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The Persian Shah Abbas, having friendly relations with the blessed Tsar Mikhail Feodorovich, at the insistence of the Russian ambassador, sent him to Moscow in March 1625, among other gifts, in a precious carpet, the Robe of the Lord. In the letter with which it was sent, the Shah announced that, having conquered Georgia, he found a robe in the metropolitan's sacristy, hidden in a cross. The Patriarch joyfully accepted the sacred gift; discussed and asked about it with the wise and pious elders who were then in Moscow from Jerusalem and Greece - with Nektarios, Archbishop of Vologda and Great Perm, who in the rank of archbishop arrived in Russia from Greece, Ioannikiy Grechanin, a cellarer at the Novospassky Monastery, who, shortly before the sending of the Lord's robe, arrived in Moscow with Theophan, Patriarch Jerusalem - and with others. The patriarch asked these pious and simple-hearted men: do they know anything about the robe of the Lord, and what is heard about it in their countries? Nektarios announced that he, having once been in Georgia, on behalf of the Patriarch of Constantinople, for whom he was an archdeacon, saw the robe of the Lord in a church called Ileta or Isleta, and heard from the priests there that the robe of the Lord was brought there in ancient times by a soldier who was in Jerusalem at the crucifixion of the Savior, and that miracles happened from it. Others who were at the meeting confirmed Nektarios’ words, imagining that, according to the legend preserved in Greek countries among the faithful, the robe is in Georgia. This legend is as follows: The Georgian warrior, who was at the crucifixion of the Lord, received His robe by lot and brought it to his homeland - to Georgia, where it was preserved, accompanied by signs of grace, until it was transferred to the metropolitan church. Patriarch Filaret also consulted with Russian bishops, archimandrites, abbots and other sacred persons about the gift sent. This was during Lent; In order to find out the will of God and discover the truth, the patriarch commanded with special zeal to carry out the pious rituals and Christian duties intended by the Church for this time. Having celebrated the all-night vigil on the week of the Veneration of the Cross, the patriarch ordered the chasuble sent to be placed on the sick. How once a woman who had suffered for twelve years was healed by one touch of the Lord’s clothing (Mark 5:25–29); so now the sick were healed by the touch of the Lord’s clothes on them. The grace-filled healings revealed the robe of the Lord. After such certification, she was placed with triumph and joy in a magnificent ark in the Moscow Assumption Cathedral and the annual holiday of the Laying of the Robe of the Lord was established on July 10. The establishment of this holiday was announced by rights. Christians with royal and patriarchal letters, to bring thanksgiving and annual remembrance to God, as can be seen from the letter of the Tver Archbishop to the abbot of the Kalyazin monastery - Euthymius. In this letter, the archbishop writes: “in the current year 1626, on the 24th day of January, letters were sent to us from the Sovereign Tsar Grand Duke Mikhail Feodorovich and all Russia and from the Great Sovereign and Father of our Holy Patriarch Philaret Nikitich of Moscow and all Russia. It is written in them: in the past 1625, on the 11th day of March, the Georgian ambassador, Urusambek, came to Tsar Mikhail Feodorovich and His Holiness Patriarch Filaret Nikitich from Kizil-bash from the sovereign Abbas Shah, and after bowing to the Tsar and His Holiness Patriarch, he presented the latter with a golden ark decorated with precious stones with a saccharine or tunic of Jesus Christ. On the same day, in his courtyard, the Great Sovereign and our father, His Holiness Patriarch Philaret, with his colleagues - Cyprian, Metropolitan of Sarsk and Podonsk, with Nectarius, Archbishop Greek, with archimandrites, abbots, archpriests and the entire sacred cathedral, examined the ark and saw in it a robe of linen, woven, reddish, and long ago. On the 18th day of March, His Holiness Patriarch Filaret spoke with his son, Tsar and Grand Duke Mikhail Feodorovich, that the shrine, which is called the sacristan of Christ, was sent from the non-Christian king Abbas Shah, and that without true testimony it cannot be accepted: the word of the infidels without testing is not accepted as a testimony. Therefore, at the council on March 26, the patriarch, archbishop, archimandrites, abbots and elders in the monasteries ordered seven days of fasting and prayer, and the clergy of other churches served the liturgy and prayed that the Lord God would manifest His will for that shrine. By the grace and love for mankind and the ineffable mercy of the Lord God and our Savior Jesus Christ, before the completion of the week, many healings were performed from the robe of the Lord; and to whom exactly, on what day and from what illness, about this, the original painting was sent to us in Tver, under the seal of the Great Sovereign and Filaret Nikitich, the Most Holy Patriarch of Moscow and All Russia. So, you, the abbot, with the hieromonks and brethren, gather in the cathedral church and order the chief deacon here to read this letter of ours in the hearing of all people, and after reading it, perform a prayer service to the Lord with ringing.” Soon after the establishment of the celebration of the Statute of the honorable and multi-healing vestments of the Lord, the order of the Divine Service for the day of this celebration was compiled. This rank is mentioned in the above charter of the Tver Archbishop. In it, among other things, it says: “let you have the service of the Lord’s robe with a new seal of election from the Divine Scriptures, and if you didn’t have that celebration of the Lord’s robe, you would send a monk with a clerk from the monastery, and we will order a printed book to be given - the service of the Lord’s robe, and the rest would be copied from you in the monastery.” The Church received the service for the day of the Laying of the Lord's Robe from Metropolitan Cyprian of Krutitsy or Sara, who presented this service at the behest of Patriarch Filaret Nikitich. In it is the robe of the Lord, taken from the Lord at His crucifixion and then placed in Moscow on the Holy Week of the Cross. Pentecost, is sung together with the life-giving Cross. Calling the faithful to worship the Divine and healing robe of the