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† Repose of Rev. Job Pochaevsky Rev. Job, baptized John, the son of Orthodox parents from Pokuttya, nicknamed Iron 343, began his ascetic life in the Ugornitsky Spassky Monastery, one of the Carpathians. He entered here for 10 years and two years later he was tonsured a monk. – Growing in obedience, purity and meekness in spiritual life, he consoled his friends of piety with his life. Here he was awarded, against his will and at the will of the abbot, the rank of priesthood, which was, of course, not before the 30th year of his life. In the priesthood, Job doubled his zeal for asceticism. The fame of his virtues spread throughout Ukraine. For the love of piety and pure faith, Prince. Konstantin Konstantinovich Ostrozhsky, having learned about his spiritual strength, begged him from the miner's abbot for the post of abbot of his Dubno monastery 344. The Dubno Cross Monastery was located on an island, washed on three sides by a river, near the city of Dubno. The pious prince therefore called the blessed one. Job to his monastery in order to support sincere piety in the monks of the monastery, amid the spreading corruption of morals corrupted by papism. Book Constantine, despite all the fact that he owned enormous wealth, tried to live according to the rules of the Orthodox Church, during Lent he ate bread and water and was engaged only in prayer. To maintain Orthodoxy, he maintained schools, published books, such as the Bible, the works of Vasily V. and others. But papism invisibly corrupted people. So the union appeared - the conductor of corrupting papism. While the prince was alive, he protected Orthodoxy as much as he could, even outside his domains. But in 1608 he died. Uniat Potsey, first the Bishop of Vladimir, then the Metropolitan, treated the Orthodox like an executioner. The Jesuits, his mentors, acted even more cruelly. According to their instructions, the unworthy, half-crazed son of the great father, Prince. Janusz Ostrogsky became a fanatic of papism: in 1615, through the Jesuits, he disinherited his nephews, princes Constantine and Ivan, because they did not agree to be papists. So the city of Dubno fell into the clutches of the Jesuits 345. “You can imagine what the bliss was like.” Abbot Dubensky in this state of affairs of Orthodoxy! He gathered a large brotherhood to his monastery, which, according to his instructions, diligently studied the writings of St. fathers. “Many came to him to listen to his instructions in piety. The strict ascetic firmly fought the sorrows of time and consoled others in their sorrows. The cruel suffering endured by the Orthodox from the Jesuits and the gentry seduced by them, not only did not weaken piety, on the contrary, they elevated it. Here is what contemporary Kopystensky writes about Galician Rus': “in our Russia, in 1621, a desert dweller in the Galician Pushcha, in a monastery above the river called Bartem, reposed, there was a reverend husband, named Job in the Great Schema, Ezekiel in the Little Schema, John in baptism, who spent many years in labor and labor in the holy Mount Athos. having faithfully passed through the exploits of the monks, having wandered to the land of their fatherland by the will of God, having founded a monastery in the predicted place and many of the sexually active children in it, the heirs of these saints made the first desert-dwellers hermits” 346. Blessed abbot of the Dubno monastery for more than 20 years. managed the monastic monastery of Dubno; but when he saw that he could no longer stay in that region without harming himself and others, he retired to the Pochaev monastery 347. The Carpathian Assumption Monastery of Orthodoxy was already famous then for the miracles of the Mother of God 348. And blessed Job had to see them together with the affairs of papism and Protestantism. The latter loves to call itself the name of the Gospel teaching. And this self-gratification is a sure sign of sad delusion. Protestant practice is too far from the spirit of the Gospel, no matter how you look at it. The heir to the estates of Anna Goyskaya, the pious benefactor of the Pochaev Monastery, was the same in Protestant clothes as Popeye was in the Uniate cassock. “He took away from the monastery the estates donated to it by Goyskaya, and in every possible way pressed the monks, dispersed its Bogomolets and wanted to completely ruin it. In 1623, June 19, he sent a crowd of servants to the monastery to plunder it. – In fulfillment of the master’s will, all the precious utensils of the monastery were robbed and the miraculous image of the Mother of God was taken away. For Firlei this was not enough. He dressed his wife in sacred clothes and gave her St. chalice, and she began to utter blasphemy against St. the Eucharist of Orthodoxy and the Mother of God. But at the same time, an evil spirit took possession of the blasphemous wife. Her terrible torment ceased only when the miraculous icon was reverently returned to the monastery 349. It was then, how blessed. Job was the abbot of the Pochaev monastery 350. “He performed the position of rector here with the zeal of an ascetic. During the day he worked for the monastery: either he planted trees in the monastery gardens, or he strengthened the dams near the monastery fence; He worked from the heart, like a day laborer, but for the Lord. He treated his brothers meekly and kindly: no one heard a harsh word from him. The words most often heard from his lips were: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Once, while passing through the monastery threshing floor, he found someone stealing wheat. The thief fell in fear at the feet of the abbot and begged him not to announce his act. The monk not only did not reproach him with a single word, but he himself lifted his bag onto his shoulders and sent him away in peace, reminding him only of the answer that we must give for our deeds before the judgment of God. “The Firlei, the persecutors of Orthodoxy, finally ended their quarrels with the monks who were not in the union by an act of reconciliation”; this was in 1642 under Rev. Job 351. Blazh. Job, having finished his business with the Firleys, accepted the great schema with the name of John. He now spent most of his time in the cave, in strict feats of fasting and prayer. “If the stone cave in which the monk labored secretly had a mouth, says his disciple Dosifei, it would tell a lot.” However, he did not abandon concerns about the monks of the monastery, and in 1649, under his supervision, the magnificent Church of the Holy Trinity 352 was built! He sometimes secluded himself in the cave for three days, sometimes for a whole week, to shed tearful prayers for himself and for the poor Orthodoxy of the region. Once, during a fiery prayer, his heavenly light illuminated his cave and was reflected from the depths of the cave on the church of the monastery - Dositheus, a witness to this miracle, fell in horror. – From the feats of standing in prayer, the saint’s legs became swollen and covered with wounds. – This can be seen to this day on his incorruptible relics. The rotting of the suffering legs was so severe that the body fell off the bones in pieces; but the monk endured everything with patience, following the example of ancient Job. While he led such an ascetic life, he lived to be 100 years old. and, having appointed the day of his death, quietly, without any suffering, he rested on October 28, 1651. A light appeared over the relics of the saint. The monk himself appeared to Dionysius Balaban, Metropolitan of Kyiv, and said that the Lord was pleased to reveal his relics. The vision happened a second time and a third time. For the last time St. the elder appeared with the threat of God's wrath for failure to fulfill God's will for him. Finally, Metropolitan. Dionysius, with Archimandrite Theophan and the brethren of the Pochaev monastery (Aug. 8, 1659) opened the coffin of the saint, and his relics were found incorrupt. At the same time, healings followed. The most remarkable healing took place over the sick Pochaev abbot Dosifei. On the eve of the Feast of the Exaltation of the Cross of the Lord, the noble Panna Domashevskaya, who arrived at the monastery, heard extraordinary singing coming from the church with her servants, while fire was shining in the windows. – At first they thought that the monks were performing an all-night service. The sent servant Anna found the church doors open, heard singing in the church, and when she entered the church, she saw the Monk Job among the bright men performing prayer. “She stood motionless in fear; but the