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Venerable Chariton the Confessor The pious citizen of the city of Iconium, the Monk Chariton, was taken during the persecution of Likinievo, as the most eminent of the inhabitants, during interrogation, for steadfastness in the faith, he was tortured twice with savagery and fire, and was released when the news came about the deposition of the persecutor (in September 323) and the autocratic rule of Constantine. Having recovered from his wounds, Khariton rejected the world and went on pilgrimage to Jerusalem. About ten versts from this city, robbers captured him and imprisoned him in a cave in the Fare gorge, where they had their den; They did not have time to do him any harm, because they hurried to another robbery, and in their absence the serpents poisoned the vessel with wine with poison, and upon their return, they all, one by one, thirstily drank that wine and died. Khariton freed himself from his bonds, and, having found a lot of wealth in the cave, he distributed some of it to the churches and the poor, and used the rest (about 330) to build a monastery, and turned the cave of the robbers into a church. He was the first to introduce the rite of tonsure for those wishing to lead a monastic life. He gave rules to the monastery, which prevented laziness and idleness, and commanded abstinence, prayer and hard work. Fleeing human glory, he retired to a silent life in the desert of Jericho; but even here the zealots of desert exploits found him and formed a new monastery. Then he went into the Suki desert, but even there some ascetics found him by chance and begged him to let them stay with him. After this, others began to gather to him, and a third monastery was formed (known as the Old Lavra). The monk after this went up to the top of the mountain located there and settled in a small cave, and from there he oversaw the gathered flock; for from all three monasteries they came to him for instructions. Having reached a very old age and feeling the approach of death, he moved, at the request of the brethren, to his first monastery and peacefully surrendered his spirit into the hands of God (about 350). Following in the footsteps of the blessed mother Pavla was the blessed daughter Eustochia. Although Eustochia was brought up under the supervision of the pious widow Markella, 440 it was not easy for the daughter of a senator, a girl from the most aristocratic and wealthy house, to decide on the poverty of Christ, especially since Eustochia, the first of the noble maidens of Rome, decided to devote herself to virginity. 441 Her relatives rebelled violently against her monasticism. Aunt Protextata, an aristocrat of the highest rank, at the behest of her husband, threw off Eustochia’s humble clothes and dressed her magnificently, “wishing to defeat the daughter’s determination and the mother’s desire.” What happened? God is a helper of good and against sin. According to the news of Blessed Jerome, “that same night she saw her aunt, a formidable angel appeared to her and said: “Did you dare to prefer the will of your husband to the will of Christ? You touched the head of the virgin of God with sacrilegious hands. Your hands will dry so that you can feel yourself; In 5 months you will be closer to the coffin. If you persist in wickedness, you will lose both your husband and children.” Everything was accomplished in due time, and later repentance was sealed by death.” 442 The courageous girl firmly walked her own path and did not look at the judgment of the proud world. Jerome rightly wrote: “who is braver than Eustochia, who with a vow of virginity captured the gates of nobility and the pride of the consular family.” 443 Blessed Jerome, who assisted Eustochia with advice in her determination to live as a virgin for the Lord, in 383 wrote for her an extensive work on virginity. “As long as we live in this fragile body,” he wrote, “while we carry treasure in an earthen vessel (2 Cor. 4:7), and the flesh struggles with the spirit, as the spirit does with the flesh (Gal. 5:17), there is no certain victory. Therefore, humility and work are constantly needed. Especially for a young body, abstinence is needed: humility and work. Especially for a young body, abstinence is needed: the freedom that many allow themselves in this regard causes pitiful consequences. It is necessary to avoid relations with persons who smack of worldliness. Rarely go to venerate the martyrs; venerate them in your cell. It is difficult for the human soul not to love anything, not to be carried away by any feelings. The way carnal love is overcome by spiritual love, let one desire be weakened by another. Pour, wash your bed, stay awake in solitude; sing with your heart and lips: “Bless the Lord, my soul, and do not forget all His rewards, who cleanses all your iniquities, who heals all your ailments.” The advantages of a virgin life are too great not to be respected and loved with all your heart.” Pointing out the means to protect the dear treasure, he suggests remaining in solitude as much as possible, practicing prayer, and not listening to flatterers. “Do