sleep. It was August 14th 860. Before her death, she bequeathed to feed the poor for up to 40 days in her memory. The sisters served the meal for 9 days, then stopped. Appearing on the 40th day, she said: “My will was broken in vain. Commemoration of the dead, performed in the church for up to 40 days, or feeding the poor at the same time, greatly helps sinners in the afterlife, and brings heavenly blessings to the righteous on those who perform the commemoration.” The one who appeared stuck her abbot's staff into the ground and ceased to be visible. The left rod turned out to be a living tree the next day 136. We consider it appropriate and proper to cite here the story of Agapius, a monk of Crete, about an event concerning issues that occupied the soul of the blessed one. Afanasia. It must be said that Emperor Michael the Zaika (820–828) lived like a pagan, without faith in a future life; for him all faiths were of the same price - not important; he did not allow immortality and the existence of spirits, and a dirty, carnal life was for him a sinless life. This explains the significance of the afterlife sermon of St. Athanasius, as well as the event recounted by Agapius. There was, he writes, a kind and pious woman. She gave alms, fasted and did other good deeds. But the poor woman committed one serious sin and did not confess it. More than once she tried to reveal her sin to her confessor, and while she was talking about other sins, she was ashamed to say so, and so she left her confessor. She often prayed with bitter tears before the icon of the Mother of God and asked for her protection. Finally, she died without confessing her sin. Her relatives and especially her sisters wanted to bury her in another place, and the burial took place on the third day. When the funeral service was being held for her in the church, suddenly the dead woman stood up, sat down on her bed and said: “Great is Thy help, Immaculate Lady!” Calling her confessor, she confessed her hidden sin to him. Then she said out loud to everyone: “Poor me, out of shame I did not confess one sin, and so I died; but every day with deep contrition I prayed to the Most Holy Theotokos not to incur punishment for my sin. When my unfortunate soul was separated from my body, dark evil spirits reproached me for secret sin and rejoiced, considering me their prey. But the Queen of Angels appeared and with Her light dispersed the spirits of evil; She told them indignantly: “The Lord has not given you power over this soul.” Then she brought me to the Lord and asked Him to show His mercy on me; she said she showed a lot of love and faith. The Lord said: “let this soul unite with its body and confess its sin as it should.” Then my guardian angel revived me. I ask you, dear sister, and all my relatives, not to cry for me - this will not bring me any benefit, but let liturgies be celebrated and alms given for me. Then she again rested in the Lord 138. St. Cyril of Alexandria in his time denounced those who said that “there is no need to make sacrifices for the dead.” If, he taught, it serves no purpose and it is useless to honor the dead with our offering, then there is no need to remember them in our simple prayers. If you trample on the laws of love and, without counting the dead, leave them to perish; then you turn out to be soulless stones and inhuman people. Then, he repeats the Gospel story about the healing of the centurion’s son and says: “Look, here is one healed for the faith of another. Why do you reproach us for covetousness, when we, who are not guilty of it, try to attract heavenly mercy to those who have fallen asleep in faith, and offer for them a mysterious sacrifice, so beneficial, from which death fell and hope for endless life shone 139?” St. Chrysostom wrote: “It was not in vain that the Apostles legislated to remember the dead in terrible mysteries. They knew that this would be of great benefit to the dead” 140. Another great teacher of the Church said: “one should not deny that the souls of the dead receive relief from the piety of living relatives, when the sacrifice of an Intercessor is made for them, or alms are distributed in the church for their benefit... Truly there is a way of life that is not so honest that it does not require it after death, and not so bad that it does not serve him in favor after death. There is a way of life so honest that it does not require help, and there is a way of life so bad that it cannot help him after death. To whom prayers are useful, then they are useful either so much that there is complete remission of sins, or so much that condemnation is tolerable" 141. † Memory of Saint Basil, Bishop of Ryazan In the legend “about the city of Murom and its bishops” 142 we read: “for some time there was a righteous bishop in the city of Murom, named Vasily, the enemy, impatient of this noble life, began to create spons.” According to another news about