29-го числа

Transfer of the relics of the Hieromartyr Ignatius the God-Bearer Double. One in the year 107 from Rome to Antioch, immediately after the martyrdom of the saint, and another in the 7th century. to Rome after the Mohammedans captured Antioch. Now the relics are in Rome, in the church of St. Clement. † Memory of Rev. Lawrence, recluse of Pechersk and Bishop of Turov St. Lawrence, Bishop of Turov One of the brethren, as Polycarp relates, wanted to go into seclusion. The holy monks did not allow him to do this, since they saw examples of dangerous temptations in Isaac and Nikita. “Laurenty went to the abbot St. Demetrius to the Izyaslav Monastery,” which was near the Pechersky Monastery 321, and shut himself up there. For his strong life, the Lord granted him the grace of healing. One day they brought him a man who was possessed, asking for healing. He remained possessed for a long time under Lawrence, but was not healed. Lawrence ordered to take him to the Pechersk Monastery. “Who are you sending me to?” - said the demoniac. “I do not dare to approach the cave for the fathers Anthony and Theodosius and other holy monks whose names are written in the book of life.” “And who are those in the monastery whom you are afraid of?” - asked those who led him and knew that he had never been to the monastery. There were then 118 brothers in the Pechersky Monastery. The possessed man began to recount the names of those whom he was afraid of. “We want to shut you up in a cave,” said his companions. “What good is it for me to fight the dead? They so boldly pray to God for their monks. If you want to test my strength, take me to the monastery; there I can fight everyone except 30.” And he began to speak Hebrew, Latin, Greek and other languages. Then, before they entered the monastery, the demon left the sick man. When asked: who healed you? He, looking at the icon of the Mother of God, said: “with this icon 30 monks met me, and I was healed” 322 Blessed Lawrence labored after that in the Pechersk Monastery. From here he was elevated to the See of Turov 323, and from 1182 he was the successor of St. Kirill Turovsky; this year, he, in the rank of Bishop of Turov, was at the dedication of Vasily as abbot of Pechersk 324 Local Turov legend says that from the former Turov Boris and Gleb Cathedral Monastery, incorrupt relics were taken to Kyiv; according to RKP. Saints of the 17th century, body of St. Lawrence, Bishop of Turov, rests in the Kyiv Cave 325. In the canon, the Pechersk Fathers pray to St. Lawrence 326. According to Kalnofoisky, in the cave of St. Anthony, the relics of St. Lawrence the recluse; this is what the bishop of Turov is called in the cave and now, as the Pechersk hermit, after being transferred from Turov, he was laid up in his former cave 327. † Memories of the Perm bishops Gerasim, Pitirim and Jonah St. Gerasim, Pitirim and Jonah, bishops of Perm The relics of these three Perm saints rest in the Ust-Vym Annunciation Church, where their pulpit was. Above their tombs there is an icon depicting them in full height, with the following inscription: “l. 7115 (1607) June 8th day, under the great sovereign Tsar and Grand Duke Vasily Ivanovich, autocrat of all Rus', and under His Holiness Hermogenes, Patriarch of Moscow, this saint was written. the image of the three saints Gerasim, Pitirim and Jonah, to the glory of the Holy Trinity, the Father and the Son and the Holy Spirit, by their command, the humble Bishop Joasaph of Vologda and Great Perm, and this image was placed on the tombs of them, the great wonderworkers, Gerasim, Pitirim and Jonah! 328 The memory of these three saints is reverently honored on January 29 and, without a doubt, from the time when, according to the conciliar decision of the patriarch, their icon was painted. The gathering of people on this day in Ust-Vy is extraordinary from all sides. There was also a church in Ust-Vym in the name of the three saints of Perm 329. In 1649, a church was built in their name in the Vologda bishop's house and the next year Archbishop Markell “according to his promise, went to the Ust-Perm miracle worker to pray” 330. After St. Stephen, the first enlightener of Perm, on January 20, 1398, Isaac was consecrated Bishop of Perm 331. In March 1416, he was at the council in Moscow, at the consecration of the Novgorod archbishop and at meetings about the Lithuanian metropolitan 332. After that