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Venerable Theodore Trikhina Theodore, originally from Tsaregrad, the son of wealthy parents, left wealth, glory and honor, and, retiring to the province of Elenopont, to the metropolis of Amasia, became a monk in a certain desert monastery near Evkhait (40 versts from Amasia). Through abstinence he withered his flesh and wore only one garment, a harsh hair shirt, which is why he was called Trichina (in Greek, and in Russian - hair shirt). During his holy life and after his death, he performed many miracles and healings by the grace of God. The time of his life is determined by the fact that the Patriarch of Antioch, the heretic Peter Fullon (Suknoval), was destined to be emperor for his participation in the murder of the Orthodox Patriarch Stephen. Zeno to exile in Pitiunt, hid near the Trikhina monastery for about a year (479) and then fled to Armenia. Memory of Saints Anastasius 1st, Patriarch of Antioch, and Anastasius 2nd Anastasius 1st, patriarch since 561; in 561 he was destined for exile for disagreeing with the favorite thought of the emperor. Justinian about the incorruptibility of the body of Christ until the resurrection, but the decree about this was not fulfilled after the death of Justinian. In 569, Emperor Justin, due to some personal hostility, although under the pretext of squandering church property, deposed him, and Anastasius remained in captivity for 23 years; already Emperor Mauritius, after the death of Patr. Gregory, returned him to the department in 593. In his homily on the occasion of his return, on Wednesday of Holy Week, March 25, he said to the flock: “peace, and peace again, and for the third time peace to you.” In accordance with the wishes of the emperor, he translated the “Pastoral Rule” of Gregory Dvoeslov into Greek and wrote several of his own dogmatic and moralizing works while in captivity. He died in 599, leaving the department to another Anastasius. Anastasius II ruled the Church for ten years. When in 609 the emperor. Phocas gave the command to all Jews to be baptized, and when this was carried out, a riot broke out in Antioch, and the Jews killed the patriarch in September, suspecting him of an agreement with the emperor. St. Gregory, Patr. Antioch From the abbots of the Faran monastery he was elevated to the throne by the will of the emperor in 569. In the book Limonar, chapter 140, we read: “Some elders spoke about this Gregory, that he was merciful, unforgettable and compassionate towards those who sinned. His Holiness Sophronius, Patriarch of Jerusalem, gives this testimony about him: this man, Gregory the Blessed, is worthy to be remembered among the saints and reverends; because he was taken to the patriarchate against his will, and lived holy for the glory of Christ our Lord.” Died 593 years old. Saint Anastasius Sinaita The source of great asceticism is St. Anastasia Sinaita was raised Christian among a pious family. Having sunk deep into the child’s soul, it affected the young man with a certain desire to devote himself to serving God, as a result of which Anastasius entered the monastery. Having once visited Mount Sinai to venerate St. In some places, having recognized the great ascetics of Sinai, Anastasius was so captivated by the local monastic life that he wished to stay here forever and devoted himself with zeal to an ascetic life, following the example of those who had glorified the Sinai monastery with their lives before him. Thus he achieved the title of presbyter and abbot of Mount Sinai. Meanwhile, at this time, when, due to the Eutychian heresy and various sects that emerged from it, great confusion occurred in the Orthodox Church, prompted by a fiery love for the truth, Anastasius did not limit himself to asceticism in the desert, but, deeply knowing St. Scripture and the writings of St. fathers, decided to come out in defense of Orthodoxy. He left his beloved retreat in Sinai several times and traveled through Syria, Palestine and Egypt in order to fight heretics. Through private conversations with them and debates in front of a large gathering of people, Anastasius had an intelligible effect on them and, adding miracles to his preaching (once during a drought he asked for saving rain with his prayers), he converted many of the heretics to Orthodoxy. St. Anastasius died at a very old age (about 686). He was known for many writings, in which his great erudition and knowledge of the Fathers of the Church is visible. Anastasius’s beliefs are expressed, among other things, in the following words from his “Word” for the week of Thomas: “those who saw Christ in the flesh considered Him to be a prophet, and although we