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†Saint Euphrosyne of Alexandria “There are different paths to salvation,” this is how the ancient Menologus’ tale about Saint Euphrosyne begins. 370 Under Theodosius the Younger, a good Christian Paphnutius lived in Alexandria, a very rich and respected man. His wife was also a good Christian and did not bear children for a long time. Paphnutius did a lot of benefits for monasteries and the poor. Finally his daughter Euphrosyne was born. She was given an education according to her condition. At the age of 12, having lost her mother, the daughter became the subject of her father’s most tender care. Smart and beautiful, she captivated young people. The tender father, having made a choice between suitors, promised his daughter’s hand to a young man distinguished in mind, heart and noble origin. But blessed Euphrosyne, raised in piety from her youth, desired to live ardently for the Lord alone. She now grieved over whether her wish would be fulfilled. One of the brothers of the monastery, to whom Paphnutius especially did good, was sent by the abbot to invite the benefactor to the church festival of the monastery. Not finding his father at home, he saw his daughter. Euphrosyne, having asked him in detail about the life of the monastery, revealed to him that she really wanted to devote herself to serving God, but that her father, who passionately loved her, had already given his hand to her fiancé and would not agree to let her go to the monastery. The monk explained to her the advantages of virginity 371 and gave advice to invite the elder, their hieromonk, to her when her father was at the monastery festival. Euphrosyne did so and spent the night in prayer - for the fulfillment of God's will over her. The elder who came, after a conversation about the meaning of Christian self-denial, cut her hair and dressed her in monastic clothes. All that remains is to hide in a monastery, but which one? In the maiden monastery, a passionate father could find her. Euphrosyne dressed in the clothes of a monk and appeared with the name of the eunuch Smaragd at the monastery of Theodosius, where there were 350 brothers. Theodosius, to whom Euphrosyne called herself a eunuch serving at the royal court, bored with worldly vanity, entrusted Smaragda to the experienced monk Agapit. Euphrosyne was then 18 years old. The beauty of Smaragd, similar to the beauty of a woman, became a source of embarrassment for some who had not yet overcome their infirmities, and they complained about this to the abbot. The abbot called Smaragd and invited him to live in a secluded cell. Euphrosyne happily accepted the advice. She lived in strict seclusion for 18 years. 372 During this time, the father visited the monastery many times with grief over his missing daughter and asked the brethren to pray for finding traces of her. Once, when he was especially grieving in front of the abbot about his daughter, the abbot said to him: “would he like to talk with the pious brother who served at the court of Emperor Theodosius?” Paphnutius expressed his desire. The abbot ordered Agapit to take Pachomius to the recluse Smaragda. Euphrosyne, seeing her loving father, began to cry. But Paphnutius did not recognize his daughter: her beauty faded from vigils and tears, and she also covered her face with a head veil. She spoke to her father about eternity, about humility, about purity, about love and mercy that bring us closer to God - infinite goodness; she said that love for children should not exceed love for the Lord and that the sorrows of time, if endured patiently, perfect the soul for heaven; she assured him with the goodness of God that his daughter, with so many prayers, would certainly have been found if she had been on an evil path, and that, in any case, the Lord would console him in due time. The daughter's conversation revived the father's soul. “I received so much benefit from my brother, as if I had found my daughter,” he told the abbot. Let’s not think that it was easy for a pure virgin to live in the company of men, or that when meeting with a gentle father it was not hard to look at his mental suffering. She fought with nature, from fasting and fighting she coughed up blood, but with the help of grace, she defeated nature. The holy singer sings: “A strange sight, not easily understood by human nature... How did you walk through the fire without getting burned! You incinerated the sweets of lust with the fire of abstinence, and sought God with prayer and tears. Kindled by the fire of holy love, you burned the brushwood of weaknesses and, ignited by the fire of love for the Lord, you, wonderful one, shone with the rays of miracles.” 373 After brilliant victories over nature, Saint Euphrosyne approached her death and lay seriously ill. At that time, her father arrived at the monastery. Having learned about Smaragd’s mortal illness, he spoke with deep sorrow: Smaragd’s death would be a heavy loss for him; To him alone he owes the submission to Providence with which he endures the loss of his daughter. He asked the abbot for permission to see the recluse for the last time. The sick recluse, on a meeting with Paphnutius, asked him to stay for three days in the monastery and promised to reveal something unexpected to him. Paphnutius believed that the recluse had a vision about his daughter, and remained waiting. Three days later he came to Smaragd. Then the saint revealed to him that he was in the cell of his daughter, who had left her fiancé and father for the Lord; she asked her father not to allow anyone to touch her body, but let him, the father, wash the body of his sinful daughter; Finally, she also asked that her father give the monastery property that could belong to her. And then she gave up her spirit in the arms of her father (about 445). The revealed secret, the death of his daughter, who had been looking for so long, had a stunning, but understandable effect on the father. With a loud cry, he fell unconscious on the floor. Agapit, hearing his cry, hastened to give him allowance and let the abbot know; Soon all the brothers gathered. The secret became known to everyone, and everyone gave praise to God, who provided the strength for victory in such a difficult struggle. Paphnutius gave a significant part of his estate to the monastery, distributed the rest to the poor and decided to distribute it to the poor and decided to spend the rest of his life in his daughter’s cell. 10 years later he died on the very matting on which his daughter died. The grace of God was revealed to Euphrosyne in you miraculously, a few hours after her death. One of the brothers, blind in one eye, fell to the deceased, prayed with tears and suddenly stood up with a cheerful face: he suddenly received his sight. The church celebrates the memory of Saint Euphrosyne on September 25th. 374 The same path along which the Monk Euphrosyne walked, 50 years before her, the ascetic of the Lykopolis hermitage walked and reached the Kingdom of Heaven. It is criminal, insulting to a clear conscience, if a wife appears in a man’s clothes out of frivolity, out of the movements of sin, especially a woman who lays claim to a man’s activities in a public circle is a great, ugly phenomenon. This is not a woman or a man, but a dead member of humanity. In relation to society, nature has indicated a place for women - the family; here she is a useful figure. It’s another matter when they want to live only for themselves and the Lord, they seek their salvation. A man's clothing may be necessary for his wife, even to save her bodily life. In relation to spiritual salvation, if a man’s clothing protects a woman from the idle curiosity of wives, the most annoying and most fruitless: and this is already a great benefit for the soul; but she can also save her wife from the lustful eyes of men. If a wife combines deep silence with a man’s clothes, then she accomplishes the most difficult feat, since talkativeness is an unfortunate weakness of the female organization. Skete Abba Vissarion, who died no later than 390, wandering with his disciple Dula through the desert near Lycopolis, entered a cave. The mentor and student found here an old hermit who was making ropes from palm leaves; Upon their entrance, the hermit did not pay any attention to them, neither greeted them, nor addressed them with a question or request, but continued in silence with his work - work and prayer. “Let’s get out of here,” the Abba said to the disciple, “the elder did not receive notice to speak with us.” After some time, returning back, they walked past the cave again. Abba Vissarion said to his disciple: “Let’s come here again, maybe God will allow this old man to talk to us.” They enter the cave and see that the hermit has died. The mentor said to the student: “Let’s bury the deceased, that’s what God sent us here for.” When they began to perform the burial ceremony, they saw that it was his wife. Both teacher and student were amazed. “Look, child,” said the Abba, “the women in the desert are successfully fighting the spirit of evil and overcoming it, but we are not awake.” The teacher and student glorified the Lord. 375 † Repose of the Venerable Euphrosyne of Suzdal Venerable Euphrosyne in the world of Theodulia, 376 was the eldest daughter of the Chernigov prince Mikhail, later a martyr. 