12-е число

St. Epiphanius, Bishop of Cyprus Simplicity, artlessness and warmth make the soul especially receptive to truth and goodness. These properties often replace the lack of favorable conditions for mental and moral education and serve as preparation for understanding the right path. So it was in the life of St. Epiphany. Born from Jewish parents 191 and, despite the fact that, having been left an orphan in childhood, he was taken up by a learned Jew, of course in a spirit contrary to Christianity, in any case - not brought up in a Christian environment, he, thanks to the above-mentioned properties of his soul, completely easily accepted and assimilated the truth of Christ's teaching, as soon as chance led him to meet a Christian... This Christian was the elder monk Lucian, whom the young man Epiphanius met one day on the road when he was going to inspect one of the estates that he inherited after the death of the Jew who raised him. In the midst of a conversation that ensued between the old man and the young man, a beggar approached them. - Help me, man of God! - he asked, falling at the feet of the old man, - I haven’t eaten anything for three days. Lucian himself had nothing, but immediately taking off his outer clothing, he gave it to a beggar, saying: “Sell this in the city and buy yourself some bread.” - Who are you? and what is your faith? – asked the young man, touched by the elder’s compassion. The Christian’s answer to these questions supported the action of grace from above, which touched the good and simple soul of the young man. “Having listened to the explanation of the Gospel teaching for the first time, he was deeply touched and with all his heart he comprehended and believed in it and persuaded his sister to do the same. Soon they together received holy baptism from Lucian. Without any delay in actually fulfilling his love for the Christ who had revealed himself to him, Epiphanius distributed all his property to the poor, leaving only a part for the modest provision of his sister and for the purchase of sacred books for himself, and, entrusting the young sister to the patronage of pious women, he left the world and entered a monastery. Here he zealously began to study the Holy Scriptures; at the same time, he strictly observed all the regulations of monastic life and labored so worthily on his chosen path that, while still a monk, he was glorified by God, as they say in his life, with the gift of miracles. Then, Epiphanius’s whole life was consistent with that high, simplicity and warmth, mood to which he owed his sudden and complete conversion to Christ. To study the life of pious hermits, Epiphanius went to Egypt and saw Thebaid and St. Antonia. Returning to his fatherland, he, attracted by the glory of the Palestinian hermit Hilarion, spent several years under his leadership and throughout his subsequent life tried to be an imitator of this great ascetic. In 364, when Hilarion, burdened by his fame, retired to Egypt, and then to Cyprus, Epiphanius also retreated into the desert. Here one day he almost became a victim of wild Arabs, who, wandering in a crowd through the desert and meeting Epiphanius, began to laugh at his monastic clothes; one of them, who could not see with his injured eye, in a fit of cruelty swung his sword at St. Epiphany and suddenly received a sudden healing: his diseased eye began to see... He threw down the sword and in surprise told his comrades about the healing of his eye. Amazed by this miracle, the nomads took Epiphanius with them and walked with him through the desert, believing that he had the power to protect from all sorts of troubles. - Epiphanius took advantage of this to enlighten them with the word of God, and succeeded in this. After some time, the Arabs said goodbye to their teacher, arranging for him a dwelling in the desert; one of them remained with Epiphanius, subsequently received holy baptism and was his disciple until the end of his life. Over time, up to 50 disciples gathered here around Epiphanius’s cell and a monastery was formed; Seeing that more and more people were arriving here every day, Epiphanius decided to leave the monastery. First, together with his disciple John, he went to Jerusalem, then to Alexandria, where he converted one Jewish teacher of the law, Aquila, to Christianity. In Thebaid, Epiphanius met with the disciple of St. Antonia - Paphnutius. In response to Epiphanius’ expressed desire to live in the Nitrian desert, Paphnutius shrewdly announced to him his future bishopric, saying: “Live with St. fathers, enjoy their conversations, collect spiritual food from them, with which you will feed your flock on the island of Cyprus... Weighed down by the fame that spread about him throughout Egypt, Epiphanius returned to his fatherland. Not finding Hilarion here, he sailed to Cyprus, where he listened to the instructions of the then famous Abba Gregory. Around 367, in the 60th year of his life, Epiphanius happened to take control of the Salamis Church. He ruled the Cyprus diocese for about 36 years and earned general veneration for his strict life; zeal for faith, great learning; He was especially distinguished by his love for the poor. Sozomen writes about the generous charity of the blessed one: “Epiphanius was generous to those who suffered from a shipwreck, or for some other reason; Since he had long ago squandered his property, he also squandered church property. Epifaniev's church was very rich. Many from different countries of the world, wanting to use their wealth for pious deeds, during their lifetime they gave their property to the Church, and when they died they left it to it, because they were confident that Epiphanius, as a good steward and lover of God, would use their alms in accordance with their desires... Finally, when all the church property was spent, suddenly someone enters the room in which the steward lived and gives him a bag with many gold coins." In 382, ​​Epiphanius visited Rome, when the West was awaiting the opening of a council (on the matter of Maximus and the See of Antioch) and Pope Damasus convened bishops from all over the universe, including the eastern bishops, Paulinus of Antioch and Epiphanius of Cyprus, known throughout the world