St. Vasily 143, many years after the blessings. Prince Peter of Murom, Prince Georgy Yaroslavich arrived in the deserted Murom, set up a courtyard for himself, and his boyars and merchants did the same. – The prince restored the ancient Church of the Annunciation and another St. the passion-bearers Boris and Gleb, set up a house for the bishop near the church of the martyrs and called Bishop Vasily, a righteous and pious man, to the see. - Because of both reports, they rebelled against the righteous saint with suspicions of his unclean life, just because they saw a girl in his cell; The mob and nobles demanded that Vasily leave Murom. “Vozstasha on St. lord, says another monument 144, and having desecrated him, feared neither his holiness, nor the splendor of his honest gray hairs, she was ashamed and rejected his saved teaching and expelled him from the city of Murom.” An ancient story says: “I came to the bishop’s house for the sake of guilt to expel him from the bishopric. The bishop received the icon of the Eternal One, painted of the Child and the Mother of God, and having hope for all his salvation, he left the bishopric and escorted him to the Oka River.” According to another legend, the righteous man assured the people of his innocence; but they didn’t listen to him and even wanted to kill him. Then he said: “Fathers and brothers! give me until morning." Then he prayed with tears all night in the Church of the Martyrs, when day came he performed the liturgy and took with him the holy icon that the enlightener of Murom, St. Prince Constantine 145. “And although,” the ancient story continues, it is not enough for him to let the ship sail. The saint, standing on the breeze, take off his mantle and spread out onto the water and step onto the nude, wearing the image of God and the Mother of God. And in a stormy spirit he was carried with the image against the streams, from where the river flows. I told you that at 3 o'clock the day and the same day, at 9 o'clock, by God's ineffable command, sailed on their manatya up to the place that is now called old Ryazan 146. Prince Oleg of Ryazan is removing himself from the cross. “Then the Prince of Ryazanstia will remain. That wonderful icon that the bishop brought to you still exists in Ryazan to this day. He trusted in Nyu (the Mother of God) by faith, but with this mercy he surprised, although he showed his servant without blemish.” Modernity of St. Prince Vasily Yuri, the restorer of Murom, and Prince. Oleg is assured beyond any doubt that St. Vasily Bishop lived and died in the middle of the 14th century. According to the chronicles, Prince Yuri Yaroslavich, son of Prince Yaroslav Yuryevich of Murom and younger brother of Prince. Vasily 147, resumed in the old place by Murom in 1351 148 after the Murom region was repeatedly devastated by the Tatars 149. It was natural for the restorer of Murom to wish that the bishop's see be established in his new city, especially since it was a city consecrated by the presence of St. book Gleba and the city of the eldest of the Ryazan principalities; and new Ryazan was so devastated before that the Ryazan prince Yaroslav (Dimitri) Alexandrovich lived (in 1343) in Rostislavl, a small town on the Oka River, near Kashira 150. Meanwhile, in Murom the blessed one. Vasily, upon his return from Moscow after his consecration 151, could no longer find Prince Yuri: he was expelled by the prince in 1354. Feodor Glebovich and although he tried to return Murom to himself, he died in prison. Strong unrest then occurred in Murom 152, and they, of course, were in connection with the sad fate of the blessed one. Saint These unrest, the fruit of princely discord, explain to us the origin of the slander leveled against the saint, a wild slander, little accessible to the simple-minded people, without the participation of an outsider. At the book Blessed Oleg Ivanovich Vasily found the most cordial welcome. He enjoyed the respect of both the princes of Ryazan and the high priests of Russia. Saint Alexy wrote a letter about him at Chervleny Yar, with a strict denunciation of the self-will of his flock 153. Prince Oleg wrote in his letter to the Olgov Monastery: “by the mercy of God, the prayer of my father, the great Prince Ivan Alexandrovich, and the blessing of Vasily, Bishop of Ryazan and Murom, I, the Great Prince,” etc. 154. Prince Oleg granted the respected saint several villages with rich lands and the right of court; and Prince Vladimir Dmitrievich of Pronsky gave a place on the Don with beaver ruts 155. The blessed saint did not rule the Ryazan flock for long. He, apparently, had matured in spiritual life even before entering the department. His blessed death followed on July 3, 1360 156. A tombstone inscription from a long time ago says: “the relics of our holy father Vasily, Bishop of Ryazan and Murom miracle worker, were transferred from old Ostrog, from the church of