377 – The fragrance that suddenly filled the house of her parents, who asked God for children, and the vision in a dream of a beautiful dove voluntarily flying into their hands, predicted to Michael and his wife the birth of an extraordinary daughter, Theodulia. Her mother Feofania raised her in piety; the educated boyar Theodore was her mentor. Her beauty and intelligence attracted many suitors to her; but her heart was wounded by love for the heavenly bridegroom Christ. Among those who sought her hand was Prince Mina Ivanovich. This was a descendant of the pious Varangian prince Shimon, beloved by the Monk Theodosius; Shimon's son Yuri in 1130 became a thousand in Suzdal 378 and acquired real estate here, which was owned by Mina. 379 Theodulia's parents preferred Prince Mina to other suitors and wanted Theodulia to marry him. The obedient daughter did not resist the will of her parents; but secretly prayed to keep her virginity. – The prayer of a pure soul was heard. While the Chernigov princess was already on her way to Suzdal, the groom died, and she, no longer returning to her father and mother, decided to enter the monastic monastery of the Deposition of the Robe, which was located behind the earthen city rampart. 380 This was in 1227. Blessed Theodulia, in monasticism Euphrosyne, began to fulfill her vows of monasticism with fiery zeal. At first she took food once a day, then she began to eat it every other day, and sometimes once a week; fulfilled all obediences with unrequited submission; She often spent her nights awake reading books and praying; I unforgettably visited the church of God, where I sang and read. She endured many temptations; sometimes these temptations greatly embarrassed her. She asked the abbess: “Why does the Lord allow such temptations?” “Without the attacks of the enemy,” answered the experienced old woman, there would be no strong servants of the king; and - the Lord allows those who love Him to endure temptations, so that their virtues may be revealed.” – Blessed Euphrosyne suppressed the unclean movements of the flesh with intense fasting and physical labor, and finally, almost only bones remained in her bodily composition. The rumor about the holy life of the princess attracted many pilgrims from the city to the monastery. Her education, illuminated by spiritual experience, became visible to ordinary people. The abbess at times forced her to teach instructions to the sisters at meals and in church. These instructions and the high spirituality of life produced an extraordinary effect: many widows and girls entered the monastery to learn piety from her, and those who lived in the monastery looked at her as a model for themselves. The monastery of the Robe had then reached the most flourishing state: there was no monastery on the Suzdal side where there would have been such order (“arrangement”) and deanery, where such God-fearing slaves would have been brought up, as was the case in the monastery where Euphrosyne labored; The Robe-Deposition Monastery was especially endowed with the spiritual wisdom of Euphrosyne. The monastery was then divided into two halves: virgins lived in one, widows in the other; Everyone gathered in one church to pray. The Monk Euphrosyne convinced the abbess to build a special church of the Holy Trinity for widows and thereby complete their separation from virgins, so that the conversations of widows would not leave unnecessary and even harmful thoughts in the innocent hearts of virgins. 381 – The abbess died, prepared for the outcome by the conversations of the wise Euphrosyne, who foresaw her imminent death. The monk remained the head of the monastery. It was revealed to her that the Lord wanted to test the Russian land with a terrible visit, the sword and yoke of the infidels, for cleansing from sins. – Having informed the sisters about this, she prepared them for this with prayers. - In 1238, Batu appeared with hordes in Suzdal: “he stood on Yarunovaya Mountain near the Kamenka River”; the ferocious savages betrayed everything to fire and sword. “The Tatars,” says the chronicle, burned churches and monasteries in Suzdal; The Lord preserved only the maiden monastery of the Placement of the Robe of the Mother of God, where blessed Theodulia, the daughter of Grand Duke Michael of Chernigov and martyr, monastically named Euphrosyne, suffered a monastic struggle: through her prayer, the Lord miraculously covered that monastery.” 382 The venerable woman, having glorified the Lord for the miraculous preservation of her monastery, continued her exploits. - She had sorrow and at the same time consolation to hear about the martyrdom of her father, Holy Prince Michael, and her mentor Theodore († 1244); in the vision they consoled her with their appearance. 383 The former princess and now abbess did not differ from others in the monastery in anything except her holy life; her clothes were thin and shabby. One of the wealthy Suzdal residents, seeing the princess in torn rags, brought her new and expensive clothes. She said: “Why do I need this? Fish in the cold, covered with snow, does not spoil, does not stink, and even tastes good, and so we, male and female monks, if we endure the cold, our souls become stronger and we are pleasing to God.” Knowing that the one who brought it was stingy and cruel to his household, she asked him to bring only oil for the lamp and incense to the monastery, and to take care of his household with love and without stinginess. After a short illness, having received the Holy Mysteries, the saint died on September 25, 1250. 384 Miracles were performed at her tomb, and services were performed for her in the 16th century; 385 but her relics were found incorrupt on September 18, 1698 and then, with the blessing of Patriarch Adrian, they were placed in the cathedral church of her monastery. 386 “Having endured the illnesses of fasting, you, pure one, have received the grace to heal mental illnesses, to drive away spirits with your spirit and to intercede for everyone. In your prayers ask for healing for everyone, Venerable Euphrosyne.” “The shrine of your relics, blessed Euphrosyne, exudes sight to the blind and healing to all the sick who come with faith. Ask us great mercy in your prayers.” 387 † Repose of St. Sergius of Radonezh What Anthony and Theodosius were in the south of Russia in the 11th century, St. Sergius was the same in the Moscow principality in the 14th century. This is a great lamp of monastic life, beneficial for urban life. “Thank God, let us say with blessed Epiphanius, that he gave us in the Russian land such an old man, the holy and reverend Sergius.” Thanks be to God, let us also add, for the fact that the life of the God-bearing Sergius was described by his sincere disciple, who collected information about him with all zeal. 388 The saint's homeland was Rostov, and his parents were pious boyars Kirill and Maria. Even before his birth (in 1313), 389 God's providence made it known that this would be a holy branch of the pious root. Once Mary stood with the wives during the liturgy in the church. Before reading the Gospel, the baby in her womb suddenly cried out, so loudly that another voice could be heard. At the beginning of the cherubic song, the baby's voice was again heard throughout the church, and the mother was horrified. When the priest exclaimed: holy of holies, the baby screamed for the third time, and the mother, frightened, began to cry. The women wanted to see the baby, and the mother was forced to say that the baby was screaming not in her arms, but in her womb. The pious Epiphanius, in explaining this case, thoroughly points to the example of John and other saints, whose birth was foreshadowed by extraordinary events. After the extraordinary adventure, Sergius’s mother became especially attentive to her condition. During the rest of her pregnancy, she did not consume meat, milk, fish, or wine, but ate only bread and water and prayed to God. The born son was named Bartholomew. Soon the mother, and then others, noticed a wonderful feature in the baby: when the mother was full of fatty food, the baby did not take her nipples; the same thing happened on Wednesdays and Fridays. They thought it would be explained by illness, but the child did not suffer, and the phenomenon resumed. In his seventh year, Bartholomew was sent to learn to read and write. His brothers Stefan and Peter studied well, but Bartholomew was not given a letter. The teacher punished him, his comrades laughed at him, his parents admonished him, but Bartholomew wanted to study, but he studied stupidly. The good child was greatly upset by this. Once his father sent him to look for horses and the same thing happened to him as to Saul. Bartholomew saw an old man in the field under the oak tree of the monk, standing in prayer and shedding tears. Bartholomew meekly approached and waited for the end of the prayer. “What do you need, child?” asked the old man. “I am learning, but I don’t know how to read and write,” he answered, “Pray to God for me, Holy Father, so that I can learn to read and write.” The elder with prayer gave Bartholomew part of the prosphora. “Do not grieve,” he said, from this day on the Lord will give you the understanding of literacy.” When the elder wanted to leave, Bartholomew fell at his feet and asked to visit his parents’ house: “My parents,” he added, “really love people like you, father.” The elder, with a smile of love, went with the youth to the house of his parents and was greeted by them with respect. They asked to share a meal with them. The elder went to the prayer church and, taking Bartholomew with him, ordered him to read the psalms of the hours. The embarrassed boy said that he could not read. The elder repeated the order, and the youth, taking his blessing, began to read the psalter correctly and clearly; and he himself, and his parents, and brothers were amazed at how well he read, who until then had studied so stupidly and knew little. During the meal, the parents told the elder what had happened to his mother in the church, and the elder, saying goodbye, said mysterious words: “the youth