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Saint Apostle Simon the Zealot The Apostle Simon must be distinguished from Simon Peter, the supreme Apostle, and another Simon or Simeon, a relative of the Lord in the flesh (Matthew 13:55), who is numbered among the 70 disciples of Christ and is revered as the second bishop of Jerusalem, the successor of the Apostle James, the brother of the Lord in the flesh. Simon the Apostle of the twelve was born in Cana of Galilee, brother in the flesh of the Apostle Judas and the Lord (Matthew 13:55), and is also called a Canaanite (Matthew 10:4; Mark 2:18) - in Hebrew, or a Zealot (Acts 1:13) - in Greek; both names mean: zealot of the law. It is likely that before his Apostleship, Simon belonged to the society of the Zealots, who were during the Savior’s earthly life and were especially zealous for the fulfillment of the law of Moses, like Phinehas, who was so jealous of the fear of the Lord (Num. 25:11; Sir. 45:28; 1 ​​Macc. 2:54). Some think that Jesus Christ and his disciples were invited to Simon for marriage in Cana of Galilee, where the Church of Queen Helena, Equal to the Apostles, was subsequently built. In the Apostolic ministry, Simon is called a Canaanite or a zealot, says Nicephorus Ballist, because of his fiery zeal and love for the Divine Teacher Christ and for the spread of His Gospel. After the descent of the Holy Spirit, the zealot of the law of Christ preached the faith in Judea, also in Edessa, Svaneti, within Ossetia, in Abkhazia - the city of Sevast - present-day Sukhum. In these places, the Apostle Simon was with Andrew the First-Called during his third journey to preach the Gospel. Simon Zelot died a martyr's death in Abkhazia and was buried in the city of Nikopsia, which lay between Dzhigetia and Abkhazia. Local residents still show the remains of this city to the south of Pitsunda and Bambor, about 20 versts from Sukhum, not far from the sea coast, in one desolate church, but in 1875 it was restored by the zeal of Grand Duke Mikhail Nikolaevich. Holy martyrs: Alpheus, Philadelphus, Cyprian and others with them Suffered in the city of Leontini, in Sicily, 251 years. Alpheus' tongue was cut off and he bled to death; Philadelphus was burned on an iron grate, and Cyprian in a frying pan. In 1517, their relics were discovered (hidden after the 830s, when the Arabs took possession of Sicily), and placed in a church built in their honor. When St. Pachomius founded the Tavenian brotherhood 180 in the upper Thebaid, in the diocese of Tentira. The Lord wanted him to be the organizer of a hostel here for nuns. This is how it was: Pachomius left his sister in the world. The desire to see her beloved brother and personally see the miracles that were associated with the name of Pachomius brought the sister to Tavenna. Pachomius constantly avoided conversations with women; He had renounced family ties long ago and his soul burned with love for the Lord. When the gatekeeper told Pachomius that his sister wished to see him; he ordered to tell her that he was alive and that was enough for her, but let her give up the hope of seeing him in person. Wanting to give her good advice, he added: let her think about whether she would like to imitate his kind of life. By her example, God, perhaps, will attract other wives to a pure life, with them she will be sanctified with the praises of God, and this will mean a lot for her, for her eternity. He asked her to slowly and soberly consider his proposal and, if she decided to accept, to announce it to him, and he would begin building the monastery. His sister, who did not expect such a reception, wept bitterly, but at the same time, God touched her heart with His wondrous grace: having calmed down from anxiety, she considered the proposal and asked to answer her brother that she had fully decided to follow his advice. The sister’s determination to perform holy deeds brought Pachomius great joy. He thanked God for his sister and, without delay, took all measures to build a women’s monastery. The chosen place for the monastery was called Men and was located on the other bank of the Nile, while the monastery of monks was on an island in the middle of the Nile. Having settled in the monastery, the new hermit spent her life in the fear of God and in holy labors; as St. hoped. Pachomius, she soon became the spiritual mother of many hermits. Under the influence of the advice of the great Abba, she was a worthy leader of the souls entrusted to her; with her own instructions and example, she detached their hearts from everything earthly and elevated their souls to heavenly blessings that do not perish. St. Pachomius gave the hermits a charter almost identical to that of his monastery; they did not wear the one goatskin 181 which constituted the clothing of his monks; they did not cut their hair and covered their heads with a kamilavka, which covered the head and shoulders 182. Their needlework consisted of weaving flax and wool, which were purchased for them by the Tavensky