10-го числа

St. Gregory of Nyssa, and his sister Theosevia (Theozva) St. Gregory was the brother of Basil the Great. Having studied the sciences of eloquence and philosophy, he himself was a mentor in Neocaesarea, but under Emperor Julian, who forbade (360) Christians to be teachers, he accepted the position of reader and turned with all his soul to the study of the monuments of faith; then he retired into the desert and spent his life in the thought of God and learned studies. Basil the Great, already the bishop of Caesarea, wishing to have an assistant in the fight against Arianism, at the beginning of 372, against his will, appointed him bishop of Nyssa (and Nyssa is 50 versts from Caesarea). In 375, the Arians, protected by Emperor Valens, slandered Gregory and expelled him from the pulpit, but the champion of Orthodoxy did not remain inactive: he moved from place to place to affirm Orthodoxy and console the Orthodox. After the death of Valens (in August 378), he returned to the pulpit, taught the faithful in word and deed, participated in the actions of the second ecumenical council and died at the ripe old age of 394, leaving many works both for the edification of the faithful and for the denunciation of heretics. For Theozbeh, his sister, see July 19. presbyter and steward of the great church in Constantinople, famous for his non-covetousness and compassion for the poor. He saved many harlots, either with admonitions or financial assistance, persuading them to choose a husband for themselves and live honestly. He was a contemporary of Patriarch Gennady (458–471). † Memory of Rev. Pavel Obnorsky (Komelsky) The Monk Paul was born in Moscow from noble parents 109. From a young age he loved the Lord, diligently went to the church of God and reverently listened to the Holy Scriptures; he especially never missed an opportunity to do good to the poor; It happened that, having no money, he shared his clothes with the poor. The pious parents were consoled by such kindness of their son, but they wanted their only son to marry. Pavel secretly left his parents’ house for 22 years, taking nothing with him, and disappeared into the Volozhsk monastery. Here, having accepted monasticism, he lived a strict life, ate bread and water, worked day and night, was the first to appear in the church and was everyone’s servant. Looking for an experienced mentor, he came to St. Sergius of Radonezh; the perspicacious ascetic ordered the new monk to undergo monastic obediences; Paul was in the kitchen and at the table, everywhere distinguished by unrequited obedience. After several years, he asked Sergius for permission to live in solitude. Far from the monastery, he settled in a hermit’s cell and spent 15 years in it. He thought little about food; prayer and teaching in St. served him as food. scripture. When the brethren began to visit the silent hermit, it seemed hard to him; he loved silence so much - he saw in it a reliable path to salvation. Therefore, he asked Sergius for his blessing to go into the desert. The great elder gave the zealous worker a copper cross for blessing. Paul lived for some time as a hermit in the Cyril Monastery; he wanted to lead the same life in the Great Galich Desert, but those who were accustomed to the common life did not like it, and he was kicked out of the Great Desert. Moving from one place to another for silence, he finally stopped in the Komel forest 110. Above the Gryazovitsa River, in the hollow of an old linden tree, Pavel chose his cell. Here he lived for three years, glorifying God along with the birds; no human voice could reach here; the hermit freely prayed with tears to the Lord with his soul, carried out a strict fast and in silence purified his mind with spiritual contemplations. Then he crossed to the Nurma River and, falling in love with the place, said: “Here is my peace, here I will live.” He built a hut here, not much more spacious than the hollow left behind, and dug a well in the half-mountain. His days passed in vigil and prayer. Five days a week he was completely without food, and only on Saturday and Sunday did he eat a little bread and water. Evil people attacked, tied his hands and feet, beat him, robbed him of what was in his cell, and left; God sent good people to untie the bound hermit. The animals were more merciful to him and did not harm him. Once, Rev. Sergius Nuromsky, who lived 4 miles from Pavel, came to him and saw this: flocks of birds hovered around Pavel, some of them sat on his head and shoulders, and he fed them from his hands; a bear stood right there, waiting for food from the hermit; foxes and hares ran around, expecting the same 111. This is the life of the innocent first man! When word gradually spread about the new Nurom hermit, zealots of piety came to him and asked permission to live under his leadership. At first, Paul did not agree to this, considering himself incapable of teaching; then, overcome by love, he began to receive those who came to him, but still awaited the will of God. On the bright night of Easter, he heard the ringing of