must become the abode of the Holy Trinity and lead many to understand Her will.” 390 Having so unexpectedly received success in his studies, Bartholomew diligently began to go to the church of God and read the Holy Scriptures. After some time, he began to observe strict abstinence: on Wednesdays and Fridays he did not eat anything, and on other days he was content with dry bread and water. His mother, warning him, said that his body was still growing and needed food. “Didn’t you,” the son answered, tell me that I was still fasting in the cradle? Shouldn't I beware of sins? “You are only 12 years old,” your mother said, should you talk about your sins? “My mother,” answered the son, you are carried away by your love for me; You have heard that no one is pure before God, even if he lives only one day.” Bartholomew continued to tame his body through abstinence and labor to preserve purity in soul and body. All this happened in Rostov; but the lamp of God was not supposed to shine in Rostov. He was transported to Radonezh through the ordinary paths of human affairs. His father Kirill was one of the famous rich boyars at the court of the Rostov prince. But he became poor from various troubles. That journey into the horde with the prince, then the famine of the country, then the attacks of the Tatars weakened him. Then the Moscow prince Ivan Danilovich, having bought the appanages of the Belozersk and Uglich princes, which once formed one whole with the Rostov principality, laid his hand on the reduced appanage of the Rostov prince. 391 The governor Vasily Kochev, who he sent to Rostov, acted here with unbridled self-will, imposed various burdens on the rich and robbed them without attention to truth and love; His insolence extended to the point that he hanged the senior Rostov boyar Averky upside down. These violence forced Kirill, along with many others, to leave Rostov. They moved to Radonezh, which was given by Prince Kalita as an inheritance to his youngest son, Prince Andrei, and where various benefits were promised to those who wanted to settle. 392 This was not earlier than 1330. 393 In Radonezh, Bartholomew continued his exploits. His two brothers got married; Bartholomew, excited by the sorrows of his parents, asked permission to enter into monastic life. “Be slow,” they told him, “we are old, weak and poor; there is no one to serve us; your brothers, Stephen and Peter, got married and take care of their wives; take care of us; You do well that you try to please the Lord; - but your good part is not taken away from you; lead us to the grave, and then you will fulfill your good wish.” The blessed son obeyed his parents. A wonderful example of judicious parental love and filial obedience! Cyril and Maria do not extinguish his son’s holy desire, do not force him to connect himself with the bustle of the world through marriage, but only point out to him their needs, keeping in mind his youth, which still requires testing. The son does not follow the example of self-willed children who do not value the wishes and needs of their parents; he feels the dignity of his intentions; but he decides to torment himself for the time being with unfulfilled desires in order to comfort his parents’ old age if possible. After some time, Cyril and Maria themselves entered the monastery and, after living there for a short time, went to God. Bartholomew prayed for 40 days at the tomb, fed the poor, served requiem services; then he transferred the estate to his younger brother Peter and decided to fulfill the long-standing desire of his heart. His elder brother Stefan, having lost his wife, accepted monasticism in the Khatkov Monastery, where their parents were also buried. Bartholomew, wanting deep solitude, convinced Stephen to look for the most convenient place for an ascetic life. They walked through the forests for a long time until they found a place in a dense forest that was not waterless and remote not only from dwellings, but also from human paths; 10 versts from Radonezh and from Khatkov, a small square rises above the surrounding area in the form of a poppy, which is why it is called “Poppy”. – Here the hermits built a cell for themselves, and then a small church. The younger brother, submissive to the elder, asked in whose name this church would be? The elder, reminding Bartholomew of the words of the wondrous old man, said that the church should be dedicated in honor of the Holy Trinity. Then the younger one said that this was also his thought. The small church was consecrated with the blessing of M. Theognost. Having called Abbot Mitrofan to himself, Bartholomew took monastic vows on October 7 with the name Sergius. This was when he was 24 years old, in 1337. Stephen soon moved to the Moscow Epiphany Monastery. 394 Here is Sergius, in a deep forest, on a monastic feat, without a mentor, with only the Lord! God is strong and ready to help those who call on Him. But there are also many dangers for the solitary ascetic, against which one must call on God’s help. How many battles must he experience before he becomes strong in the power of God! Hunger, thirst, cold, fear of animals, fear of perishing from poverty, burden of the flesh, despondency of the soul, confusion and clarification of thoughts require struggle and deeds, so that otherwise the soul does not fall. And invisible enemies, when they notice that a person, having parted with the world, is trying to penetrate into the spiritual realm, to enter into communication with the holy powers, they invade the realm of his imagination and begin to pursue the ascetic with various fears. So it was with the zealous ascetic Sergius. More than once during night prayer he saw frightening visions that threatened him with death, and heard a menacing voice: run away from here, don’t expect to live here. The courageous ascetic protected himself with the sign of the cross and beat the warriors in the name of Jesus. With humble but tearful prayer he strengthened his soul, and prayer brought down the power of God upon him. As for warfare with the flesh, he taught his flesh to moderation from a young age; in the desert, who will count strong standing in prayer, frequent kneeling, long fasting? At times, herds of hungry wolves prowled around his dwelling and howled for whole nights; their eyes burned menacingly in the forest; at other times bears came to his cell. This is reality, tangible and senses. In helpless solitude, Sergius armed himself with prayer against such dangers. Once he saw a bear in front of his hut, and noticing that he was not so much fierce as hungry, he took pity on him, brought out a piece of bread and offered him a desert lunch on a stump. The beast fell in love with the hermit who was kind to him, often came to the cell and waited for the usual treat. Each time the monk had mercy on the beast, sharing the last piece of bread with it, remaining without food himself. 395 Just as a fragrant flower, although hidden in wild grass, cannot hide - its beautiful smell is felt from afar, so blessed Sergius, although he was hiding from people in the depths of a wild forest, - the fragrance of his holy life was heard from afar. He remained alone for about three years when people began to come to him and ask permission to live near him. He exposed the difficulties of desert life, but they promised to endure everything with the help of God; Sergius acted according to the word of the Savior: He who comes to Me will not be cast out. Little by little, up to 12 brothers gathered to him, and each one built his own cell. Midnight Office, Matins, Hours, Vespers and Compline, and often prayer services were celebrated in the church daily. To perform the liturgy, they called on the presbyter or abbot - there was no one yet. Finally, Abbot Mitrofan, the same one who tonsured Sergius, came to live with them. The monk was glad to see him, because of the need for a priest of God; but the old old man did not live long and died. – Sergius, out of humility, did not think of accepting the rank of abbess; he wanted to lead a hermitage life. “His example of life governed the brethren. He was the first in that he was a servant to everyone. He chopped wood and carried it to the cells, ground rye with a millstone, baked bread, carried water on his shoulders in two buckets and supplied it to everyone at the cell. - The brothers saw a lot of teaching in his example; but they also felt the need for an abbot - a mentor. Communicating this feeling to one another, they gathered together, came to the monk and said: “Father! We cannot live without an abbot and we want you to be our abbot, so that we come to you with repentance and, revealing our sins, receive instruction and permission; It is also necessary that the liturgy be celebrated, and that we partake of the Holy Mysteries from your pure hands.” Sergius refused - the brothers said that it was for him that they came to the desert. Sergei said: “Let’s now each go to his own cell and pray to God.” A few days later, the brethren again gathered to the monk and begged him to accept the abbess. “It is not my business to perform angelic service, it is my business to cry over sins,” said Sergius. The brothers cried and finally said: “If you do not want to care for our souls, and we will be forced to give up this revenge, let us go astray like sheep, you will answer for us before God.” -What a wonderful feud! The humility of the elder fights with the love of the younger! In worldly societies they fight with each other for power and cause disorder in affairs, disorder in hearts, destroying themselves and others with a thirst for power. How beneficial is Your law, O Lord! “I would rather obey than command,” Sergius finally said, “but fearing God’s judgment, I entrust