did not see Him with bodily eyes, when we were still youths and children, we recognized God in Him, learned to confess Him as the Lord of the universe, the Creator of ages, the radiance of the Glory of the Father. We listen to His Holy Gospel with such faith as if we were seeing Christ Himself. When we see on the icon the image of only His Divine likeness, as Himself looking down at us from heaven, we honor, worship and fall down.” And in his dogmatic-polemical work “Guide” 249, by the way, Anastasius says this: “Teaching life-giving bread to the disciples at the Last Supper, Christ said: take, eat, this is My Body. Likewise, after supper he gave them the cup, saying, “This is my blood” (Matthew 26). He did not say: this is the image of My Body and Blood. And in other places Christ says: “Whoever eats My Flesh and drinks My Blood will have eternal life” (John 6). For a superficial acquaintance with the content of the instructive writings of Anastasius, we can offer at least a few thoughts from them: “The examples of Abraham, Job and David, who had wives, children and wealth and, therefore, were burdened with many worries, take away from worldly people an excuse for being careless about their salvation.” “The time of death is hidden from us by the action of Providence, because if we knew about it, then until the last days we would put off caring about our salvation.” “You cannot be a true Christian without faith and good deeds, but they are not enough to make a person a perfect Christian, and it is also necessary that they be accompanied by humility.” “To bring true repentance for sins, it is not enough to refrain from them later, but we must bear punishment for past sins and force to serve the truth that which served as uncleanness in us.” “It is good to reveal your shortcomings to spiritual people; At the same time, it is necessary that they have wisdom and knowledge, so that they do not harm us either with excessive meekness or excessive severity.” (See “Historical Teaching about the Fathers of the Church” Phil. Chernigov and “The Works of the Holy Fathers” 1857, book 4). † Memory of St. Vetran and Theotim, bishops of Scythia Minor (Dobrudzha, Dobrich) Sozomen 250, describing the disastrous time of the Arian Valens, says: “where the churches were ruled by courageous people, only the people did not change their previous thoughts. In fact, for precisely this reason the Scythians remained, as they say, with the same faith (Orthodox). This people has many cities, villages and fortresses.” According to Pliny 251, the country owned by the Scythians - farmers, stretching from the mouths of the Danube to Thrace, included "the most beautiful cities - Petropol (Dunavets), Tom (now Kyustendzhi), Callatis, Dionysiopolis, formerly called Krona." This plain in medieval times was called Dobrich 252, and now Dobrudzha. “The metropolis of the Scythians,” continues Sozomen, is Tomi, a vast and rich city, lying by the sea, on the left side for those entering the Black Sea. There, to this day, the ancient custom is preserved that all the churches of this people should be ruled by one bishop. At the time described, Vetran ruled. Tsar Valens arrived in Tom. Arriving at the church, as usual, he began to convince Vetran to enter into communication with the Arians; The veteran, courageously and boldly expressing his thoughts to the sovereign in favor of the teachings of the Nicene fathers, left him and moved to another church, and the people followed him; and almost the entire city was crowded - they came together, partly to see the king, and partly in anticipation of some news. Left alone with his retinue, Valens was greatly annoyed, considering it a deliberate insult. He ordered Vetran to be arrested and exiled. Then, however, he soon allowed him to return. For when he learned that the Scythians were grumbling about the expulsion of their bishop, he began to fear that they might be up to something. He knew that these people were also courageous and were locally needed for the empire, because they protected it from the border barbarians. So, Vetran in this case appeared above the efforts of the sovereign. According to the testimony of the Scythians themselves, he was a generally kind man and was distinguished by the holiness of his life.” Theodoret briefly, but with even greater animation, speaks about the blessedness. Archpastor of Scythia; he writes: “and Vretanion, shining with all virtue and the power of the archpastor who ruled the cities of all Scythia, inflamed his spirit with jealousy and denounced the corruption of dogmas and lawlessness in relation to the saints. He spoke to the Inspired David: speak of your testimonies before the kings and do