bells in his desert and, opening the window of his cell, saw a light in one place, where the Church of the Holy Trinity was later built. Like this event, so do the advice of his spiritual friend, Rev. Sergius was forced to go to Moscow to ask for a blessing for the founding of the monastery. M. Photius at first did not agree to the request of the poor hermit. But at night he heard a voice: “Why have you insulted the man of God? Hurry to find the elder and fulfill his wishes, otherwise you will suffer greatly.” Photius spent the night without sleep, in fear, and in the morning he ordered to find the hermit. He was found in one of the monasteries, and the saint received him with love: asking forgiveness from St. the elder, having listened to his detailed news about his life and intentions, blessed the building of the church, gave generous alms from himself to the monastery, begged him for his thin clothes, and gave him his own as a sign of love; finally ordained his disciple as a priest, after Paul himself refused to accept the priesthood. When the church was built at the request of the monk, the saint sent an instructive letter with the antimension. From its content it is clear that the monk himself asked the saint to give written instructions to the monks of his new monastery, and the metropolitan even repeats the words and thoughts of the monk himself: “you sent me a letter,” the saint wrote, “asking for the holy antimension for the consecration of the church and blessings for the desire to establish a holy monastery and gather the brethren; You write, my son, that you have already gathered those who wish. Not only do I not interfere with this, but I send a blessing and pray to the merciful God that this place will be enlightened and His name will be glorified in you. I sent an antimension to consecrate the church of God. When you were with me: remember, my son, you yourself said a lot about what a spiritual superior should be. He should be a model for everyone: on the day of the great judgment he will give an answer for the souls entrusted to him. I am writing about the same thing: be attentive to who and where you accept from. They come to a windless haven, to a holy monastery, take on an angelic image, and promise to endure every need until their last breath; such a confession is written down by angels, kept in the hand of our Creator, Lord Christ, to whom we make promises, and will be presented before our faces on the day of the great judgment. I write to your love, those gathered there about Christ! remember that, having subordinated the temporal to the eternal, having come to a windless refuge, having taken upon yourself the great yoke, you decided to work for the Heavenly King. We made a promise not to an angel or to a king or prince of time, but to the King of kings. With this confession of ours, the Lord will appear on the day of judgment and will reward everyone what they are worth. I beg you to listen firmly to this confession and protect yourself with the word of Christ: “No one, laying his hands on his forehead and in vain turning back, is ruled in the Kingdom of Heaven.” I pray you, strive to perform your feat according to your rank, try to keep the robe of salvation and the helmet of impartiality clean and present you yourself blameless to your Master. Be steadfast warriors of Christ, fight with courage and courage against strong fighters. Our adversary the devil does not want our salvation, he spreads nets and intrigues against us, catches us in his will and does not tolerate us rising above corruption...” 112 To the assembled brethren of his Rev. Paul bequeathed the preservation of the communal rules of Pachomius the Great and Theodosius the Cenoviarch and strictly observed that everything was carried out according to the devotion of the fathers - no one would call anything his own, but everything would be common. According to his instructions, there should be nothing in the cell except icons and books, not even keeping kvass to quench thirst, but drinking at meals. In church, at meals, at work, silence should be observed: “it is better,” he said, “to fall from heights than to sin with the tongue; the tongue does a lot of harm to others and to the most talkative.” He commanded not to keep intoxicating drink in the monastery, but to acquire maintenance through the labor of one’s hands and to drive out idleness through handicrafts. “Don’t forget the beggars,” he said, “don’t forget because we ourselves are poor both in soul and in appearance.” Having entrusted the position of head of the monastery to his disciple Alexy, the monk himself still lived as a hermit on the mountain, in his cell. He came to the brethren for prayer only on Saturdays and Sundays. These days he shared a meal with his brothers, but ate only bread with water and a harsh plant, and that was not enough; I have never eaten butter, milk, or fish. Day and night he studied the law of the Lord and gained rich information. When the rumor about him spread, many came to him for spiritual edification, and he taught fruitful