the matter to the will of the Lord.” - Taking with him two elders, he went to Pereyaslavl to Athanasius, Bishop of Volyn, to whom Saint Alexy, during his absence in Constantinople, entrusted the affairs of the metropolis. - Presenting himself before him, Sergius asked to appoint an abbot for his society. “I have heard about you,” said Blessed Athanasius, “My hand will help him,” the Lord said about the chosen one; The Lord has chosen you, and you will be the abbot of the monastery of the Holy Trinity.” Sergius also tried to divert from himself a matter difficult for humility. But the blessed shepherd said: “You have no obedience” - and thus disarmed him. Sergius was ordained presbyter and abbot. This was in 1354 396 Sergius, having accepted the leadership, did not change his monastic life. He did not teach the brethren in many words, but when he taught, his word was filled with power and life; more than that, he taught by example. – Every day he reverently performed the liturgy, was the first to appear in the church at each prayer service, and during the service did not lean towards the wall, standing before the Lord, making candles and preparing prosphora, not allowing anyone to participate in the final work. At the beginning of the abbess, about three years old, the number of brethren did not exceed 12, so that a new brother entered upon the death of one of the former. The first to arrive beyond that number was Smolensk Archimandrite Simon; he appeared with zeal to be in obedience to Sergius, and Sergius accepted the zealous one; With his significant donation, a more spacious Church of the Holy Trinity was built. From that time on, the number of brethren increased. Before he tonsured the new brother, the monk ordered him in a long black retinue to get acquainted with the brethren and get used to the monastic rules. He then dressed one in a cassock, and clothed the other in a monastic robe. It was laid down as a rule for everyone that after Compline the brethren should not walk from cell to cell, except in extreme need, and should not spend time talking, and everyone in his cell would be engaged in prayer and handicrafts. To observe, the monk, after performing cell prayer, in the late evening, especially on long nights, secretly walked around all the brethren’s cells. If I heard idle talkers in any cell, I hit the door or window to stop the conversation; and in the morning he called him to his cell and brought him to consciousness of his vows - but if anyone persisted, he severely rebuked him. 397 Another rule was that no one from the brethren should be sent to collect alms to the monastery, no matter what shortage there might be in the monastery. The rule is difficult to fulfill, especially for the hermits of Sergius. For more than 15 years, only a path through the forests led to his hermit’s desert. Only during the reign of Grand Duke John II (1353–1355) did farmers begin to settle here and there in the surrounding area, and therefore, as Blessed Epiphanius says, “they distorted the desert and did not spare it and created many villages and courtyards.” Then a road was built past the monastery from Moscow to the northern cities. However, even under St. Nikon, the forests were still so dense that beavers were caught along the rivers. 398 In such a wilderness, who could visit the desert of Sergius and bring something? But Sergius believed in God with firm faith, tested by sorrows, and according to his faith it was with him; He taught the same faith to his disciples. It happened that there was not enough wine for the liturgy, incense for burning, and wax for candles. Then they lit a birch and pine torch and performed Matins under such lighting. According to the testimony of the Monk Joseph, in the monastery of Sergius there was such poverty, such lack of wealth that “the books themselves were written not on charters, but not on birch bark.” 399 It happened that the abbot himself had neither bread nor salt, and there was extreme poverty in all the monasteries. The abbot spent three days without food, and at dawn on the fourth he went to his brother Daniel and said: “I heard that you want to add a vestibule to the cell; I will build them for you so that my hands will not be idle; it won't cost you much: I want rotten bread, but you have it. Daniel took out pieces of rotten bread that lay behind the rot. “Save it,” said Sergius, until the ninth hour; I don’t take payment if you haven’t worked.” He began to hammer pillars, hew boards, and by evening he had built a canopy. Daniel brought him rotten pieces; Sergius prayed, blessing what was offered, and finished his dinner with only water, even without salt. The brethren grew stronger in patience, looking at the example of their mentor. Finally, they weakened and began to grumble. “We are dying of hunger,” said the weak; you do not allow people to go for alms; but tomorrow we will leave here, each in his own direction, and will never return.” The monk gathered everyone and urged them not to weaken in temptation; pointed to the Savior’s commandment to first of all seek the Kingdom of God, which promises its diligent seekers the sending down of everything necessary for life. “I believe,” he finally said, that God will not abandon those living in this place.” And indeed at that very time they heard that someone was knocking on the gates of the monastery. The goalkeeper saw through the hole that a lot of bread had been brought. In joy, he ran to the monk. “Father,” he said, they brought a lot of loaves, “bless us to accept.” The saint ordered those who brought the bread to be let in. He invited everyone to the meal, and before that he served a grateful prayer service to the Beneficent Lord. During the meal, he pointed out to the weak the experience of God's providence. “Where are those who brought the gift?” he asked. “According to your orders, we invited them to a meal and asked: who sent them? They answered that he had sent him who loved Christ, but they still needed to hurry to fulfill another assignment.” This is what the monks said. “You see, brothers,” said Sergius, “the Lord does not leave this place? Let us strive without weakening.” And another was a test of patience for Sergius’s disciples. There was no water not only in the monastery, but also near the monastery; it was necessary to follow her far, downhill. The brethren complained more than once about the lack of water. Finally they began to grumble a lot. “Why did you create a monastery in such a place?” They told Sergius. Sergius answered: “I wanted to be silent here alone. God was pleased to establish a monastery here. But, he added, if it pleases Him to build a monastery here, He will also provide the water necessary for it.” Then he turned to God in prayer, and through his prayer water flowed where there was none. The brethren called this source Sergiev for a long time. But the humble “Sergius forbade calling him that.” This is on the north side of the monastery. 400 Once in the late evening the monk prayed for the brethren of his monastery. Suddenly he heard a voice: Sergius! Having said a prayer, he opened the window and saw an extraordinary light from the sky. “Sergius! The Lord has heard your prayer for your children; look what a multitude of monks you have gathered in the name of the Holy Trinity!” The monk saw many beautiful birds flying not only in the monastery, but also around it. “So,” continued the voice, the number of your disciples will increase, and after you, those following your footsteps will not fail.” The monk, in surprise and joy, called Simon to him, and he still managed to see some remains of the phenomenon. After some time, those sent by P. Philotheus came to the monk and brought him a blessing on the cross, a paramand and schema, and a message from the patriarch. “Aren’t you sent to someone else?” said the humble Sergius. “Having given them peace, I myself went to M. Alexy with a report. The Patriarch wrote: “By the grace of God, the Archbishop of Constantinograd, the Ecumenical Patriarch, Cyrus - Philotheus about the Holy Spirit to the son and fellow servant of our humility. Sergius. Grace and peace and our blessing be with you. We heard about your virtuous life and greatly approved of it and glorify God. But you lack one thing - a hostel. You know, the reverend and God-father prophet David, who embraced everything with understanding, praises community life. Whatever is good or good, let the brethren live together. That’s why I’m giving you useful advice: create a hostel. May God's mercy and our blessing be with you." 401 “What do you command, holy lord?” Sergius asked Alexy after listening to the message. The Metropolitan, for his part, advised to arrange a full dormitory. The monk did just that. He built the buildings needed for the dormitory, distributed the dormitory positions, put everything in common and forbade having property or calling anything his own. When, in this way, the construction of the monastery was completed, the number of disciples increased, and abundance settled in the monastery. The monk then introduced into the monastery the acceptance of strangers, feeding the poor and giving alms to those who ask. He told his disciples about this institution: “If you maintain this institution of mine without grumbling, then after my death the monastery will spread and will stand for many years, by the grace of Christ.” 