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Venerable Palladius, Bishop of Elenopolis Palladius, a native of Galatia, being twenty years old, arrived in Alexandria (in 388) and led a monastic life first (three years) in the vicinity of this city, then in the Nitrian desert and Scete (nine years) and finally, due to illness, for a change of air he moved to Palestine, to Bethlehem, and a year later to Bithynia, where no later than the beginning of 399 the citizens of Elenople elected him to the episcopal throne. Palladius enjoyed the special trust of St. John Chrysostom himself was committed to it; therefore, when (from April 404) John fell under persecution, Palladius was forced to hide, and in 405 he arrived in Rome. Emperor Honorius also added Palladius to the embassy that had to petition for Chrysostom before the Eastern Emperor Arcadius. The Roman ambassadors returned empty-handed, and Palladius was detained and exiled to the city of Siena, in Upper Egypt, from where, after the death of Arcadius (in 408), he was transferred to Antinous. In 412, he returned to his see, where, at the request of Laus, a noble court dignitary, he compiled a book describing the exploits and miracles of the husbands and wives of Egypt, Syria, Mesopotamia, Galatia, Cappadocia and the city of Rome, who lived in the 4th and early 5th centuries. This book is called “Lavsaik” and was compiled in 420. Towards the end of his life, Palladius was transferred to the episcopal see in the city of Aspuca, in Galatia, and died there. Church regulations require readings from Lavsaik to be performed at St. Matins. Pentecostals. St. torment. Jacob the Persian (dissected) From an eyewitness account of the suffering of St. It is known that Jacob lived in the 4th century, came from a Christian family and was also married to a Christian; but, occupying an important position at the court of the Persian king Izdegerd and taking advantage of the favor of him and his successor Vararan and, in general, great honor, he was cowardly afraid to admit that he was a Christian, so as not to lose his brilliant position, and; Apparently, he was no different from the fire worshipers, to whom the king and the entire court belonged. Having learned that Jacob was participating in the rites of an ungodly confession, his mother and wife were horrified and hastened to write to him, severely reproaching him for his apostasy and at the same time begging him to repent and courageously declare himself a confessor of the True God: “if you do not recognize and do not atone for your sin by repentance,” they wrote, “then we do not want to see you in our house, we do not want to have anything to do with an apostate.”... This letter, although strict, but imbued with true love, touched Jacob and awakened in him a living consciousness of his cowardice. Feeling heartache at the thought of his beloved mother and wife turning away from him, he imagined with horror the eternal rejection of him by God Himself... Grace-filled contrition took possession of Jacob’s heart and was poured out in prayer, which inspired him with hope for God’s boundless mercy, for “the goodness of the whole world, insurmountable by the sins”... From then on, he devoted all the time he could not to solitary prayer. service demanded of him, and he was no longer seen among those performing sun worship. – Are you no longer a Nazarene? – King Vararan once asked him, warned by the courtiers about the change in Jacob’s life. And when Jacob firmly admitted that he professed faith in the One True God, Christ, the king, indignant, began to threaten him with death. “Death does not frighten me,” answered the Christian, “it is only a temporary dream from which we will all wake up, so as never to fall asleep in another life... In vain did the king continue to persuade his favorite to commit a new apostasy; finally, convinced of his steadfastness, he decided to approximately punish the ungrateful person in relation to both him and the gods... and - having accepted the advice of one of his close associates - to subject the apostate from the faith of the magicians to “tenfold death”, Vararan ordered to cut off all the members of Jacob’s body one by one... Jacob was not embarrassed; repentance and the desire to atone for his sin were in him above all fear. Entirely immersed in prayer, he endured the extraordinary execution with extraordinary firmness... Stretching him by his arms and legs, they slowly cut off all his fingers and toes one by one; then they cut off the very arms and legs and separated the thighs from the body. As soon as the living martyr did not lose consciousness or weaken in spirit, and to the regret of his friends about him, he said to them: - Do not cry for me, but for yourself and your children, because I am going to enjoy eternal peace, and you don’t even know what it consists of... Shedding blood, in which he washed all his human sins, the martyr, dying, exclaimed: “Holy, holy, holy art thou, God Almighty, praised by the heavenly powers! Look upon me, the dying one, God of the living and the dead, and hear my prayer! All my members have already been cut off, and my body is almost dead; I have no legs to stand before You; I do not have hands to raise them in prayer to You, my Master; I have no knees to fall and bow before You, my Creator, but I am prostrated before the All-Seeing One, like a crumbling church, like a tree stripped of its branches, and I pray to You, O Lover of Mankind, do not leave me to the end, but bring my soul out of prison.”