not convince yourself that you are young, tender, weak and then cannot do needlework. Don't speak ill of anyone; After fasting for several days, do not think that you are superior in virtue to people who do not fast. Even though you are fasting, you can be impatient and arrogant; and the other does not fast, therefore he is meek and humble.” Moreover, one must also be wary of vanity and not show off oneself as special. “When you fast, be cheerful in countenance. Let your attire be quite clean, and not vile, so that those passing by do not point the finger.” “Like vanity, stinginess is a bad thing.” Having depicted the life of various ascetics of the East, he says: “do not look at those who are concerned about the flesh, about acquiring property, and counting income. Don’t say: “she and she enjoys her property, is held in high esteem by people, brothers and sisters gather to her, and has she ceased to be a virgin?” God doesn't look at us the way people do. If she is a virgin in body, but I don’t know if she is a virgin at heart? The Apostle defined the virgin this way: let him be holy in body and soul (1 Cor. 7:34)... We need to look not at the life of sinners, but at the life of saints, martyrs, apostles.” 444 Arriving in Jerusalem with her mother, visiting its holy places, visiting the hermits of the East, Eustochia, on behalf of herself and her mother, wrote a letter to Rome to Markella, 445 inviting her to the East. “From the time of the Ascension of the Lord until this day,” she wrote, “how many bishops, martyrs, and eloquent teachers visited Jerusalem. It was as if they lacked something in their piety, intelligence, virtue, if they had not worshiped Christ in those places from where the light of the Gospel, lit from the cross, spread. And in fact, if the speaker is condemned for the fact that he did not study Greek sciences in Athens, but in Libya, and became acquainted with Latin sciences not in Rome, but in Sicily, since each province has its own advantages that the other does not have, how can one believe that, without visiting Christian Athens, they can ascend to the heights of Christian wisdom? “We do not deny that the internal Kingdom of God must be within us and that there are great, holy people in other countries. But we want to say that the first, best people from all over the world gather here. We do not belong to the first, but to the last, and we came here to see the first of all countries. The best flowers, expensive stones are the faces of monks. Britain, separated from our country, because it wants to advance in Christian piety, must send its own from the West to the East, so that they can see the vengeance that they know only by hearing and by the description of Holy Scripture. What can we say about Armenia, Persia, India, Egypt, so prolific with monks, about Pontus and Cappadocia, about Syria and Mesopotamia, about the whole East? People are rushing here from all sides, and we can see different examples of virtue. Languages ​​are different, but piety is one. There are almost as many singing faces as there are tribal differences. Moreover, the first virtue of Christians is a conversion far from pride and vanity; they argue only about surpassing in humility.” Having described other virtues that are seen in experiments, he turns to Bethlehem. “This manger where the Divine Child lay! Oh! They must be honored more with silence than with words. - Where are the vast porticoes, magnificent rooms covered with gold, tall buildings decorated with the labor of the hungry and the tears of slaves?... It was in this earthly cave that the Creator of the world was born; here he was wrapped in swaddling clothes, visited by shepherds, shown by a star, received the worship of the Magi. Of course, there is a church in Rome... But the very greatness of the city, its power and glory, the need to see and be seen, to congratulate and be congratulated, to praise and scold, to listen or speak, to see so many people are very far from the peace and quiet of monasticism. If we see people coming, we lose silence; if we don’t see it, they consider it pride. Paying visit after visit, we cross the proud entrance, under the abuse of servants we enter the gilded doors.” “In the town of Christ there is rural simplicity and silence; they are disturbed only by the sounds of psalms. Everywhere you look, you hear praises to God. The villager behind the plow sings: hallelujah. The reaper, covered in sweat, announces himself with psalms, and the vinedresser, pruning the vine, emits the sounds of David's song. Psalms are the only song on this side; these are the favorite songs here; this is both the shepherd’s song and the plowman’s song.” After a lively, picturesque description of the country, Eustochia vividly describes Markella’s imaginary stay in the holy land. "ABOUT! when will the traveling angel bring us the news: our Markella is in the harbor of Palestine! When the faces of monks and nuns will fussily prepare to receive her!... Here comes the day when hand in hand we enter the cave of the Savior, weep at the tomb of the Lord, weep with our sister, weep with our mother; kiss