St. passion-bearers Boris and Gleb, to the newly built Church of the Assumption of the Blessed Virgin Mary, by His Grace Theodoret, Archbishop of Ryazan and Murom 157. This happened on June 10, 1609 158. Since that time, every year June 10 was celebrated in memory of St. Vasily, Bishop of Ryazan, as can be seen from the records of the department; on the water-blessing bowl of 1653, arranged by Archbishop. Misail, mentions “St. Vasily Bishop of Ryazan the Wonderworker” together with princes Boris and Gleb; and for silver. cross 1655 St. Basil is depicted with St. Jonah Metropolitan 159. By the decree of the Synod of 1814, it was allowed to celebrate April 12th the miraculous icon of Murom, which glorified the innocence of the saint, and his memory - on the week of all saints 160. He is remembered on May 21 along with St. Prince Konstantin of Murom 161. “Touch not my anointed, and do not harm my prophets” (Ps. 104:15). “He who listens to you (hierarchs) listens to Me, and he who rejects you rejects Me” (Luke 10:16). These words of the Lord themselves become the conclusion of the story of St. Basil. Celebration of the Murom Icon of the Mother of God The icon of the Mother of God, called Murom, was brought to Murom by St. Prince Konstantin of Murom, who came there from Kyiv at the beginning of the 12th century. Constantine tried for a long time with love and persuasion to persuade the people to Christianity; there was no success. The friends of antiquity formed a conspiracy and vowed to kill or drive out the prince. Constantine, having learned about this, went out to the attackers with the icon of the Mother of God, and they were embarrassed, changed their intentions and themselves asked for baptism. In the middle of the 14th century, Saint Basil was bishop of Murom. The people, falsely suspecting him of a vicious life, wanted to kill him. Vasily asked to delay death until the morning, until three o'clock in the afternoon. He prayed all night in the church of St. passion-bearers Boris and Gleb; Having performed the liturgy, he went to the Church of the Annunciation, and there, in front of the image of the Blessed Virgin Mary, once brought from Kyiv by the blessed Prince Constantine, he served a prayer service. Placing the hope of salvation on the Heavenly Intercessor, Vasily took St. icon, and with it he went from the church to the Oka. Taking off his mantle, he spread it across the water, stood on it with the image of the Mother of God, and was carried against the current by a strong wind. At nine o'clock in the afternoon, he had already reached a place called Old Ryazan. The prince and the people and the entire sacred clergy came out with crosses to meet the wonderful swimmer. Since then, the episcopal see in Murom was abolished, a new one was established in Ryazan, where the miraculous icon of Murom, brought by the saint, remained, and is called the prayer of St. Vasily. Three years after his arrival in Old Ryazan, Saint Basil chose for his residence a more protected place from the Mongols - present-day New Ryazan, where Pereyaslav of Ryazan then stood, and established his see there in 1358; He also moved the Murom icon there. The celebration of this icon was established on the 12th day of April by decree of the Synod of 1810 at the request of the residents of Murom. One of them is placed in the “Christian Readings” of 1838, part IV. “Complete months of the East”, archim. Sergius, vol. 2, part 2, countries. 105 and “Teaching about the Fathers of the Church” Phil. Chern., part II, countries. 61. Memory of another Isaac the Syrian, bishop. Nineveh, who lived in the 7th century, see January 28, and “The Doctrine of the Fathers of the Church” Phil. Chern., part III, § 236. Vasily's menologist and Basnage's short menologist for June 27. Saint Anfusa, who is spoken of here, was the eldest among the ascetics. There were two more martyrs Anfusa, the eldest under the emperor. Valerians, honored on August 22, and the younger 5th century, honored on December 8. Nikifor's chronicle 73. 74. ed. Bonn. 1837. J. Iohannis Damasceni op. I, 613 S. Serbian chronicle about Copronymus: “the hated bloodsucker wolf tried to extinguish the glory of the saints - he forbade calling anyone a saint, but ordered to simply call them by one name, and ordered the Mother of God to be called not the Mother of God, but the mother of Christ; he reviled the bright-hearted ranks of monastics like a mad dog - he slaughtered them like lambs, filled the dungeons with them: in one, called the praetor, he kept 345 monks and cut off the noses of some, the ears of others, gouged out the eyes of others, charred others, smearing their beards with resin, and tortured many others to death.” Glasnik X, 251. 252. The most severe persecution against icons, saints and monasticism occurred in 765 and 766. Nikephoros chronicle of the river. 80–83. Le Quien og. chr. I. 237. 