... This is how blessed Jacob prayed when one of the soldiers cut off his head... That same night, Christians secretly collected the dissected remains of St. martyr and betrayed them to the ground. About the transfer of the relics of St. James, when the decree was subsequently issued in Persia to burn the relics of the holy martyrs, there are various legends 424. † Repose of St. Jacob, Bishop of Rostov Blessed Jacob 425 even in his young years devoted himself to serving the Lord in one of the Rostov monasteries. Strict fasting taught his body to submit to the spirit, prayer cleansed and strengthened his soul with grace, and diligent reading of books enriched his mind with solid information about St. faith 426. In 1385, after the death of Bishop Matthew the Greek, he was ordained archpastor of the country of Rostov 427. In the few years of his reign, he managed to demonstrate many of the deeds of the holy shepherd. Some Marcian outraged the Rostov flock with his enmity against St. icons: a well-read man and dexterous with his words, he managed to form a sect and even managed to convince some of the Rostov boyars that the worship of icons is the same as idolatry, and therefore criminal. This way of thinking about St. It was easy to borrow icons then from Mohammedanism, strong among the strong Tatars and frantically hostile to respect for sacred images; it could be learned then even in view of worldly benefits. A zealous saint, who knew briefly the teaching of the Church Fathers about St. icons, exposed before the people the falsity and wickedness of Marcian’s teachings, and Marcian was expelled from Rostov. “You delivered people, the Church sings to the saint, from the mouth of a wolf with your teaching, you blocked the talking lips of heretics with your theology, great father!” “The vile Marcian was deposed by your sacred words, the glorious Jacob, and the one who spewed uncleanness was driven out, due to his intolerable indecency.” In other songs, the saint is praised either as a firm mentor of nobles and a protector from heresy, or as a compassionate patron of widows and the poor, a comforter of the sad, or as a humble and patient shepherd 428. Blazh. Jacob breathed the Gospel's love for the suffering, especially in the soul. From the inscription on ancient icons and from the images themselves we see the following: a woman caught in a crime is condemned to death by the verdict of the boyars; in repentance she falls at the feet of Saint James and begs him to save her from death. “Let the sinless one throw a stone at the sinner,” the saint says to the judges and assigns the sinner a place of repentance. But this such a lofty act of the saint irritated the already restless eminent. His high deed was passed off as evidence of his unclean life and they boldly, without a church trial, expelled him from the city. The meek saint built himself a hut in the same place where the saint stayed. Leonty, expelled from the city, 40 fathoms from the church of Arch. Michael, built by St. Leonty. Soon they began to gather for the blessing. Jacob received many of his loyal citizens, and some remained to live with him. Then blessed. Jacob built wooden cells for the brethren and a wooden church in honor of the conception of St. Anna 429. Thus was the foundation of the Jacob Monastery laid! The basis for it was the patience of disgraced holiness. “Having mastered bodily passions through fasting, you were not overcome by everyday misfortunes,” says the hymn of praise to the saint 430. The Rostovites felt their sin, repented before the saint, who had been foolishly offended, and asked him to return to the pulpit; but the righteous man, burdened with old age, did not want to leave his quiet monastery. He rested peacefully here on November 27, 1391. His holy relics rest in secret; above them there is a rich silver shrine, thanks to the diligence of Countess A. A. Orlova 431. “The earth covers your body, blessed one: but you exude healing to the faithful; your spirit is in heaven, with the elect, illuminated by the radiance of the Divine” 432. Memory of Rev. Diodore Yuriegorsky 25 versts from Olonets, to the north, near Lake Yuryev and on the mountain of the same name, at the very beginning of the 17th century, the hermit Diodorus settled and built a monastery with the Church of the Holy Trinity. In those days, there were quite a few people who wanted to start new monasteries; but Diodorus was not one of the many 433. A native of the Turchasovsky parish, Diomede, at the age of 19, went to the Solovetsky Monastery for