the cross; we enter the Mount of Olives and fly on the wings of the spirit after the ascending Savior; we see Lazarus wrapped in swaddling clothes; we see the Jordan River, which was so joyful at the baptism of Jesus; we visit the shepherds' caves and pray in the tomb of David 446; We see the prophet Amos, as he plays the shepherd’s pipe on the slope. Let us hasten to Abraham, Isaac and Jacob and to the monuments of their wives 447; we see the stream in which Philip baptized the eunuch... We go to Nazareth and, according to the meaning of his name, we see the beautiful flowers of Galilee 448. Not far from here we meet Kawy, where the Savior transformed water into wine 449. Then we go to Tabor and want to see the Savior’s presence not with Moses and Elijah, like Peter, but with the Father and the Holy Spirit. Then we were on Lake Gennesaret and settled in the desert, where we fed five thousand once, four thousand another with four and seven loaves (Matthew 14:22, 15:38). We go further and see the town of Nain, at the gates of which the widow’s son was resurrected; further in view is Mount Hebron and the stream Endor, at which Sisera was defeated 450, also Capernaum, the chosen place of the miracles of Christ 451. Now we return, accompanied by Christ, through Shiloh, Bethel and other places where churches were built - the victorious signs of Jesus, we return to our cave. Having finished the journey, we will often cry and sing even more often, pray continuously and, wounded by love for Jesus, we will begin to repeat: “I have found Him, whom my soul loves; I have found Him and hold Him and will never let Him go” (Song of Solomon III, 4). Markella was already decrepit for long journeys; but the letter to her about the East undoubtedly created strong movements in Rome. It can also be of benefit to those miserable patients who are sick with doubts about the Gospel story. “And her word and her walk and her life are a school of virtue,” Jerome wrote to Lethe about Eustochia, advising her to send her daughter to her aunt 452. Paul was definitely brought up by her aunt when St. was still alive. Paul's grandmother, and the granddaughter of a pagan priest, was later a sincere nun. When St. died in 404. Paul, the loss of such a mother was bitterly mourned by her daughter. To console Eustochia, Jerome, with an eloquent pen, described the life of St. Pavels. Eustochia is now the head of the community, as her mother was. It was necessary to take care of the maintenance of the monasteries. But was there anything to support? “Jesus is a witness,” Jerome wrote, “the mother did not leave a single penny for her daughter; everything was distributed to the poor; All that remained was someone else's copper, debts and many brothers and sisters. It is difficult to maintain them, and it is a sin to send them away. But be at peace, Eustochia: you are rich in a great inheritance, your portion is the Lord” 453. It was only with hope in the Lord Jesus that Eustochia ruled the community. Blazh. Jerome continued to help her with advice, encouraging her with heavenly consolations. He translated the monastic rules of St. for the Bethlehem monasteries. Pachomia. He dedicated his interpretations of the prophets Ezekiel and Isaiah to Eustochia, who, under his leadership, had long studied the Hebrew language. After prayer, study the true meaning of St. Writing was the most pleasant and refreshing work for Eustochia. Contemporary Palladius wrote: “the daughter of blessed Paula, Eustochia, is still asceticizing in Bethlehem; She, they say, is the most chaste wife and maintains a hostel of 50 virgins 454. In 416, the Pelagians, in a frenzy of anger at their accuser Jerome, broke into his monastery, killed several people, including the deacon, robbed and burned his monastery; then they broke into the monastery of Eustochia, robbed what they could seize; The nuns escaped, but all the servants were killed by the frenzied. Blessed Eustochia and the younger Paul wrote in a very moderate tone about the misfortune that befell them to St. Innocent; Without naming the rebels by name, they only exposed their defenseless position. The Pope wrote an insistent demand to Patriarch John of Jerusalem to curb the insolence of heretics 455. “If you do not do this, then you yourself will be brought before the church court” 456. But John had already died. The Pelagians were pacified according to the conciliar definition of the patriarch. Proiliem 457. In the following year 418, a terrible earthquake terrified everyone in Palestine - many expected the end of the world 458. A series of sorrows prepared the ascetic for the transition to blissful eternity. Shortly before the death of the great elder-mentor, on September 28, 419, the Monk Eustochia 459 reposed. † Repose of Rev. Herodion of Idoozersky The Monk Herodion was a student of St. Cornelius of Komel and was tonsured a monk by him. Under the guidance of the great ascetic, the student matured in spiritual life. - After the death of his mentor (1537), when many of the brethren began to disperse into the deserts, blessed. Herodion retired to the Belozersk country and at