Savior, the Church proclaims that this robe is a tunic, precious both for the power of healing, and because it was clothed with the holy and life-giving flesh of the God-man. Clothed with a robe, “God is essentially perfect, and man is seen to be perfect: the Theanthropic image, assuring His Divine flesh, has given His robe to us, like a wall and a covering. You have sanctified Your divine garments by approaching us.” Thanks to the Lord for the multi-healing robe, the Church prays to Him to save and protect the Orthodox emperor and the saints, through whose zeal the Lord’s robe was acquired, opened and glorified, and the city, and all the people among whom the Divine Protection is kept. In ancient times, during divine services on the day of the feast of the Lord's Robe, the priest carried it, in the likeness of a cross, on his head to the middle of the church for worship and kissing by the faithful. Therefore, in church hymns on the day of the Placing of the Robe, we still hear the same call on the faithful to worship and kiss the cross and the Robe of the Lord. “We worship Your venerable Cross and the Holy Robe, O Most Blessed One, and kiss us with love. Everyone is renewed by approaching by faith and kissing the holy ark that holds Your, Lord Christ, light-like garment.” In ancient times, zealous people raised the Lord’s robe into their homes. A cathedral decree of 1681 under Patriarch Joachim proposed: a part of the life-giving tree should be placed in a prepared ark and kept in the cathedral church in a special place designated for that purpose, with all danger; and the robe of our Savior Jesus Christ - all the individual parts must also be collected and arranged in a single ark, and kept together with part of the life-giving tree, and erected once a year on the day of Christ’s saving passion, which is on Great Friday; and rights to education. Christians who come to the cathedral church and to their homes wish to have the previous ark, built for this purpose, with part of that Divine vestment, and keep it in the same built place, on the western side in the corner, and now approve it with a cathedral presentation, so that in the future this very rich treasure will not be divided into parts at all.” From this decree it is clear that, just as parts of the cross of Christ were taken to different places and kept with reverence, so parts of the Lord’s robe, divided by soldiers and the whole one, given by lot (John 19:23-24), have been in different churches since ancient times. Of the oldest parts of the Lord's robe, without a doubt, there is one that tradition mentions in the 7th century. In 603, in the 21st year of the reign of Mauritius, this part was found near Jerusalem in Safat in a marble ark. After a three-day fast, Bishops Gregory of Antioch, Thomas of Jerusalem and Zosimus of Constantinople transferred part of the Lord's robe to the Church of Jerusalem, where the Cross of the Lord was located. Part of the Robe of the Lord is kept in the Kiev-Sophia Cathedral, two parts are kept in St. Petersburg, one in the Church of the Savior Not Made by Hands, located in the Winter Palace, and the other in the cathedral church of the Peter and Paul Fortress. In the West, there is a legend that the Robe of the Lord was originally found by Queen Helena in Palestine, transferred to Trier and in 328 placed in the Trier Cathedral. This legend begins only in 1196, and its popular veneration begins in 1512. The legend is very doubtful. Holy Forty-five Martyrs in Armenian Nikopol Nikopol (now Saint-Carhesser) in the so-called. first Armenia (region of the Roman Empire) was the place of the martyrdom of Leontius, Mauritius, Daniel, Anthony, Alexander and others with them, for their confession of faith, during the reign of Licinius, in 319. After torture, their arms and legs were cut off, thrown into the fire, and the bones remaining from the fire were thrown into the Lykos River. But by the fast river the bones were collected in one place on the shore, and pious people took and buried them; Subsequently, a church was built in that place in honor of the martyrs. Memory of Rev. Anthony of Pechersk About him, see May 7. Instead of the seventh of May, now (since the 8th century) the Lavra celebrates Anthony on July 10, and on the same day, by decree of the Holy Synod, dated December 31. 1874, in the town of Lyubeche, the birthplace of the saint, as a result of the petition of the inhabitants, a religious procession is held to the cave dug by the saint; in the cave there is a small church in the name of St. Anthony. Celebration of the Konevskaya Icon of the Mother of God The Konevskaya icon, Greek letters, depicts the Mother of God with the eternal Child Christ, holding two pigeon chicks in a shuyts. This icon was used by the Monk Arseny, who was returning to Russia after his pious deeds in the Mount Athos Mountains, by the Monk John, abbot of one of the monasteries of Athos. In 1393, Arseny brought the sign of his parting words from Athos to his fatherland - to Novgorod, under Archbishop John of Novgorod. Having received a blessing from this saint, Arseny left with St. icon to the island of Konevets and consecrated it into the dwelling of pious monks. Here St. The icon became famous for many grace-filled signs. During the invasion of the Swedes on the Novgorod borders, the Konevskaya Icon, with the blessing of Isidore, Archbishop of Novgorod, in 1610 was transferred to the Novgorod Derevyanitsky Monastery, where the celebration of its appearance was held annually on July 10th. After the expulsion of the Swedes from Karelia, the Konevsky Monastery was renewed in 1718 by order of Peter I. However, the icon still remained in the Derevyanitsky Monastery, under whose jurisdiction the Konevskaya monastery was located until 1760. During the reign of Pavel Petrovich in 1799, Metropolitan Gabriel of St. Petersburg and Novgorod gave his blessing to transport the icon from the Derevyanitsky Monastery to Konevsky. But before returning to its monastery, the icon was sent to St. Petersburg on the 3rd day of July 1799 to have a silver-gilded chasuble placed on it. Here there were new signs of grace from the icon. Enriched by the zealous offerings of the pious residents of the capital, the miraculous Konevskaya icon returned on September 3 of the same year to the Konevskaya monastery, after 189 years of its absence from the monastery. With a procession of the cross and great triumph and joy, the Konevskaya monastery met and received its miraculous icon of the Lady.