prayer, remained to live here and, after testing in obedience, was tonsured as abbot. Anthony; the abbot entrusted him to the supervision of the spiritual monk, Hieromonk Joseph of Novgorod. Having buried his father, who died as a monk on Solovki, Diodorus wished to see the Solovetsky hermits about whom Joseph told him. He left for a deserted island, taking with him neither food nor drink; After walking around the island for 40 days, he became extremely exhausted; some of the brothers found him under a tree, barely alive; they brought it to the monastery courtyard and called for a confessor. After confession, strengthened by food, the zealot of the hermit’s life settled on a deserted island with two hermits he had found. From here on, he went to talk with other hermits, such as: Elder Ephraim, Nicephorus of Belets, Alexey Kaluzhanin, Joasaph, Tikhon Moskvich, Theodore Ryazanets, Tryphon, Joasaph, Sebastian and others. The hermit Tikhon, at his urgent request, told about himself that he left Aleksin during the Razstrig, leaving everything that was his and, having sailed across the sea on a fragile boat, after a three-year struggle he lives peacefully. Nicephorus, met without any clothes, hastened to hide and only said: “visit, visit, Diodorus, so that you yourself may have consolation from God.” Diodorus diligently visited the hermits, providing them with the necessities of life. Subsequently, the brethren of the monastery began to grumble and said: “The bread of the monastery is wasted on those who do not work for the monastery.” Especially when the hospital cellarer Kirik, better than whom no one cared for the sick, went into hermitage, the brethren were greatly indignant, and Abbot Irinarch was forced to take measures against the passion for hermitism. He sent “brothers, archers and workers” to the islands so that they would return the hermits to the monastery; Then Diodorus was imprisoned in chains in the hospital, and a guard was assigned to him. Three months later he went to the island again and lived here for six months. His brother, who also lived in the Solovetsky Monastery, found him, but in the most pitiful position, weakened from the fight against unclean spirits. Diodorus now decided to part with Solovki and retired to Oeeha. Not far from Kenoozero, in a deserted forest, he chose a place to stay and began to struggle. But neighboring residents forced him to leave. He liked Yuryeva Mountain, above Lake Vodlo; here he erected a cross, set up a cell and began to struggle in prayer; Prokhor soon came here to him, and they spent 7 years as hermits. After that, Diodorus decided to found the monastery of the Holy Trinity here and went to Moscow; through the cellarer of the Sergius Lavra, Alexander Bogolep, having gained access to the queen, Elder Marfa Ivanovna, he received from her various utensils and 200 rubles. money; Tsar Michael gave the elder a letter; he received 300 rubles from other benefactors. This is how the church and monastery were built. The church had to be built on the site where there was once a cemetery for idolaters, which was not without ghosts. Soon a satisfied number of brethren gathered, and another church of the Mother of God was built, with a chapel in honor of the Solovetsky wonderworkers. The monastery did not yet have its own arable farming, and the place was far from settlements. That is why there was a need for bread. There was a murmur against the elder: they said he had spent the money on the church, but had nothing to eat. “Be patient,” answered the elder, and he began to pray. A bright old man appeared to him. "Who are you?" asked Diodorus. “I am Alexander Oshevensky,” said the one who appeared, do not grieve, but strengthen the brethren; But the Lord nourished the people of Israel in the wilderness, but you were few; There will be a time when many brethren will gather here; Now tell the brothers to fish in the lake.” The elder did not believe what had appeared the first time, fearing seduction: the celestial being appeared to him three times, and only when the one who appeared had read his prayers did Diodorus listen to him trustingly. The brothers caught so much fish that, keeping what they needed for themselves, they sold it for 60 rubles. and bought bread. Another time, they got rid of hunger by accidentally finding a black marten in the forest and selling it for eight rubles. The monk Theodosius, a restless man, was sent to the monastery by the patriarch. Once he became so embittered at the elder who taught him goodness that he wanted to kill him. He led the monk into the forest under some pretext, beat him severely, to the point that he threw him under a tree, considering him dead. When the elder, having come to his senses, somehow made it to his cell, Theodosius was frightened and threw himself at the feet of the abbot, asking him to forgive him. “May God forgive you, child, this is not your business, but the business of the enemy,” answered the kindly old man and then did not tell anyone about what had happened. Theodosius did not change