not be ashamed” (Is. 18:46) 253. St. Vetran, and in the rank of bishop he bore a Slavic name, died, probably the next year after his victory over Valens († 377), since at the 2nd Ecumenical Council in 381 there was already his successor - Tomsk Bishop Gerontius 254, who was followed by St. Theotimus, “born Scythian,” according to the Greek, or which is also a Slav 255. In 392, Theotimus was already known to Jerome both as a writer and as a bishop 256. When in 399 St. Chrysostom considered the matter of the Bishop of Ephesus at the council, then Theotimus from Scythia and Thrace was present at this council along with other bishops” 257. In 402, when Epiphanius urgently demanded from St. Chrysostom and others pronounce condemnation on Origen, “The Scythian bishop Theotimus even openly condemned Epiphanius; It is ungodly to insult, he said, someone who has long since died, to rebel against the judgment of the ancients and to reject what they approved. He brought out one of Origen’s works, read it and, showing that what he read was useful to the churches, added: those who condemn these books also revile what is said here.” 258 Theotimos was a wonderful saint in his enlightenment, in his high life, in his pastoral activity, and in his miracles. His own Slavic diocese, which was very extensive, also required quite a lot of work from him. On the other (left) bank of the Danube the Huns then roamed, subjugating the Slavs living there 259. Theotimus extended the power of faith and love to the wild tribes; traveled in the country occupied by them preaching the Gospel and conquering their savagery with prayer; He tried to soften those accustomed to robbery with charitable love, treating and caressing them with gifts. The power of the miracles he performed in the name of the Lord Jesus so amazed the rude tribes that they called Theotimus the god of Rome. The historian writes: “at the same time (during Chrysostom) the Church of Tomis and the rest of Scythia was ruled by Theotimus, a Scythian, a man raised in wisdom, whom the Danube barbarians Huns, marveling at his virtue, called the God of Rome, because they actually saw from him experiences of Divine deeds. They say, for example, that one day he was traveling through the barbarian country there and met several natives going to Tomis. Those who were with him began to cry, believing that they would be killed. But he, getting off his horse, began to pray, and the barbarians passed them without noticing either himself, his companions, or the horses from which they dismounted. Since the inhabitants of that country (the Huns) ravaged the Scythians (Slavs) with their frequent raids, Theotimus taught these beast-like people to be meek, treating them and offering them gifts in a friendly way. One barbarian, assuming that he was rich, decided to capture him by cunning. For this purpose he prepared a lasso. Leaning on his shield, as he usually did, he stood and talked with the enemies. Then, raising his right hand, he wanted to throw a rope over him in order to drag him to himself and to his fellow tribesmen; but during this action his hand remained outstretched in the air and was not first freed from invisible bonds, as when Theotimos, at the request of others, prayed to God for the barbarian. They say that this bishop always wore his hair long since he began to diligently study philosophy. He adhered to a simple way of life, ate food not at the same time, but when he felt hungry or thirsty” 260. Blazh. Jerome wrote: “Theotimus, the Scythian Bishop Tom, published short and beautiful treatises in conversations, following the examples of ancient eloquence, and, as I hear, writes other works” 261. Leontius, who lived not long after Theotimus, copied short passages from two of his works - from the work “on the teaching of the Savior” and from the other “against idols” 262. St. Damascene placed several passages in his parallels - from the last work and from three others: “on being,” on the interpretation of the words: “if you bring your gift to the altar,” and from the word: “about fasting” 263. Blessed Theotimus reposed blissfully, probably no later than 412 264, and his memory according to the Roman Martyrology is honored on April 20, 265. † Repose of St. Alexander Oshevensky Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matthew 5:6). Among those who include these words of the Savior is St. Alexander Oshevensky 266. 