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Here is a Christian youth, about whom see in the life of Demetrius of Thessalonica. When, before the single combat, the king, pitying his youth, said: “How dare you go against a wrestler who is famous throughout the world?? - he answered: “Great and invincible is the power of my Christ!” Hearing the name of Christ, the king became angry and ordered him to go to single combat. Protecting himself with the sign of the cross, the young man entered the fight and defeated the enemy, but, by order of the angry emperor, he was immediately beheaded (in 306). Memory of the Holy Martyrs Capitolina and Erotiida Memory of the holy martyrs Capitolina and Erotiida, who suffered in Cappadocia during the Diocletian persecution. Erotiida was a slave of Capitolina and was captured after throwing a stone at the ruler who condemned Capitolina to death. Both died after being tortured by the sword. † St. Nestor the Chronicler The one who described with a beautiful pen the deeds of the first Russian princes, and the exploits of the first ascetics of the Russian Church, and the suffering of its first martyrs, remained almost forgotten by descendants, if heavenly goodness had not left us his incorruptible relics. We're talking about Rev. Nestor the chronicler, about whom subsequent times cared so little to know 317. Homeland of the Rev. Nestor was Kyiv: here we see him according to the chronicle in 1064, when he still lived in the world 318. According to his own words, he entered the Pechersk monastery for 17 years, during the life of the Rev. Feodosia; but he did not live with him for long - he only passed through the path of novice life 319. He was tonsured a monk by Theodosius' successor, Venerable. Stefan. According to the Greek church rule, those entering the monastery remain on probation for three years, “without being awarded the monastic image,” and those ordained as a deacon must be at least 25 years old 320. And Rev. Theodosius established: do not rush to tonsure a person entering the monastery, but order him to walk in his clothes until he gets acquainted with the monastic rite, then dress him in black clothes and test him with obedience, and then put him in a monastic robe. So it is for the blessed. Nestor's three-year trial ended already under the Rev. Stephen, under whom he was awarded the rank of deacon, not earlier than 1078 321. In the Pechersk monastery there were then many high men from whom one could learn spiritual perfection. The monastery then flourished with spiritual life. Blazh. Nestor writes about this himself: “When Stefan ruled the monastery and the blessed flock that Theodosius gathered, the Chernets shone like lights in Rus'. Some were strong teachers, others were steadfast in vigil or kneeling prayer; some fasted every other day and every other two days, others ate only bread and water, others - boiled potion, others - only raw. Everyone was in love: the younger ones submitted to the elders, not daring to speak in front of them and expressing complete submission and obedience; and the elders showed love to the younger ones, instructed and consoled them, like fathers of small children. If any brother fell into any sin, they consoled him and, out of great love, divided the penance of one into two or three. Such was mutual love, with strict abstinence! If a brother left the monastery, then all the brethren grieved for him, sent for him and called his brother to the monastery, then went to the abbot, bowed and begged to accept his brother, and received him with great joy” 322. Blessed Nestor, under the influence of such examples, under the guidance of such mentors, with his zeal for asceticism, hastily grew in spiritual life. How deep his humility was is evident every time he touches on his personality in his writings. He does not call himself otherwise than the bad, unworthy, sinful Nestor, the least of all in the monastery of St. Father Theodosius 323, or the accursed one, with a rude and unreasonable heart, Nestor the sinner 324. If he reminds others of the need for repentance, of the need to remember their relationship to God, then he hastens to turn to himself with reproach. So, talking about the victory of the Polovtsians, which followed on the eve of the memory of St. Boris and Gleb, he says: “there was weeping in the city, and not joy, for our sin... In depravity more than without executions. Behold, I am a sinner and I sin much and often all the days.”325 An example of his high success in spiritual life is the fact that he participated (around 1088) in prayers that healed the seduced Nikita 326. In 1091, Abbot John instructed him to look for the relics of St. Theodosius, and he carried out this assignment with complete zeal, which was crowned with success. “I will truly and truly tell you,” he says