even then. He began to indignate the brethren against the abbot and persuaded some to leave the monastery: 17 people fled with Theodosius from the monastery, stealing what they could from the property of the monastery. Diodorus thanked God for delivering the monastery from turmoil and anxiety. Diodorus had to see many other sorrows, but he endured everything patiently. Most of his time was spent in solitary prayer. The end of his life was approaching. Getting ready to go to Kargopol for the needs of the monastery, the monk gathered the brethren and convinced them to lead a monastic life and not listen to people like Theodosius; and he said to Elder Prokhor: “We won’t see each other here anymore; if God wills, see you in the next century.” And sure enough, having arrived in Kargopol, he fell ill here, and received Holy Communion. Tain died peacefully on November 27, 1633. He was buried here under the church; but his disciple Prokhor, two years later, transported his incorrupt body to the monastery, where it was buried on the southern side of the Church of the Holy Trinity. After him, his spiritual testament was found, where he strictly commanded the brethren not to keep anything intoxicating in the monastery. In handwritten calendars St. Diodorus is called a wonderworker. His relics rest hidden in the church of his monastery, turned into the parish Yangorsky 434. Recollection of the sign and miracle from the icon of the Mother of God in Novgorod Sign from the icon of the Most Holy. The Virgin Mary in Novgorod was in 1170. The Suzdal prince Andrei Bogolyubsky, planning to form a northern power in the north of Rus', united with the princes of Smolensk, Ryazan, Murom, Polotsk, Pereyaslavl and Rostov and wanted to defeat the strength of the Novgorodians with one blow. “At that time, the chronicle says, the Dvinians did not want to give tribute to Novgorod, but surrendered to the Grand Duke Andrei Yurievich, who was then ruling in Suzdal. The Novgorodians sent a detachment to the Dvina to demand legal tribute. Hearing this, Andrei sent his regiment against them, which the Novgorodians defeated on Bela Ozero.” Then Andrei became angry with the Novgorodians and began to gather new and many regiments against them: “not all the Russian land united, there were only 72 princes then,” but he himself fell ill and sent his son Mstislav in his place. “I came to the Novgorod land and did a lot of evil.” On February 25, the united troops surrounded the city, and bloody attacks began. The Novgorodians, seeing the strong army of the besiegers and exhausted from the battle, were in great fear and trusted only in the Lord, His Most Holy Mother and in the prayers of their archpastor John (in monasticism Elijah). Day and night the churches were open, filled with people tearfully praying for the salvation of the city. The shepherd also remained vigilantly vigilant with them in prayer, protecting them with his prayers more than strong walls. On the third night, when, according to his custom, he stood in prayer before the icon of the All-Merciful Savior and cried out with tears to the Lord for the deliverance of the city, he suddenly heard a voice from the icon: “go to the church of our Lord Jesus Christ, which is on Ilyinskaya Street, and from there lift up the icon of the Lady to the city walls, and immediately you will see the salvation of your city.” Filled with great joy, he spent the whole night without sleep. In the morning, he convened the entire council of clergy, announced to them about the voice of revelation that had come to him: the people glorified God and His Most Pure Mother and were encouraged, as if they had received strong help. The archbishops sent his protodeacon along with the clergy and ordered to bring the icon of the Mother of God to the cathedral, and he himself began to perform prayer singing at the cathedral; but the messengers returned with the news that, despite all their efforts, they could not move the icon from its place. Then the saint himself went with the entire cathedral and, entering the church, fell before the icon of the Lady and prayed: “Oh, Most Merciful Lady, Virgin Mother of God! You are the hope and intercessor of our city, protection and refuge for all Christians; pray to Thy Son and our God for our city and do not betray us to our enemies, sin for our sake; but hear the weeping and sighing of Your people and spare us, just as the Ninevites of old were spared for the sake of repentance.” Rising from the ground, he began to sing a prayer service, and when the clergy exclaimed: “The intercession of Christians is shameless,” suddenly, by itself, the icon of the Mother of God moved; The people, seeing the miracle, unanimously cried out: “Lord, have mercy!” The archbishop, taking the holy icon in his hand, kissed it and, with prayer singing, carried it, accompanied by the people, to the city wall and there placed it opposite the attackers. It was already one o'clock in the afternoon; The enemies pressed harder on the city and shot a darkness of arrows at the city