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Holy Martyr Zinovia, bishop Aegian, and Zinovia, his sister Zinovy and his sister Zinovia were born in the city of Aigae (in Cilicia) in the 2nd half. III table. and, raised in the Christian law by pious parents, having reached adulthood, they distributed all their property to the poor and led a truly God-pleasing life - for the edification and consolation of all local residents, who respected them to such an extent that they wished to have Zinovy ​​as their bishop. When this election took place, Zinovy ​​only continued and expanded his charitable activities and zealously instructed his flock and at the same time constantly increased it, adding to it the pagans he had newly enlightened. Meanwhile, a terrible persecution of Christians began under the Emperor Diocletian. By the way, the royal dignitary Lysias was sent to Cilicia with orders to deviate the people from the Christian faith and with the authority to mercilessly punish and exterminate the disobedient. At this time, the Christian lamp illuminating the entire area could not hide - Bishop Zinovy, already glorified by God for the gift of miracles, with which he attracted unbelievers and confirmed those attracted by him to the faith of Christ. Having sent for this influential Christian, Lysias said to him: “I find it unnecessary to go into long discussions with you, and therefore in short words I suggest you choose one of two things: life, if you recognize our gods, or death, if you do not worship them.” “Life is not life without Christ, and death for Christ is not death, but immortal life, and therefore I choose death for Christ,” answered Zinovy. “We’ll see if your Christ will come to your aid,” the pagan mocked and ordered the Christian to be tortured. Having learned about this, the bishop’s sister, Zinovia, hurried to the place of torment and fearlessly turned to Lysias: “I am also a Christian,” she said, “I, like my brother, confess the true God - Jesus Christ and I wish to suffer for Him together with my brother... In vain did Lysy convince Zinovia to renounce what he considered an error; in vain did he think to frighten her by presenting the shame and horror of execution in the eyes of all the people. Having lost hope of persuading her to renounce Christ, he ordered that she and her brother be subjected to torture by fire. But even in the midst of cruel suffering, the martyrs joyfully sang Divine psalms. They joyfully went to the death penalty and, with thanksgiving to God, bowing their heads under the sword, betrayed their souls to the one and undoubted Source of blessed eternal life. Zinovy ​​and Zinovia suffered in the year 285 - at the same time as the martyrs Claudius, Asterius, Neon and Feonilla, remembered on October 29th. “The truth of the witnesses and the piety of the preachers, we will worthily honor the two in God-inspired songs: Zinovia, together with the wise Zinovia, who lived and departed together, and through torment acquired an imperishable crown!” (Cond.). Feast in honor of the Ozeryanskaya Icon of the Mother of God This miraculous icon is located near Kharkov, in the Kuryazhsky Monastery. Initially, it became famous in the village of Ozeryanka, about thirty miles from Kharkov, in the second half of the 17th century, and was located in the Ozeryansk men's desert monastery; and after the abolition of the monastery in 1786, it was moved to Kuryazhskaya. Since 1843, at the request of His Grace Innocent, this icon has been transferred to the Intercession Cathedral in the city of Kharkov for the winter; therefore two were established solemn religious processions: October 1 and April 22 during the return of the shrine to Kuryazh. † Memory of St. Milutin, King of Serbia, his brother Dragutin and their mother Helena “Come with me,” said St. George the Mohammedan, I will show you the king Milutin, who lies in this city - Sofia; he rests as if asleep, and, like a flower, gives off a fragrance” 390. Blessed Milutin was the youngest son of King Stefan Urosh I and the grandson of the first-crowned 391. His elder brother Dragutin ruled all of Serbia for a short time (1270–1275). Having broken his leg, he was burdened in his soul by the fact that for him his father had been removed from the throne, and voluntarily gave the throne of Serbia to his brother Milutin, and he settled in Srem 392. – Dragutin, who had little to do with his father’s sad fate, acted this way not only according to the voice of his tender conscience, but also according to the convictions of the Serbian people, a very strict respecter of the commandment of God: honor your father and your mother. This is what the Serbian biographer of Blessed Stephen the Despot writes: “The Serbian respect for parents is so great that not a single son, even in his own home, dares to eat food with his father, but stands at the table like a servant. This can be seen in both the rich and the poor, including extreme poverty. And it is not heard that anyone insulted his father or mother” 393. After this, it is clear that it was not easy for Dragutin to reconcile his mother with himself; but he finally reconciled her with himself. The younger brother, although the king of all Serbia, respected the elder, giving him the title of King of Srem, and they joined forces when it was necessary to act against external enemies. Dragutin worked hard to convert the Bosan heretics - Bogomilovs - to orthodoxy and was a wonderful ascetic of God, hidden from the gaze of people. According to the news of his confessor, after a few years of marriage, he did not touch his wife’s body, but lived with her like brother and sister; He distributed alms to the poor, monastic monasteries and churches with a generous hand; among other things, he sent gifts to the churches of Russia, which suffered so much from the Tatars; he was in a friendly relationship with Grand Duke Vasily Yaroslavich († 1276). His grave was dug for secret exploits; there were stones and skulls scattered in it; It was here that he shed tears about his sins and spent his nights in prayer; when he fell asleep from exhaustion, sharp stones soon woke him up. Before his death (†March 22, 1316) he became a monk with the name Theoktista. When they prepared him for the tomb, “he was girded with a sharp reed over his naked body and clothed in hair sackcloth; wanting to take him away from his body, but was unable to do so, and washed it with water, barely separating it from the body of this blessed one” 394. The Dubrovnik trading republic hastened to ask the new king for a letter of freedom of trade in Serbia. Kral Milutin wrote in 1276: a) “what kindness my brother Stefan (Dragutin) showed them, my kingdom also shows the same; b) their merchants can trade freely in my land as long as the truth is not offended; c) they give the kingdom 2000 perpers every year on Demetrius's Day; d) if they are