80 versts from Belozersk, in the Vasheozersk volost, lived a prosperous and pious farmer Nikifor Osheven. He had four sons; but he also wanted to have a son. Through the prayer of his pious wife, Alexy was born. The son of prayer was taught to read and write and, obedient to his parents in everything, loved to fast and pray, which they did not entirely like. At the age of 18, his parents wanted to marry him, but with their permission, he went to Bogomolye to the Kirillov Monastery and stayed here for some time to pray. The latter greatly upset my father, but then he calmed down with the thought that in the monastery they do not teach bad things. At the monastery, Alexy improved in book learning and lived very carefully to himself. The abbot was ready to tonsure him as a monk. But Alexy announced with humility that he wanted to test himself in readiness for the way of the cross and accustom his youth to the yoke of Christ. A year later, the father visited his son on the feast of St. Cyril and allowed him to remain in the monastery for the time being. Then his parents, through the violence of the ruler, were forced to move to Kargopol, and a year later they settled 30 miles from Kargopol on land allotted to them by the landowner. “(Nikifor) comes to the boyar Ivan and hits him with his forehead and asks for a letter from the settlement; Ivan, seeing him as a kind-hearted and eloquent man, gives him a charter for these places, a settlement to save, to name tenants and to set up courtyards, and from there to this day the whole settlement of Oshevneva was nicknamed,” so says the ancient news. The sorrows of the parents saddened the son, but he prayed, and the prayer did not go unheard. After 6 years in the monastery, Alexy became a monk with the name Alexander and doubled his exploits. The obedient and strict monk gained general attention to himself. When he announced to the abbot that, wanting to see his parents, he at the same time wanted to find a place for solitary exploits, the abbot replied: it is not safe for someone who is not strong in spiritual life to embark on a hermit’s life; in the community, the brethren strengthen each other, and this is beneficial especially for those who are not established in goodness; and it happens that dreamy pride carries the inexperienced into the desert under the guise of zeal for undissipated asceticism and then betrays him to idleness and negligence; all the time; you need to test yourself. Blessed. Alexander humbly submitted to the abbot’s voice: he again subjected himself and his desire to the test. Then the abbot blessed his wish. The ascetic arrived at his homeland. – The delighted father asked his son to find a nearby place for his stay and promised to help in arranging a desert dwelling. On the river Churyuga, in the vicinity of forests and lakes, Rev. Alexander planted a cross at the foundation of the future desert monastery. In the Cyril Monastery, upon his return, ordained as a hieromonk, he received from the abbot an icon of Hodegetria and an icon of St. Nicholas as a blessing, and with such funds he made a vow at the cross on Churyuga to spend the rest of his life in the future monastery. Having entrusted his father with supervision of the construction of the church, he went to Novgorod. Here Saint Jonah gave him a blessing for the construction of the monastery and an antimension for its church. The pious noblewoman Anastasia and her son Yuri, invited to help the new monastery, were ready to give the monk the whole volost with all its lands, but the blessed one did not want that - why, he said, should he sadden the heirs? The noblewoman issued four charters for hay land with a forest and a village. The church was consecrated in the name of St. Nicholas. Blessed Alexander began his desert life with a cheerful soul and endured its poverty and toil with firmness. With him, by the will of the abbot, an elder came here from the Kirillov Monastery; but the elder could not bear the difficult desert life and returned to the Kirillov Monastery. The blessed one was left alone; he cleared the forest, prepared the land for arable land and sowed; He worked tirelessly, sanctifying his work with prayers. Little by little the brethren gathered to him; he set up cells, a meal and other utensils, rejoicing at their desire to serve the Lord. Having established a hostel, the monk introduced a strict order in everything: do not speak to anyone in church, come to meals in silence and listen to readings here; don’t be idle in your cell; during obedience work, have a psalm or Jesus prayer in your mind. “Brothers,” said the ascetic of God, do not let the labors and sorrows of the desert frighten us: you know that through sorrows you enter the Kingdom of Heaven. Let mutual love and humility live in you. God is loving, and He loves the humble.” The blessed one possessed the gift of speech and spiritual prudence; many, even from the worldly, came to listen to his instructions. His two