monk, turning to her, said: “Don’t be afraid, girl, go and call the abbot of the monastery Dositheus to me.” “He is lying on his deathbed,” Anna answered. “The monk handed her a silk cloth dipped in myrrh and ordered her to take it to the patient. Anna went and at the door of the cell began to call the abbot to the church on behalf of the Monk Job. The patient at first mistook this call for a dream; then, protecting himself with the sign of the cross, he took the cloth, put it on himself and, feeling stronger, got out of bed and went to the church. The Ecclesiarch, who arrived at the beginning of Matins, was amazed to see the one who was lying on his deathbed yesterday. “How did you come here, father?” he asked the abbot. “Our Father Job prays for us and sent me healing,” the abbot answered with delight and told what happened. - The church built by Panna Domashevskaya is still intact and her will of 1655 is intact, with which she asks to bury her in the church she built, “according to the rite of the Eastern Orthodox confession.” Leaving behind the ancient miracles of St. Job, let us remember the miracle of our times. - In 1832, the maiden Matrona, of the Orenburg province, who had suffered from a headache and aversion to everything holy for three years, in Kyiv saw in a dream an old man, adorned with gray hair, and near him a certain wife in a white robe. According to rumors about the miracles of the Pochaev Icon of the Mother of God, she went to the Pochaev Monastery and here over the relics of St. Job received relief, and in front of the miraculous icon, complete healing 353. † Repose of Saint Demetrius, Metropolitan of Rostov In the same year, the wondrous ascetic of the south, St. Job Pochaevsky, in the southern town of Makarov, the pious centurion Savva Grigorievich Tuptala had a son, Daniel 354, who in his time, even in earthly life, appeared as a great lamp not only for the south, but for all of Russia. God's wonderful providence for the Russian Church! Young Daniil Savvich, after being educated at home, was sent to the Kyiv College and here he studied in order, zealously and with excellent success. When the college was upset during the war, and for two years (1666–1667) they did not teach doctrine at all, Daniil Savvich, parting with it in the rhetoric class, took monastic vows on July 9, 1668 and the name of Demetrius in the Kiev Cyril Monastery; this was when he was 18 years old and where his father was a ktitor of the monastery. Savva Grigorievich was distinguished by his living love of piety. Dedicating his dear son to the service of the Lord, he built a refectory church in the monastery in honor of the Great Martyr. Demetrius - to the angel of the monk's son. His three daughters, the sisters of Daniil Savvich, were one after another abbess of the Jordan convent, and this monastery itself was established through the care of the God-loving Savva Grigorievich. Praskovya Tuptalovna, the youngest of the abbess, died in 1710. Mother († 1693) and father († 1703) were buried in the church of the Kirillov Monastery 355. The young monk Demetrius was ordained a hierodeacon in Kanev by Metropolitan in 1669. Joseph Tukalsky. Cell prayer, strict fasting, constant visiting of the church of God, reading books were his activities, which cleansed and enlightened his soul. Abbot of the monastery Fr. Meletius Dzik, his former rector at the college, loved him like a son and completed his scientific education at the monastery. - In 1675, Lazar Baranovich, Archbishop of Chernigov and guardian of the metropolis, at the request of the good abbot, ordained Demetrius as a hieromonk and, having recognized his talents, left him at his pulpit as a preacher. At this time, “hieromonk Dimitry Savvich” in the book: “Irrigated Fleece,” described the miracles of the Chernigov Ilyin Icon of the Mother of God 356. – Two years of preaching ministry at the Chernigov See brought so much glory to Fr. Demetrius, that his name became famous in Ukraine and Lithuania and different places wanted him as a preacher. He himself sought only food for piety. Compelled by pious zeal, he went to the Novodvorsky Monastery to venerate the miraculous icon of the Mother of God and was in the Vilna Monastery of the Holy Spirit. The Belarusian Bishop Theodosius Vasilyevich invited him to Slutsk; here in the fraternal Transfiguration Monastery, taking advantage of the love of the ktitor John Skochkevich, he preached the word of God for more than a year. He left Slutsk more than once to worship various shrines of Orthodoxy. – Honoring Skochkevich with a funeral oration, St. Demetrius returned to Ukraine in 1679, where the hetman “received him very graciously and beneficently,” as he himself says. In the Krupitsky Nikolaevsky Monastery he spent time in prayer, and on holidays he preached in Baturin, at the request of the pious Samoilovich. The following year they invited him to become abbess at the Kirillov Monastery; but he refused, of course, because he himself was afraid of the monastery, where his relatives could disturb him, and the hetman who loved him did not want to part with him. In 1681, he was offered the abbess of the Maksakov monastery, and he came to Lazar Baranovich with a letter from the hetman. - “Without reading the letter, I say: may the Lord God bless you not only with the abbess, but by the name of Demetrius I wish you a miter; Let Demetrius receive the miter,” this is what the clever archpastor said when meeting Demetrius, rejoicing for his flock, which will have such a rare abbot. He also blessed him with his staff. March 1st, 1682 Demetrius was transferred to the abbess of the Krupitsky monastery; but after a year and a half he resigned from his leadership in order to lead a hermit’s life. Archimandrite Innocent Gisel, fulfilling the thought of Metropolitan Peter Mogila, asked Patriarch Joachim for the chetier-menaion of Metropolitan Macarius, so that with their help he could compile the lives of the saints. His successor, Archimandrite Varlaam, begged Demetrius, as he was known both for his life and for his gift of speech, to take upon himself the work of compiling lives. Demetrius did not refuse pious work, although difficult. In June 1684, he moved to the Lavra and began writing chetyi-menaia. In 1685, he had two visions that showed that the celestials favored his new occupation. In one, it seemed to him that a cave with the relics of saints was entrusted to his watch, and he transferred the relics of the great martyr. Barbarians in the best cancer; at the same time St. Varvara, appearing as if alive, responded to his words: “My benefactress! beg God for my sins,” she answered: “I don’t know whether I will beg; you pray in Roman style,” that is, as the humble Demetrius understood, briefly and rarely. When he was embarrassed by this, she added with a cheerful face: “Don’t be afraid.” This was on August 10, 1685. Another vision was in November 1685. St. Met. Orestes, appearing with a cheerful face, told him: “I suffered more torment for Christ than you wrote.” Showing a great wound on his left side running through the inside, he said: “This was burned through me with iron.” Pointing to the wound on the elbow of his right hand, he added: “They cut it for me.” He said the same thing, showing a wound on the elbow of his left hand. Having then opened the wounds on the bend of both knees, he said: “And they cut this for me with a scythe.” “You see,” added the martyr, “have I not endured more suffering for Christ than you wrote?” Demetrius, listening to this, thought: “Which Orestes is this? Isn’t it the one that is celebrated on December 13th?” To this thought the martyr replied: “I am not one of the fifth, but that Orestes, whose life you just wrote.” For two years, Demetrius studied the lives of the saints, free from office. In January 1686, the hetman convinced him to accept the abbess at the Baturinsky monastery. Although his studies at the monastery, and especially in the then noisy Baturin, took him a lot of time from studying the lives; but in a letter dated March 15, 1688, he wrote that he had already “written the lives of the saints for six months.” The following year, the Lavra began publishing the first part of the work. Meanwhile, alarms arose from Moscow against the Little Russian Church regarding the dispute about the Holy Eucharist raised by the Likhuds. – Patr. Joachim first asked Metropolitan Gideon and Archbishop Lazar: what does Little Russia think about union? and how does he think about the time of the Transubstantiation of the Eucharist? St. Demetrius, on behalf of the sick metropolitan, then wrote to the hetman: “we do not consider