402 It seemed that after that the monastery of Sergiev was safe from vicissitudes on all sides. But suddenly a storm arose - due to the mercy of human weaknesses, and the storm almost deprived the monastery of the keeper of the monastery. One Saturday, Saint Sergius stood at the altar, performing the evening service himself. His brother Stefan, who again came to the monastery, stood on the left choir. “Who gave you this book?” Stefan asked the canonarch. “Hegumen,” he answered. “Who is the abbot here? Stephen said angrily; Was it not I who first founded this place? And he added other cruel words. The monk heard all this in the altar. “It was clear to him that the secret indignation of many at the new order of the monastery was poured out here. - Due to dissatisfaction with the hostel, others secretly left the Sergius monastery; 403 others no longer wanted to have Sergius as abbot. 404 The monks of that time, due to insufficient spiritual reasoning, did not like community life. It took a lot of work for the pastors of the Church to organize the life of the apostolic community in the monasteries. The monk, leaving the self-willed to their conscience, at the end of Vespers, did not go to the cell, but left the monastery. The best monks were alarmed by this, but still thought that Sergius would return. But the expectation was not fulfilled; Sergius settled on Kirzhach. Some went to Saint Alexy and begged him to return the abbot to them. The saint knew well how Sergius was needed for the monastery of the Holy Trinity; I also saw how badly the self-willed, indignant both against their father and against the patriarch, grieved the blessed soul. The saint sent an honorary embassy to Sergius, two archimandrites; those sent on behalf of the saint said to Sergius: “appoint someone you know as a builder in the new desert; return to your former monastery yourself, so that those who love you do not grieve over your separation from you; and I will drive the disobedient and evil ones out of the monastery.” “Tell my lord the Metropolitan,” answered Sergius, that I accept everything that came from his mouth as coming from the mouth of Christ.” And, having made some arrangements in the new desert, he returned to the monastery of the Holy Trinity. The meeting of the returnee was a triumph of good over evil. The disciples, hastening to meet their teacher, kissed his hands, feet, and even his clothes. He also rejoiced for his children, whom he now saw as children. 405 Soon after that, and precisely in 1375, Blessed Sergius was so ill that they feared for his life; he lay sick from Lent until October 1. “Let them not be surprised,” the chronicler says, that sorrows and illnesses are sent to the righteous: through many sorrows it is necessary to enter the Kingdom of Heaven.” 406 – Subsequently, to console Sergius, during the fight against those dissatisfied with the hostel, St. Nile sent his message: he called the habitual way of life of Russian monks the life of worldly people and the work of a wild country; on the contrary, he called the community life introduced by Sergius a matter of high spiritual wisdom and offered instructions on the need and dignity of obedience. 407 Blessed Metropolitan Alexy, seeing his closeness to death, calls upon Blessed Sergius and orders him to bring a golden cross for him. “Forgive me, holy lord,” said Sergius, bowing, “in my youth I did not wear gold, especially as an elder I must remain in poverty.” “I know,” said the saint, that such has always been your life; but show obedience and accept this gift as a blessing.” Having said this, he laid a cross on Sergius with his own hands. Then the saint announced to the monk that, feeling his senile weakness, he wished to appoint a worthy successor for himself and chose him, in accordance with the wishes of the Grand Duke, which is why he intended to consecrate him as a bishop. “Forgive me, holy lord,” answered Sergius, you want to place a burden on me that is beyond my strength; you will not find in me what you are looking for; I am the most sinful and worst of all.” For a long time the saint persuaded Sergius to accept the great rank. The humble and perspicacious worker said decisively: “Holy Master! If you don’t want to drive my poverty away from your shrine, don’t talk about my badness.” The saint wanted to see Sergius as his successor especially because the Grand Duke, carried away by his passion for his treasurer Mityai, wanted to see the unworthy Mityai as metropolitan in Moscow. Otherwise, Cyprian, the Metropolitan of all Russia, had already been ordained patriarch, and both Alexy and Sergius were in awe of the will of the patriarch. In this state of affairs, as the godly Sergius saw, accepting the proposed rank meant increasing church unrest or taking on the very difficult task of pacifying strong unrest; deep humility did not take over the latter either. That is why Sergius so decisively refused high rank. - All that he could undertake for the good of the Church was to convince the Grand Duke to accept Cyprian. He convinced the prince, making it clear that the division of the Russian Metropolis, desired by the prince, was harmful to the Holy Church. But the prince did not listen to the godly Sergius. After the death of Alexy, Mityai did not think about putting on the robes of a saint, even without being ordained a metropolitan, and threatened to ruin the monastery of Sergius. The humble Sergius, having heard the threats of the proud one, said: “Mikhail will not only not receive rank, but also will not see Tsar City.” And it came true. 408 The world sees in the hermits people useless for civil societies, thinking that he with his will, he with his mind, he with his noisy regulations is the only benefactor of societies. But the world does not understand the importance of moral forces for societies; knows neither the power of prayer nor the vastness of spiritual vision. Mamai, the proud and formidable ruler of the horde, advanced not only his own, but also mercenary hordes against Russia, deciding to put her in the same relation to himself as she was to Batu. Grand Duke Dmitry Ioannovich, fearing a terrible disaster, came to the Monk Sergius and asked: should he go against a strong and formidable enemy? The monk, having prayed, said to the Grand Duke: “since proud Mamai rejects the offer of love, then go, sir, against the wicked - they will be humiliated, and for you - the God of righteousness.” – The Grand Duke, alarmed by the news of Mamai’s approach, wanted to rush to Moscow. “Don’t worry, prince,” the monk calmly said, eat the monastic meal with prayer: the Lord will preserve you for eternal glory, and the crowns of sufferers are ready for your companions.” Sergius sent with him two of his monks, Alexander Peresvet and Andrei Oslabya, clothed in the schema; the first was once a boyar of Bryansk, and both were brave and experienced warriors, and now they were burning with the desire to lay down their lives for the Christian faith. The Grand Duke, having entered the field against the Tatars, bravely crossed the Don; but others still hesitated with doubts. Unexpectedly, a messenger from the saint appeared to the prince with the prosphora of the Theotokos and a message; The monk wrote: “Go, go boldly, prince, hoping for God’s help.” This inspired the courage of the prince and his associates. A bloody battle took place on the banks of the Nepryadva. The novice’s novice, Peresvet, courageously entered into battle with the Tatar giant Temir Murza, proud of his strength and height, and both fell dead. 409 Complete victory was won over Mamai (September 8th, 1380). During the battle, the monk, standing with the brethren in prayer, to their consolation, spoke about the successful course of the battle and the courage of the Grand Duke, spoke about the decisive victory and even named those who had fallen in the battle, for whom he offered prayer. The Grand Duke, returning in victory, thanked the monk for his advice and prayer and with delight confessed the mercy of God over Russia. And this was not the only experience of love for the holy fatherland in desert Sergius. In 1385, the holy abbot set out on foot to Ryazan to convince the restless Prince Oleg to end the bloody feud against the Grand Duke. More than one ambassador had already sent the same message to Oleg, and Oleg did not want to hear about peace. The monk softened Oleg's heart, and he made peace with the Grand Duke, sealed by sweat and family union. 410 With the increase of the brethren, poverty occurred in the monastery of Sergius. Sergius did not lose hope in the Lord; No; he grew more and more in spirit and was already great before the Lord, although not before himself. In the dead of night, Sergius sang an akathist before the icon of the Mother of God and prayed to the Heavenly Queen, may She look upon his monastery. After completing the rules, he sat down to rest, but suddenly said to his disciple Micah: “Watch, child, we will have a wonderful visit.” He had barely uttered these words when a voice was heard: “The Most Pure One is coming.” Saint Sergius hurried from his cell into the vestibule, and a great light shone around him, brighter than the sun. He saw the Mother of God, accompanied by the apostles John and Peter. Sergius fell to the ground. The Good Mother touched him and said: “Do not be afraid, My chosen one; your prayer for your disciples and for this place has been heard; with you and after you, I will not retreat from your monastery and will cover it.” Having said this, she became invisible. The saint, having come to his senses, found his disciple half dead from fear. He picked it up. “Tell me, father,” asked Micah, who had somewhat come to his senses, what is this wonderful vision? My soul almost separated from my body.” But Sergius could not yet speak from the movements of his soul; only his face shone with joy. A minute later, he ordered to call two reverent brothers, Isaac and Simeon, and told them what had happened. Everyone together performed a prayer service to the Mother of God; The saint remained awake all night, reflecting on heavenly mercy. It was on the Nativity of Christ, on Friday. 