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St. mchch. Eulampia and Eulampia When, during the persecution of Christians under Maximian, many of them were hiding from persecution far from the cities, then among them were rich and noble Picomedians - a brother and sister named Eulampius and Eulampia. One day, when they ran out of food, Evlampius was sent to the city to buy bread. Arriving in Nicomedia, he read the royal decree nailed on the gates, commanding the beating of all Christians, and with bitter mockery, in front of the people who were there, he expressed censure of the madness of the emperor, who himself was destroying his state, depriving the lives of the best of his subjects - Christians, more conscientious than all the others, serving and working for the benefit of the state, and even making it their duty to pray for the well-being of the sovereign himself... For such speeches the pagans seized St. Evlampius and brought him to trial. The judge tried to reason with the noble young man; either by flattery or by threats he forced him to make a sacrifice in honor of the pagan gods. “Oh, if instead of all your admonitions, full of lies,” Eulampius objected to his judge, “you yourself would listen from me to the truth about the one true God Christ and believe it, then you would see that all the gifts and riches of earth are nothing in comparison with the eternal blessings prepared by Christ for those who believe in Him.” How, having recognized Him, can I offer sacrifices to false gods? Not to them, but only to his God, a Christian is ready to sacrifice everything - including himself. Not having time to distract Eulampius from his fearlessly and unshakably confessed faith in Christ, the judge ordered him to be tortured. The martyr bravely endured all the torture and amazed the witnesses of his torment by rising unharmed from the red-hot grate. Inspired by immense faith, feeling the Divine help abiding in him, Evlampius expressed a desire to go to the pagan temple. The judge, thinking that he was inclined to make a sacrifice to the gods, led him there, accompanied by a large crowd of people. But the people were faced with a completely unexpected sight: Eulampius, having prayed that the Lord would show His power and enlighten the blinded people, commanded, in the name of Jesus Christ, the idols to be destroyed, and suddenly the idols fell and were broken into small pieces... Many then believed in the God of Eulampius. The martyr was given over to new tortures. Rumors about them also reached Sister Evlampia. Her heart could not bear not to share the fate of her brother - martyrdom and all the more desirable for a Christian woman and for a sister. She hurried to where Evlampius was suffering, and, pushing towards him, said loudly: “Aren't we children of the same mother? Are we not fed by her breast alone? Didn’t she teach us to believe in one God? Why should you suffer for Him, and why should I be deprived of this happiness? After all, I want to die for Christ, because I too am a Christian.” Hearing this, the tormentors betrayed Eulampia along with her brother to torture, and, without weakening in courage, striking the people present with their patience and leading many valiant martyrs to believe in God, the brother and sister endured to the end all the tortures invented by the malice of the persecutors; Eulampia's eyes were gouged out, they were both thrown into boiling oil and then into a lit oven. Finally, they killed Eulampius with a sword, and his sister died before the executioner’s sword could touch her. More than 200 people who believed at the sight of the suffering of the martyrs were also beheaded - in 303. † The suffering of the Bulgarian martyrs - monks of the Zograf monastery Imp. Mikhail Paleologus thought to strengthen his weak empire with an alliance with the pope - a union. He declared the union in 1274, and the following year he executed those who condemned the union in the capital. In 1278, he issued a decree to introduce a union by all means of violence 141. The Athonite monks sent a message to Michael. Here they thoroughly proved that neither the primacy of the pope, nor his commemoration in churches, nor the celebration of the Eucharist on unleavened bread, nor the addition to the Creed: and from the Son, should be tolerated. “We clearly see,” they continued, that you are a heretic, but we beg you: leave all this and abide in the teaching that you accepted... Reject the unholy new teachings of false knowledge, which adds guesswork to faith” 142. Particularly strong protests were made by the Slavic communities: the Serbian king Milutin protested with the sword, taking away from the empire several cities where the Slavs lived 143. Proud Mikhail was very irritated. The wandering crusaders, expelled from Palestine and hidden in Romagna, declared to Michael their zeal to expand the power of the pope with fire and sword. Mikhail also hired Turks and Tatars. So, in 1283 he moved against Serbia. On the way was now the hated Athos. In order not to irritate the Greeks, he decided to vent his anger for the union especially on the Slavs on Mount Athos. Even under the act of 1162, “Simeon ink and abbot Zografo” signed 144. A century later, of course, only the Bulgarians lived in Zograf, who considered Zograf their monastery, like the Serbs Hilandar. By the will of Michael, the pope's servants fell with all their anger on the Zographs. When the Zografs were presented with an insistent demand to accept the union, no one wanted to hear about papism. Most of the Zografs scattered wherever they could. The toughest ones, 26 in number, locked themselves in a military tower. These were Abbot Thomas, monks Barsanuphius, Cyril, Micah, Simon, Hilarion, Jacob, Job, Cyprian, Savva, Jacob, Martinian, Cosmas, Sergius, Mina, Joasaph, Ioannikios, Paul, Anthony, Euthymius, Dometian, Parthenius and 4 laymen. When, regardless of any beliefs and any threats, the Zographians did not want to hear about the union, considering it the wickedness of the Evangelical faith: the firm confessors, all 26, were burned in the tower 145. On the outer wall of Zograf there is presented “the torture of 26 Zograf monks, burned by