in describing the discovery of the relics, “I did not hear about it from others, but I myself was the performer of the deed. Abbot John came to me and said: let's go to the cave to Theodosius, and I went with the abbot, while no one knew; Having examined where to throw the earth, and having appointed a place where to dig, except for the hole, the abbot said to me: do not tell anyone from the brethren, so that no one knows; take whoever you want to help you. In 7 days I had already prepared the spades (rogalia) with which I was supposed to dig. On Tuesday evening he took two brothers with him, but the others did not know; came to the cave and, after singing psalms, began to dig. Getting tired, he gave it to another brother, and we dug until midnight; They were tired, but couldn’t get to the bottom of it. I began to grieve whether we were digging in the wrong direction. Taking a spade (rogalia), I began higher; my friend was resting in front of the cave and said to me: they hit the beater; and at that very moment I dug to the relics of Theodosius. He told me: they hit the hammer, but I told him: I’ve already dug. When I got to the bottom of it, fear attacked me, and I began to cry out: Lord, have mercy!” Having told about the signs that others saw at the same time, he continues: “When I got to the bottom of it, I sent to tell the abbot: go, and we will carry out the relics. The abbot came with two brothers. I dug wide, and when we entered we saw: the relics lay there, the compositions had not disintegrated, the hair on the head had dried up; we put them on the mantle and carried them out in front of the cave" 327. In the chronicle of Rev. Nestor mentions himself even when describing the events of 1096 and 1106 328. His blessed death followed, in all likelihood, in 1114 329. Thus, if we assume that blessed. Nestor entered the monastery only a year before the death of the Venerable. Theodosius († 1074), then it turns out that he spent 41 years in the Pechersk monastery and died at 58 years. Already around 1226, Polycarp wrote to Archimandrite Akindinus: “if your reverence commands, we will write for the benefit of those who will live after us, following the example of the blessed one. Nestor wrote in the chronicler about the venerable fathers Damian, Jeremiah, Matthew and Isaac.” It is clear that Nestor was already revered then as a man of holy life. In the RKP. in the calendar we read: “Rev. Nestor the chronicler died on the 27th day of October.” The relics of St. Nestor the chronicler rests incorrupt in the cave of Anthony 330. The Monk Nestor is known to St. The Church not only by the holiness of life, but also by its edifying writings. The first of his works was the life of St. Princes Boris and Gleb, “reading for the benefit of the obedience of the younger to the elder” 331. In this story, written when Nestor was not yet very rich in historical information, there are several such news, which he himself later corrected in his chronicle 332. These are unimportant inaccuracies that do not prevent us from recognizing the work as quite edifying and valuable for history. It was written with a living, pious feeling, by a person in whom the insight of the mind, and without the aid of witnesses, guesses the historical truth. The best page in this work is the beginning of the story, where, after a prayer for the enlightenment of his heart, he speaks about the creation of man, about his fall, about the spread of idolatry on earth, about the appearance of the Son of God on earth, about the spread of the Gospel in the world and in Russia. “While Christians multiplied everywhere and the altars of idols were abolished, the Russian country remained in its former delusion of idols, because it did not hear a word from anyone about our Lord Jesus Christ; the Apostles did not come to them and no one preached to them the words of God.” The properties of the holy princes are beautifully depicted, and the story of martyrdom ends with the words: “It was I, sinner Nestor, who wrote about the life and suffering of the blessed passion-bearers Boris and Gleb; but if God commands, we will say something about miracles for the glory and honor of the great God.” A separate story about miracles ends with the news of two miracles that followed the transfer of holy relics in 1072. So this story was written shortly after 1072. The very inscription of this story: “reading about the life and destruction of the blessed one. Boris and Gleb” - shows that it was offered in the Church. “After it was written about the life and murder and miracles of Boris and Gleb, I, sinner Nestor, forced myself to turn to another story,” this is what the monk says at the beginning of the life of St. Feodosia. This essay is an example of an excellent biography in spirit, style, and presentation. The monk at the beginning