he never returned to Ust-Vym 333. The new flock, left without a shepherd, soon allowed itself to go into unrest, and the fanatics of paganism - the Magi - were glad, not seeing any strong hindrance, to sow the tares in God's field; the wild Vogulichs even began to force new Christians into paganism by force. “Sheep play pranks,” says a contemporary, Blessed Epiphanius, “wolves attack; without a shepherd there is no one to whistle to frighten and drive away the wolves... The Vogulichs make attacks” 334. In this state of affairs, the successor Isaac, a shepherd zealous for his duty, had to work a lot and endure a lot of troubles. Blessed Gerasim, successor of Isaac, was a saint of life, as antiquity says about him; with zeal he cleared away the tares that appeared in the new field of Christ. And his labors were not in vain. In 1429, Saint Photius already wrote about Perm: “now the country purely and Orthodox performs the service of God, according to the Christian law” 335. In 1438 we see blessed Gerasim at the Moscow Council, at which the traitor to Orthodoxy Isidore 336 was condemned; Then he was at the council of 1441, which determined that the metropolitan of Russia should be appointed by the council of Russian shepherds 337. The zealous shepherd also took advantage of his stay in Moscow to ask for help for the needs of his flock. In the last years of his reign, the Vogulichs, under the command of the ferocious Prince Asyka, began to break into the settlements of the baptized Zyryans. The saint extended his fatherly concern for the peace of his flock to such an extent that he came to the camp of the Vogulichs at the risk of his life. The saint's requests and convictions had an effect on the savages, and they retired to their own places. The zealous shepherd then set about establishing peace and order in the settlements that suffered from the wild enemy; he penetrated into the most remote places if he heard that helpless poverty was suffering there; attended to all the needs of the residents and was in a hurry to provide assistance. With such exploits he earned the name of benefactor of the people. Mental sorrows and illnesses of old age upset his health; but he and the sick man went to inspect the places closest to Ust-vy, and on the way back he died the death of a martyr 338. According to one ancient message, “in the Ust-Vym meadow, near the Ust-Vym fortress, several stages from the cathedral church, the holy father was innocently strangled by members of his household and died on January 24.” According to another piece of news, he was strangled by an omophorion, by the hand of Vogulich, whom he had adopted as his foster child. Probably the savage did this to his benefactor at the suggestion of those to whom humiliated paganism was dear 339 . The successor of Blessed Gerasim at the Perm See was Blessed Pitirim 340. Before his archpastorship, he was almost the archimandrite of the Chudov Monastery, and was known as much for his piety as for his enlightenment. Pachomius in the preface to the life of St. Alexia writes: “I learned something else from the most reliable scripture, Archimandrite Pitirim, who was later Bishop of Perm. He wrote briefly about the saint and compiled a canon in praise of him, having heard true things about his life and miracles. This bishop and at the same time a martyr not only suffered from the infidels for the faith, but also suffered many troubles from the prince, who considered himself faithful, who therefore should be considered worse than the infidel, as the one who desecrated his hands with the blood of his brothers.”341 This, apparently, is Shemyaka. Blessed Pitirim was ordained bishop following the death of St. Gerasima. At the very beginning of his management of the Ust-Vym flock, he sent letters to the Vyatchans and Vogulichs, convincing them not to disturb the peaceful Zyryans. Since Asyka, taking advantage of the strife of the Russian princes for the throne of the Grand Duke, did not think of leaving Christian settlements alone, and the Vogulichs carried out terrible robberies, the Novgorod owners of lands along the Vaga and Dvina, Vasily Svoezemtsev and Mikhail Yakovl, with 3,000 of their squads (in 1445), marched to the Ural Mountains and captured many Ugra (Ostyako-Vogulov). The cunning savages, having lulled the governor with a promise of complete submission, struck Svoezemtsev’s squad with an unexpected