411 After that, Prince Vladimir of Serpukhov sent his boyar to offer a meal to the brethren of Sergius; On the way, the boyar was chilling about what he was ordered to deliver to the brethren. The perspicacious Sergius meekly told the boyar that without a blessing there was no need to touch food. The grace of God apparently acted through Sergius to admonish people. Someone forcibly took possession of a neighbor's fed pig. “Do we believe,” Sergius told him, that there is a God who is the avenger of our truths? Without fear we rob and offend our brother.” He promised to pay his neighbor for his pig, but did not pay. And - the pig boiled with worms in winter; They involuntarily threw the rotten meat to the dogs, but they didn’t eat either. One of those who lived near the monastery of Sergius lay in a severe illness, so that he did not eat or sleep for 20 days. A good thought came to his brothers: the Lord performs so many miracles by the hand of the holy elder; will he not have mercy on us too? They brought the sick man to the elder. “Sergius sprinkled him with holy water, and he felt relief, and then, falling into a deep sleep, he got up healthy. 412 According to a heavenly vision, beautiful birds fluttered in and around the monastery of Sergius. Under the leadership of the great mentor, wonderful students were truly formed. Some of them remained until the grave in the monastery of Sergius; others founded monasteries in different places. The first associates of Sergius in the difficult life of a hermit were Vasily the dry, who came from the banks of the Northern Dvina, Jacob, who served unrequitedly in fulfilling the limited needs of the hermits; Onesimus, an elderly deacon who served as the gatekeeper of the still poorly fenced monastery, 413 Simon the archimandrite, who exchanged power for the title of novice of Sergius and was awarded a glorious vision of his disciples. Isaac was Sergius's favorite student. The monk wanted to leave him as the head of the Kirzhach monastery; but he asked Sergius for his blessing to remain silent. “Tomorrow,” Sergius told him in response to his request, when we perform the Divine Liturgy, I will bless you.” And the next day, making the sign of the cross over him, he said: “May the Lord fulfill your desire.” It seemed to Isaac that some kind of flame, but not a burning one, came from the hand of the monk and engulfed him completely. – Once St. Sergius celebrated the liturgy. The silent Isaac stood in the church and saw someone at the altar serving Sergius and wearing light robes. At the entrance with the Gospel, the wonderful one walked after Sergius and his face shone with such a strong light that Isaac could not look at him. The miracle opened his mouth, and he asked the reverent Macarius: who is this? “I don’t know,” answered Macarius, and horror penetrates me, “I thought at first that this was the presbyter who came with Prince Vladimir,” but the boyars said no; without a doubt this is an angel serving Sergius.” At the end of the liturgy, both students begged the teacher to tell them: who served with him? And Sergius discovered that this was definitely an angel who always served with him. Isaac the silent, adorned with humility, purity, non-covetousness, gentleness and tearful tenderness, reposed before his mentor in 1388. 414 Simeon the ecclesiarch, like Isaac and Macarius, was a participant in the vision of spiritual mysteries; he saw heavenly fire on the holy throne when Sergius performed the liturgy. 415 Then, after St. Micah and Nikon, Bartholomew and Nahum are known from the appearance of St. Sergius during the siege of the Lavra. 416 All these disciples of Sergius and also Ioannikios, Elisha and Epiphanius are depicted together with the teacher on the icon of the Trinity Cathedral of the Lavra. 417 They are also included among the saints in the description of monasteries in different places in Russia. Well-known saints of God are Theodore Simonovsky, Andronik of Moscow, Methodius of Peshnoshsky, Savva of Zvenigorod, Abraham of Chukhlomsky, Sergius and Pavel of Murom. Afanasy the student founded the Vysotsky Monastery in Serpukhov, and Nikita founded the High Monastery in Borovsk. 418 Leonty and Savva's disciples were appointed heads of the Assumption Hermitage in Stromyn. 419 Gregory the disciple - the first abbot of the Golutvin Monastery in Kolomna; Xenophon's student founded the Tutansky monastery in Tver district; Sylvester was the founder and abbot of the Resurrection Monastery on Obnor. 420 Athanasius the “iron staff” lived as a hermit on the site where the Resurrection Cherepovets Monastery was founded. 421 What wonderful strength of spirit is in the mentor Sergius! Six months before his death, the monk, having called the brethren, entrusted them with Nikon's management, and he himself entered into complete silence. “In the month of September, he felt sick, called the brethren again and gave them the last instructions. Just before the departure of his soul, he partook of the Holy Mysteries and gave his pure soul into the hands of God. It was September 25, 1391, in the 78th year of the saint’s life. 422 – At the moment of the soul’s release from the body, a heavenly fragrance poured into the cell and the face of the monk, the image of a pure soul, was pure and bright. 30 years after the burial, according to a special vision, the holy body of the saint was opened in triumph on July 5th. “When the coffin was opened, an extraordinary fragrance spread again. And not only his body turned out to be incorrupt, his very clothes were unharmed, although there was water on both sides of the coffin. Since then, his honest tomb has remained an inexhaustible source of grace-filled healings. The work is beyond human strength to describe all the posthumous deeds of St. Sergius. 423 Let's point out some. For 8 years the youth Leonty had a withered hand attached to his ribs and wandered to many places. The monk appeared to him and ordered him to go to his monastery. He came and began to pray at the shrine of Sergius. “To all the brothers who are present and to me, unworthy Pachomius, who wrote miracles, I saw all the miracles terribly. As if he had made the third bow, the youth fell to the tomb and cried out in a great voice: behold, my withered hand is healthy! And this river, raising up the mountain, saying: behold, I see Saint Sergius standing at his tomb and commanding maniacally to stretch out his dry hand. I give thanks to you, great in miracles!” At the Council of Florence, Presbyter Simeon was with Isidore; not agreeing to the union, he suffered a lot from Isidore and finally, together with the Tver ambassador Thomas, decided to flee to Russia. They pestered traveling merchants; but in front of one city the merchants drove them away, fearing to suffer for unknown people. On one mountain, not knowing what to do with themselves, Simeon and Thomas lay down and dozed off. The presbyter, in a drowsiness, sees the elder, who, taking him by the right hand, said: “Have you been blessed by the one who followed in the footsteps of the Apostle Mark, Bishop of Ephesus?” Simeon answered: “Blessed.” The one who appeared says6 “Blessed by God is this man: none of the vain Latins bowed him down either with wealth, or with affection, or with the fear of torment. - Preach the teaching commanded to you by Saint Mark to all Orthodox Christians, wherever you go. Do not mourn your journey: I am with you and will lead you through the city; Having walked a little, you will see two chambers and next to them your wife Evgenia, she will take you into her home and calm you down; then you will pass through the city freely.” The presbyter asked the elder who he was? “I am Sergius of Moscow,” he answered. You promised to come to my monastery, but you didn’t come and now you won’t fulfill your promise, but you will be there in captivity.” Having awakened, the presbyter told his vision to Thomas, and they went with joy. Everything happened as predicted. Eugenia invited them into the house to calm down; They passed through the city among armed people and were not detained. Having reached Russia, the presbyter, for some reason, did not rush to the monastery of Sergius. Isidore arrived and locked the fugitive in chains; then the liberated Simeon was given to the abbot of the Sergius Monastery. In 1551, the monastery of the Holy Trinity was founded in the Tatar side of Sviyazhsk. Then, from the image of the wonderworker Sergius, many miracles were performed in this monastery. In Sviyazhsk, the elders of the mountain Cheremis appeared with obedience to the tsar and said: “five years before the founding of this city, when it was empty here and Kazan was calm, we often heard Russian church bells here, we sent light young people here to see what was happening; they heard the voices of those singing beautifully, as if in a church, but they saw no one, only one old monk walked with a cross, blessed in all directions and seemed to measure the place where the city is now, and the whole place was filled with fragrance. When they shot arrows at him, the arrows did not wound him, but flew up and broke, falling to the ground. We told our princes about this, and they told the queen and the nobles.” During the disastrous time of the invasion of the Poles, when the Sergius Lavra was under siege, one Sunday after matins the monk appeared to the sexton Irinarch during his nap and predicted an attack by enemies. Then the same elder saw him walking along the fence and sprinkling the buildings with holy water. An attack followed the next night; but the enemies met unexpected resistance and were defeated. At other times, the besieged were greatly oppressed and grieved that they