found guilty before my kingdom, then the court will hear the case according to the law; If the court does not decide the case, then a deadline is announced three months in advance by which their merchants must leave Serbia with their property” 395. Not long after that, Milyutin had to start wars with his neighbors. This was required by the affairs of the fatherland and faith. Wars went on one after another for 20 years and everyone was amazingly happy. Grateful to the beneficent Lord, the pious king himself describes these matters in one letter, and we can only add explanations to his news. “Being a servant of my Lord and Savior Christ, so he writes, I, Stefan Urosh, by the grace of God the king and autocrat of all the Serbian and Pomeranian lands, understood your sweet words for me, Jesus, teaching us in the Holy Gospel: let your light shine before people, so that they may see your good deeds and glorify the Heavenly Father. Having learned that there is nothing better for kings and bishops than to explain with reverence the law of God at councils, I came to the cathedral church of Peć and, bowing to the icons, kissed the venerable hand of the Forerunner John, having accepted the blessing of my spiritual father Nicodemus, Archbishop of Serbia, and the cathedral existing with him, I believe in the cathedral so that wonderful deeds will not remain in oblivion of God: to carry out the renovation of Hilandar, to resume writing in the Zhidich monastery, to give the village of Uliarskoe to the Pech monastery.” The works of God were like this. “The Greek Empire extended to Lipljana, and the Greeks did violence.” The king talks so much about the reasons for the war with the Greeks. Obviously, he didn't quite speak out. – On the one hand, behind the Serbian mountains, on the Macedonian plain, there were Slavic settlements; they were once part of the Bulgarian kingdom, but were now under the control of the Greeks. This was abnormal and offensive for the Slavic soul. On the other hand, Michael Paleologus in 1274 drew up a council in Constantinople on the adoption of a union with the pope. With the exception of the court party, all others were against papism. Mikhail turned to measures of violence against those who disagreed with his thoughts. The cruelties in places and at times were inhuman; The people of Athos suffered especially greatly, sending a bold denunciation to Michael; in 1279 the cruelties intensified 396. And so the pious king declares a protest against papism with his sword. He decided to save at least the dear Slavs from papism. “Being blessed,” he says, I went to the borders of the Greek kingdom and, when no one resisted, I occupied both Pologs with cities and districts, the glorious city of Skopje, then Ovchepol, Zlatov, Shanets; conquered all places and expelled the Greek authorities from those regions. - The angry, crafty Greek leaders surrounded me in front of King Palaiologos. He recruited Tatars, Turks, Franks and went to war against the king; but, having reached Ilangyf, where the church of St. George, died suddenly and was buried in Silivria. - His military leaders rushed with an army to Serbia; They reached Lipljana and Prizren and, having caused a lot of trouble, returned. One part of the Tatar militia reached the Drima River, but, swimming across it, it was partly beaten, partly drowned; the head of their elder Chernoglava was brought to the king. - Having accepted courage and blessing, with the help of my brother Stefan, the king of Srem, I went again to the Greek borders, reached the place at the trial and, having celebrated the Nativity of Christ there, reached St. Mount Athos. Having occupied all the borders of Strum and Serski, Chrysopolis and other nearby places and taking wealth and property, he returned to his homeland. - Having sent King Stefan back to Greece, we took the land of Debra, the power of the land of Kichavskaya, the land of Porec and annexed all this to our kingdom. Then we fought the land of Vlahiota (Epirus) and took incalculable wealth there.” All these military actions in the regions of the empire, which resulted in the annexation of Slavic settlements to the Serbian kingdom, took place in 1382–1385 397. The price of these acquisitions of the Slavs was also increased by their relationship to papism. Palaiologos wandering crowds of crusaders did little damage to Serbia; but what were they doing on Athos? They tortured and killed various confessors of Orthodoxy. Milyutin protected the Slavs from the ferocious arbitrariness of Romanism 398. “In Branichev, two noble brothers Kudelin and Dremav with their forces attack King Stephen’s brother, joining many Tatar troops. Then Stefan comes to my kingdom and, having camped on the Morava near Mackovca, asks for help. My kingdom, immediately, goes with troops against those godless ones and achieves what it wants; These bad people took flight, crossed the Danube and died. – Then Prince Shishman of Bulgaria, who lived in the city of Bdyn (Viddine) and owned many neighboring Bulgarian cities, rose up. He, having annexed the damned Tatar people, reached the place of Khvostno and wanted to take the place of Zhdrelo. - Then a great miracle happened: a pillar of fire and fiery-looking men appeared and drove away the Bolgars - Then we went to the city of Bdyn. He crosses the Danube River in the trees. Having occupied all his possessions, my kingdom was ready to destroy all the dwellings and the city where his palace was. But he humbly begs, like the lowest of servants, promising to be in complete obedience to my kingship. It was proposed from me that he take as his wife the daughter of my nobleman, the great župan Dragosi, and he did so. Then I gave my daughter to his son Mikhail.” The war with western Bulgaria took place in 1292. Shishman decided to profit at the expense of Serbia, just as Milutin was gaining at the expense of the empire; but Stratimir did not calculate that his means were far from those of Milyutin 399 . “The strong, wicked Tatar king Nogai rises against me with all his might. My kingdom sends him gifts. The lawless king, who hastened against me, is returning back. I sent my son Stefan with his famous commanders to serve him. When they were already despairing of his return, he returned unharmed; civil strife has begun to boil among the wicked.” Tatar Nogai, so famous in Russia, in 1294 overthrew Terter from the Bulgarian throne and imprisoned Smiltsa; - the proud khan threatened Milyutin with the same thing. Not long after that, civil strife began to boil between the sons of Nogai; the eldest son Tshuke (Tsoka) completely defeated the younger one; he filed a complaint with X. Tokhtage; the war ended with the capture and death of Nogai in 1299 400. “The godless Persians and Arabs armed themselves against the Christian race. They settled in the great Romagna and took root here in complete freedom, living for 