attack 342 . But then Asyka, having been captured, was forced to swear by all the mountain spirits that he would no longer disturb Christians. Blessed Pitirim hastened to provide assistance to the affected flock from the income of his department 343. The next year (1447) he was in Moscow 344, personally petitioning Grand Duke Vasily for help to the Zyryans. The Grand Duke collected part of the tax from the victims, and his family presented Blessed Pitirim with various gifts for the Zyryans. But while the zealous shepherd managed to return to his flock, the Vogulichs (1448) again launched a raid on the poor Zyryan. However, from that time on they did not disturb Christian settlements for 5 years 345. The zealous shepherd now had complete freedom to engage in the duty of teaching. Nowadays a monument to his desire to distribute useful books among his flock is known. This is a book by Dionysius the Areopagite, on which the following inscription was subsequently made: “this is the book of the Holy Annunciation on Ust-Vym; and the holy martyr Bishop Pitirim, who was killed by the raw food eaters Vogulich, laid this book for the Orthodox faith, where his long-suffering and trembling body lies” 346. The saint zealously surveyed his flock, scattered over long distances, to see how his children lived in the faith. He talked with the people in churches, and more often in open places, explaining to them the rules of faith and piety. His apostolic zeal managed to turn him to St. faith and some Vogulichs who lived in the vicinity of the baptized Zyryans. This last feat of his aroused anger against him in Asyk, who was already angry because the measures of the shepherd had kept the Vogulichs from committing atrocities against the Zyryans for so long. Asyka decided to take revenge on St. to the shepherd and his flock 347. In 1455, the fierce leader, arming the Vogulichs with arrows and bows, set off on rafts down the Vychegda, not stopping anywhere and detaining the coastal residents, so that they would not warn Ust-Vym about his approach; he invited the Vyatichi with him. 10 versts from the confluence of the river. Vym in Vychegda he stopped in a high forest, which is still called “Yur” - camp and “Vogul-yak” - Vogulsky forest. Early in the morning, one of the Ust-Vym residents sailed on a boat up the Vychegda and unexpectedly attacked the Vogulich camp. He was caught, and Asyka found out from him through torture what the guards were like in Ust-Vym? Is Pitirim at home? Zyryanin announced that Pitirim on this very day (the day was Sunday) would go for prayer to the cape, which is near the mouth of the river. Vym, and that they know nothing about the Vogulichs. Asyka hurried to Ust-vym, and in order to deceive the vigilance of the inhabitants, he ordered to throw a lot of felled fir trees onto the rafts and cover his army with their branches; in this form, the rafts seemed from a distance like floating trees, undermined by fast water. In Ust-Vym, on Sunday, the old and young were in church. After the liturgy, the saint, clergy and people with crosses and icons went to the cape. Soon they noticed piles of trees stretching strangely along a long stretch of the river. The saint understood the cunning of the Vogulichs and told the people about the danger. Turning to Ust-vymi, he knelt down, blessed the people and churches three times with the sign of the cross and said: “My children! quickly get away from me; I cannot escape death; It pleases God to deliver me into the hands of the Vogulichs.” Crowds of Vogulichs jumped ashore. And all those who were with Pitirim rushed in horror wherever they could. The shepherd continued to pray. The bloodthirsty savages rushed at the defenseless old man, beat him, wounded him, took his life and abandoned St. body on the cape. Thus suffered, the chronicle says, on August 19, 1455, St. Bishop Pitirim from the godless Vogulich and Vyatchan and accepted the crown from the heroic hero Christ the Lord 348. Asyka then withdrew from Ust-vym, either for fear of meeting strong resistance, or because he was very pleased with the death of Pitirim; he captured only the coastal inhabitants on his return route. The spiritual and civil authorities hastened to send news of their misfortune to Moscow. For 40 days, until they received an answer from Moscow, the body of the saint, in the hot weather, remained in the place where he was tortured, and