ourselves obligated to follow those few Russians who are drawn by flattery into a union with the Roman Church and, from the autocracy of the pope, are infected with many heresies and are of the same mind with the pope... We have heard that Greek or Greco-Latin teachers in Moscow are discussing the form of the consecration of the Eucharist; but this dispute did not reach us; We confess as we learned from our fathers; God willing, under the direction of your nobleness, reviews will be submitted about this from knowledgeable and pious people.” These worries did not go away without trouble for St. Demetrius with the Lives of the Saints. Patr. Joachim, not trusting the Orthodoxy of the Little Russian scholars, as being under the influence of the West, demanded the Menaion of Macarius to Moscow and in a letter expressed strong displeasure for printing the first part of the Menaion without his consideration, while pointing out several errors in its printed edition. In half of 1689 St. Dmitry himself was in Moscow with the new hetman. “We visited him – the patriarch – often,” he notes in his diary. Personal explanations easily resolved misunderstandings, and “the Most Holy One,” says Demetrius, “blessed me, a sinner, to continue writing the lives of the saints.” Upon returning from Moscow, Dimitri diligently continued to engage in his pious work, and the oversights noticed in the first part only forced him to redouble his caution. In order to have more freedom for his work, he began to live in a monastery near the Church of St. Nikolai Krupitsky. The new Patriarch Adrian sent a letter of commendation to Demetrius on October 3, 1690. “God himself,” wrote the patriarch, reward you, brother, with every blessing for your God-pleasing labors in writing, correcting and quietly publishing the book of soul-helping lives of saints in the first three months. May the same bless, strengthen and hasten to work for you even for the whole year.” In response to this message, Demetrius poured out his deepest gratitude to the good shepherd of the Church for his attention to the work for the saints and asked to send the Menaion of Macarius, taken from him. Having received menaion for the whole year, St. Demetrius imprisoned himself in the new cell of the monastery and abandoned the management of the Baturinsky monastery, which he had been in charge of for six years. A year before, under the shelter of Dimitrieva’s love, in the Baturin monastery, the wonderful Adam of Chernigov, who was finishing his precious work on the procession of the Holy Spirit from the Father, died here. – In May 1693, Demetrius sent the second part of his work to the printing house; but, having received “Bolland’s books” in the same year, he also corrected this part according to a new source, and it was published already in 1695. In the preface to the second part, he also corrected the errors of the first part. The Patriarch again sent a letter of approval. - After that lesson, St. Demetrius's lives of the saints continued calmly, and in 1700 the third part was published, and in 1705 - the last. Meanwhile, the worker of God was called to various ministries of the Church. In 1694 he was entrusted with the Glukhov Peter and Paul Monastery, and in July 1697 he was ordained archimandrite of the Chernigov Eletsky Monastery. But the higher his position became in the sight of people, the more humble his soul became before the Lord. “I am not,” he wrote to his friend Theologist, “as your love considers me. I am not well-behaved, but ill-natured, full of bad habits, and in meaning far from smart people; I am stupid and ignorant, and my light is darkness and dust. I beg your brotherly love to pray to the Lord for me, so that I may enlighten my darkness and extract the honorable from the unworthy... I consider it a matter of your love that you thank God for elevating me to the archimandry of Yeletskaya. But I, unfortunate one, am unworthy of either your love or the archimandry. I know that the Lord God allows the unworthy, among whom I am the first, to receive honorary titles; He does this according to unknown destinies. That is why I am in fear, bearing honor not according to my dignity.” During the administration of the Yelets monastery, there was a severe famine in the Chernigov region. The Yeletsky abbot fed all the subjects of the monastery from the reserves of the monastery, and for other poor people he bought bread at his own expense. - This is how he fed the needy during all the hungry times 357. When in 1700 it was necessary to present an educated and strict archimandrite to occupy the hierarchical see of Siberia, St. Dimitri. In Feb. 1701 he greeted the Tsar with a speech in Moscow and on March 21 he was ordained Metropolitan of Tobolsk. But his health was too weak to cope with the harshness of the Siberian climate, and he became ill. Peter the Great visited him and allowed him to remain in Moscow until a new appointment. Jan. On the 4th 1702 he was appointed Metropolitan of Rostov. During his year-long stay in Moscow, he became acquainted with the new order of affairs that Peter the Great was introducing, entered into a bond of friendship with Metropolitan Stephen of Yavorsky, the guardian of the patriarchate, and delivered several sermons. On March 1, 1702, he arrived in Rostov and, stopping at the Yakovlevsky Monastery, pointed out the place for his burial in the right corner of the monastery cathedral. The saint turned his pastoral attention first of all to the ministers of the Church and, to his deep sorrow, he saw that his ignorance was extreme and his neglect of his rank was amazing. He addressed them with two “district messages.” - In the first, he exposed their ignorance and negligence regarding the secret of confession. In the second, he examined negligence and rude opinions about the sacrament of the Eucharist. In order to prepare some worthy servants of the altar of God, he started a school of three classes at the bishop’s house; He often visited classes himself, monitored the progress of the students, suggested questions and aroused love for St. truths: sometimes he himself corrected the position of a teacher, at other times he explained the Holy Scriptures to those who were capable. The saint of God served as a model of zeal for the high duty of a shepherd. On all Sundays and holidays he served, and rarely without preaching the word of God. In June 1706, while in Yaroslavl, he was alarmed by the childish thoughts of some of the old men of his flock. Shaving the beard and mustache, which the king demanded, seemed to them the same as distorting the image of God. When leaving the cathedral after the liturgy, they stopped him with the question: “What should they do? They are ready to put their heads on the block, but not to shave their beards.” “What will grow: a head or a beard?” asked the saint. “Beard,” they answered. “Well, it’s better for you not to take care of your beard, which can grow more than once,” said the saint. The guardian archpastor later wrote a discourse for his flock: “about the image of God,” which was subsequently published many times for all of Russia. He also sent out other instructions to his flock, such as questions and answers about faith, where he spoke about laying the finger on the cross, “the mirror of the Orthodox confession,” instructions for the Eucharist. At the end of 1705 and in 1706 he was in Moscow to alternately engage in church affairs; and there he was often engaged in preaching the word of God. Knowing that the Russian Church lacks the history of the existence of people, and confident in the usefulness of this history especially for the people’s shepherds, the saint decided to start compiling a chronicle of people, and before that he wrote a set of various calculations of time. He sent his work piece by piece for consideration to the guardian of the patriarchal department, Metropolitan Stefan. There were many sorrows in management, sorrows that at times made one think about peace. The Rostov saint, both in the fate of people of past times and in his own, saw how inevitable sorrows are on earth, and he consoled the high priest and himself with Christian thoughts, the surest medicine against earthly sorrows. He wrote bliss. “As much as I can, I pray to the Lord, strong and strong, that He will strengthen your bishopric in bearing the heavy cross. Do not weaken, O saint of God, under the weight. The branch bears fruit under its weight. Do not think that your labors are in vain. “Come to Me,” says the Lord, “all who labor and are heavy laden.” “Great is the reward for those who endured the toil and heat of the day. Those who