and at the end of it says that reverent love for the Monk Theodosius controlled him in this activity. And indeed, everything in this work says that it was written with holy love. The monk tried to collect the most detailed and correct information about the saint. Feodosia, and the word flows like a stream from the heart, animated by the holy object; he follows the life of Theodosius from childhood step by step, conveys events in order and with instructive entertainment; He depicts the labors and exploits of the great abbot with particular detail: he does not leave out the persons with whom Theodosius was in relations. The work was written with the goal “so that the future monks after us, reading his life and seeing the man’s valor, would glorify God, glorify His saint and be strengthened for feat, especially because such a man and saint of God appeared in this country.” Nestor's life of St. Theodosius in all centuries has served as the most edifying reading for both monks and all Orthodox Christians. It is also valuable for science, as one of the oldest and most reliable sources of history 333. “Nestor wrote the chronicler, - Blessed Nestor wrote in the chronicler about the blessed fathers,” so wrote the Pechersk monk at the very beginning of the 13th century. In one copy of the chronicle, Nestor, speaking about the discovery of the relics of St. Theodosius, writes: “I am a sinner, and I wrote the chronicles at that time” 334. This note, if it did not belong to only one list, would show that Nestor began writing his chronicle around 1091, after two biographies had been written. Chronicle of the Rev. Nestor is written as eloquently, with the animation of true piety, as with prudence, which greatly values ​​​​the truth. She speaks briefly about ancient times, and verifies rumors and news. The stories of 90-year-old Jan, the stories of Russian traders, warriors and travelers are supplemented in it by short written notes of earlier times, the manual includes Greek narratives translated in Bulgaria, Palea (historical collection), the chronicles of Malala and George Amartol. – Recent criticism has proven that Nestor’s chronicle is superior to similar chronicles of the West in both historical fidelity and presentation of events 335. We would insult both the monk and the truth if we said that his chronicle is important and needed primarily for civil history. On the contrary, without his chronicle we would not have known the circumstances of the enlightenment of the Russian land by St. faith. What the monk Jacob says about Vladimir’s baptism was very little and turned out to be incorrect in many respects. In the chronicle of Nestor, St. Vladimir can be called the main person in the chronicle. His exploits are depicted in full detail and with lively animation; his conversion to faith, the baptism of the Russian people are described in a way that no one else could in ancient times. We will not offend the truth only when we say that Nestor’s chronicle is as important for civil as for church history, and that by its nature it is neither a church chronicle nor a civil chronicle, but a chronicle of the Russian people, a chronicle of their life in its most important provisions. That is why it was read with such love at all times, and the name of Nestor was replaced by the name of the chronicler 336. “Wonderful times and years of the Church, the lives and virtues of the early fathers, depicted in writing for us by their zealous, glorious Nestor! Blessing you in the ranks of the fathers, we sing: Blessed is the God of our fathers 337. † Finding the relics of St. Andrew, Prince of Smolensk In 1540, Rev. Daniil Pereyaslavsky 338, being in Moscow, proposed to. book John the Terrible, that Pereyaslavl churches of St. Forerunners and St. Nicholas, standing at the city gates, are very dilapidated, so it is necessary to build new ones; At the same time, the monk announced that at the dilapidated church of St. Nicholas in the ground lie the relics of St. Prince Andrei of Smolensk, for whom in former times, as he firmly remembers and knows, there was a service with stichera and a canon, and his face was painted on icons, but why singing is not performed now is unknown. The monk reported the same to Saint Joasaph. The Grand Duke and the Metropolitan ordered the construction of new churches and together allowed the monk, together with the local clergy, to examine the tomb of St. Prince Andrey. In Pereyaslavl they were very happy about Daniel’s news about the prince’s tomb and wanted to call to gather the people. “Let us wait,” one of the priests remarked, “until it pleases God to reveal the relics of His servant; Let’s perform prayer singing without ringing.” The prudent advice was carried out. After the prayer service, the tombstone was dismantled and the grave began to be dug. The people