decay did not touch him. Residents flocked from near and far to venerate the incorruptible saint. Reverence for him increased when they learned about the miracles flowing from his tomb 349. And soon they began to honor the suffering of St. with reverent memory. Pitirim on the 19th day of August 350. After St. Pitirim, entered the Perm department of St. Jonah and, no doubt, at the end of the same year 1455, when St. was killed. Pitirim. How because in the murder of St. The Vyatchans participated in Pitirim, especially because they caused a lot of trouble in the northern region; in 1458 and 1459, the strong Moscow army, together with the Ustyuzhan army, severely punished the Vyatchans and forced them to undertake to pay tribute to Moscow 351. Saint Jonah of Perm, together with other bishops, on December 12, 1459, wrote an exhortation to the Lithuanian bishops to remain faithful to St. Orthodoxy and not accept Gregory, a student of Isidorov 352. He was at the council of 1461, at which the Rostov Archbishop Theodosius, in accordance with the will of the deceased Saint Jonah, was elected metropolitan; then he announced to the council the will of the dying saint regarding a successor, which shows the great saint’s special trust in him 353. His activity in Perm was brilliant, apostolic. He, as the chronicle says, “baptized the great Perm,” or, as another chronicle puts it, “in addition to baptizing,” he finally baptized 354. Great Perm, vast and wild Perm, was along the river. Kama and Chusovaya and in the upper reaches of the Vychegda and Pechora, from where the Ostyaks and Vogulichi 355 broke into the settlements of the new Christians; otherwise, according to the Perm names of rivers and streams, these are the current counties of Perm, Solikamsk, Cherdyn, the western half of Verkhoturye and the northern Okhansky, where, together with the Komi-Permyak people, the Votyaks lived in the southwest, the Ostyaks and Voguls in the east 356. Blessed Jonah, after a difficult struggle with the Magi, managed to persuade St. faith of the Perm prince in his city Uros (now a village) and, baptizing him, named him Mikhail. This firstborn of his labors helped him in his further successes. Objects of superstitious and unholy adoration were destroyed, the Magi themselves had to abandon their selfish pursuits; churches were built on the site of idols; hardworking sowers, experienced Ust-vy priests, were placed in the new field. All this happened in 1462 and 1463 357. After that, it was still necessary to establish piety in simple-minded people and extinguish the customs of pagan hearts. The Theological Monastery was founded in Cherdyn, according to acts, then, “as the great Perm was baptized” 358. On the river Pechora, 600 versts from Ust-Sysolsk, the Pechersk monastery of the Holy Trinity was founded; For a long time after Blessed Jonah, her monks performed the duties of parish priests for those living along the river. Pechore 359. The blessed saint was an example of sincere piety for his flock and worked tirelessly for the good of his Church. He rested peacefully in Ust-Vym in 1470, and his holy body was laid on the left side of Saints Gerasim and Pitirim 360. Kossov testifies (Paterikon in Polish, p. 180. K. 1635) that in his time the site of the former Dmitriev Monastery near the Lavra was still visible. In 1128 the monastery was assigned to the Pechersk monastery and according to the church built by Blessed. Prince Yaropolk in the name of St. Peter, they called it Peter’s Church (collection l. 1, 88. 131). But after that Polycarp was the abbot of the Dmitriev Monastery, as Simon says. Polycarp in his letter to Akindinos. Simon in his letter to Polycarp. Kalajdovich in the preface. to the memorial XII century, pp. 21, 22. According to the RKP. Saints, among the saints resting in the Kyiv cave, the first is shown: “St. Lawrence, Bishop of Turov." Description laurels, pp. 289, 105. The story of the life and works of St. Stefan of Perm, pp. 64, 65. St. Petersburg. 1856 East. Hier. 6, 576. Another similar icon and also ancient stands on the Ascension Ust-Vym Church. East. Hier. 6,579. Encycl. Plushar's lexicon 12. 