20 years. My kingdom calls some of them into service, to the envy of the kings' neighbors. When they planned the destruction of my kingdom, then I humbled them to the end, not only in my kingdom, but also in Romania; their cities were destroyed; there was no one left from this wicked family in all of Romania, with the exception of those who became slaves of the Serbian commanders.” The crusaders expelled from Palestine, who mixed there with the Arabs, appeared in Thrace with the name Arabs; At first they tolerated them and gave them lands in Romagna. But, having settled down, they began to manage in the manner of robbers: they seized other people's property, kidnapped their wives and girls. The Mohammedans who persecuted them increased the suffering of the Orthodox. the powerless empire could not cope with the violent vagabonds - the backgrounds. When those who pledged to serve Milyutin formed a conspiracy against his life, Milyutin decided to settle accounts with the uninvited guests in his own way. He drove them all beyond the Danube, with the exception of the best who remained among the servants 401. “Cyrus Andronicus Palaiologos, the Ecumenical King, begged the sincere son of the sovereign kingdom to send an army against the Persians in Anatolia. Convinced by his father-in-law’s prayer, he sent a squad with the great commander Novak Grebestrek. Having reached the city of Iraklia, she was joyfully greeted by Andronik and, entering the ships, moved to Anatolia. After many battles she won and Andronika returned with gratitude.” The weakness of the empire was so great that the Serbian king had to defend it from eastern enemies 402. Milyutin does not mention in his letter about his war with Andronikos 403, which began in 1298. The best Greek commander then locked himself in Thessaloniki and was afraid to leave the fortress. The Serbs freely occupied all the places from Vardar to Athos; Commander Andronikov finally wrote to the capital that there was no hope of defeating the king by arms and the only way to save the empire was peace with Serbia, especially since the empire was still in danger from the Mohammedans. Then the struggle between Greek cunning and the open Slavic mind began. After long negotiations, the emperor offered the king the hand of his daughter Simonida. Milyutin, a widower after his first marriage, agreed 404. The war with the Mohammedans, mentioned in the charter, took place in 1303, and after it Milyutin married Simonida 405. – There is no doubt that the Greek Empire would have ended its existence even under Milutin, if Milutin had wanted it. His generosity was favored by the fact that the exhausted empire continued to drag out its existence. But it would almost be better for everyone if the intelligent and full of life King of Serbia took control of the empire. The Turks would not have gained strength, to the misfortune of the Christian world. And the immediate consequences of reconciliation with the empire were bitter for Serbia. – The spoiled Greek Simonida caused a lot of trouble for Serbia and Milyutin. With her intrigues, she brought her husband to the point that his eldest son Stefan, heir to the throne, was blinded and sent to Constantinople for custody 406. Milutin's last military affairs dated back to 1318. The Pope was greatly indignant at the pious and intelligent king. Yes, and there was a reason for it! The pope was just about to count Milutin and his kingdom among his subjects, wrote a letter to Milutin with a confession of faith, which he should accept, appointed his plenipotentiary ambassadors to complete the union with the Roman Church, and in one day signed as many as six letters about Milutin. And Milyutin not only rejected the pope’s proposal for union, but tamed papism wherever he could. Having subdued the Ragusians, who were seizing Orthodox cities for themselves and papism, by force of arms, he “imposed double tributes on the Rogusians for the sake of the Roman confession,” and took away several border places from Hungary 407. The pope's plans to add Milutin and his subjects to the number of the pope's servants, if they were not just a comedy where everything was false, meant a foolish step of arrogance, which did not think of meeting resistance to its desires. In any case, the failure of the Roman manifestation was bitter, especially when Milutin added to the bitterness with orders in Ragusa and Macva. Such a blow to the pride of the proud could not be forgiven in Rome. From 1314, the pope began to preach a crusade against Milutin; he raised almost half of Europe against him - the German Emperor, the kings of Poland, Hungary, Bohemia, and Neapolitan. In 1318, Robert of Hungary allied himself with Charles of Sicily and the Counts of Brebir. Robert occupied Bosna and Machva. The Sicilians entered Epirus. But the riot that arose in Hungary forced Robert to rush to Hungary. The Sicilians were expelled from Epirus. The pope's dreams of a union of Epirus dissipated, although he thanked the three Epirus nobles for opposing the “schismatic King of Serbia.” Thus passed the storm raised by the Pope 408. King Milyutin's feats of piety were amazing. Having said in his letter about his determination to make sacrifices for the three churches of God, he spoke only about the beginning of the matter. From 1304, his activities were devoted mainly to organizing the internal life of the kingdom. He built more than 40 stone churches, and many of them had monastic monasteries, and others also had pulpits. Its most prominent and richest churches are: the Church of the Mother of God in Treskavica with a monastic monastery 409, the cathedral church of the archd. Stephen in Bansk, appointed builder for his burial, amazed by the masses of gold 410, the cathedral monastery with hospitals in Prizren, its capital 411, the cathedral church of Our Lady on the river. Gracanice 412, Church of St. George in the Kichaevsky district 413. Churches of King Milutin - Byzantine style, with four or 8 columns supporting a dome or domes, with frescoes of the Panselin school, with a baptismal sanctuary in the west; the southern column is still hung with hair cut at baptism and reminiscent of the baptismal vow - a wonderful distinction 414! Milyutin also built churches of prayer and houses of charity in foreign places. In Constantinople he built a church and with it an extensive hospice house, and lands were assigned for their maintenance. Churches of St. were built in Thessalonica. Nicholas and the Holy Trinity 415. Hilandar was especially provided with it, although other monasteries of Athos were not forgotten 416. – “How often,” says a new Western writer and a Protestant at that, Western writers laughed at the many Serbian monasteries! But the state of the Serbian kings fell, and the monasteries they founded, connecting the nationality with religion, contributed most to the preservation of both; they