economy. Not a single monk was allowed into the nunneries without special permission; brothers or relatives came very rarely, and then, accompanied by proven elders, the visited sister was also accompanied by an old woman. It was not allowed to give gifts or accept them from anyone, because the nuns could not have anything of their own, but everything was common. All secular speech, rumor, news, news were expelled from the conversation; its only subject was the salvation of the soul 183. The monks who came for construction or other necessary work did not even take food in the nunnery but returned to their place. The priest and deacon came to the church only for Divine services. The first spiritual father to whom Pachomius entrusted the leadership of the sisters was the monk Peter, venerable as much for his old age as for the holiness of his life. Widows and girls were equally accepted into this monastery; here the sisters of Petronia, one of the first students of Pachomius, were tonsured; Here the mother, sister and grandmother of Theodore the Sanctified, Pachomiev’s beloved disciple, labored in monasticism 184. When the hermit died, the sisters, singing psalms, carried the body to the bank of the Nile, and the monks of Taven, with the same singing, carrying olive or palm branches, crossed the river, raised the deceased and buried her on the mountain where there was a common cemetery at Taven. The fame of the exploits of the Tavenian nuns reached the West. In Rome, she awakened the determination to achieve feats of virginity even among aristocrats, such as the rich widow Markey 186. What Blessed Augustine wrote in his book applies to the Tavenne ascetics: about the purity of life of the Catholic Church. Having saluted the exploits of monks and hermits, he says: “nuns, following the same rules, serve God as if with even greater purity and zeal; not only separated, but also distant from male monasteries, whose assistance they often need, they endure, remain awake and unite with them only in prayers, mercy and deeds; not a single man can even approach the women’s monastery, and the experienced elders, appearing there only to provide the sisters with everyday needs, never enter the cell, but only into the common vestibule. Hermit women make woolen and linen products, both for themselves and for their brothers, from whom, in return, they receive what they need for life.” The Monk Pachomius died in 348; his venerable sister completed her ascetic journey, probably no later than 355. During the time of Palladius, there were up to four hundred sisters in the Tavensky monastery of Men. St. was a high ascetic here. Isidora, called Varankis in Coptic 187. This holy virgin was tormented by an uncontrollable desire to humble and humiliate herself in order to purify her spirit. In order to be humiliated and mistreated by her sisters, she assumed the appearance of being stupid and crazy (holy fool), and conducted her business so skillfully that everyone considered her truly insane. She exactly fulfilled the words of the Gospel: whoever wills to be in you, let him be slave to all and servant to all (Matthew 20:26; Mark 16:43). If anyone thinks that he will be wise in you in this world, let him be, for he will be wise (1 Cor. 3:18). Instead of wearing a doll and shoes, she threw some kind of rag over her head and walked barefoot. She never sat down to eat with others, but was content with crumbs and spills from the dishes, constantly working in the kitchen, doing all the difficult jobs, and was a servant to everyone. Many of the sisters treated her like she was truly insane; others beat her, looked at her with disgust, considering her possessed. Isidora bore all this calmly. No one heard a rude answer or a murmur from her: the more harshly they scolded and humiliated her, the more cheerful she was. Thus she trained herself in the wise madness of the Cross of the Lord. Only God knew the virtue hidden in her, and He, the good Judge, who loves to exalt the humble even in this life, considered it necessary to finally discover the virtues of Isidora. An angel, appearing to the great Pitirim (a student of St. Anthony), who lived in the Porphyrite desert, declared to him: “let him not consider himself too virtuous and do not dream of his exploits; if he wants to see an incomparably more perfect soul, then in the Tavenne convent he will meet a virgin covered with an old scarf, who knows how to rejoice at the most rude and ill-treated by all the sisters and is always their zealous novice, while he, calmly remaining body in the desert, rushes through the cities with his thoughts.” Pitirim came to the Tavensky convent and asked the abbess for permission to see all the sisters. He was highly respected for his renowned virtue and long years of asceticism in the desert, and his request could not be refused. All the nuns, except Isidora, were presented to Pitirim; but, not seeing exactly the one who was indicated to him by the Angel, he asked to call the others, and in response to the