cleverly steer the ship of Christ’s Church amidst storms are not in vanity. Your Eminence considers solitude blissful. And I will please him. But is St.’s reasoning bad? Macarius of Egypt about hermits and those who work for the benefit of others? He writes: “Some (hermits) with the help of grace care only about themselves; others (teachers) try to benefit the souls of their neighbors. The latter are much higher than those.” Strive, O ascetic of Christ, for the strengthening Jesus. The burden was placed on your priesthood not by chance, but by God’s will. The crown of righteous reward is also ready for you. It is good to bear the yoke of Christ; may his burden be light!” The chronicle work was stopped by the sowers of lies. The teachers of the schism, penetrating from the Bryn forests into Demetrius's flock, demanded denunciations from the shepherd. In 1708, he began an extensive “search” about the Bryn faith. Then, recognizing in one priest an arrogant defender of superstitious beliefs, the saint dismissed him from his place so that he would go to a monastery. The nosy priest found protection for himself with the good Tsarina Praskovya Feodorovna, who greatly respected Saint Demetrius and was respected by him. To the queen’s request for the nosy priest, the saint answered: “He caused me a lot of annoyance, in front of many people he reviled my humility, called me a heretic, a Roman, an infidel. And I forgive him all this, for my Christ, Who, being reproached, did not reproach and endured suffering patiently. Looking at the kindness of my Savior, I forgave the priest, did not forbid him the priesthood, but allowed him to choose a place for himself in the monastery. “But I fear the wrath of God if I let a wolf dressed in sheep’s clothing into Christ’s flock—to destroy human souls with schismatic teachings.” So, I beg your royal honor not to be angry with me because I cannot accomplish the impossible.” Saint Demetrius depicted on his seal the coat of arms of his noble family and the signs of holiness 358. This meant that he allowed humble people to see, for their understanding, his advantages given to him from above - he also remembered in his soul about his weaknesses. Above all else were matters of rank for him. He sent his “search” about the Bryn faith in parts to his learned friends - the monk Feolog and the inquiry officer Polikarpov for; preliminary revision and, having completed it on Trinity Day 1709, sent it out throughout his diocese. Finishing the search, he wanted to return to the continuation of the chronicle. But the Lord judged differently. The illnesses of the body, exhausted by scientific labors and exploits, became more frequent and severe, and the end of his earthly life was approaching. And the man of God is ripe for a blessed eternity. The ascetic of God observed strict abstinence throughout his life and ate little food. In the first week of Lent, he ate food only once; During Holy Week I ate only on Thursday. Himself sincerely pious, he nurtured and supported piety in those who served in his house. He advised them to remember death at every strike of the bell and, protecting themselves with the sign of the cross, read: “Our Father” and “Virgin Mother of God, rejoice.” Visitors were presented with icons and advice of love. He made love for the Lord crucified for us the main principle of his life, and this love expanded his heart to embrace everyone with love. Three days in advance he predicted his death, and death found him kneeling in prayer, in the 58th year of his life, on October 28. 1709 42 years after his death, the saint’s body was found incorrupt, although it lay in a damp place and without a stone vault. The omophorion and sakkos, miter and silk rosary were unharmed, but the oak coffin rotted. Since the opening of the relics, healings have flowed from the living saint before God: those sick with fever, others with mental insanity, received health; people who had been unable to use either their legs or arms for several years were restored to use of the affected members; those possessed by demons, as they saw, were overshadowed by the saint and became healthy. After that, by decree of 1757, it was established to celebrate throughout the Russian Church on October 28 the day of the repose of the saint and on September 21 the day of the opening of his relics 359. Saint Demetrius - St. teacher of the Church of all times. Is it possible not to enjoy his teaching? 360 From the dogmatic writings of St. Demetrius’s most important work is “the search for the Bryn faith,” written with a clear and deep understanding of Christianity. – The writer exposes the schism in its complete inconsistency with the spirit of the Gospel. He paid little attention to the private opinions of schismatics and presents them only as oddities or as evidence of the main sin of the schism; He does not deal with them either because, as he wrote: “It is enough for me to write about this, which is not written in those books (“Uvete” and “Rod”); what is written to be repeated is not really necessary” 361. The faith of the schismatics is wrong, their teaching is harmful to the soul, their deeds are repugnant to God; Here are three thoughts that he reveals in three parts of “The Search.” Nowadays it has become fashionable to praise the schism for its morality, and they even say that hitherto they looked only at the theoretical thoughts of the schism and did not value its life. Let them listen to the saint, what price he gives to the life of a schismatic. Accurately and powerfully hits the “Wanted” enemies of St. Churches. That’s why they are angry with the author of “The Search.” In 1766 a gang of schismatics decided to steal and burn the relics of the saint, but did not succeed in the attempt because the saint himself informed the archimandrite about the plan of the villains 362. After “The Search”, “Mirror of the Orthodox Confession” and “Answers about Faith” are worthy of attention - both are a kind of short catechism applied to the needs of the time; the latter is distinguished by its systematic rigor, and the former by its imitation of the well-known “Confession of Faith.” The essay “On the Transubstantiation of the Eucharist” brings St. the mystery to the general understanding by comparisons with natural phenomena, borrowing expressions from school learning. "Cheti-menaion" of St. Demetrius is an exemplary work in the art of presentation, in critical caution in the selection of news and in the spirit of piety. “Let me not lie against the saint,” said the writer, and fulfilled his word, offering the most edifying reading. All the saint's sermons have been published up to 94 and two more speeches. Sincerity of conviction and deep piety constituted their best property. With liveliness of speech and strong expressions, the preacher maintains the attention of the listeners to him and does not allow them to get bored even with the dryness of contemplative truths. The subtle taste of the pious preacher is especially visible in the fact that he rarely, unlike Yavorsky, uses strange speech techniques borrowed from the school, for example, witticisms of Polish scientists or allusions to the gods. “The inner man, studying and praying in the cage of his heart” is an excellent instruction for practicing inner prayer. “The prayer of confession to God” is the cry of a sinner who repents with living sorrow for sin and quiet hope for the Good. “Confession of sins before the priest” recounts sins against God, neighbors and ourselves, which the sinner himself would not dare or would not be able to express. In reflecting “on the sufferings of the Savior,” one hears the voice of a soul breathing that love for Him crucified for us, which said in the Apostle: “Let me not boast except about the cross of our Lord Jesus Christ.” One of them is written in poetry. Spiritual songs (cants) of St. Demetrius was taken, on his orders, in the last hours of his life. – This alone shows their significance for spiritual edification. Songs: “You are my God - Jesus; My most beloved Jesus, I cry to God in my trouble” - such songs that can always bring food to both the heart and mind. Finally, the “spiritual testament” of the saint is a lesson for monastic and pastoral life. Let's repeat it here. “I, humble Bishop Dimitri, Metropolitan of Rostov and Yaroslavl, listen to the voice of my Lord, who says in the Holy Gospel: “Be prepared, for at this hour, do not forget, the Son of Man will come. You don’t know when the Lord will come to your home, evening, or midnight, or at the sound of a loop, or in the morning, lest he come suddenly and find you sleeping.” Hearing this