the pope in the monastery tower on October 10, 1284 for Orthodoxy” 146. According to the January count of years, it was October 10, 1283. Imp. Michael, before reaching Serbia, died suddenly in 1283. Nowadays the “confession” of Michael’s widow is known, where she pledged to the Church not to remember the soul of her deceased husband Michael. “My royalty,” she wrote, “hates and considers vile the thing (union) that recently happened in the Church and confused it all... since the Church of God condemned Vekkos (patriarch) for his blasphemous dogmas and Melitiniot and Metochites with him and excommunicated them from communion with itself: then my royalty, as a result of such a decision, worthily considers them alienated and rejected. And since the same holy Church of God has determined not to honor the statutory commemoration of my deceased husband, lord and king, for the aforementioned deed and confusion: then my royalty, which prefers the fear of God and obedience to the holy Church to everything, approves and accepts this determination, and no one will force a commemoration of the soul of my lord and husband” 147 . † Repose of the blessed. Andrey Totemsky Blessed Andrey 148, native of the village. Ust-Tolshchemsky, after the death of his parents, he lived in the Galich monastery with a monk. – The ascetic Stefan, who lived here, gave him advice to accept the yoke of foolishness for Christ and – Andrei became a holy fool. In winter, he walked without shoes and in torn clothes; His food was bread and water. Every year he walked around the surrounding monasteries to worship the shrine and again returned to the Resurrection Monastery. – After the death of his mentor Stefan, he moved to Totma and settled near the Church of the Resurrection of Christ on the bank of the river. Sukhony. – Here he continued his feats of foolishness: during the day he walked here and there, and spent the night in prayer; What good people gave him, he secretly distributed to the poor. Finally, during his lifetime, he discovered the grace of God in himself, healing ailments. “Once in the winter he walked, barefoot as usual, to a church festival, 50 versts from Totma. The foreman of the savages, Azhbakai, who suffered from eye problems, met him on the road; knowing Andrei by rumor, he begged him to heal his eyes and gave him a significant amount of money. - Andrey ran away without taking anything; Azhbakai washed himself with the snow on which the holy fool stood and received healing. - Feeling the proximity of his death, the blessed one called to him the Resurrection sexton John, whom he loved, and asked to invite the priest Athanasius for confession and communion with St. Secrets. - Having received Holy Communion Tain asked the cleric to leave him alone; then, calling him, he said: “brother; the time has come for the separation of the soul from the body.” - John, in tears, lit a candle in front of the icon and smoked incense. Then the blessed one quietly died with his hands folded crosswise on his chest; he was buried, according to his wishes, under the bell tower. Andrei played the fool for ten years. His death followed on October 10. 1673, when he was 35 years old - After his death, blessed Andrew became famous for his miracles. - On cancer, Rev. Feodosia Totem. 1800, the stamps depict: Rev. Vassian Tiksensky, Andrey, the holy fool of Totemsky, Procopius, the holy fool of Usyansky, and blessed. Maxim Totemsky 149. Pachymera history, pp. 517. 518. St. Petersburg. 1862 This message was found by Fr. Porfiry: conversations with P. Photius, p. 99. St. Petersburg. 1864 Grigorovich has 93. 89. A devotee of St. Mountains, p. 40. Grigorovich rightly believes that the charter of Emperor Leo, inscribed in the Zografic Chrisovul c. Dushan, belongs to the monastery, which was later annexed to the Bulgarian Zograf (travel, p. 93); but it still remains unknown by whom and when Zograf was arranged for the Bulgarians. Slavic manuscripts of Zograf in Grigorovich, pp. 62–73. At the fan pp. 327–340. About the ancient monasteries of Athos, testimony of acts from Grigorovich, pp. 87–90. The mountain fan has 38–40. Avramovich (antiquities, p. 82) has a letter to Zograf of the Bulgarian Tsar John Yasen in 1192; another charter of the Bulgarian Tsar Alexander, 1342. Athonite Patericon I, 233. A special legend is printed. in the book: mental paradise, Iversky Monastery. 1668 Grigorovich (p. 97) indicates in the Hilandar manuscript the story of the ruin of Athos; but it is not known whether this is the same as what was printed in the Iveron Monastery. The humane deeds of the Latins on Mount Athos are also shown in Protus’ letter to the great. to Prince Vasily Vasilyevich, written in 1445 (eg in 9 volumes of the chronicle of the activities of the archaeological commission, p. 31). It is said here about the Zographians that for their firmness in faith they were strangled by fire in the tower “and now the relics of those are consecrated by the imams.” The Vatopedi abbot urged his people to leave the monastery; the best obeyed him and left with the abbot; the stubborn remained and gave themselves over to the Latins; since they were anathematized by the abbot, after death their bodies lie black as coal. The time of the event is stated here in such a way that it was at the end of the power of the Latins over Constantinople. Devotee of St. Mountains, page 322. The confession was found and published by Fr. Porfiry: conversations of Photius, p. 99. 100. After that, of course, they will no longer raise doubts against the ruin of Athos by the papism of 1283, as Grigorovich hitherto doubted the journey. 91 and mountain worshiper, p. 322. RKP. life of the blessed Andrey Totemsky. Nathanael described. Totemsky Monastery, p. 45. M. 1850 About Rev. Vassians see Sept. 12; St. Maxime – Jan. 16. In the RKP. Saints: “St. righteous Procopius of Ustyansky, wonderworker, like on Vaga; His relics were found in l. 7200 (1692)". According to the note about the Vologda saints, the relics of Procopius openly rest in the Ustyanskaya Church of the Velsk district and were witnessed in 1696 and 1739 by the Kholmogory Eminences; local memory of him on July 8. Volog. diocesan led 1864, pp. 16–47.