answer that everything was before his eyes, he said: it’s not true - he does not see between them exactly the one who was indicated to him by God Himself. Then they told him that there was only one mad woman. “Bring her,” he answered, and let me talk to her.” Isidora, perhaps sensing, through inspiration from above, what was about to happen to her, so contrary to her deep humility, at first did not want to obey, so she was brought in almost by force. When he saw Isidora’s head covered with a rag, he fell at her feet with the words: “Bless me, amma (mother).” This was the name given to ascetics of high spiritual life. She also fell at his feet and said: “You bless me.” The surprise of all the sisters was unimaginable at the sight of the great Pitirim at the feet of the madwoman! “Father,” they said, “don’t degrade your holiness, because it’s crazy.” “God has deprived you of your understanding, not her,” he answered them sternly, I see this because you have not yet understood her merits: she is amma for both you and me” (as spiritual mothers are called there): Abba added: “May God send me mercy on the day of judgment to be with the perfections of her madness.” Then, unable not to recognize the high virtue of the sister, who had been humiliated for so long, everyone threw themselves at Pitirim’s feet, asking to forgive their spiritual ignorance, and each sincerely confessed her guilt to Isidora. I mocked her, I spoke alone; and I laughed at her veil, said the other; the third confessed with sorrow: I doused her with slop. And I, unfortunate one, said the fourth, was so impudent that I poured mustard into her nostrils. Each sincerely revealed her guilt. Pitirim prayed to God for them to forgive them their sins, and after a long conversation with Isidora he went back to the desert. The respect with which the holy humble woman was surrounded from that moment, the attention with which her every action, her every word was noticed, continuous repentance and apologies for her previous treatment, weighed heavily on the humble Isidora, and she secretly disappeared from the monastery; after that it remained unknown where she ended her life to receive the crown of eternal glory. Palladium tells about this in 420. But far before him, the “legend of the holy fool” was proposed by St. Ephraim the Syrian, who visited the deserts of Egypt in 371 188. So, St. Isidora finished her exploits not after 365. The skete fathers John Kolov and his brother Daniel were jealous not only of their own salvation, but also of the salvation of others. John Kolov said: “You cannot build houses from the top, but start from the foundation.” What kind of foundation is this? “The foundation is love for one’s neighbor, caring for his salvation,” says Abba. It was because of this love that Abba loved to speak and do useful things for others. It was this love that brought Taisiya, who had strayed from the good path, back to the Lord. Taisiya was the daughter of rich and kind parents: they taught her good things and their lessons were not fruitless in the daughter’s soul. Left an orphan, she turned her home into a shelter for wanderers. The monks of the monastery, sent by the elders to the city for various needs, especially found peace with her. So for a long time she received with the generous love of the desert fathers. Finally, her funds were greatly reduced. I had to become familiar with the needs and bitterness of poverty. Bad people came to the young girl and she, having lost her innocence, began to engage in fornication in Alexandria. The skete elders, having heard about this, greatly grieved over the damage to the poor girl. In the general meeting it was said to John Kolov: “God has given you wisdom; Sister Taisiya, who has done so much good for us and to whom we should show love for her goodness, is heard to live poorly; take the trouble, Abba, to visit her and talk to her to see if she will come to her senses.” Avva went. Arriving at Taisiya’s house, he asked the servant to tell Mrs. Taisiya about him. “You monks whitewashed and robbed her,” the old servant answered with anger. Abba endured the battle with meekness. “Let me know if I can deliver good things to her.” She reported. “Yes, it’s very possible,” said Taisiya; monks walk along the seashore and they come across expensive things, pearls, stones: let it rise.” Avva, entering, sat down near Taisiya and, looking at her, burst into tears. “What are you crying about, Abba?” Taisiya asked anxiously. “I see,” Abba answered, Satan is playing on your cheeks and in your eyes: how can I not cry! Hearing this, Taisiya, who had previously loved goodness so much, felt the abomination of her new life 189. “Is there repentance for people like me, Abba?” she asked. “Yes,” answered Abba. “Lead me wherever you want,” said the repentant sinner. And she got up and followed Abba. He, walking ahead, was amazed and said to himself: this is how she abandoned everything at once, without even making orders about the house. Arriving in the evening in a deserted