voice and fearing it, especially because I am often exposed to illnesses, day by day I become weak in body, I wait every hour for that terrible hour indicated by the Lord, and with my strength I prepare for the departure from this life. In this disposition, I considered it necessary to notify with my spiritual letter anyone who would want to look for my cell property after my death: let him not work in vain and not disturb those who served me for God. Let him know that I have not collected treasures and wealth since my youth (I am not saying this out of vanity, but I am informing those who seek my property). From the time I took on the holy monastic image, took monastic vows in the Kiev Cyril Monastery, in the eighteenth year of my age, and made a promise to God to love arbitrary poverty - from that time until I approached the tomb, I did not acquire property except holy books, I did not want to have extra clothes, or things other than the most necessary. Both in soul and in deed I tried, as much as I could, to observe poverty and non-covetousness. I didn’t care about myself, but relied on God’s providence, which never left me. I used the alms that came to my hands from benefactors or from income from my positions for my own needs and for the monastic needs, where I was abbot or archimandrite. In the same way, when I was a bishop, I did not collect cell income, which was not large, but I used some for my needs, others for the needs of those in need, as God provided. So, let no one bother after my death to find any cell treasure. “I don’t leave anything even for my burial.” Let monastic poverty appear before God especially at death. I am convinced that it will be more pleasing to Him if not a single penny remains after me than if the multitude of what we collected were distributed. If no one wants to give me, such a poor man, an ordinary burial; I ask those who remember their death to drag my sinful body to a wretched house and throw it there among the corpses. If the will of the authorities orders me to be buried according to custom, I pray to the Christ-loving burials to bury me in the monastery of St. Jacob, Bishop of Rostov, in the corner of the church, where I indicated the place; I humbly pray for this. Whoever wants to remember my sinful soul free of charge, for God’s sake, may he be remembered in the Kingdom of Heaven. He who demands a bribe for commemoration, I ask, let him not bother to remember me, a beggar who left nothing for commemoration. May God be merciful to everyone and to me, a sinner, forever. Amen". Holy Martyrs Terentius and Neonilla with their seven children About these martyrs, only brief information has been preserved: for their confession of Christ and unwillingness to sacrifice to idols, they were tortured during the persecution of Decius (250–252) and killed in Syria. Holy Great Martyr Paraskeva-Friday The Holy Great Martyr Paraskeva, named Pyatnitsa, is remarkable both by this name and by her life and suffering consistent with this name. Her parents, Iconian Christians, especially respected the day of the Lord's suffering - Friday, and therefore, when God, on the same day, gave them a daughter, they also named her Friday (Paraskeva - in Greek). Subsequently, it turned out that Paraskeva, preserving the memory of Christ’s suffering in her name, preserved it in her heart, and finally she herself became involved in the passions of Christ - through her suffering. Left with a significant estate after the death of her parents, the holy virgin distributed her wealth to the lesser brethren of Christ, dedicated her virginity to the Lord and, constantly remembering the Lord, glorified Him among the pagans in Iconium. For her bold confession of the Crucified One, the saint was thrown into prison, and then handed over to the hegemon for torture during the reign of Diocletian (257–304). The torment that the tormentor inflicted on her was terrible; but great was also revealed the grace that preserved that for which Christ lived and died, gain (Phil. 1:21). The reverend maiden was torn to the bones; but in prison an Angel visited her, presented to her eyes the objects dear to her - the instruments of the passion of Christ, and suddenly all the wounds of the martyr closed, she became healthy. A new miracle appeared when they brought the saint into the idol’s church; at her command, all the idols in the church fell and turned to dust. Then new torments followed for the confessor: she was burned with candles; but the fire of the torches suddenly ignited so strongly that it burned many of the wicked who stood near the martyr. Finally St. Paraskeva is beheaded with a sword. By pronouncing - Paraskeva - this is the Greek name of the great martyr, the Church connects with it its translation in our church-patriotic language. This translation is adopted by the name of the great martyr, in accordance with the interpretation that she herself gave in Greek to her name before her tormentors, who asked her about its meaning. In honor of St. In 1865, the Great Martyr Paraskeva founded a women's community in the Insarsky district of the Penza province on the site of the appearance of the icon around 1780. This is how the legend says about it. The icon appeared to a former soldier, originally from the village of Ruzaevka, Insarsky district, Penza province. This soldier was so seriously ill with his legs that he could not possibly remain in the service, and therefore he lay in the infirmary. The doctors' funds did not help him at all. At one time, in a dream, a beautiful-looking woman with a cross in her hands appeared to him and said: “Do you want to be healthy and do you want to go home?” The soldier, waking up from sleep, considered this vision to be an ordinary dream and did not say anything to anyone; on the second and third nights he had the same vision, and on the third night it was added: “in three days you will be completely healthy and in three days you will be released to your homeland; when you come home, don’t forget, go to the village of Paigarmu, go into the forest, keeping the left hand from the village towards the ravine, towards the bushes; there, halfway along the road, you will find a large ant heap, from which you go straight down the mountain, and you will see a small hole of water and my image in it; clean out this pit, lower the frame, make a chapel and put my icon in it, then you will never hurt your feet.” After this vision, the soldier actually became healthy in three days, and his legs did not hurt like never before, which made both himself and the doctors happy and surprised. The soldier told them his triple dream vision and stated that he completely believed the phenomenon. The doctors considered his healing to be a matter of the healing power of God, and on the third day they discharged him from the hospital and arranged for him to leave. The soldier, having earnestly prayed to the Lord that He would grant him health through His saint, the holy martyr Paraskeva, went to his homeland. Upon arrival in the village of Paigarmu, the soldier went into the forest in the direction as he was told in a dream, he actually found a heap of ants and, going down the mountain, he saw a hole with water and in it the image of his healer - St. Martyr Paraskeva. He prayed for a long time with tears, took the icon, kissed it and placed it on a bush. Over time, he dug a deep and wide hole, lowered the frame, and water flowed in a fast stream from the spring; then he built a chapel and transferred the icon of the martyr Paraskeva into it. From that time on, as the old-timers say, the Orthodox people began to go to this place on Bogomolye, and everyone, according to their faith, received various healings. People still flock here mainly on the 9th Friday after Easter. Since from the day the chapel was erected, ordinary people from year to year came in increasing numbers to the spring and the icon that appeared, the owners of the land, having suffered great losses from the fact that the people crushed the mowing and young shoots of the forest, ordered the chapel to be dismantled and the icon taken to the parish Ruzaevskaya church. The next day the icon appeared again in the same spring, at which the Orthodox people rejoiced and began to have even more faith in the revealed image. But the owners of the land, not believing the appearance of the icon, first ordered the spring to be destroyed; Then, they decided to build a water mill a little lower and drain all the water into the mill pond. They hired a craftsman, ordered to convene the people as needed for the ponds, dams, ditches, and fill up the spring in which the image