238. Kodin: "The old man's house of Geragatha was built by Agathia, the daughter of the patrician Peter, a rare beauty. She was called Geragatha because she preserved her virginity until old age; Constantine Copronymus finally desecrated her and showered her with riches, but she secretly venerated the holy icons. When this house was finished, the wicked man collected all the icons in it and burned it here“, ed. Beckeri r. 94. According to Zonara, Copronymus “is not a Christian, not a pagan, not a Jew, but a mixture of all wickedness, a wild African beast.” Annal XVI 5. r. 84. See about the penitential monastery near Dukange r. 158. Prologue: “I was imprisoned quickly on the Small Island and there, in deep old age, I returned to the Lord.” Roman martyrology for July 27: “in Constantinople, the death of the blessed virgin Anthusa: under Constantine Copronymus, for the veneration of holy icons, she was beaten with whips and, sent into exile, rested in the Lord.” If the saint was sent to an island, then this island was near the capital. In Vershinsky (p. 115) Amphisa is a mistake: there is no such Greek name. Menologium Basilii ad 17 April. In Constantinople there were two homes for orphans, 4 hospitals, 13 hospices, and 16 homes for the elderly. Du-Cangii Const. In the Constantinople Monastery of St. Euphemia was saved by the daughters of the emperor. Basil the Macedonian and the wife of the emperor. Leo the Wise Zoya. Du-Cangii Constant. chron. r. 146. In Vershinsky’s monthly book (p. 57) it is said that Anfusa died in mon. Eumenia. Ego mistake. There was no such monastery in Constantinople. Codin at Du-cange, Const. clir. r. 145. Kodin adds that after 35 years imp. Irene of Athens rebuilt the church and moved St. relics found off the island of Lemnos, ed. Beckeri r. 75. Prologue Apr 12 and synaxar Greek. Apr. Menaia. Kedrina Chron. II, 18. Jokia Chron. r. 52. According to Greek synaxarion and according to the prologue of St. Anfusa lived in the Omoneya monastery and did not allow others to leave the monastery. This means that here she was an abbess, while in the Euthymius Monastery she was tonsured into monasticism, as Vasily’s Menologue speaks about. The Omoneian monastery is especially famous for the fact that under the emperor. Theodosius the Great held meetings of the Ecumenical Council in his church. Du Cangii Constant, chr. p. 157. During Anfusa, as a result of the conciliar definition, there was a large movement of monks and nuns from one place to another. Theodora Canterbur. († 690) Capitula 8. The Council of Trullo in 692 determined: “those who have chosen an ascetic life and are assigned to the monastery should not go out at all. If some unavoidable need prompts them to do this: let them do this with the blessing and permission of the abbess, but even then they must not go out alone, but with the senior elders and with the leaders in the monastery, by order of the abbess. but outside the monastery they are not allowed at all.” Right 46, in the rule book. For excellent discussions about the need for monastics not to leave the monastery, see Vasily the Great. in rules Creation 5, 53. 59, 191–193. Universe 7 personalities Pr. Let the monasteries be governed according to the rule of our Holy Father Basil: let there be no monks and nuns in one monastery... Let a monk and a nun or a nun and a monk not have the boldness to talk alone.” Trullo is right. 45. This simple-minded custom was preserved even in the 18th century in some southern convents of Russia. See Description. Kharkov diocese I, 133. 134. Kharkov. 1859 Her life is in Chetye-Minea April. 12 Greek text in act. Sanet, ad 12 August. The biographer says: "having taken upon myself this (to describe life and miracles), I convey not empty fiction, but what I saw with my own eyes, and partly heard from the holy women... They all knew well the deeds of Blessed Athanasius. That is why I believed them. " In the prologue of April 12 and in the combined Patericon (sign. 1) there is a brief message with several additions. This attack by the Mohammedan Arabs took place in 823. They then took Crete. And according to the Roman Martyrology, “August 14 in Aegina the death of St. widow Athanasia, glorious for her monastic deeds and the grace of miracles.” St. Demetrius rightly noted: “It is more fitting to sow the memory of the Venerable Athanasius on the 14th day of August, on the eve of the Dormition of the Most Holy Theotokos, when that saint reposed.” Theophr. contr. r. 47. 49. Zonarae annal. XV, 32. r. 103. 107. Αγαπιου αμαϱτολων σωτηϱία, Εν ετησιν 1803. S 376. 377. Or. S. Cyrilli Alex. t. X. 1423–1426 ed. Migne, Paris 1589. Hom. 3 in ep. ad Philipp. n. 4. Blazh. Augustine Enchirid. ad Lavrentium c. 100. 109. 