place, the elder made a bed out of sand for Taisia ​​and, overshadowing her with the sign of the cross, said: “Sleep peacefully.” Then, having prepared a similar bed for himself nearby, he prayed and fell asleep. Waking up at midnight, he sees some bright path going from Taisiya’s bed to heaven and Angels lifting up his soul. He stood up and, approaching, pushed Taisiya. It turned out that she died. Confused by all that had happened, he fell to the ground and fervently prayed to the Lord to reveal His will. And then he hears a voice: “and one hour of Taisia’s repentance was accepted by the Lord and accepted better than the long, but insincere repentance of others” 190. Celebration of the Kiev-Brotherly Icon of the Mother of God It is located in the Kiev-Brotherly Monastery, and was formerly local in Vyshgorod. During the war with Poland (1659–1667), when the Crimean Tatars, who were allied with the Poles, were crossing the Dnieper at Kiev Vyshgorod, icons and plaques were taken from the church by the enemy. In this case, the Vyshgorod local icon of the Mother of God, hidden from the unbelievers by the waters of the Dnieper and brought to the shores of Kiev-Podol, appeared in 1662 in Kyiv, where it was joyfully and with due honor accepted and brought by the Orthodox to the Bratsky Monastery. The legend also adds that one Tatar wanted to cross the Dnieper on an icon against the Brotherhood Monastery. The icon floated on its own and stopped in the middle of the river opposite the monastery. The one floating on it began to scream; They sailed from the monastery and took the icon and the Tatar onto the boat, who was then baptized and tonsured a monk. Since that time, she has been in the Brotherhood monastery and is called Brotherhood by her name. Every week on Saturday and Saturday of the 5th week of Great Lent, with a gathering of zealous pilgrims, an akathist to the Mother of God is performed before the miraculous icon, protecting the Orthodox with her intercession. About the diocese of Tentira and other dioceses of the upper Thebaid. Le-Quien orien. ehr. 2.607–616. Willsch. Kirchl. Geographie 1, 186, 442. Berlin. 1846. Cassian and Sulpicius Severus say: “The outer garment of Egyptian monks is goatskin, called a mantle (long mantle). This clothing with goatskin means the mortification of the members, the curbing of all insolence of carnal passions and the fact that they should live under the weight of virtue. Boots are not worn according to the Gospel commandment; only the feet are covered when the weakness of the body, or the morning cold of winter, or the midday heat of summer requires it. They wear sandals, as permitted by the commandment of the Lord, but take them off their feet when they begin to perform or partake of the sacraments.” Vita patrum lib. IV, sar. 15. Less understandable than other clothes is the maforta. Svida: “kredemnok – headband, or maphorion.” Favorin: “maforion – I cover my head.” Ispdor of Seville (Origin. lib. 19, sar. 25): “the table is a woman’s veil, which, having covered the head, descends from the right shoulder to the left. In Latin it is wound ricinum, which is simply wound with maforta.” After this, it is necessary to recognize in the maforie or maforte of Egyptian monks and nuns what is now called a hood - a veil that descends from the kukol (kamilavka) to the shoulders. St. Athanasius tells the maiden: “The doll and shoulder pad should be without fringe.” Here is what Cassiaia and Sulpicius Severus say about the attire of Egyptian monks: “Egyptian monks have features consistent not so much with caring for the body, but with the requirements of morality. And in order to constantly remember that they must preserve the innocence and simple-heartedness of children, they wear small headpieces (dolls), or kamilavkas. They dress in a linen shirt that barely reaches five; the arms are left bare, so that the lack of sleeves suggests that they are cut off from worldly affairs; The tunic is tied with a belt. Then the neck and shoulders are covered with a poor blanket, which, like ours, is wrapped with maforta.” De puellarum disciplina regula 8. Pachomii: Hobstenii codex 2.30. S. Vita s. Pachomi cap. 28 in Patrol. Lat. T. 73, 248–249. Rufini de vita monacb. lib. III, no. 34. Vita Pachomii c. 3, n. 26. Rufini de vita pat. lib. 3, n. 34. Lawzaic Palladium, ch. 35. Hieronymus Er. 127 ad Principes virginum, ed. Migne. About her Palladium in ch. 40 Lavvaika, Heraclides ch. 26. Chet-Menaia May 10. Creation St. Ephraim Page 2, 596–598. M. 1858 Skete Patericon under the sign of I. Chet-Minea May 10. Metaphrastus in the description of the life of St. Theodora in Chetye-Minea Sept. 11, in Surius ad IX sept. Extract Act. Sanct. Sept. T. 3, 788–791. Some of the special cases are doubtful. There is another Greek description, but not published. Fabr. bibi. gr. X, 332. Brief extract in Basil's Menologue; more extensive - in the prologue on September 11. In the Greek menaeum, the synaxarion is in verse. The canon was written by an unknown person.