first lived in a wretched hut on the shores of Lake Udro, where he spent quite a bit of time in solitude. Then, according to the inspiration of the highest, he moved to the island of Iloozero, bought from a peasant an island, which had long been called Ozadsky, 15 versts from Beloozero, and built cells and a church on it in honor of the Nativity of the Mother of God. This was the beginning of the Iloozero Ozad desert. Since the surrounding residents did not have parish churches, they converged on the monastery church for prayers. Here their children were baptized, funeral services were held for the dead, and marriages were celebrated. At times, noisy meetings of the laity disturbed the monk, and he secluded himself in his cell; but he endured these inconveniences for the needs of St. faith, and deprived those who violated reverence of their blessing, which simple hearts treasured. The monk exhausted his body with fasting, spent his nights in prayer, and every Saturday he partook of the Holy Mysteries. An angel informed him of his imminent death; Having accepted the schema and received the Holy Mysteries, he rested peacefully on September 28, 1541 and was buried in the chapel built by him. A certain Zephanius irreverently stuck a staff into the grave of the monk and suddenly became blind; Having been blind for a long time, he fervently prayed in the chapel for the forgiveness of his sins; Herodion, who appeared, restored his sight; The delighted Zephanius ordered an icon of the saint to be painted in the form in which he appeared to him, and placed it in the chapel. Monk Vassian, an icon painter, was sailing on the lake in a boat. A terrible storm arose; despairing of life, Vassian called for help from Blessed Herodion; on one board he was brought to the shore, and here Herodion, who appeared to him, said: “Here you are saved, my brother! go and live with Elder Herodion.” – In 1653, with the blessing of Metropolitan Nikon, Archimandrite Belozersky testified to miracles that were occasionally performed in the name of Herodion. After that, on the site of the chapel, a stone church was built in honor of the Nativity of the Virgin Mary with a chapel in honor of St. Herodion of Iloozersky 460. Hieronymi er. 127. ed. Migne. Er. Hieronymi 22, quando prim a Romanae urbis viigo nobilis essent caepisti, tanto tibi amplius laborandum est. Ep. ad Laetam 107 ed. Migne, p. 873. Ep. ad Pammachium, ed. Migne, p. 640. Ep. 22 ad Eustochiuui p. 394–425 ed. Migne. Inter epistolas Hieronymi ep. 46 ed. Migne, p. 485–492. Tombs of the kings of Judah in Zion in the royal garden. 1 Kings 11:43; 25, 4. 2 Chronicles 26:23; 28, 27; 32, 33. Acts 2:29. The now famous royal tombs, at a distance of 90 steps from the Damascus Gate, belong to the Herod family. Jos. Flavius ​​de bello lud. 5, 3, 2; 5, 4. 2. Gen.49, 51. Daniel speaks quite well about the cave of Abraham, who notes: “And Rachel lies on the way to Bethlehem,” p. 64. The same, Zosima (Putesh., p. 66, ed. 1849). Daniel's Description of Nazareth, pp. 130–133. Allioli bibl. Alternately. 2, 437–441. Igum. Daniel placed Cana of the Gospel 9 miles from Nazareth. G. Norov thinks that Cana el Dzhemil is Cana I. Navin, 19, 28, located 2 hours away from Nazareth, and Evangelical Cana is Cana-Kefr, located one hour away from Nazareth (Putesh. D. 134. 136). But Robinson and the old Western pilgrims justify Daniel Allioli Altherth. 2, 447. 448. Nain in the valley of Israel, at 2 o'clock. from Tabor to the southwest of it; Endor between Nain and Tabor. About Tabor Daniel, 126–128. Allioli. 164–168. 435. 436. Capernaum, due to the frequent presence of the Sweetness in it, is called His city. Matthew 9:1; 17:21. Luke 2:28. Mark 2:1. Kafar-Nahum is a settlement of Naumovo, during the time of Jerome a city, in the 7th century it was already without walls, under Daniel it was a village (p. 120), from the 16th century it was ruins. Research about him Norova is on the move. Daniel 123–125. Augustinus de gestis Pelagianorum. Int. epist. Hieronymi, page 137. Dad from 21 Sep. 417 wrote to Carthage: “here we have a message from Proilius of Jerusalem, bishop, installed in the place of John, who was once the defender of Pelagius... at the council, where St. Theodotus, Bishop of Antioch, Pelagius was exposed by accusers, and he was expelled from St. places of Jerusalem." The same, Marius Mercator Common. 6.3. Muravyova, ist. Jerusalema 1, 111, 112. According to the Roman Martyrology, Sept. 28: “the death of St. Eustochia the Virgin, daughter of Blessed Paula; She, brought up in the manger of the Lord with other virgins, shone with many virtues and moved to the Lord.” Usuardov multiplied martyrology, September 28: “the death of the virgin Eustochia, daughter of St. Pauls are widows; how much St. respected her. Jerome, his letters to her and to her mother show, as well as the fact that he calls her a dear ornament of virginity and the Church.” 518 ed. Migne. RKP. life of ir. Herodion in the imperial bib. No. 726. RKP. Saints: “pr. Herodion the hermit, who was on Lake Ile, a disciple of St. Cornelius, reposed in L. 7050 Sep. 28 days.” Mixed. about the monastery 403.