110. Tale in the RKP. XVII century Moscow d. acad. She is with Tsarsky in the RCP. XVII century No. 397. In terms of language, it belongs to the beginning of the 16th century. or the end of the 15th century. In years. Rus. lit. 1859 4, 59–61, printed. according to RKP. XVII century – quite changed the text. “The Legend of the Renewal of the City of Murom and of St. Vasily, Bishop of Murom,” in the RKP. beginning XVIII century Blush. No. 364. Here it follows the life of St. book Konstantin. Nap. in Memory Russian lit. I, 235–237. St. Petersburg 1860. Vozdvizhensky has a message to the Murom residents. RKP. life of the book Konstantin. Prologue May 21. The ancient capital city of the Ryazan princes is called the town “Old Ryazan” in the charters of the 15th century. (collection gram. 1 No. 127. 144), as well as in the book of a large drawing; and in 1679 already “the village of Old Ryazan”. Gram. Piskarev No. 45. Ostrich wrote about Ryazan in 1669: “the ruins located here showed that Ryazan was once a big city.” Sl. Kalaidovich letters about research. in Ryazan, M. 1824. J. M. Prosv. 1849. part 63, dept. VI, 357. 358. Collection l. VII, 244. I, 201. 226. Nikon. l. III, 194. 205. Collection. l. VII, 244. Karamz. 4, approx. 370, book. Vasily Yaroslavich, Yuri's brother, was buried in the Church of Boris and Gleb on the river. Ushne in 15 ver. from Murom. Until 1351, the Murom people lived 8 versts from Murom, near the village of Chaadaev, due to enemy defeats. Vladimir collection, p. 82. M. 1857 The Murom region was devastated by the Tatars in 1281 (collected l. VII, 180. Nikon. l. III, 72. 73), in 1288 (Karamz. 4. pr. 182) and in 1293 (modern l. III, 190). In what year was Vasily dedicated? Chronicles (Karamz. 4, pr. 399. Nik. l. 3, 206. Collected years. I, 230. Step. book. 1, 452-454) say that under the year 1356, on the occasion that in this year Bishop John of Rostov died and Ignatius was consecrated, and under the same year they also put the dedication of two bishops. - It seems likely that the four were dedicated in one year, while the pestilence was in effect in 1353-1355, and St. Alexy returned as metropolitan to Moscow in 1354. Book Oleg gave blessings. Vasily: place on the river. Kikine near the village Seleznev, “the first rulers of the purchase,” Voinskoye, Zasechye, Khmelevo. - Vozdvizhensky Ryazan. Hier. 49. 50. Ilovaisky Ryazan. princes, pp. 257. 285. Nikon. l. IV, 62. Karamz. 5, pr. 55. RKP. Saints: “Holy Basil, Bishop of Ryazan, wonderworker, reposed in the 3rd day of July 6800.” Here the indication of the year of death is not complete: tens and ones are not shown. This is not the first example in the RKP. Saints – It should have been written: “in sheet 6868.” The Ryazan old-timer (Reader. Obits. History, 1859, book 3) is struggling with all his might to prove that St. Vasily died in 1292, and this gives rise to this thought about St. Vasily for the legend. Strange! It’s as if legend counts the years of events; scribes count the years. An old-timer points out that in the service of St. Vasily was named the first Bishop of Ryazan. But: a) when was the service written? Without a doubt, after the transfer of the relics, in 1609 b) The opinion that St. Vasily was the first Ryazan bishop, at least in disagreement with the chronicles and Ryazan charters (Ryazan hierarchs pr. 2. 6–8, p. 3. 8). “The legend, says the old-timer, is written on the tomb of St. Basil and on the cast-iron monument.” Even a cast-iron monument, erected in the present century and with the most serious errors in the inscription, for an old-timer resolves the question of the year of the death of St. Vasily!.. When was the inscription on the tomb written? According to Vozdvizhensky's research, in 1715 (Jer. 21). The old-timer said that this is not the first inscription, and puts forward the following words of a request from 1723: “and what was written at the tomb of him, Vasily the Bishop, at the head of the stamp, instead of a pedestal, was an image of the transfer of relics... and that was written at the request of the owner of the church of the former sexton Boris Ivanov, and I (priest of the Assumption Cathedral) wrote that image with the advice of my comrade priest Leo against chronicle that is written with the canon of Basil the Bishop." For this extract - thanks to Ryazan. old-timer. But this extract is just as difficult for him as it is for him from the canon. Obviously, the first chronicle was written at the same time as the canon, i.e., not earlier than 1609. After that, since the old-timer no longer provides reviews of tradition or evidence for his opinion, his article should be called this: a voice in defense of the arbitrary opinion of scribes of the 17th century. about St. Vasily. Vozdvizhensky Ryaz. Hier., p. 22. About the Ryazan or ancient city, see the antiquities of the mountains. Ryazan to Chiten. total ist. 1859, pp. 104–108. About the Boris and Gleb Cathedral Ryazan hierarchs, pp. 22. 23, pr. 85. Ryazan sights § 133 and 83. Swedish about the Ryazan diocese, pp. 127. 128. 181. 184, in Reading. total ist. 1863, book. 3. Ibid., pp. 128. 166. 167. Prologue of May 21 RCP. and old printed.