rightly explain the transition of the Bosniaks to Islamism by the fact that in Bosnia there were fewer monasteries than in Serbia... The monasteries of the ancient kings were revered by all Serbian tribes” 417. This lesson of history should especially be confirmed by Luther’s dull disciples, who unconsciously repeat words of dissatisfaction with his monasticism, while history exposes their disagreement with the Gospel. The historian of the blessed king and his confessor writes: “the poor and beggars came to him not only from his fatherland, but from overseas countries and from the islands, and from the city of Jerusalem. Strangers came to him from Asia, the lame, the blind, the sick, and no one ever left without help. It's hard to know how much money he gave away. When night fell, the wonderful sovereign took off his royal clothes and, putting on simple and holey ones, and covering his face, went with two or three faithful servants to look for poverty, giving money to some, clothes and food to others. “He firmly remembered the words inspired by God: blessed is he who looks upon the poor and wretched: on the day of cruelty the Lord will deliver him... We also need to know the exploits of Milutin, known to us,” the confessor continues, the exhaustion of the body, night vigils, warm tears, a gentle and friendly disposition. His wealth in silver, gold, cattle, horses, fields is innumerable. And yet all this did not change his good soul, and pride was not accessible to him until death” 418. - Blazh. Milyutin, despite all his happiness, maintained the simple life that his father loved. The following case is remarkable. Mikhail Paleologus, who learned from the pope to use all sorts of means to achieve a goal, wanted to deceive King Urosh into his alliance. He sent a magnificent embassy to Serbia and with him his daughter, offering her as a wife to the king’s son Milutin. “What is this? What is this for? the king spoke to the magnificent embassy. We are not used to this kind of life.” And pointing his hand at a girl dressed very simply and sitting at a spinning wheel, he continued: “This is the outfit we dress our daughters-in-law in.” The clever ambassadors trampled, trampled, and turned their shafts back to give Mikhail the unenviable name of a fool 419. The pious king came close to death due to a serious illness that befell him in the Porodimlsky palace, and, having died on October 29, 1320 420, he was buried in the Bath monastery, in accordance with his long-standing desire 421. – Two years and a half later, after several signs, the coffin was dug up, and the king’s body turned out to be incorrupt to the point that not a hair of his head had slept. – His relics were placed in a rich shrine and transferred to the magnificent Church of Sophia, built by himself 423. The blessed king's mother, Elena, by all accounts, was also an exemplary Christian. She was smart and kind, led a temperate and pure life. In Scutar, where she lived after her husband, she built houses for poor villagers, monasteries for virgins, and instilled in the local residents the fear of God. So she built the Rech Monastery near Spic and endowed it with land 424. Before her death, in old age, she accepted monasticism, and died on February 8, 1306. Her body was buried in the Gradece monastery by Archbishop Sava II in the presence of the king's son. Three years later, the body was found incorrupt, and Bishop Pavel of Russia placed the shrine with the relics in the church in front of the iconostasis 425. St. Apostles from the 70: Cleon, Tertius, Mark, Justa and Artema St. Cleopas was the younger brother of St. Joseph, betrothed to St. Virgin Mary, and, according to the historian George Kedrin, was married to the daughter of St. Joseph - Mary, whom Joseph gave in marriage to him five years after his return with Jesus Christ and the Mother of God from Egypt to Nazareth. From this marriage came a son, Simeon, who was also numbered among the 70 Apostles 426. Cleopas is mentioned by St. Evangelist Luke that he was with him when, on the way to Emmaus, “Jesus Himself approached them and went with them, but they did not recognize Him at first, but recognized Him after He, reclining with them, took bread, blessed it, broke it, gave it to them, and became invisible to them” (Luke 24:13-35). Mary, the wife of Cleopas, is mentioned by St. Ap. John the Theologian that she stood at the cross of Jesus along with His Mother and Mary Magdalene (John 19:25). St. ended his life. Ap. Cleopas, having suffered martyrdom and death from the unbelieving Jews - in the very house where he talked and reclined at supper with him and Ap. Luke the risen Christ. St. Apostle Tertius (Tertius), who wrote Paul's epistle to the Romans, as is known from his own words (Post. Rom. 16:22), was a bishop in Iconium after St. Apostle Sosipater and died a martyr's death. St. Apostle Mark or Marco, also called John, nephew of St. Ap. Barnabas and companion of St. App. Paul and Barnabas during their travels preaching about Christ, he was a bishop in the Samarian city of Apollonias. Died peacefully. St. Apostle Joseph, called Barsabas and nicknamed Justus (Acts 1:23), was made an Apostle along with Matthias when elected one of the 12 Apostles in the place of Judas, which proves that he was one of those 70 Apostles whom Jesus Christ Himself chose, since St. Ap. Peter, before the election of the twelfth Apostle, said that “it is necessary that one of those who were with them throughout the entire time that the Lord Jesus stayed and spoke with them, starting from the baptism of John until the day on which He ascended, should be chosen, and the one who, together with the other disciples, witnessed the resurrection of Jesus Christ. And then they appointed two: Joseph, called Barsabas, and Matthias” (Acts 1:21-23). Some consider Josiah to be the son of Joseph the betrothed. He was a bishop in the Jewish city of Eleutheropolis and died a martyr's death for preaching the faith of Christ. Oh St. Ap. Artem, mentioned by St. Ap. Paul in his letter to Titus: “When I send Artema or Tychicus to you, hasten to come to me at Nicopolis, for I have decided to spend the winter there” (Titus 3:12), - it is also known that he was a bishop in the Lycaonian city of Lystra; died peacefully. All these Apostles are remembered a second time in the cathedral of 70 Apps. January 4th. St. Asterius, Bishop of Amasia, in Pontus One of the successors of St. Gregory the Wonderworker, Asterius, was educated in Antioch, and first served as a lawyer; Having subsequently entered the see of Amasia, he was “a preacher of Orthodoxy, a hardworking teacher of virtue, a dwelling place of piety,” corrected morals corrupted by Arianism, taught the people with the most edifying sermons, which have retained their significance to this day, and died in old age, around 404. It is appropriate to get acquainted with the content of