could not send to Moscow asking for help. The monk, appearing to the same Irinarch, said: “Tell the brethren and all the military men: let them not mourn. I sent from myself to Moscow, to the house of the Most Pure One and to the Moscow miracle workers, with prayer, three of my disciples: Micah, Bartholomew and Naum, at the third hour of the night. Your enemies saw them. Ask your enemies: you saw the elders, why didn’t you catch them? You will get into trouble from them." From negotiations with the besiegers and the interrogation of the prisoner, it was revealed that the besiegers that night saw and pursued three elders riding nags, but could not catch them. One sick old man, having heard about this, entered into childish doubt: on what horses did Saint Sergius send them? The Monk Sergius, appearing to him, said: “they were sent on blind horses, not those who were driven out of the fence for lack of food,” and at the same time healed him of illness and unbelief. Having commanded that this be announced to everyone, the monk also said: “The stench of laymen who sin fornication is not as disgusting to me as that of monks who are inattentive to their vows; and I will destroy the enemies under the walls of the monastery, and I will destroy those who live in the monastery in ambiguity, and I will deal with those who are defiled.” On the same day on which there was a vision of the departure of the monks to Moscow, in Moscow, which was also under siege, many saw: behind a gray-haired old man was a convoy of twelve carts with baked bread. When asked about himself, the elder answered that he was from the house of the Holy Trinity. When asked: how is the house of the Holy Trinity? The elder said: “The Lord will not give up His name as a reproach to the wicked; “Only you, brothers, do not be disturbed by earthly thoughts.” Under arch. Dionysius's sacristan John the Hen, in great grief over the misfortunes of his homeland and the strength of his enemies, reached despair and thought: there will be no Orthodoxy in Rus'. At this very time he hears a voice through the window: “Who are you who thinks that Orthodoxy cannot exist in Rus'? You don’t know that Basil the Great, Demetrius of Thessaloniki and St. Sergius the Wonderworker are praying to God for you.” John trembled and went to tell the archimandrite about what he had heard. But then it turned out that Sergius actually worked miracles at that very time. A man who was hitherto mute, whom everyone knew, says the following: “now I was sitting in a cell in which a relaxed monk was lying facing the wall. Two monks, fair-haired and with gray beards, entered, approached the paralytic and, having prayed to the name of Jesus, told him to turn his face to them. He said he couldn't. They repeated the demand. The patient answered angrily: “Get away from me, don’t you know how sick I am? How do I turn around? The godly elders, turning his face to them, put him on his feet and said: “You are in vain to be called sick, you are healthy.” Then, leaving the cell, they told me: “Go, tell the archimandrite how this naughty one spoke to us.” The famous ascetic for the fatherland Kozma Minin from time to time prayed in a special room. Here the Monk Sergius appeared to him and commanded him to collect treasury for the military people and go to cleanse his homeland from enemies. The vision was repeated another and a third time. For the last time the monk told him: “This is the will of God, which has mercy on Russia; the elders will not agree with him as much as the younger ones, but the matter will end in success.” Kozma made up his mind, not trusting himself until then. Soon the city elected him to be the zemstvo elder. He began to talk with tears about the misfortunes of his homeland and the need to act to save it. Some walked away with ridicule, others, and especially the younger ones, were touched and began to tell their fathers that the enemies would probably take everything from them - let the property go to save the homeland. And things started to boil. This is what Arch Kozma himself said. Imandrite Dionysius. Blessed Metropolitan Platon wrote in one book of the saint’s life: “and in the past 1782, as everyone knows, there is one wife, having had her legs tied for more than ten years and having never been able to walk in any way, which has been completely explored, crawling on the ground: she, crawling to this cancer, as if to some source of healing power, suddenly stood up on her feet, walking, jumping, and praising God, and chosen by Him." One of the miracles of modern times, the healing of a sick noble girl, is remarkable in terms of the duration of the healing. “You will be healthy, but not soon; “otherwise you will soon forget,” the monk said to her at his first appearance; and for the last time he said: “Now they will believe,” when his crooked leg straightened when his hand was laid on him. 424 Menologist Vasily on September 25. in a short notice. Ancient description of life in Vitis Patrum 1, 643–650 ed. Migne; Act. Sanct. February 11, 535. The biographer says: “the day of the departure (of the daughter and father) to the Lord is celebrated in the monastery even to this day.” So life was written not very soon after the death of Euphrosyne and not very long before the devastation of Egypt by the Mohammedan Arabs. Metaphrastic description in Suriya T. 1, Act. Sanct. February 11, 537 II in Chet-Mineya Sept. 25. The third legend in the Fabricii bibi manuscript. Gr. X, 225. In the Greek Menaion, synaxarion in verse. Here are two canons, the second of Joseph the hymn writer, the one that was also printed in the Slavic Menaion, for September 25. The great teacher of Alexandria Origen (| 254) wrote: “if righteous prayer is offered up before the face of the Lord as a burnt offering, and the lifting of his hands is an evening sacrifice; and the Apostle says to the married: do not deviate from each other, except by agreement for a time, to exercise in fasting and prayer; and then be together again (1 Cor. 7:5), then it is clear that those who are in marriage cannot offer a constant sacrifice. Therefore, it seems to me that only he is able to offer a constant sacrifice who has vowed to always remain in purity.” Hom. XXIII in Num, 1. Menologue: “lived in the monastery for 18 years,” in the prologue – 28, in the life – 38 years. The latter is an obvious mistake; then how old would be the father who died after his daughter 10 years later. Stichera of St. Euphrosyne's dog. 4 and wt. 6 on September 25. According to Vasily’s menologist, the memory of her is still with her father, February. 15 days, and according to the brief menology both are remembered on September. 25 d. The Roman Church honors Euphrosyne Feb. 11 and Jan. 1. The relics of the saint were transferred to Compiegne, France. Patericon of Skitsky, word 29. Patericon assembled under the banner. V. Sunday Read VI, 18. Hon. tale about the basement fathers, pp. 63. 64. The life of Ave. Euphrosyne is described. monk Gregory at the end of the 15th century. (literature review § 118). The writer says: “I was honored to listen to the truth in the city of Suzdal from the monks of the venerable monastery who told me.” Synod. b. No. 869. The eldest of Theodulia's 5 brothers, Rostislav, was mounted on a horse in 1231, and this happened in the 12th year, married in 1238, i.e., in the 19th year, and died in 1249, next. was born in 1219, and Theodulia, according to his life, was born in 1212. See Sept. 20. Collection years. II, 12. In 1130 “George, Rostov thousandth, fettered the coffin of Theodosius.” The inscription on the shrine of Theodosius Ave.: “in the summer of 1130, the shrine of Theodosius Ave. was decorated with the chest of Georgy Simonovich, the commander of a thousand, one of the Varangian princes, who lived in the city of Suzdal.” Description laurels, p. 300. According to the described books of Suzdal, 3 versts south of Suzdal. they showed "Minino's village" with the city market. This is the home of Prince Mina Ivanovich. Anania about Suzdal, p. 96. M. 1855. Mina Ivanovich was called a prince by birth, and Suzdal in the opinion that was in Suzdal, while the sovereign prince of Suzdal and Vladimir was in. sq. Georgy Vsevolodovich. Everything else that the monk Gregory says about the family of Shimon is not true. Ananias about Suzdal 56. 57. The Deposition of the Robe Suzdal Monastery was founded in 1207 Rumyants. music., p. 213. Ananias has a letter of confirmation of this division of the monastery. Russian times. at Karamz. III, pr. 364, at the Polevoy source. IV, appendix, p. 25. 26. Karamzin (III, pr. 364. 366) in vain confused Theodulia with her sister Maria, who was married to the Rostov prince Vasilko, and thereby cast doubt on the history of Theodulia. Maria was also a nun, only this was after the battle of the City, where the prince suffered martyrdom. – On Yaunova Mountain there is now the Kozmodemyansk Church. The imaginary prediction of the death of Batu in Hungary is a folk fable. Her relics were found in the legend, 450 years later. after her death, in 1700; This determines the year of death. Blush. No. 167. Ananias about Suzdal 57. Inscription on silver. ladle: “humble Arseny Archbishop. Suzdal gave to the monastery. Venerable Princess Euphrosyne in l. 7132 (1624)". Service with Tsarsky in the RCP. 1592 No. 563. RKP. life, supplemented by news of miracles, in Tsarsk. No. 95.408. 