walls. Suddenly St. the icon turned its sacred face away from the attackers and turned to the city, as if as a sign of the Lady’s great mercy towards the needy. The saint, looking at the Divine face, saw tears flowing from the merciful eyes of the Lady; he took these precious drops on his phelonion and exclaimed: “Oh, glorious miracle! how the Queen of Heaven sheds tears from a dry tree, showing us a sign of Her tearful prayer to Her Son and our God for the deliverance of the city!” Sudden horror fell on the resisters and darkness covered them, the wrath of God confused them; they mutually amazed each other. Seeing their confusion, the citizens opened the gates, rushed towards the enemies and defeated their regiments, with the help of the Most Holy Theotokos. In memory of this event, Saint Elijah established the feast of the Sign of the Mother of God in Great Novgorod on the 27th day of November and called it the day of deliverance of Novgorod and the day of punishment for those who fight against the same believers. All of Russia accepted this holiday. The miraculous icon was in the Church of the Transfiguration on Ilyinaya Street for 186 years after the appearance of the sign. In 1356, construction began in Novgorod for the miraculous icon of the Mother of God of the Sign, which is still called the Cathedral of the Mother of God of the Sign. Pachomius Logothetes, hieromonk, a Serbian by birth, who came to Russia from Mount Athos to Novgorod, in 1460, at the request of Jonah, Archbishop of Novgorod, wrote two canons for the Feast of the Sign, one of which was printed in the service of the Mother of God. Celebration of the Abalatsk Icon of the Mother of God The Abalak Icon of the Mother of God is named after Abalak, a village where a monastery was built in 1783. The Abalatsky Monastery is located in Siberia, 25 versts from Tobolsk. Under Tsar Mikhail Feodorovich and under Archbishop Nektary of Tobolsk, a certain pious widow Maria lived in seclusion in the Abalatsky churchyard. It is unknown whose wife and family she was. This God-fearing widow, 50 years after the construction of Tobolsk, precisely on the 10th day of July 1636, while in her hut, saw in a subtle dream the image of the Holy Sign standing in the air. The Mother of God with images on the sides - the saint and wonderworker Nicholas and the Venerable Mary of Egypt, and heard a voice from the image: “Mary! announce this vision to the people and tell them to build on the Abalatsky churchyard, on the right side of the old Preobrazhenskaya, a new wooden church in the name of the Sign of the Most Holy Theotokos, which is in ancient Novgorod, with chapels: on one side - St. Nicholas, and on the other - St. Mary of Egypt. The vision ended and Maria woke up. This was Mary's first vision; but she did not dare to tell anyone about him, due to her timidity; and so it was repeated up to four times and with threats for unreasonable silence. The fourth vision, which Mary could no longer hide, took place on July 24 and was very significant. Mary walked from Abalak to Tobolsk and, approaching the city along the foothills, suddenly stood as if in fog or darkness: in front of her there was, as it were, a pillar of cloud, stretching to heaven, and on the pillar was the image of the Sign of the Mother of God and the image of the Venerable Mary of Egypt, and Saint Nicholas, as if alive, on earth. He angrily said to her: “Why are you delaying in announcing the visions and commandments to the people? If you slow down further, your whole body will relax; if you announce, but they don’t listen to you, then it’s not you, but they who will suffer.” After this, the widow told everyone about her visions in Tobolsk and announced it to Archbishop Nektary in front of the entire council. In the Abalatsky churchyard, upon returning from Tobolsk, to verify the truth of the visions proclaimed, they showed Mary an image of the Sign of the Mother of God, which she had never seen before; she immediately recognized him and said that he was the one. Everyone believed the stories of the pious Mary. The archbishop, after a strict test made to her at a meeting of clergy and civil persons, blessed the Abalatsky parishioners to build a church in 1637, and many of the Tobolsk citizens took part in this pious work. Meanwhile, God's Providence wonderfully prepared a church image for this church. A certain peasant Euthymius lay in relaxation for many years. A beggar named Pavel, known to him for a long time and probably enjoying his favors, comes to him and says: “Efim! A church is being built on Abalak by the command of God, in the name of the Sign of the Mother of God, St. Nicholas and Mary of Egypt. Make a promise to paint a church image for this church. Perhaps the Lord, according to your faith and zeal, will forgive you and free you from your illness.” Euthymius listened to Paul as an angel of God, and on the same day he made a firm promise to paint an icon of the Sign of the Mother of God with St. Nicholas and the Venerable Mary of Egypt standing on either