one of the remarkable conversations of the holy bishop. “It is possible to obtain great benefit even from the most noble and irreconcilable enemies,” says Asterius in his word of praise to the holy martyrs; – if the evil spirit had not persecuted Christians and had not raised up war against the Church, then we would not have had martyrs, and if there had been no martyrs, then our life would have been gloomy and without festivities. Now, what can compare with our real celebrations (on the days of remembrance of the martyrs)? What could be more majestic and beautiful than the spectacle - to see the entire city protruding from the city walls and surrounding the holy place in order to perform the most pure mysteries there with the most sincere piety, which includes veneration and honoring of those who with firmness endured suffering for the Lord, withstood the most extreme danger - the danger of death, acquired immortality with a glorious death, acquired eternal life with contempt for life, bought the Kingdom of Heaven at the price of blood and have you turned the intrigues of the flesh into a source of blessings for the soul?” “So we have martyrs who not only teach us the good life, but also convict us of sin. How can a martyr be an accuser? Listen. The martyr with firmness defeated the fiery flame; How can you not tame intemperance through chastity? The martyr regarded wealth and money as nothing; Why don’t you donate a small amount to good deeds? The martyr did not choose a family over God, but separated from his wife, friends, and children; How can you not curb your passions, and for those who have become close to you unexpectedly, do you trample on justice and do not think about the fear of God? The martyr even laid aside his body for God; but you don’t want to part with even one of your clothes to cover your naked.” “Contrasts of this kind expose our depravity. So, let us, on the one hand, reverence the saints as our teachers, and on the other, fear them as accusers; Let us imitate in our lives the saints we honor and obey God in the same way as the saints obeyed His commandments and firmly hoped for His promises.” The hope of spiritual blessings is the best teacher of courage and firmness. Like some kind of sure deposit and reliable deposit in our thoughts, it forces us to look at any danger fearlessly and endure it courageously. Therefore, heeding the promise of the Savior, Who, exhorting the holy warriors and lovers of God, says that “everyone who confesses Him before men, He also confesses before the Heavenly Father” (Matthew 10:32), all the martyrs, for the sake of this confession, with an unshakable spirit endured sharp iron tools, climbed onto the fires, gave the body to be devoured by wild beasts, their backs under scourges, and their ribs to be torn apart by sharp claws, they endured iron bonds and a gloomy life in dungeons, they suffered from hunger and were tormented by thirst, they exposed their faces like stones to those who beat them, they listened to insults, as if the deaf were silent before those who reviled and insulted them, as if the dumb were brought out for reproach in public meetings and at spectacles, and were paraded around the squares and streets completely naked not only men, but also - most mercilessly - women; some burned in the fire, others froze from the cold - in different forms they left us their glorious exploits, so that even in death they would emerge victorious. “Therefore, having decently adorned their pious bodies, we keep these chosen vessels, instruments of blessed souls, dwellings of lovers of wisdom, as the most precious treasure throughout our entire lives, and we are protected by them as if by our own acquisitions, and the Church is protected by martyrs, as by brave squires; National celebrations are established, and we enjoy festive fun, and those who suffer the misfortunes or calamities characteristic of people rush to the place of rest of the blessed, as if to some kind of refuge. Because of their great boldness, we turn to their intercession in prayers and petitions. With their help, poverty is alleviated, illnesses are healed, the threats of princes are softened, and the sacred churches of the martyrs serve as quiet havens from all everyday unrest and storms.” “So, a father or mother, taking a sick child and clasping him in his arms, bypassing the clinics and doctors, turns to help untrained by science, comes to one of the martyrs, offers a prayer to the Lord through him, calls out to his intercessor like this: “he who suffered for Christ! pray for healing from suffering and illness. He who has boldness! say a word for your fellow servants; although you left our life, you know the suffering of humanity; and you once, before you yourself became a martyr, called upon martyrs; then you asked and you received; and now you have, and grant that we may be healed by your wounds, just as the world was healed by the wounds of Christ.” “Families of the poor and crowds of beggars honor the places where martyrs are buried as a common refuge. Martyrs are glorified everywhere - on land and at sea. Both justly and worthy - because they fulfilled their duty not like most people, but bore the cross on their very bodies, did not give out money, but shed blood, did not feel sorry for the poor, but did not spare themselves, did not visit the sufferer in prison, but themselves suffered chains, which is why they acquired both glory and honor corresponding to their patience and bitterness.” “Such are martyrs! Where are their tormentors and murderers, who philosophized on high, threatened with arrogance, sat on high thrones and did not know their Leader? At one time they roared stronger than lions, chased faster than tigers, tormented more fiercely than bears, shed blood like wolves, cunning like foxes; and now their situation is more disgusting than the situation of corpses; their life is consigned to oblivion, hell serves as their grave, wickedness as a monument, dishonor as their memorial; their repentance is useless, their lamentations are in vain. And on the contrary: those whom they dishonored acquired endless memory, unfading praise, because the stories about them and their honor, passing successively from ancestors to descendants, make their glorification immortal. And time has consistently preserved holidays in honor of the martyrs, like some kind of inheritance that is not subject to any danger, or rather, as an acquisition that is more precious than inheritance. Inherited goods are either carried away by a thief, plundered by the enemy, or lost due to accidents; but not a single year will destroy the celebrations in honor of the saints, as long as the years continue to exist, as long as time flies, as long as the sun is in the sky, and even when the activity of the elements ceases, the glory of the martyrs, contrary to the opinion of some, will not fade, and