411. Blush. No. 167. Ananias about Suzdal 57. Service at the Tsar's No. 563 and in the collection of services written in 1698. “I grieved,” writes Epiphanius, “that for 27 years no one wrote about him (about Sergius). “Two years after the death of the elder, I, poor man, dared to do this; sighing before God and calling the elder to prayer, I began to little by little write down something about his life. This is how chapters about the life of the elder were compiled, some in bundles, others in notebooks. “I found sensible elders and asked them: will they approve of my desire, do I need to write?” “Just as one should not, they answered, describe the life of wicked people, so one should not consign the life of the righteous to oblivion. If the life of a righteous person is described, this will benefit both the writer and the readers. Having read it, they are jealous to follow in the footsteps of the righteous.” From then on, I began to ask the ancient elders even more willingly about what they called about the life of the monk. And everything that they told me, that I saw with my own eyes, that I heard from the elder or from his disciples, and especially from the one who poured water on his hands, that I heard about birth, upbringing, young age before tonsure from his elder brother Stephen - I collected everything as worthy of faith. Other eyewitnesses spoke about his initial desert life and his appointment as abbess and about the labors of the elderly.” Epiphanius's Life of St. Sergius, revised by Pachomius and supplemented by miracles, was published in M. 1647. The oldest list was “written off in fol. 6939 in the holy mountain of Aoonstse, - follow the command of Mr. Zinovy, abbot of the Sergius Monastery, write off as the sinful Jonah, abbot of Ugreshsky" (rkp. Sergius Lavra). To the Synod. b. life in the RKP. XV century No. 491. According to Epiphanius, Sergius was born “into the great reign of Tver.” book Dimitri Mikhailovich; under Archbishop the Reverend Peter, Metropolitan of All Russia, when Akhmutov’s army came into being.” Dmitry Mikhailovich became the Grand Duke, and Akhmyl, the Uzbek ambassador, appeared with the army in 1322 (collection l. 1, 229. V, 216). According to this indication, the year of birth of St. Sergius should have recognized 1322. But chronologically. readings bl. Epiphanies are generally unsuccessful, see pr. 394. Since Rev. Sergius died in 1391 at the age of 78 (pr. (422), then he was born in 1319. Collection l. VI. 120. Russian times 1, 268. 269. 270. Dimitri Donskoy says in his will: “I bless my son Andrei with the purchase of his grandfather - White Lake, and my son Peter with the purchase of his grandfather Uglech.” Russian Vivl. 1, 105. Nikon. l. 4, 188. The Tatar army with the temniks Turalyk and Chik devastated the Tver and part of the Rostov principalities in 1327 (Novgorod and Resurrection under 1327). Since in 1337 Bartholomew was already Sergius, then Turalykov’s attack on Rostov, mentioned by the biographer of St. Sergius, there could not be any reasons for the removal of Sergius’s parents from Rostov; - if it could have an influence on the fate of the parents, then only insofar as it concerned the real estate of Sergius’s parents, which may have remained in the Rostov region after they were settled in Radonezh. Nikon. years. 4, 203–205. Russian times 1, 269. 270, Epiphanius has immigrants from Rostov: “Yuri Protopopov with his family, Ivan Feodorovich Tormasov with his family, his son-in-law Duden with his family, his uncle Onisim, who was later a deacon, that Onesimus, about whom they say that he came with the thousand Protasius.” Andrei Ioannovich was born in 1327 and in the spiritual will of the prince. John Danilovich, compiled in 1328 on the occasion of his departure to the horde, “the village of Radonezh” was assigned to the inheritance of the. princesses “with small children.” Collection gram. 1, 30. 31. Collection l. 6, 120. Nick. l. 4, 206–211. “So then the names of the prophets, - after all, on the day of which the saint’s memory is commemorated, at that time the soothsayer will be given a name.” Sergius was tonsured on October 7. in memory of St. m. Sergius and Bacchus. Russian times 2, 271–274. Epiphanius: “The church was sacred in the name of the Holy Trinity with the blessing of the Most Reverend. Theognostos - at c. book Simeon Ivanovich, I remember that he said at the beginning of his reign.” It is clear that Epiphanius, speaking about the consecration of the church under Prince. Simeone, speaks fortune-tellingly. If Sergius was tonsured in the 24th year of his life and soon after the consecration of the church, then something else was brought. book John Danilovich, in 1337. Slichi approx. 395. Epiphanius: “I stayed in the desert alone for two years or more or less, God knows.” According to Russian times 1, 274 Sergius lived “alone in the desert of that summer for two or three.” Collection years. VI, 120. V, 228. Nikon. l. IV, 211–220. Russian time 1, 274. 275. So according to the oldest list of the life of Sergiev. In later times, the well at the Pyatnitsky Monastery began to be considered a miraculous source of Sergius. But this opinion is without basis. P. Philotheus was elevated to the patriarchal see for the second time in 1362 and left the throne in 1376. The letter to St. Sergius was sent probably at the same time as the letter to Metropolitan Alexy about the new metropolitan of the West, in 1372, see Feb. 12. In step. book 1, 519 the patriarch who sent the letter is called Athanasius; but there was no Patriarch Athanasius during the life of St. Sergius. Nikon. l. 4, 223–225. Simon in the preface. to new miracle Russian times I, 275. Collection years. 6, 121. Simov in the preface: “How much reproach and murmuring did that patient soul endure from the brethren.” Collection l. 9, 121. Nikon. l. 4, 225. 226. Message ex. in Orthodox interview 1860 1, 459–461. Neil was patriarch 1380-1388, and not since 1377, as the publisher of the letter says. P. Nilus was preceded after Philotheus by Macarius; M. Cyprian was present at the council that deposed Macarius, as he writes in the life of St. Petra. The message of St. Nile to St. Sergius was sent, no doubt, at the same time as St. Nil wrote to St. to the prince so that he would receive Pimen, that is, on September. 1382 see Sept. 14. Nikon. l. 4. 233. 234. 63. 64. Epistles of Cyprian to the abbots. Sergius and Theodore in Orthodoxy. social security 1860 2, 84–105. Cont. Nestor, pp. 163–165. Nikon. years. 4, 111–114. 121. Ancient letop. 11, 23. 43. 44. 56. St. Petersburg. 1777. In the RKP. Saints: “The venerable martyrs here on Simonovo were laid at the ancient church. birth Mother of God, disciples of Sergius in the monastery Adrian (Andrey Oslabya), in the monastery Alexander (Peresvet), who were sent from St. Sergius on the godless Mamai." Nikon. years. 4, 125. 147. 150. 151. Collection. years. 7, 243. Even before that (1365), Sergius went to Nizhny to reconcile the princes (collection of years. V, 230. VIII, 13) and on this path founded the hermitages of the Holy Trinity and St. in the Gorokhovsky district. George (Certificate of 1592 from Ivanov in the description of the state archive, M. 1849). Ave. Sergius was present at the death of St. sq. Demetrius and in the prince’s will, beautiful in Christian spirit and political significance, one cannot help but feel the spirit of Sergiev. Nikon. years. 4, 191. Step. book 1, 505. Sl. July 7. Collection years. VI, 112. Nikon. years. 4, 236–238. This was probably in the last year of the life of St. Micah, who died on May 5, 1385. Nikon. years. IV, 152. Collection. years. VI, 122. Palitsyn about the siege, p. 164. RKP. XVII century in b. Moscow spirit. acad. No. 209. About Epiphanius Pahonius. About Athanasius Sept. 12. About Nikita in the life of Paphnutius, May 1, in Buslaev (literature and art 2, 355) Nikifor you are mistaken. Nikita. According to Trinity years. (Karamz. 5, pr. 124), Lviv. 2.164, and Nikon. IV, 84. The Stromynsky monastery was founded in 1378. In the Russian Orthodox Church. matchmakers: “July 20 in memory of our venerable father Savva, abbot of the Stromyvsky monastery. Rev. Virgin Mary on the river Dubenka." In the collection of M. acad. XVII century No. 201: “Rev. Sergius, disciple of St. Savva and Leonty, head of the former Stromynsky Monastery with the blessing of St. Sergius.” RKP. Saints: “Rev. Athanasius the hermit, called by an iron staff, was a disciple of St. Sergius the Wonderworker; repose in L. 6900 (1382)." Mixed. about the monastery 404. Buslaev (literature and art. 2, 355. 356) has only 21 students, but others are missed. Nikon. years. IV. 205: “in l. 6900 months Sep. 25 repose, St. Hegumen Sergius of Radonezh.” The same in other chronicles. personal years. 1, 233. V, 245. VI, 519. Step. book 1, 519. According to the account from January, Sergius died Sept. 25 1391, not 1392. According to one list of the life (Shevyreva’s ist. Russian words. III, 153): “commit your pure and sacred soul with the prayer of the Lord to l. 6905 m. Sept. 27, the monk has been alive for 70 and 8 years.” But here, the letter e was mistakenly mistaken for a number, whereas it is an ending sign. It should read: “six thousand nine hundredth.” 1397 – the year of Sergieva’s death cannot be agreed with 1398, the year of the founding of the Savvin Storozhevsky Monastery. The miracles of St. Sergius were described by: a) Pachomius, who in the legend about the presbyter Simeon says: “And this humble Takha Hermonach Pachomius, who came to the monastery of the saint, dared to write, as much as I heard or saw.” b) By the will of c. Alexey Mikh. cellarer Simon Azaryin wrote a story about new miracles of Sergius. Both, together with the life of Sergius, were published in Moscow in 1647, although some articles were excluded from Simon’s story, about which he complained. c) M. Filaret: some features of the life of St. Sergius after death, for example. with the life of Sergius. M. 1852 d) Monastic letters. M. 1863 Christ. Thurs. 1823 9, 112–120. Another miracle, the healing of the mute, in Christ. Thurs. 1833 I, 401–408.