instructions. He was accessible to everyone, and he had a useful word ready for everyone; he instructed both in word and in life. If someone possessed by passion talked to him, he received healing; if he came burdened with grief, he found consolation from him. He recognized secret thoughts and healed them with a word of grace. The venerable Abba reached a very old age, but did not cancel his rule; His disciples asked him to give rest to his exhausted body, but he did not want the flesh to overcome the spirit. And the wonderful effect of spiritual life! The monk reached 112 years of age, but was still fresh and vigorous; his eyes were bright, shining with meekness and goodness, and his figure was not bent; His thick beard was as white as snow. He spent fifty years in different monasteries, after his tonsure in the 22nd year, and lived for forty years in the Obnor Hermitage 113. Some time before his death, feeling her closeness, he became even more silent. On the day of Epiphany, when they came to him before the liturgy, he sighed and shed tears. The disciples asked about the reason, and he said: “on this day and hour, the wicked Tatars, having taken the city of Kostroma, betrayed it to fire and sword - they took many into captivity, and all this for our sins, for walking in the wills of our hearts.” It turned out that this is an accurate reality 114. The last words of St. Paul to his disciples were: “have sincere love for each other, keep the rules of community life.” At the very hour of his exodus, having communed with St. Mystery, St. Paul peacefully surrendered his spirit to the Lord on the 10th day of January 1429. In the afterlife of Rev. Paul was more than once a strict guardian of the community rules in his monastery. Thus, two brothers of the Pavlovsk monastery, having lived for some time in another monastery, returned to the Pavlova monastery with new habits. They began to cook their food in their cell; one of them went to secretly take bread from the meal. Those left in the cell hear a voice: “Unfortunate ones! Why are you ruining the monastery charter?” He thought it was a dream. But the voice was repeated, and the brother, struck by the blow, fell writhing. The returning comrade was horrified. “Forgive us, Father Paul, for breaking your commandment,” he said in tears of repentance. Hastily grabbing the pot of brew, he threw it out the door of the cell. After fervent brotherly prayer, in which a vow was made not to violate the rules of the monastery, the sick man came to his senses and stood up healthy. “An eyewitness to the event told me about this,” says the ancient narrator. In 1538, the Kazan Tatars attacked the Vologda country. In the Komel Forest they burned the Innocent Monastery, killed three elders, and captured many; Her monks who escaped announced this to Paul’s monastery. Many monks hastened to flee; others, especially the decrepit, did not want to leave St. places and turned to prayer. Ephraim, an ascetic for 80 years, sat in his cell at night and, tired of prayer, fell into a doze; and then suddenly he sees a holy elder in front of him, who says to him: “My brother Ephraim! Such sorrow awaits you from the wicked barbarians: they will chop you and two with you, one will get sick and be healed. Don't mourn; Although your monastery will be plundered and burned, it will be even better built and will be abundant.” All this has come true. The barbarians plundered and burned the monastery; Elder Ephraim and two men with him were cut down; the elder and one of the hacked men died, but the cell attendant Mina, who was all wounded, starting with the hole in his head, recovered. Dionysius was tormented and decapitated; Jerome and Isaac, wounded, died of their wounds. The monastery servant John, 3 miles from the monastery, pierced by spears and with a cut neck, was thrown in the snow, half dead. “Get out of here, you’ll get lost here,” someone told him. “How should I go? And I can’t lift my legs,” answered John, who woke up. “Pray to the Holy Trinity, call Paul for help and apply paper to the wounds.” The patient, who felt somewhat strong in herself, was surprised to find a paper next to her and pressed it. In a slight oblivion, he saw an old man who said: “Don’t you yet see the mercy of God on yourself? how many wounds do you have! and you're in the cold. Believe, God also raises the dead.” In his hut, Ivan once again saw the old man; It seemed to him that the elder was cutting in the wounds with a knife, and to his amazement the elder said: “I am taking away the disease.” Then the elder walked through the air to the Obnorsky monastery, which Ivan saw, having already jumped up as if not sick 115. Simon lay in relaxation for many years, and at times he was both hungry and cold; Christian compassion placed him in a hut outside the fence of Paul's monastery. One night he prayed. Suddenly his hut was illuminated by the light of day. The Most Pure One enters - the rays of the sun emanated from Her face, Her vestments shone with lightning. An old man walked behind her in deep reverence, holding his hood with