side. The Lord looked upon his faith: that afternoon, he began to control the right side of his body. The next day, Euthymius sends a request to His Grace Nektariy for permission to paint a church icon for the new Abalatskaya church and, having received a blessing, commissions it from St. Sophia Tobolsk Cathedral to Protodeacon Matthias, the most skilled painter in Siberia at that time. And in the meantime, as the image was painted, Euthymius became stronger day by day. Finally, he completely recovered, he himself came to the painter and with his own hands brought the image painted in 1637, as promised, to the cathedral for consecration. The archbishop, delighted and surprised by the miracle that had taken place, himself sprinkled him with holy water and served a prayer service in the cathedral, and then with due honor released him to the village of Abalatskoye to be installed in the newly built church. The Abalatskaya icon is an object of special reverence not only in Siberia, but also in the provinces of Russia, mainly neighboring Siberia; people come from afar to worship her. The gathering of people in Abalak is especially numerous in June and early July (until the 6th), before the icon is transferred to Tobolsk. Bringing here the Abalatskaya icon from Abalak every year during the two middle weeks of the month of July was established in 1665, when torrential rain fell continuously in Tobolsk and in all surrounding places; bread, vegetables and herbs died; everything was flooded with water, and the people fell into despair. We turned to the Mother of God; the then Tobolsk Archbishop Korniliy sent a consecrated council to the village of Abalatskoye for the miraculous icon of the Mother of God. The icon was brought with reverence on July 8 and was greeted by clergy and civilians and many people. After the prayer service in the midst of the hail, the icon was brought into the cathedral, where the liturgy immediately began. The service had not yet ended when, to the joy and surprise of everyone, the darkness dissipated, the clouds disappeared, the rain stopped and it became a bucket. In memory of this blessed sign and for constant thanksgiving to the Lord God and His Most Pure Mother, an annual religious procession was established, during which the miraculous icon of the Mother of God is brought from Abalak to Tobolsk on July 8 and remains in the cathedral until the 23rd of the same month. Celebration of the Kursk Icon of the Mother of God Celebration of the Kursk Icon of the Mother of God, on the occasion of the church holiday of the Znamensky Monastery. On the 9th Friday, on which the Kursk Icon is transferred from the Znamensky Monastery to the Root Monastery, on the 13th of September, on the day of its return to the Znamensky Monastery, and on the 27th of November, on the day of the church holiday in the Znamensky Monastery, the Kursk public places are free from their usual activities. More details September 8. See “Months of Words.” East." archim. Serg. vol. II, part 2, p. 373. RKP. the legend of St. Jacob of Rostov. Description of the Rostov Yakovlevsky Monastery, St. Petersburg. 1849 C. service of St. To Jacob: “From my youth I took up my cross, you followed piously and, having withered carnal wisdom through abstinence, you sat on the holy seat of Jacob and magnified the Master.” Menaion for November, M. 1846 According to the years, in 1382 at the dedication of Savva Saraysk. bishop There was “Matvey Grechev, Bishop of Rostov”; and “in winter 6893”, in Dec. 1384 “Bishop Matthew reposed. Rostovsk." - Nick. l. IV, 140. 146. Dedication to Bl. Jacob as bishop. m. Pimen was, of course, in March 1385, since on May 9, 1385 Pimen went to Constantinople. Nick. l. IV, 147. Collection. l. VIII, 49. Menaion for November, M. 1646. “Thou hast delivered thy flock from the darkness of beasts, tearing to pieces those who have and departing from the immaculate faith, the saint’s kindness.” – Stichera on praise shows in St. James “to the poor there is calmness, to the sorrowing consolation, innumerable humility.” - Life of St. Jacob in the description Jacob's Monastery p. 6. 7. St. Petersburg. 1849 East. Hier. 2, 507–509. Tale about St. Jacob - in the description. Iakovlev Mon. pp. 3, 4, 8. Menaion for November. M. 1646 RKP. Saints: “St. Jacob died in L. 6900 voyab. 27 d." East. Hier. 2. 509. At Tolstoy, 2, No. 190 RCP. service for him on February 6th. - on the day of finding the relics. In Tsarskoye gram. 1563 St. Jacob is called to help along with others in Rostov. miracle workers. East. ak. 1, 320. IV. 172. A. e. 1, 241. Memory. about him n. 28 – in the calendar of the charter and psalter of the 16th century, in Tolstoy 1. No. 100. 113. Menaion for November, M. 1646 In the RKP. life and exploits of St. Diodorus, “newly appeared. miracle worker, who composed the most honorable monastery of Zhivon. Trinity, called the Yuriev Mountains." East. Hier. 6, 829. Rkp. St.: “pr. Diodor Yuryevsk. mon. the boss died in L. 7142 m. November on the 27th day." In the RKP. there is a troparion to St. Diodorus.