gathered in large numbers - and some of the spiritual ones came with candles; everyone prayed to the Lord for the revelation of His good will. Finally, they opened the coffin and in it were the relics, wrapped in birch bark, the relics were imperishable and emitted a fragrance: the hair was brown and long, the clothes were intact with copper buttons, laid on the side. The grains of birch bark that fell off when raking the earth were taken by the sick with faith and healed. The monk sent priest Constantine to notify the metropolitan and grand duke about this. Archimandrite Jonah of Chudov, later Bishop of Suzdal, and Archpriest Gury of Bogorodsk were sent from Moscow to verify the report and transfer the relics to the church. After the prayer service in the cathedral, the archimandrite asked Daniel: “for what reason and with whose permission did he begin to look for the relics?” The elder replied that he had previously notified the metropolitan and the sovereign about this and, with their permission, opened the relics of St. prince; Moreover, he presented the archimandrite with an ancient icon of the prince and his service from previous times. “This is not written much,” added the monk, “the book is old, as you can see; ask the people what they know and how the sick were healed.” Those who were healed were called. Bailiff Ivan Oklyacha said that for many years he suffered from headaches so bad that he could not bow, and as soon as he touched the relics, the pain stopped. A woman from Pereyaslavl said that her throat hurt for three years, so she could not speak; but when, after finding the relics, she swallowed several grains of birch bark with which the saint was wrapped. body, the pain suddenly stopped, and she said that the neighbors could confirm. Another woman announced that her blind woman had been brought to St. relics, and she began to see. Archimandrite Jonah even after that told Daniel that “the Metropolitan knew nothing about this and did not order anything.” The elder began to cry and said: “Let us not tempt the Holy Spirit who works in His wonderful servants. Also, do not say that our great father and saint know nothing. God is my witness that I informed him myself and not only him, but the pious autocrat, and, by their will, I dared to open the holy relics.” The monk later said that those who are overly inquisitive, or for other worse reasons, oppose St. the deed will be punished; the metropolitan will lose his throne, the archimandrite and archpriest will suffer cruelly. - Word of St. the elder later turned to life. This word at first confused the investigators, but then they declared it to be the fruit of decrepit old age. - However, the obviousness of the case forced the criminal dispute to end. The relics of the blessed prince were placed in a new coffin, a shroud was wrapped around them and a service was performed. Church of St. Nicholas from that time began to be called the Church of St. Prince Andrei, Pereyaslav miracle worker; the convent that existed under him was closed in 1764 339. Who was this righteous prince and when did he live? According to the story about him, after his death they found a note: “I am Andrei, one of the Smolensk princes”; They also found a gold chain and a ring, which he later took for himself. Prince John Vasilyevich gave a salary for the church of the saint for this. Nicholas. According to legend, the prince left his native land due to sedition; in Pereyaslavl he lived like a poor man unknown to anyone, and filled the position of sexton at the Church of St. Nicholas; Due to poverty he suffered every need, but he was a zealous prayer worker in the church and led a pure and strict life. He spent 30 years 340 like this! These are the data about the life of one who did not want to be known during his earthly life! From these data it is clear that the blessed prince Andrei Smolensky lived before. book John III (1464–1506). According to the genealogical lists of the Smolensk princes, two princes Andrei are known, who lived before the century. book John, - Prince Andrei Vladimirovich and Prince Andrei Feodorovich Fominsky. But the first was killed in 1224 on the river. Kalke et al. did not end his days as an ascetic in Pereyaslavl. The father of Prince Andrei Fominsky, Prince Theodore the Blind Fominsky, was a contemporary of V. book Simeon the Proud († 1353), while the Smolensk principality, with the multiplication of the princes of Smolensk (there were up to 17 of them at the same time), was fragmented into small parts. It is not surprising that during the division of property, quarrels arose between relatives, as happened then. According to an ancient monument, the son of Prince. Andrei Theodore retired to Tver 341. Of course, at the same time, it’s blessed. book Andrei, bored with the anxieties of life and their moral burden, disappeared from Smolensk to perform feats of piety in the unknown. Book time Andrei Feodorovich Fominsky is not far from the time. book John III, so that the ring and chain of the first could easily have been preserved until the last. For these reasons, the death of St. book Andrew did not follow until 1390. Around the same time, the death of the blessed prince in the RKP is expected. Saints 342. In the oven The patericon contains a legend about him, written in the 17th century, a verbose legend, but poor in content. Collection l. 1, 71. “The child was thrown into Setoml, he was thrown up by a fisherman in a net, and he was shamed until the evening.” According to another chronicle (Karamz. 