his hand, a holy-looking old man with a thick white beard. The relaxed one trembled. The Most Pure One, standing at the bedside, said to the sick man: “Why are you lying there? go to church and pray; You shouldn’t lie here, but you should pray and work.” The elder says: “Lift him up, Lady, and let him go to church.” She took two fingers of her right hand and pulled. The patient jumped up and ran, not knowing whether he was alive. Having run to the monastery and coming to his senses, he realized that he had recovered. With tears, giving thanks to the Mother of God and St. Paul, he told the brethren what happened to him. In 1546, while digging ditches for a new church, a coffin with the relics of St. Paul; but the hermit who appeared said to the abbot: “Why do you want to examine my relics? The fire will burn you, tell them to finish the coffin quickly.” The abbot immediately carried out the will of the monk. At the same time, 6 more relics of unknown saints were found, no doubt disciples of the monk 116. The following year, Pavel Obnorsky, along with some others, was canonized 117. His relics still rest in secret, but in a stone church built in 1548 in his name. In his monastery are preserved: the cross with which St. Paul blessed St. Sergius, the remnant of that linden hollow where the monk lived like a bird, and the well that he himself dug 118. “Having loved the silent life, reverend father, you withdrew from people, settled in the desert and lived with animals. Now you are in the light of the saints. Remember us, who honor your memory" 119. RKP. life of the Rev. Paul was written by an unknown person who tells what he heard from reliable people and what he found in the notes of eyewitnesses; it is placed in min. Makaria, in b. total ist. No. 54. In the prologue, January 20. – abbreviation, but with some additional information. According to the prologue (rkp. and pech.) from the great desert “we went to Gorodets and to Niza near St. Martyr Theodore stayed in the monastery; and from there, in other empty places, the life of the summer was enough, he withdrew from the world and from people.” The Great Desert was located in the Galich district; The Chukhloma Intercession monastery on Gorodets was founded by St. Avramie, a student of St. Sergius, who died in 1375. The foundation of the Intercession monastery dates back to the last years of Avramieva’s life. Based on the timing of Avramieva’s death with the life of St. Paul, it turns out that St. Pavel was on Gorodets during Avramie’s lifetime. This is also stated in the service of the teacher. Pavel. Menaion for January. M. 1644 The monastery was founded with the blessing of M. Photius et al., not earlier than 1410, then 19 years remained until 1429. It’s another matter if forty years have passed since the settlement in the Obnorskaya Hermitage. RKP. life: “twenty-two years from his birth, he entered the monastic rank and lived in silence in various deserts for about 50 years; abide in the same holy place for forty years.” The Tatars devastated Kostroma on January 6, 1429, then did the same with Ples and Luga and left. Nikon. years. 5, 96. Collection. years. 5, 263. 6. 143. Lvov, years. 2. 266, 267. Hints about this attack of Kazantsev in Lviv. years. 4. 101, 102, Karamzin 8, pr. 84. A contemporary speaks in some detail about this attack in the life of St. Zosima and Savvaty: “the foreigners found a convenient time for themselves. When the smart sovereign of all Russia, Grand Duke Vasily, died, his kingdom was shaken and aggravated by many troubles. His son John, still a young boy, remained the sovereign of Orthodoxy. The time came for the nobles to self-govern, and they caused a lot of harm through quarrels: many died from persecution. Seeing this, the Kazan Tatars crawled out like snakes from the mud and cruelly wounded many regions of the Russian kingdom, from Murom even to Vyatka; In addition to Galich, Kostroma and Vologda suffered greatly from them; on the Sukhona, an indomitable wave, an unstoppable army, rushed even to Ustyug. And the Cheremis went with them everywhere. Once, while fighting on the Sukhona, they came from the forest to the village when they were not expected. They didn’t know where to look for salvation; some fled, others were captured. Running into the house, the Tatars grabbed axes, knives, everything iron and copper, chains from the doors, holes, and robbed everything in the house.” Buslaev with Christ. 785. The discovery of the relics took place under the abbot Protasius; and he was preceded after Alexy by Hilarion, then “not the abbot of the monastery,” then “abbot,” but unknown by name. So according to the description of miracles. The discovery of the relics was preceded, according to the description, by 22 miracles. Act. e. 1, 203. Rkp. service to Ave. Pavel written. in 1548 by Rumyantsev No. 397. Pavel Obnorsky “saint” - in gram. 1563 East. act. 320. His memory is Jan. 10 in the calendar of the charter and psalms of the 16th century. Tolstoy has 1 No. 100. 113. Statistics materials, p. 69. Service in the Menaion on January 10.