nephews, the sons of two brothers, often visited the monastery and finally, at their request, they were tonsured into monasticism. Brother Ambrose was greatly irritated by this; came running to the monastery, scolded the blessed one very rudely and threatened to disperse the monastery. To the abuse of the frenzied blessed one. Alexander responded with meekness, and this softened his brother, so that he asked to forgive him. Then the nephews, who had come to him so dearly, inflicted heavy grief on the blessed one: having cooled in zeal for the fight against the needs of the desert, they, despite the admonitions of their uncle, left his monastery. The sorrows for the salvation of his spiritual children weighed so heavily on the soul of the blessed one that he became seriously ill. He could not raise his head or his hands, he could not even utter a word: he was so relaxed with his whole body. In this exhaustion, he prayed to St. Kirill, in whose monastery he entered into the ascetic life. And then he sees a holy old man, adorned with gray hair, in white robes and with a cross in his hand. Having crossed the sick man, the saint said: “Don’t grieve, brother! I will pray and you will be healthy; just don’t forget your vow - don’t leave this place; I will help you." Waking up, the blessed one felt healthy and went to church in the morning; to console the brethren, he spoke about the visit of St. Kirill. The saint spent 27 years in his ascetic labors in his monastery and peacefully surrendered his spirit to the Lord at the age of 52, on April 20, 1479. After the death of his disciple Lavrentiy, the abbot, his monastery fell into disrepair - the buildings fell into disrepair, almost all the brethren dispersed, so that not a single hieromonk remained. Once the monastery minister Mark sees in a dream vision: the monastery is full of people; an old man in holy clothes, gray-haired, signs a cross over the monastery and those working in it on the construction site; another elder, with a brad up to his chest, sprinkles with holy water; the third of medium height, with light brown hair, stands behind them; and a fourth, young one, follows them in the distance. Mark recognized the third Rev. Alexandra, and teacher. at his request he said: the first elder is St. Nicholas, to whose name the monastery church is dedicated, the second is the teacher. Kirill, who promised to help me, - at my request, they came here, and the young man was Matvey, who was elected abbot. The son of the hermit hieromonk Matvey, monk Maxim, ordained hegumen by Archbishop Sergius (1483–1485), in fact restored the monastery in all parts. When building a new church in honor of St. Nicholas, at the direction of the monk himself who appeared, his relics were found incorrupt. The new church was consecrated under the abbot. Vassian 2, and in his presence the monk ordered his image to be painted. According to the story of one elder who knew the monk even in earthly life, the monk was of average height, with a dry face, sunken eyes, a small and sparse beard, and gray streaks in his brown hair. This is how it was written. Then followed various miracles of the monk. The miracle that Hieromonk Theodosius experienced, who described the life and miracles of the saint in 1562, is very remarkable according to the testimony of the sign of the cross. Theodosius, together with others, rebelled against the abbot of the monastery with reproaches and complaints. The monk who appeared said: “Who is the abbot here? Of course not you; Tell the abbot: let him do his job; I tell you: take care of your soul.” Theodosius repented; He began to describe the life and miracles of the monk, but then he began to worry about doubts and abandoned the work he had begun. The monk who appeared punished him with three blows of the rod. “And I saw that what was above me,” writes Theodosius, as if my right hand was weakened, my hand was bent at the wrist (from the wrist), but the three upper fingers were barely able to move together, imagining the sign of the cross on my face, but the two lower fingers were crouching against my hand.” This is how it is in the monastery of St. Alexander in 1562 depicted the sign of the cross! with the first three fingers! The monk was given a strong admonition to the brave autocracy. Voivode Boyar Ivan Mikhail arrived in Kargopol. Yuryev, brother of Queen Anastasia. Hegumen Vassian, having heard enough about his pride and cruelty, went with fear to bow to the new governor. The boyar did not accept him harshly. The abbot presented him with the royal uncondemned letter about the monastery; The governor, having looked, said: there is one duty that he will take from the monastery peasants. The