nothing related to their glorification will die along with the visible world, but on the contrary, then they will flourish even more, because human nature will then begin to live an incorruptible life.” “However, unbelievers and doubters about our future hope can find sure guarantees of our good hope in what is happening in this life.” “The universe is filled with warriors of Christ; the memory of saints is celebrated in every place; Every season of the year brings more joy to those who celebrate the memory of the martyrs than the gifts and fruits of the earth, so that if someone were such a zealous lover of the martyrs that he wanted to celebrate the sufferings of all of them, he would not live a day of the year without a holiday. Every day has an adornment better than the disk of the sun, I mean, the exploits of valiant Christians. Comforted by revelations, taught from above patience and courage, they labored in a new and unusual feat, because they won victories not by defeat or defeat, but by courage in the midst of suffering, when they themselves were beaten.” “We do not worship the martyrs, but we honor them as true worshipers of God; We do not idolize people, but we marvel at those who, during temptations, gloriously offered themselves in honor to God. We place them in richly decorated shrines and erect magnificent churches at their resting places in order to be jealous of the honors of those who died with such glory. And our care for them does not remain fruitless, but we take advantage of their intercession with God.” Having thus explained the Orthodox belief in the veneration of saints, the Christian zealot for the glory of the saints continues, turning to those who object or reject this belief: “And what is the vice that, while honoring the martyrs, we ourselves try to please God? What crime is it to resort to representatives? The saints can do a lot, even though they have died; although they have departed from this life, they do good to people. A great thing is the righteous! First of all, he benefits himself, and then he is a rich treasure for subsequent generations. Although he is invisible, he is always present to others and teaches them by his very deeds; Although he died long ago, he is still alive by the glory of his deeds. He is a beautiful inheritance of children, not subject to any danger, which neither time destroys nor a thief carries away, because it is incorporeal and immaterial, dwelling in incorporeal souls.” And every day, various good deeds of the martyrs are clearly performed one after another, by which those suffering from the evil spirit are freed: those who were recently subject to the unspeakable misfortunes of rabies have now become sane, and we see on them the power of the intercession of the saints, attested by the deed itself. Just as those cleansed of leprosy and healed of blindness, or like some paralytic, having received restoration and strength of limbs, walked unhindered among the Jewish people, as undoubted proofs of the power of our Savior, so now, those who bore the cross for the sake of Him crucified on the cross present obvious proofs of the grace they received from the Lord, healing the various and varied diseases of their fellow servants. So Paul and Peter converted Jews and Gentiles to obedience to the Gospel by performing miracles, the one by casting out the spirit of divination (Acts 6:16), and the other by restoring the lame man at the door of the church (Acts 3:2-8). But the wicked and unfortunate horde of heretics and unbelievers, viciously disturbing our present life, does not reverence the martyrs, despite the greatness of the miracles, and calls the decorated caves and tombs of saints ordinary graves and coffins, abhors even the very entrances to them, as if they were unclean, saying: “Wasn’t he the one who was buried here? Has his body become exhausted? Is it really possible that the memory of the martyrs is in small and, moreover, buried remains?” ... and does not remember the Divine saying, sung by the lips of every Christian: “honorable before the Lord is the death of His saints” (Ps. 116:6). Fifteen centuries have passed, and the words of the Christian preacher retain all the same meaning and all the same meaning... The suffering of St. George - in the summer. archaeogr. commissions. According to Glasnik XI, 39 in the Serbian RCP. “The Life of God-Bearing Stephen, the Rightful Scepter of the Kingdom of the Whole Serbian Lands” by Milyutin. This life, with the replacement of Serbian expressions with Slavic ones, was published in Serblyak. – It was written no earlier than 1360 and therefore not without errors. See note. 395. 399. And December. 20 approx. The chronicle (Glasn. V, 49–58) shows Dragutin’s management in excellent form. He speaks about the relationship of the son to the father as follows: The Hungarian king Vladislav gave his daughter in marriage to Dragutin so that the father, after the marriage, would transfer control to his son Dragutin, and the condition was accepted by Urosh. When Uros did not fulfill the conditions and thought to transfer the throne to Milutin, the Hungarian king started a war, his army forced Uros to retire to the Serbian border, and Serbia passed to Dragutin. The time of Urosh’s death in the chronicle is 1270. Glasnik XI. 146. V, 59. On coins Dragutin is in this form: first. Stefan gives Dragutin Stefan a banner with a star at the end; king without a crown, in a robe. Glasnik III, 212–214. Words of Daniel in Rajic 2, 423–429. The Tronosh Chronicle (Glasnik V, 55–58) also says that the Srem king: a) built several canals; b) built the Raču monastery above Driva, the Lovnica monastery, decorated with green marble, and a church in the Nevesinsky area; c) his wife created after him the Tronoschu monastery in the Jadar district; d) his sons built it in the Zvornichesky district. Tomna, - Another chronicle (Safarik remembers 2:52) about Dragutin: “you are inflamed for the love of God and for Orthodoxy, to live a life pleasing to God, to love others, to honor the elders, to drink the young, to fulfill all righteousness and truth, and by this fasting and prayer, depress your body.” – Hilferding: “in the church (St. George’s Pillars) to the right of the door there was a tomb with the relics of King Dragutin, in the monastic life of Theoktistus, the renovator of the monastery of St. George’s Pillars. They lay unharmed long after the monastery was abandoned, until the sacrilegious hand of some Novopazar Christians, the Znobichs, stole them for sale in parts.” Zap. Geogr. General XIII, 140. “Life of blessings. King Stephen of Srem, monk Theoktistus,” written by George the Grammar, in Serb. RKP. It says here: “The repose of this blessed M. Martius came to pass on the 22nd day.” Glasnik XI, 39. 