appeared. The people, on the orders of the master, filled bags with sand and clay and filled up the spring; They worked on this place all summer, but could not fill up the spring. During the day, during work, the spring will be completely blocked, so that there is no water anywhere; at night the water again begins to flow out in a strong stream. The mill master, seeing that human power could not stand against the power of God, quit his job and left the landowner without any payment, who after this completely abandoned the idea of ​​​​building a mill. Further, the legend says that one of the Tatars living in the nearest villages decided to scold the source, clog it and take an iron hoop from part of the frame, but the Lord punished him: the Tatar lost his sight and became blind. Being a God-fearing man, the Tatar began to cleanse and correct the source, and asked God alone to forgive him his guilt and restore his sight. Sincere repentance was accepted by the Lord: the Tatar regained his sight. The local clergy reports that from that time on, annual processions of the cross were established from nearby villages to the site of the source and the revealed icon - processions of the cross that continue to this day. The liberation of the peasants (1861) forced landowners to sell land; Mordvinian peasants bought it and, having cut down the forest, wanted to open a nunnery. Having been sent in their desire to the neighboring landowner, Maria Mikhailovna Kiseleva, the peasants, with the help and assistance of the latter, petitioned for the Highest permission to open the Paraskeva-Voznesensk community, which was opened on July 20, 1865. The land donated to the community was from Maria Mikhailovna Kiseleva 20 dessiatines, the peasant of the village of Boldova Vasily Gubkov 16 dessiatines, the peasant of the village of Mordovskaya Pishli Nikolai Rolankin 5 dessiatines, Dmitry and Pyotr Kostin, Semyon and Stepan Zakharov also 5 dessiatines, and a total of 46 dessiatines. Daughter of the Emperor Iraklia, blessed Fevronia, from a young age wished to serve the one Lord. Her two sisters, Augustine and Martina, were adorned with the title Augusta, and Fevronia labored in solitude, caring only about how not to lose the eternal glory prepared for everyone by the suffering of the Son of God 363. The Holy Apostle teaches: an unmarried woman cares about the Lord, how to please the Lord, in order to be holy in body and spirit (1 Cor. 7:34). Here are two lofty thoughts about the virgin: a virgin who devotes herself to God cares about the glory of God, then she also cares about the sanctification of soul and body. Who is so sincerely and completely devoted to the glory of the Lord as that soul that is not amused by anything earthly? “A married woman is concerned about the things of this world, how to please her husband” (1 Cor. 7:34). Intelligently pleasing your husband is a proper thing; this is not like serving passions and sinful will. But earth and sky are not the same thing. Serving your husband and serving the Lord are different things in subject matter, in dignity, and in consequences. Direct and complete service to the Lord is the highest occupation and the most worthy of human desires. The sanctification of soul and body is another subject of concern for the virgin. Purity and innocence are properties of God-created human nature. With nature upset by sin, the innocence of heaven is inaccessible on earth; but it returns gradually, in parts, with the help of God’s grace. And the maiden sighs for the return of this innocence; she tries to assimilate it through her exploits. With power over the desire for the other sex, man places himself above the animal. The beast is irresistibly drawn, follows the attraction of the bodily nature. Man is given reasonable freedom to dominate matter. Honor to him, glory to him, if he triumphs over matter. Paganism itself respected virginal purity: and it appointed pure virgins and young men to serve famous deities, although with poor success. The body of a Christian is the property of God, the temple of the Holy Spirit (1 Cor. 6:15,19,3:16,17); it is terrible to abuse its members (1 Cor. 6:18); Marriage is indicated only to curb the sinful flesh (1 Cor. 7:2,3). The pure are promised high happiness (2 Cor. 7:1. 1 Cor. 7:35). “Nothing brings us closer to God than good, chaste and God-like purity, which gives honor and makes us able to stand before the Lord without entertainment.” It is more than likely that St. John the Patriarch († 595) wrote for St. princesses' "Message to a virgin devoted to God." Let's read some passages from this extensive, beautiful message. “Although you succeed in virtue, do not be proud of your kindness, lest God turn away from you for vanity... If you are ever caught by the eyes, like David, who opened the windows poorly; If your eyes trouble your soul, close your evil eye with sighs. Otherwise, the sinful skill leads the stumbler to the worse. If you have clean clothes, don’t wear them everywhere, so as not to somehow get dirty... Practice constantly in St. Scripture. Just as wine, when one drinks it, stops sadness and produces joy in the heart, so spiritual wine, when one drinks it, produces joy in the soul... Everything real is weaker than a cobweb, more deceptive than dreams. The Savior pleases those who mourn, so that the pleasure of the pleasant does not hold in its power those addicted to it. Just as Abraham, having heard the words: get out of your land (Gen. 12:1), went out, we too will leave our usual inclinations, so that, practicing mortification, we will move to a mountain city; – let us always bear the deadness of Jesus in our body and remember the words: be sober, be vigilant (1 Peter 5:8) ... There were many merchants who, having become poor, became rich again and, after a shipwreck, continued to trade and improved their condition. Has God really prepared fire for us? No, for the devil and his angels; just let us not light that fire ourselves... If you cannot be the sun, at least be a star - rise from the earth to the sky, begin to be jealous of the bright stars... The ascetic does not anoint himself with myrrh: for this is the concern only of the deposed. What is the benefit of a bed framed with ivory or silver? Concern about this is unnecessary and brings down anger from heaven... Have you desired virginity? Keep the commandments, and the Lord will keep you. If, while praying, you say: keep me, O Lord, as the apple of your eye (Ps. 16:8), He will also say to you: keep My commandments and live, and My words are like the apple of your eye (Prov. 7:2). If you are so disposed, the Lord, having taken charge of you, will say: touch you as you touch the apple of My eye (Zech. 2:8) ... Many virgins suffered martyrdom. If others have suffered death, can you really not overcome your lusts? We must control not only lust, but also anger. Your tongue should speak a little... Be careful that your tongue does not destroy you: the tongue, says James, infects the whole body (James 3:6); when the whole body becomes infected, the mind must also be damaged... The tongue is enclosed by two barriers: teeth and lips, so that, like a chaste maiden, it does not utter anything reckless... Sweet is the night's sleep; but be sure that there is nothing sweeter than the singing of psalms. Is it hard for you to sleep on the ground? But remember that the martyrs were cast onto burning coals. Do you have a very bitter taste in your mouth from fasting? But Christ tasted gall for you. Are you crying for yourself? But you never cried, like Paul, for the salvation of others. Make your work easier with hope: joy follows sorrow” 364. According to such rules, with such thoughts, the holy princess Fevronia labored. Pure in soul and body, she rested in 632, when her father, the emperor, fought with the Persians 365. Her memory is honored by the Greek Church on October 28, 366. † Repose of St. Arseny, Archbishop of Serbia According to Serbian monuments, it is shown to honor the memory of St. on October 28th. Arseny, Archbishop of Serbia 367, so in the Russian obverse original it is depicted “Saint Arseny, Archbishop of Serbia, gray” 368. The son of Orthodox Slavic parents who lived in Srem, blessed Arseny, feeling an attraction to a solitary life, retired to a monastery and became a monk. After some time, having heard about the exploits of Savva the Serbian, he comes to the Zhichsky monastery. The spiritual saint assigns him simple obediences for the first time; then, recognizing his abilities and zeal for exploits, he appointed him ecclesiarch; This appointment inspired Arseny to perform feats of the most