timid abbot remained silent. But the simple-minded and straightforward elder Eusebius, who was with him, said: “You shouldn’t take it from us, sir.” “When I order, you will give it,” the governor said with anger. The elder remarked: “Then it will be when you take it.” And the Boyar, enraged, shouted: “Woe, monk! The Tsar Sovereign granted me Kargopol and all of Onega and the seaside, but this one does not want to obey and is still arguing.” “The frightened abbot hurried to get away to the monastery and on the way scolded the elder for his harshness. The angry boyar then inquired: was there anyone who could complain about the monastery and especially about Eusebius? Having learned about this, the boyar in the monastery trembled and were indignant at Eusebius. “Go,” they told him, “appease the boyar, as you know; we won’t die for you.” The distressed old man at night with tears prayed to the Lord to calm the boyar, and the next day he went to Kargopol, ready for anything. In the city on the street, the boyar’s house priest, who met him, unexpectedly said to him: “Well, congratulations to you, Eusebius.” The old man was amazed. “God had mercy on you,” the priest continued, “St. Nicholas and the head of your monastery protected you from harm,” then he said that the governor, although he did not find anyone complaining about the monastery, had already given an order to the most cruel of his officials, “to go to the monastery and, having shackled you, take you to the city prison. But last night the saint and the monk appeared to him and taught him a lesson. The saint, the boyar said, told him: “If you don’t repent, woe to you.” And the monk also threatened. In fear, the boyar answered: “Do not destroy me, saint, but I don’t know what to call anyone else.” “You don't know him; So he came to defend his works and took me with him - there is a church in my name.” The boyar repented and promised to be the defender of the monastery. Now go boldly to the boyar, the priest concluded. The elder appeared to the boyar, and he received him very kindly, asking to be forgiven for his rudeness and insolence; He told about the vision of the saint and the monk and regretted that he had not stopped at the Osheven monastery, and finally gave the elder alms for the monastery. The relics of the saint were witnessed by order of Metropolitan. Anthony Varlaam, Bishop of Vologda 267. Nowadays they rest hidden in a stone church, where one chapel was dedicated in 1707 to St. Alexandru. The icons he brought from the Kirillov Monastery 268 are still intact. The Suffering of Baby Gabriel In Gorodnensky povet, 13 versts from Zabludov, there is a village. Animals that belonged to the Zabludovsky key. Here lived Peter Gavdel and his wife Anastasia, Orthodox and pious villagers, despite the hardships of the time, firmly preserving the Orthodox faith adopted from their ancestors. Here 1684 Mar. 20 Their son Gabriel was born, whom they baptized and also raised in the rules of Orthodoxy. When Gabriel was about 6 years old, it happened that his mother took lunch to her husband in the field. Jew Shchutko, Zverkov's tenant, caressed the child, brought him into his house and took him away; him to White Stok; here the Jews who had come running tormented the youth; without mercy: taking him into a dark place, they crucified him and let blood come from his side, then they stabbed him with various instruments until all the blood was released: and they threw the dead body into a field 269. The dogs ran around the body for three days and barked away birds of prey from it. Following the same bark, they found the tortured body and presented it to Zabludovo. From the wound in the side and other signs it was obvious that the blood had been drained from the boy by Jewish fanaticism, and the suffering death of the innocent boy was then recorded in the local book of Zabludov; the Jews were convicted of a crime; the body is buried. The painful death of the blessed one. Gabriel followed on April 20, 1690. “Whoever wants to know more about this, we send it to the books of the righteous of Magdeburg Zabludovsky,” says the old note. After 30 years (1720), when they buried another baby, they found the relics of Gabriel incorrupt and placed them in the church crypt. “When in Zabludovye the place and the church were burning, God’s mercy preserved me in the fire.” This is what the blessed one said in Polish verses written in 1755 by the famous Mikhail Kozachinsky, Archimandrite of Slutsky. There was a fire in 1746; and in 1755, on May 9, the incorrupt relics were honorably transferred to the Slutsk Monastery. Kontakion of St. to the martyr: “Holy Infant Gabriel, you were pierced in the ribs for