41. Service of St. Milyutin in Serblyak glorifies both brothers of the kings and their mother Elena. Serbian companions No. 24. This agreement was renewed 5 years later by another charter, 1281 No. 31. According to the life of Milyutin, “the ruler is like a king and autocrat since the year 1275.” See October 10 o'clock. Daniel's genealogy, repeating the words of the letter, calls imp. Michael was a man of blood, a man of crafty faith. In Rajic 2, 441–445. Daniel in Rajic 2, 442–450 does not add much to the news of the letter. Pachymer 2, 45. 174, and Nikephoros Gregoras hist. 1. 98. 113. 125, only in general terms indicate these wars of Serbia: they were so pleasant to the Greek taste. – Stritteri Serbica § 81. 85. The Greek notes that Michael’s successor allowed the mercenary army to enter Serbia most of all out of fear that otherwise restless crowds could indulge in plunder in the empire. Milyutin’s life: “rushing towards the Serbian land, for the sake of captivity, - otherwise, I would be scattered to the Lord.” Daniel: “Against so much multitude and strength, one cannot do so much harm to the pious fatherland.” – Athonite Patericon 1, 232–234. See Oct. 10 o'clock Michael Paleologus died suddenly at the end of 1283. Pachymer, Prince. 6, ch. 36. The life of Milyutin: “with his forces he went as far as Khvostno, not far from the Pech Patriarchate, which he wanted to capture.” Genealogy in Rajic II, 452–457. Zhdrelo is a vent, a narrow valley between parallel mountains through which a river flows - in the Pozheravichi district. Glasnik IV, 192–194. Raich's guess about the time of the war against Kudelin and Dreman (2, 454) is not correct; this war must be dated back to 1291; Moreover, it is more than likely that these wealthy aristocrats of Dragutin acted on the suggestions of Shishman, who was jealous, as Daniil says, of Milyutin and, after their destruction, wanted to take possession of their inheritance. Hammer Purgst Gesch. d. Holdene Horde s. 271–273. Tronosh. years. in Glasnik V, 59. Daniel and Gregoras in Rajic, II, 469–482. About Novak Grebostrek from the Komnenov family, Glasnik XII, 434–436. Certificate printed in Grigorovich, pp. 32–45. She reached without end and therefore without a year. But since it talks about the war with Persia in 1303 and the king calls the emperor his father-in-law, it must be assumed that it was not written before 1304. About the time of the war with the Greeks Pachymer in Rajic II, 463. Gregoras and Pachymer (Stritteri Serbica § 83–91) fight with all their might to close, either with silence, or with elegant words and slander, the empire humiliated by Milutin. Their slander is too vulgar. However, Pachymer and Gregora’s anger at Milyutin is understandable. But it is strange that not only Reichel (West. Archaeol. General. 1, 352. 353), but also Maikov (Ist. Serbian language, M. 1857) repeats the slander of famous people about Milutin’s polygamy. Why is this so? They wander after Du Cange, while in Du Cange’s outdated work there are now errors on almost every line. Maikov even got entangled in contradictions: he either says (p. 226) that Milyutin married Elisabeth of Hungary, or calls (p. 231) Dechansky, Elisabeth’s son, the illegitimate son of Milutin. Maikov thinks that Milyutin, for political reasons, allowed himself to do things offensive to Christian morality. - No, a sincere Christian king could not be so frivolous. The law of Christ is above all for him. And the policy that Maikov likes is the most unreliable policy, followed only by pathetic fools. Maikov is so strange that he writes: “Milyutin married the sister of Dragutin’s wife Ekaterina.” Why, not even a single priest would agree to officiate such a marriage, not just an Orthodox priest! The Serbian priest knew the law of the first-crowned - he also read the Bible. According to the ancient life of St. The king, Catherine, the wife of Dragutin, was the daughter of the Hungarian King Vladislav, and Elizabeth, the wife of Milutin, was the daughter of King Andrew the Venatian (Serblyak l. 55). In addition to Tsamblak (Glasnik X, 41), all chronicles name Dečanski as the son of Milutinov’s first marriage, which took place in 1271 (in Raich II, 439. 440. Glasnik X, 265; I, 165; V, 61. 68; XI, 147). In the inscriptions above the wall images, Milyutin’s first wife is called Kralitsa Elena (West Geogr. General. XIII, 139. 140. 148. 236); but also the wife of Tsar Dushan, sister of the Bulgarian Tsar Alexander, was called either Rogozna (in Orbini and Luccari), or Elena (in inscriptions and letters). The name Elena was the favorite name of the Slavic kings. Rajic II. 487. Betrothal of the book. Milutin and Simonida were consummated by Archbishop Macarius of Ohrid in 1300, and the marriage was postponed until Simonida was of marriageable age (Pachimer de Andronico 4, 4). Tsamblak in the life of Dečansky: “Yes, no one can tell me, this I hear, to praise Stefan and that worthy and shining one of our words of dishonor. Let there be no such placelessness. Such a father as a pious and right champion of the faith with the light of the imams and as from that God the relics of the incorruptible observed we worship and kiss, the illumination is acceptable... We denounce the hedgehog’s agreement with the devil. And you will be subject to a small gap: listen to me, I will hand over the first-born to the court of unmercifulness.” Glasnik XI, 47. 48. The same chronicle in Glasnik X, 265. The Life of Milyutin shows Milyutin to be completely right and his son to be completely guilty. An awkward technique for a biographer! Lies don't make anyone look good. Milutinović (history of the Serbian people I, 135–147. Beograd 1833) writes: “if we judge impartially, it is clear that both father and son have sinned; the son because he raised his hand against his father, and the father because he did not free his son from the penalty of blinding.” Milutinovich supplements his court with the news that just as the son, not without reason, trusted the enemies of the Greek Party, so the father fought against the intrigues of the same party, returning Simonida’s brothers to their mother. – Dečanski’s opinions about Simonida’s party were also justified by the events that followed the death of Milutin. - Blessed Milyutin, in relation to his son, was definitely carried away by the malicious slander of Simonides’ party. Such is the earthly holiness of people! Raich II, 487. 488. Tronosha Chronicle. in Glasnik V. 60. 67. 68. Here hostile relations towards Dubrovnik refer to the events that followed 1303. Venice sent ambassadors and a letter to Milutin in 1309 (Glasnik XI. 321. 326). The pope's letters about the union were written in 1308 (Monumenta Slavorum merid. p. 124. 127. Acts of history on Russia from foreign archives 2. 