sincere service to the Lord. – When they expected that the Hungarians, at the suggestion of the offended pope, would invade Serbia with devastation, as they had invaded before, Savva instructed Arseny to look for a resting place in Serbia for the archbishop’s chair, and Arseny found the Pech; the place, he told Savva, is fenced on the east by two high ridges - it seems very convenient for the archbishopric. The saint approved the choice. Arseny was appointed abbot of Zhichsky. Going east for the first time, St. Savva entrusted the abbot of Zhich not only with the monastery, but also with some of the affairs of the department 369. Upon returning from the east, to his consolation, he found in the Zhich monastery such order as he could wish for. – Having decided to make a second trip to Jerusalem and together to renounce the see, the saint appointed Arseny, whom he had tested, as his successor and ordained him as an archbishop. St. Sava never returned alive to Serbia; On the way back he died in Ternov. “And we are bitter and ashamed,” Arseny said to the king Vladislav, that the enlightener of Serbia lies in a foreign country,” and finally, a year later, the relics of St. Savvas were transferred to the Mileshov Monastery 370. The most diligent activity of the Serbian Archbishop was now directed towards the establishment of an archdiocese in Pena and the construction of a church there in honor of St. Peter and Paul 371. The attack of the Mongols, who broke out into Serbia from Hungary in 1242, stopped the success of the bishop's concerns for the cathedral monastery 372, but the long-term administration of the Serbian Church allowed the zealous archpastor to fulfill his intentions regarding the archbishopric. In 1263 he was still alive 373 ; for the last three years of his life he was very ill, being cleansed by sorrows for eternity, and died on October 28, 1266 374. On the altar wall of the Pech Church you can still read the beautiful inscription: “Lord our God, come, visit and bless this church... remember me, the sinner Arseny.” On the left side of the royal doors near the iconostasis there is a shrine with the heads of the holy “five-fold” martyrs, which Blessed Arseny of Bulgarian Ternov received. Near the pillar on the right side of the church is a white marble tomb in which rests the relics of the founder of the Pec monastery, St. Arsenia 375. The Reverend Daniel conveys the wonderful experience of the afterlife activities of St. Arseny. The Bulgarian prince Shishman, calling on the predatory Tatars for help, moved with troops to rob the then rich Pech monastery. - “That night, to those sleeping near that place, God showed them a great sign of fear, through the prayers of His saints and the bishop of Christ Arseny, who was lying there in the house of St. Apostles. The sign I say is this: they saw a great pillar of fire descending from heaven, from which fiery rays emanated, scorching their faces, and men, having images of fire, also having weapons in their hands, cut off their regiments with great need in persecution.” “Shishman fled in horror and lost most of the army. It was at cor. Milyutin 376. Memory of the Hieromartyr Neophytos, Bishop of Urbnis, in Georgia He suffered in 643 from the Mohammedans, who at that time made their first invasion of the Georgian lands. The neophyte was captured, forced to renounce Christ and, as adamant in his faith, beheaded. Saint Athanasius, Patriarch of Constantinople The centuries-old life of St. is a rare and comforting phenomenon. Athanasia: it all consisted of nothing but good deeds, it all consisted of continuous deeds of love for God and people. - Athanasius, in the world Alexy, originally from Adrianople, directed to God by pious parents from childhood, already in his youth amazed everyone with his holy prudence, the like of which could only be expected from old age. Having enriched his soul with precious content under the influence of reading the Holy Scriptures, inflamed with zeal to imitate the life of the holy ascetics, Alexy, reading, among other things, the biography of the wondrous Alypius Kionite (November 26), decided to immediately follow his example and, leaving the vain world alien to him, secretly withdrew from his home to Thessalonica, where his uncle was in a rich monastery. Here he took monastic vows with the name Akakia, but, not satisfied with life in this monastery, where a lot of secular vanity penetrated, and after staying here for a short time, he retired to Mount Athos. In the life of the Athonite hermits, he found a truly desired model and with all the strength of his soul he strived to imitate their exploits. First of all, he who had renounced the world with complete ease acquired complete non-covetousness: under the monastic robe - one hair shirt replaced him with all other clothes; He ate only bread and water; slept on the bare ground; walked everywhere without shoes and on foot. Having visited the monasteries of the Holy Mountain, he joined the brethren in the Esphigmen monastery and devoted himself to the most strict asceticism, but, burdened by the respect that he was not slow to arouse for his similar angelic life, the zealous monk left Athos. He went to worship the holy places in Jerusalem, visited the Jordanian desert, lived as a hermit on Mount Latra, then on Mount Auxentia he was edified by the life of the ascetics Elijah, Nilus of Italy and Athanasius of Lepentria, and finally retired to Mount Galasia - to the monastery of blessed Lazarus, where he spent 8 years in various obediences and at that time took on a great angelic image and was named Athanasius. He was elevated, albeit against his will, to the degree of priesthood. In the midst of vigilant vigilance over himself, Athanasius achieved a high degree of spirituality and in his humility was awarded a Divine visitation. One day, when, as usual, he was praying at night on the church porch, he heard the calling of the One to whom he had ascended in fervent and tearful prayer: “since you love Me, Athanasius, you will need to shepherd My people.”... The servant of God was deeply struck by this phenomenon and reverently kept in his soul the mysterious words that announced to him his future destiny... Meanwhile, the need for desert silence increased in him, and he returned to Athos, but, due to the unrest that accidentally arose there at that time, he withdrew from there and again retired to Mount Gan. But his solitude did not last long, since the fame of his asceticism could not be hidden and attracted to him many people who were eager to learn from him. There were also many women for whom Athanasius founded the monastery. But now the time has come for the prophecy that Athanasius heard from Jesus Christ who appeared to him during his prayer to come true. The pious John Cantacuzene, who reigned at that time, chose him - tested and matured in spiritual deeds - to elevate him to the remaining idle see of the Church of Constantinople (in 1280). It was difficult for the hermit to part with his beloved desert, but, remembering the words of Christ, who promised to entrust His Church to him, he also found no objection to those who appeared to convey to him the will of the king, so that he would leave his solitude when “the Church especially demands and calls him for help against her enemies” ... - “If you do not listen to this call,” added those sent from the emperor, “then you will give an answer to God for this in the hour of judgment.” ... And so, Athanasius unquestioningly entrusted himself to the Providence of God. Solemnly and amid general rejoicing, his entry into the cathedra of the Universal Church took place, and he quickly and brilliantly justified the hopes placed in him. First of all, Athanasius worked hard in the fight against heresy, trying to calm the Church, shocked by the unrest inflicted on it by Patriarch John Vekkos. Like the ancient great church leaders, he energetically and mercilessly denounced the unjust and predators, fearing neither the nobles, nor the rich, nor the king himself. When he could not act with exhortations, he imposed strict penances on the disobedient. This aroused numerous enemies against him, who complained and slandered him to the emperor and asked to elect a more lenient patriarch; finally, they reached the point that the emperor, for the sake of maintaining church peace and to calm those who rebelled against the impartial shepherd, among whom were bishops, announced to Athanasius that he was dismissing him from patriarchal service... - “Sovereign! - Athanasius answered this, - I did not accept this high dignity myself and not in order to subserviently before