the sake of Him who was pierced for our sake by the Jews, and for Him who exhausted His blood for us, you gave up your whole body to be drained of blood into fierce ulcers. Now, in eternal glory, rejoice with Him. Therefore, remember us there too, we pray, who honor you here, asking us for health to our bodies and salvation to our souls” 270. Compiled partly from letters to various persons, written to resolve the objections proposed by the Severians and Acephalites, and is considered one of the best works against Eutychianism. In Chalkondyla: “Vladislav (c. 1444) - having left Transylvania, crossed the Danube, transferred all his troops to the royal country and camped in Dobrodichia, the seaside country of the Bulgarians,” etc. ed. Nigbur r. 326. Nikif. Callista East. 12, 13. Fakund lib. 4, r. 34. Sozomena East. 7, 28. Nikita Khoniyat: “Rus, which is also called Scythians.” Leo the Deacon: “Tavro-Scythians, whom the common language usually calls Rus.” Sl. Jan. 20. Palladium about the life of Chrysostom p., 123. Sozomena East. Church 8, 14. Socrates East. 6, 12. According to Nestor, for a long time the Dulebs lived according to God, along the Dniester to the Danube and the sea, the Uglichi and Tivertsy; there is the great Scythia of the Greeks. Lavren., p. 7. Soeomen Church. East. 7, 26. Printing places Mayem in collect. vet. auct. 7, 99. 107. Parallel p. 640, 675. 694. 785. Timothy, Bishop of Tomsk, signed the definition of 431. Acta sanet, ad 20 April. Like the memory of St. Theotima according to the Roman Martyrology is shown Apr. 20, so in the same martyrology the memory of St. Vetrana shown Jan. 25. About the latter: Tomis in Scythia s. Bretannionis episcopi, qui mira sanctitate et zelo catholicoe fidei sub Valente imp. ariano, cui fortiter restitit, in ecclesia floruit. About Theotim: Tomis in Scythia s. Theotimi episcopi, quem ob insignem eius sanctitatem et miracula etiam infideles et barbari venerati sunt. RKP. life of the Rev. Alexandra, description Hier. Theodosius, a former priest. It is in Tolstoy 2. No. 164. 331, in Tsarsky No. 325, in Undolsky No. 276. About the sources of information, Theodosius writes: “my father was a priest in the very village where the monk was from, and there he saw his relative still alive, the farmer Isaac, the son of his elder brother Ambrose, who was a little younger than Alexander; he lived from a young age (Isaac) together with him and knew everything about him in detail. - He often came to my father and talked about the saint; my father lovingly asked about his exploits, although I was then a youth, I listened attentively to their conversation... the priest (of the Alexandrova monastery) Cornelius often came to him (to the father of the Alexandrova monastery), who also talked with my father about the life and miracles of the saint, and wrote down other things at the behest of Elder Leonid. (Leonty, brother of St. Alexander.) A certain clerk spent many years in the monastery, having been accepted for service in the church. I heard a lot from him about the monk... When I lost my wife, I came to the monastery and put on monastic clothes; Archbishop Pimen soon ordained me to the priesthood. In the monastery I found ancient monks, relatives of the saint, who talked about his miracles, obvious and secret.” As a result of this testimony, the tsar, by letter of 1578, ordered the disassociation of the monastery in favor of the monastery. Alexander's land and forest for 5 miles around the monastery. East. Act. 1. No. 202. Service of the teacher. Alexander - at Tsarsky No. 563. Swedish about the monastery, p. 418. Mater. statistics, p. 64. St. Petersburg. 1831. East. Jer. 5, 522–524. Ancient Polish poems, composition by Archimandrite Mikhail Kozachinsky: Gdie sie zydzi wnet insi pozbegali, Ktorzy bez miloserdzia tam mnie mordowalie. Narzod do zbyt ciemnego lochu mnie wniesiono. J wycignowscy krzyrzem krew z bocu pucziono, Potym instruments roznemi dreczyli, Az poki do ostatka krwie nie wysgcyli. RKP. story and poems about St. Gabriel. There are several errors in the Dictionary of Saints 1836, page 71. There is no doubt that Jews were sometimes unfairly accused of stealing and killing babies. But what is also certain is that babies were found with unmistakable signs of released blood. In the Jewish Book, printed in the 16th century, “The Order of Passover,” there is an engraving depicting a king in a crown, covered with strings: he is standing in a bath; In front of him, the nobles dissolve the veins of the babies and from them the blood flows like a fountain onto the king’s body and into the bath. Sl. Eusenmenger d. Entdecte iudenthum. In modern Greek, Neophytos “open sacraments of the Jewish faith.”