353–362). - Who lied against Milutin, as if he expressed a desire for union, as the pope wrote, whether the Raguzinsky ambassadors who delivered Milutin’s message to the pope (Marcus Luccari and Tryphon - obviously Ragusinians), or along with them the papal college, which always conscientiously and humbly explained the courtesy of the sovereigns, remains unknown; but what is certain is that Milyutin never wanted union; - he did not like papism and, with all his meekness, embarrassed him even in Ragusa - the double tax he imposed on the Ragusa papists was abolished only by Dushan (Tronosh. years. 67). – The king repaid the pope’s troubles by confirming his grandfather’s gift to the Mljet Benedictine Monastery (Avramovich memorial No. 52). Momirovich ist. Serbia, pp. 11. 12. St. Petersburg. 1839 Raja II. 50. 506. Maikov, p. 230. About Treskavica there is a letter from Dusan: “his grandfather and parent - visit with good alms.” Glasnik XIII, 359. On the current state of Grigorovich 137–139. The chronicle - “the gold of Banya - is not found anywhere” (Safarika memory. 61). Another chronicle (ibid. 53): “St. hello. Chr. Stefan at the city of Zvečani, which is Banska, where his holy relics lie, and decorate all the walls with gold, so that you can wash it or be gilded.” Tronosha Chronicle: “many churches and hospitals were created in Prizren” (Glasnik V, 60). Life: “in its capital city of Prizren there is a church of the Dormition of the Virgin Mary and many hospitals (erected).” Daniel in Rajic II, 494: “creating the Church of the Dormition - as the bishopric of Prizren says.” Gift. book certificate Milutina Gračanice printed. in Izv. acad. VII, 155–159. The king writes: “having seen the destruction and decline of the church of St. Mother of God of Gračanicki, Bishopric of Lipljanska, - created it from the foundation, painted it, decorated it outside and inside... Here I am Stefan the sinner, King Urosh the second, I am writing to her with chrysanthemum. These are the people who were called by Bishop Ignatius... In Suhogrel, who are inscribed in the chrysovule, I took and gave to St. Nicholas, bishopric of Debra. .. The king gives lands according to his mercy, whether to the bishopric of Prizren or Lipljan.” Tronoš Chronicle: “a new six-trull (with six domes) on the Gračanica rezid.” Glasnik V, 60. Life: “in the Kuchi region the church of St. great George with precious utensils." Daniel in Raich II, 494. 496, indicates three more churches in Skopje - Three Hands, c. Konstantin and M. Nikita, in Serava church. St. George, in Nagorichny St. George, in Studenica St. Joachim and Anna, in Orahovica St. George. The Life also adds the church of God’s wisdom in Sredets. Sl. letop. in Glasnik V, 60. X. 146. In memory. Safarik 2. 53. 60. 61. 70. Ser biene-byzantinische Monumente – von Kanitz 1862. Hilferding about Grachanpts in the west. geogr. total XIII. 236. 237, about the Sopochansky church, which was renewed by the book. Milyutin: “on the outer wall of the bell tower there is a wonderful picture: some are cutting stone, others are kneading lime, others are carrying water; above one, which controls the work, is written: “Vasta”; in another place there is an inscription: “agonisate” - strive. Here are the costumes of the Serbian common people of the 13th table”, p. 143. 147. Letop. in Safarik's memory. 2, 53. 60. 70. In the Solunsk monastery of St. Nicholas, the Serbs lived back in 1185, as can be seen from the words of Eustathius of Thessalonica (Tafel de Thessalonica p. 142). Now in Thessaloniki the Church of St. Nicholas T. αρχόντων, i.e., the kings of Serbia. Grigorovich 104. “The reception house was stolen” in Constantinople is also known from Greek manuscripts. Du-Cangii Constant. Christ, b. 263. In Bar in 1319 in honor of St. Nicholas Milyutin arranged a silver icon of the saint with silver candlesticks (Glasnik VII, 95). In Kareya, the Gospel of 1316 with the postscript: “our lord Stefan the king, son of the great king Urosh, unuk of the first-crowned king Stefan Nemanja, who created many victories, commanded these books to be written under the archbishop Osmos Savva, by the hand of George the clerk Radoslav 6824 (1316).” – Grigorovich, p. 28; four letters of Milyutin to Hilandar from Avramovich in the inventory. ancient No. 2.6. 3. 4, in Grigorovich, pp. 41. 45. 46. Two in particular are remarkable (in Avramovich No. 2. 3). Here Milutin says that he built a pier under Hilandar in Chrusia, large and strong, fenced with a wall, to protect Hilandar from sea robbers; inside the walls is the Church of the Ascension of the Lord and cells, of which one is for the king himself; the elder who manages the feast is elected from the Hilandar brethren by the general council, and is not removed from management without guilt; The village of Kutsevo with all its income is given in favor of the feast. The first charter of 1302. Life of Milyutin: “first of all, the Hilandar church, having destroyed it to its foundations, created and decorated a larger one.” The same Daniel in Raich 2, 489. (pirga – noun (Greek πύργος) tower (Ezek.27:11; 1Macc.4:60; 2Mac.10:18). – Editorial of the ABC of Faith.) Ranke ist. Serbia, p. 47. Μ. 1857 Genealogy in Rajic 2, 478. 492–499. Pachymera History, pp. 322–326. St. Petersburg 1862 Raicha ist. 2, 399–402. The year of his death is determined by the accession of his son to the throne, which followed on January 6. 1321 Gregoras (in Rajic 2, 413) also writes that the book. Milyutin died in 1320, having first forced his father-in-law to send Simonida to him, who had not returned to him after the death of her mother. Raicha ist. 2, 496. 510 and the life of Milyutin. Another indication of some chronicles (not all, see pr. 410) is an error. Daniel at Rajic 2, 518. In Gračanica his image is: an old king with a long gray beard. The same in mon. Yuryev's Pillars (Western Geographical Society XIII, 236. 136). Probably, a service to him was written at the same time, for October 30th (in Grigorovich, p. 33). In Glasnik XI, 38. 39, in Tsarsky No. 563. The relics are still in Sofia... Grigorovich, p. 161. Serblyak, l.57.58. Luccari saw them here and wrote that his hair was also incorruptible. Milyutinovich nst. I, 143. In zap. acad. III, 365, ex. chrysobulus 1313 cor. Milyutina. Here the king says: “I enclose this with St. to the monastery of the Mother of God of Ritcha - Dubrovin... from Spis... which my mother gave, Madam Kralitsa Elena was looking for... she gave and wrote it down.” Raicha 2, 408–410. On the wall of the Sopochansky church there is a depiction of “Sveta Elena the monk”. Zap. geogr. total XIII, 147. 151. In the ancient Serbian manuscript (Glasnik XI, 39. 40) “a life pleasing to God and an immaculate life are our pious and Christ-loving ladies, blessed monks of Helena.” This is from Danilov’s genealogy (Rumyants. music., p. 156). Polycarp in the last to Akindin, Pech. patericon. Meletius Sirig in the canon: “Nicodemus, the fasting radiant, who never forbade you to sing in psalms to the Lord! Don’t stop praying diligently to Him to deliver everything from corruption and troubles and sorrows, reverend.” Akathists. K. 1674