people, to remain silent and ignore their shortcomings, but in order to expose and correct them, because each of us is subject to terrible condemnation if we do not expose those who sin. If, for the severity of my denunciations, they hated me and want me to be removed from the patriarchal chair, I will not contradict your authority and the will of God, and I am leaving, asking God to arrange everything for our good, as He Himself knows, through the intercession of the Mother of God and His saints.” After that, Athanasius returned to Mount Gan, where he continued his strict asceticism, and at that time he was awarded extraordinary Divine grace, manifested in various wonderful revelations and the gift of clairvoyance, certified by the fact that all his predictions were carried out. After ten years of such a life, again and with greater triumph than before, Athanasius was elevated to the patriarchal see in place of the virtuous, but, with his immeasurable meekness, did not have the strength to fight the enemies of the Church of God - John. Again he appeared as a defender of the Church and a benefactor of the people, taking part in all their hardships, and especially served them during a terrible public disaster - famine. With his sermons he aroused mercy in the rich, he himself served as an example for them, actively taking various measures by which many were saved from death by starvation. After seven years of secondary administration of the Church, tired and, despite the holiness of his life, not having escaped enemies, the great saint of the Church Athanasius again retired to his monastery. With intense asceticism, he tried to ask for God's pardon for the fact that, due to his weakness and, as it seemed to him, he had incorrectly deviated from the assignment indicated to him - to rule the flock of Christ. Having reached the age of one hundred and feeling that the time of his departure from the earthly world was approaching, Athanasius, having gathered his disciples, talked with them in a fatherly manner, commanded them humility, love and mercy, by which God is glorified, and without which no one will be saved: “Keep holy the statutes of the Church and the traditions of the fathers,” he also told them, “cleanse your heart and mind from unclean thoughts and, by saving, you will save your own.” souls”... Among such conversations, the blessed elder quietly surrendered his soul to God - on October 28, in the 14th century. – God glorified him with many miracles even during his lifetime 377. The life of St. Job is described by his disciple Dosifei. The Wanderer of 1846 contains a biography of St. Job, comp. priest Evg. Strumensky, but very poor. Rev. Job, who died in 1651, lived to be 100 years old and beyond. He entered the Ugornyatskaya monastery in 1561 and became a hieromonk in 1581. He took control of the Dubno monastery around 1588. Kiev resident for 1840 pp. 95–97. 115. 116. Lighthouse 7. 23. Page. 43. 44. In 1636, the Jesuits reached the point that 40 priests were expelled from their parishes by a tribunal verdict. - East. Christ cer. in Volyn - in Christ. Thurs. 1855 2, 14–20. Description Synod. RKP. II, 3, countries. 341. This is the same John Vishnevsky, who at the beginning of the union wrote letters from Athos to Little Russia to reinforce Orthodoxy, Review spirit. lit. 1, § 158. Life of St. Job Lighthouse 1845 Mater., p. 44. According to Dosifei, the monk continued to manage the Dubno monastery for up to 20 years. If the administration began in 1586 (Project 344), then the end would have occurred in 1606. But it is incredible that the latter would have happened before the death of the prince. Constantine (1608), and it is very likely that the fanatic Janusz drove out the blessed one. Job from the Dubno monastery after the death of his father, in 1610 or 1611. The miracle of the icon of the Mother of God over the Tatars happened in 1607. Anna Goyskaya, in her entry in 1597, says: “on my estate near the village of Nechaev, for a long time there has been a stone church of the Dormition of the Most Holy. Mother of God; so that the praise of God would constantly be performed at that church, I intended to build a monastery there and give it fundush”; The monks of this monastery “should be of no other confession than the Greek Eastern Church.” – Sigismund II, in a letter of 1554, confirmed the privilege given to the Assumption Pochaev Church in 1527 (Acts – in the Pochaev Monastery). Monks lived at the Assumption Church before Goyskaya, but from time to time they were dispersed by the Tatars. Glory to Our Lady III, 2, p. 114. 115. Information about the mon. 83. “Mount Pochaevskaya” ex. in the Pochaev Monastery 1793. 1803 Mount Pochaevskaya: “later (after the return of the holy icon) the monks even had great care together with their abbot, the most honorable, first in the mantle in the name of Job, and then in the schema, who is in the holy great angelic image, John Iron (his body still rests incorruptibly in a cave in the local monastery) about so that it would be possible to find the stolen church things, especially phelons, beads, silver and gold, but it was not possible.” According to the source. Hier. 6, 560 Abbot John of Pochaev in 1626 The act of reconciliation in the archives of the Pochaev monastery. F. m. enlightenment 1845 7. 45. Mixture, p. 5. Mount Pochaevskaya. Sl. approx. 343. Christ. read 1834 I, 113–116. Glory to Our Lady III. 2, pp. 119–121. Life of St. Demetrius is described in great detail and clearly in the work of V. Nechaev: St. Dimitri, Metropolitan of Rostov, M. 1849 In 1710, Abbess Paraskeviya Tuptalovna bequeathed to the Kirillov Monastery “her fatherly courtyard, near St. Nicholas in Pritis.” In 1694, Abbot of Kirillov Innokenty of Monastyrsky bought a house with a garden for the monastery on Podol, “near the Saltanovsky dance, where now (in 1684) Pan Savva Tuptalo, the Cossack centurion of Kiev, lingers.” – At the Parishless Jordan Church, given in 1605 to the care of the Kirillov Abbot Vasily Krasovsky, the Maiden Monastery was mentioned for the first time in the will of M. Gideon in 1689 and its first abbess were the Tuptalovnas. – See Kyiv. diocesan Ved. 1863 No. 22. Author of the book: Irrigated fleece, Novgor. 1678 Chernig. 1680, which was attributed to both Lazar Baranovich and Lavrentiy Kreshchanovich (dictionary pisat. 1, 126. 2, 25) is visible in the four verses of the preface: “hieromonk Dimitri Savich.” Monasteries of the Chernigov See. Chernigov 1862 Tromonina to the hon. Moscow, p. 33. Pech. life of the saint with service. Description of the Rostov Yakovlevsky Monastery, pp. 42. 43. 55–59. Rev. all compositions St. Demetrius - in the review of spiritual literature, § 250. The investigative case about that is in the description of Rostov. Yakovlevsky Mon., pp. 60–62. M. 1850. Du-Cangii familiae byzant. r. 119. Message of St. John the Faster ed. Morell in volume 1 of the works of John Chrysostom; its translation is into Christ. Readings 1826 24, 246–306. P. Nikephoros chronicle of the river. 64. Menologium ex ed. Basnagii ad 28 Octob. Minaea Graeca Octob.; in Vershinsky it is omitted. Glasnik XI, 193. Serblyak. Prokhorov of antiquity 1864 Tetr. Oct 8 28 “robes of crosses” - that is, a priestly chasuble with crosses, polystavrion, as it says in the inscription, and in the picture in the mantle. The Tronoshsky late chronicler (Glasnik V, 40. 41) presents things as if the attack of the Hungarians, on the occasion of which Sava sent to look for a new place for the archbishopric, took place in the absence of Sava to the East and, however, in the cr. first crowned. - This is confusion. St. Savva went to the East after the death of the first-crowned. Meanwhile, neither under Rodoslav nor under Vladislav were any Hungarian attacks on Serbia visible; on the contrary, Vladislav took Srem from Hungary. Raicha 2, 374. Zap. geogr. total XIII, 309–310. Nowadays the Peč Church in honor of the Ascension of the Lord (Western Geographical Society. XIII, 172); but the initial one was in honor of the Apostles. In the afterword to the six-day book of I. Exarch Theodore writes: “in l. 6771 (1263) – under the grandson of St. Simeon and under the son of the first-crowned King of Serbia, Stefan Urosh, under Archbishop Arseniy, a book was written with the command of “Dometian the Hieromonk, then future confessor of his brotherhood of the Hilandar Lavra.” Kalaidovich Exarch, p. 164. According to Serblyak’s synaxarion, he ruled the Church for 30 years. Glasnik VI, 26–28. Zap. geogr. total XIII, 173, 174. W Ranch 2, 455–557. The thief Milyutin speaks about this in his letter. "Athonite rub." Part I, pp. 312–32.