2, pr. 329) Setoml “on the bologna” - on the pasture, at Oleg’s grave; it is 4½ versts from the Pechersky Monastery. Collection l. I, 69. “And I came to him (Theodosius) the bad one” (in the Pereslavl chronicle on the field: “Nester”) “and received me, I am seventeen years old from my birth.” In another place (collection 1, 91), turning to St. Theodosius, he says: “I am a sinner, your servant and disciple, I am at a loss as to how to praise a good life.” See Rosenkamif about the helmsman, p. 557. Appendix, p. 182. 180. 189. Russian. hon. 1, 104. 105. Life of Theodosius: “The venerable man was accepted into it.” Stephen, as from him he was tonsured and received monastic robes, as he was elevated to the rank of deacon, even though he is not worthy of him.” There is also about the Theodosian rule. See note. 319. Life of Theodosius: “it exceeds my strength; I am unworthy of this, being rude and unreasonable, and also not trained in science... I, the sinful Nestor, laid the foundation... I did not describe the sinful Nestor, the least of all in the monastery of our holy father Theodosius.” Reading about the life and death of St. Boris and Gleb: “look at my humility and give reason to my heart, so that I may confess the accursed one... O Master! Weigh the rudeness and foolishness of my heart... Listen, brothers, do not behold my rudeness. - But I, a sinner, wrote off about life; “Behold, Nestor is a sinner.” Vostokova described. music., pp. 200. 201. 1096 “the Polovtsians came to the Pechersk monastery, we living in cells, resting after matins.” Collection l. 1, 99. “At the same time (1106) l. Ian, the good old man, reposed, - I heard many words from a worthless person, which I wrote down in this chronicle.” Collection l. 1, 120. Collection l. 1, 8. “The same from the death of Svyatoslavl to the death of Yaroslavl, 86 years; and from the death of Yaroslavl to the death of Svyatopolcha is 60 years.” V. book. Svyatopolk died on April 19, 1114. Collection. 1, 127. Description laurels 109. 292. At Gerbenius Kiowia subterranea, Ienæ. 1675. Nestor chronographus, from Kalnofoysky “St. monk Nestor the chronicler." Parts of the essay are printed. Kubarev in history. collection, book. IV, pp. 440–446. Vostokov in the description. muz., pp. 200–202. The entire work is by Sreznevsky: St. Princes Boris and Gleb, St. Petersburg. 1861 In the story he says that Vladimir was baptized in 982, that after the death of his father Gleb was in Kyiv and fled from Svyatopolk to the north. - Cheat. Butkova analysis of three ancient monuments of Russian spiritual literature, St. Petersburg. 1852 In Russian translation, printed. in the notes of academician Sci. The original text is in read. total ist. 1858 Karamz's Sunday list. 2, pr. 151. After the defense of the chronicle of Butkov (St. Petersburg, 1840), the best essay of the chronicle is Sukhomlinov: about the ancient Russian chronicle, St. Petersburg. 1856 The best edition of the Nestor Chronicle in 1 volume. collected. l. Service to the monk of the nearby cave. This is what the story about St. says. book Andrey in the RCP. Sergiev lava. Tsarskogo No. 44. Rumyantsev No. 371. RKP. narration; step. book 2, 230. 231. Russian. times 2, 312–314. In the RKP. Rumyantseva No. 371 service block. to the prince. RKP. story about St. book Andrey step. book 2. 230. Russian. time 2, 312. Pedigree book ed. book P. Dolgorukov, 1, 141–143. St. Petersburg 1854 According to the ancient genealogy (temporary general history X, 106. 107. 54. 174. 247. 251): “another son of Prince Konstantinov, Prince Theodore the Blind has a son Andrei Korobya; And Andrey’s son Theodore came to Tver.” It also says here that... book Simeon the Proud married his elder brother Theodore the Blind, and his sister Evdokia to Theodore the Red; and the book Konstantin, the ancestor of the Fominsky princes, was the son of Prince. Yuri, but not Svyatoslavich, but Konstantinovich. Thus it is clear that the father of Prince. Andrey, book. Theodore Konstantinovich died no later than 1370. According to the Otensky list and the list of general ist. No. 231 “reposed in the year 6800,” i.e. 6898 (1390).