230. Extract from a modern note in Volog. Eparch. Ved. 1865 No. 22. The Ust-Vym priest Evtihiy (in 1717) wrote to the secretary of the Vologda bishop’s house: “we are writing to you, sir, about what is in the bishop’s house or in the cathedral church or your mercy about the beginning and about the presence on Ust-vym, the bishopric of Stephen, Bishop of Perm, and after him other bishops in a row and miracle workers Gerasim, Pitirim and Jonah, in which years they were bishops and where they were from and which bishop and miracle worker spent how many years in the bishopric, and what were the deaths of miracle workers and which of the miracles and which bishop rests where and in what years was he transferred to Vologda with the Ust-vys? - we do not know, and the pilgrims who come to the miracle workers condemn the matter that we do not know; Yes, and their shrines should be written in full about the above-mentioned matter. For their sake, the miracle workers, order them to find it and report it to the bishop of God and write it out and send it to us on Ust-vym.” What the clerk of the Vologda bishop did on this subject remains unknown. Collection l. 6, 129, chronicle. at Karamz. 5, pr. 254. His coffin is now in the Ust-Vym Cathedral. East. Hier. 1, 396. Lament for the death of St. Stefan. These words cannot be attributed to the time after the death of St. Stephen, because then the shepherd Isaac was immediately ordained. The word about the procession of the Holy Spirit in approx. to 1 t. additional to the source act., p. 13. Collection l. 6, 166. East. act. 1, 74. Vologda. Lip. Ved. 1850 with references to local manuscripts. The story of the life of St. Stefan, p. 64. St. Petersburg. 1856. RKP. Saints: “St. Bishop Gerasim, the Perm miracle worker, was quickly strangled,” in another list approx.: “with his omophorion from his household,” in the third list it says: “from the godless Vogulich in l. 6900 of the month of January on the 24th day.” East. Hier. 1,395. East. act. 1, 73. Shchekatov has 2. 675 in his dictionary; after St. Gerasima: Jonah and Cyprian, St. Pitirim, St. Jonah, Philotheus and Nikon. But Jonah and Cyprian before St. Pitirima is a mistake. Cyprian had been bishop since January 1545. Sl. ist. Hier. 1, 395, 396. Step. book 1, 445. Two canons of St. Alexius - “the creation of Pitirim, Bishop of Perm” - in the menaion for May 20. M. 1646 Collection l. 4, 124. Sl. experience of research about ancient Ugra - in the West. geogr. total v. 14. St. Petersburg. 1855 Vologda. Lip. Ved. 1850 Description RKP. Tsarsky, p. 25. No. 48. Arkhangelsk chronicler under 6963 Tatishchev in the history of 1465 According to the RKP. Saints: “St. Pitirim, Bishop of Perm, wonderworker, reposed in L. 6900 of the month of August on the 19th day.” The year is not defined here, Collection. l. 4, 147. 5, 271. 6, 180. Already in the charter of 1522, on August 19, it was said: “on the same day, Bishop Pitirim of Perm was killed by the godless Vogulich.” Music Rumyants., p. 713. Sl. approx. 195. Cont. Nestor, p. 269. East. Hier. 1, 395. Typographer. chronicle under 1462 Epiphanius in the life of Stephen: “Great Perm, the verb Chusovaya... the fourth river (its) Kama; This is why the whole land of Perm passes through the land, and through it there are many nations.” Collection l. 5, 250. “The third river Vyatka flows to the other side of Perm and down into the Kama; This same river Kama bypasses the entire land of Perm; to this day many nations sit.” F. m. internal Affairs, vol. XXIX dept. III, pp. 45–50. Cont. Nestor, p. 260. Archang. years., pp. 115, 116. Act. E. 3, 434, 435. Letter to Perm the Great, to Cherdyn: “The peasants of the Obvinsky and Invensky camps were allied by letter and the Siberian holidays with them Permich from ancient times, just as Perm was brought into baptism.” According to another letter to Perm the Great, Cherdyn: “in Perm there is one common Theological Monastery, just as the Perm residents received baptism.” East. act. I, 397. It is clear that the author of the article about the life of the Permyaks (zh. m. Internal affairs, XXIX, department III, p. 64) is mistaken in thinking that in the Invensky dacha of the main group of Permyaks, Christianity arose either at the end of the 16th century, or at the “beginning of the 17th century.” East. Hier. 5, 550, 551. Years. M. 1774, p. 260. Arkhangelsk years., p. 115. Here the day of his death is shown as the 6th day of June; to Sofiysk. years. (collection l.6:190) - November 8, 1470 According to the RKP. Saints: “St. Jonah the bishop. The Perm miracle worker, who was at the mouth of the Tselma River, near Sol, reposed in l. 6979 months October 29 days."