for the holiness of their lives. Epiphanius's stay in Rome is described in the Life of St. Pavla,” a pious patrician who then received him in her palace: “Great joy was aroused by the arrival of such men in noble wives, who went through the exploits of great hermits in the middle of Rome and arranged in their palaces something similar to the Thebaid. These holy hermits came from the mysterious East, from where faith shone forth; they saw Jerusalem and all the holy places; they knew the desert fathers, whose glory filled the whole world; they lived with them in obedience. What wonderful stories one could hear from their lips! - Paula hastened to meet them with pious zeal and asked Pope Damasus for permission and the honor to receive St. Epiphany. During the three months spent by St. bishops in Rome, she and her friends benefited from their conversations. In these conversations, Paul for the first time felt a desire to withdraw from the world and retire to places consecrated by the memories of the Savior’s earthly life, which she later had to fulfill.” Many years later, Epiphanius visited Paul in her monastery - in Bethlehem and was surprised at what he saw here, “which he had not seen in the desert: the perfect structure of the monastery, zealous virgins - ascetics, strict and hardworking monks, extraordinary spiritual activity.” In 402, Epiphanius went to Constantinople, where John Chrysostom was archbishop at that time. The purpose of his journey was to encourage John to pronounce a condemnation of the Nitrian monks (Ierax and others), expelled by the Alexandrian Archbishop Theophilus from Alexandria and accepted by John. But in this case, Epiphanius acted erroneously, being, through his gullibility, misled by Theophilus of Alexandria, who was at enmity with him, who persuaded him to condemn the Nitrian monks in Cyprus, allegedly guilty of Origenism. John Chrysostom, although he loved and respected Epiphanius, refused to condemn the brothers without considering the case; There were also bishops invited to the council on this matter who did not agree with Epiphanius’ opinion. Then Epiphanius, under the influence of the slander of cunning people, wanted to condemn John himself, but restrained himself. Returning to the island of Cyprus, Epiphanius fell ill and died (403). With weeping and sobbing, the people met the body of the saint and transferred him from the ship to the church he had created, where he was buried in the presence of saints and priests from all over the island of Cyprus and the numerous people who loved their merciful shepherd. From the relics of St. Epiphany, miracles began to happen 192. After the death of the elderly Epiphanius, several of his works remained, among other things: a refutation of heresies - 20 that preceded Christ, and 80 Christian ones - and “an exposition of the faith of the Apostolic Church.” He possessed considerable learning. Jerome says about him that he knew the Hebrew, Syrian, Greek and Latin languages, and in general, having known Saint Epiphanius personally, he calls him: “the most excellent shepherd, who was not superior either in maturity of years, or in knowledge, or in the quality of life, or in the recall of light” 193. The Seventh Ecumenical Council calls Epiphanius the father and teacher of the Universal Church. † Venerable Dionysius, Archimandrite of the Sergius Lavra A native of the city of Rzhev, baptized David 194, from his youth he was distinguished by good qualities - heartfelt simplicity and meekness; playful children tried to lure him into games - he did not want pranks; in annoyance at David, who was unlike them, the naughty men beat him - he endured the beatings patiently; learned to read and write willingly. As a child, his parents moved to the city of Staritsa and here his father was the foreman of the Yamskaya Sloboda. – When Daniel reached adolescence, his parents demanded that he enter into marriage. He fulfilled the will of his parents, for an approximately good life he was ordained to the priesthood, but 6 years after marriage, his wife and two children died. Then he entered the Staritsa monastery and was tonsured a monk with the name Dionysius. – Convinced of the importance of knowledge of St. truths for a holy life, he passionately loved book teaching. – Once a tall, slender monk came to the Moscow market, where books were sold. Everyone's eyes turned to him and one said to him out loud: why are you here, monk? Instead of being offended by the insolence, the monk answered: “Yes, brother, I am exactly the sinner you think of me. If I were a real monk, I would not wander around the market. Forgive me, a sinner." Those around him were moved by the monk’s humility and turned with indignation at the impudent one, calling him an ignoramus. “No, brothers,” the monk told them, it is not he who is ignorant, but I; I need to know and remember that my business is to sit in the cell.” The offender wanted to ask for forgiveness, but the monk disappeared. It was Dionysius Staritsky, the treasurer of the monastery. In 1605 he was ordained archimandrite of the Staritsa Monastery. With a sincere soul he cared about the well-being of his monastery. To this day, some of his donations 195 are still intact here. He buried, together with two saints, the patriarch who was living in retirement in Staritsa. Job. Blessed Patr. Hermogenes set the Staritsky Archimandrite as an example to others. “Look,” he says, at Archimandrite Staritsky: he never leaves church service and he is always at the royal meetings.” When bad people agitated the people against Tsar Vasily, Archimandrite Staritsky, following the example of the patriarch, persuaded the restless people to remember that they were Christians; once the traitors to the fatherland by force brought the patriarch to the place of execution and here they extended their insolence to such an extent that they pushed the saint, and others threw dirt at him; Dionysius was constantly with the patriarch and protected the saint as much as he could, persuading the people not to forget the fear of God and to refrain from criminal self-will. In 1610, Hermogen appointed Dionysius as the archimandrite of the Sergius Lavra, which had not yet recovered from the siege of the Poles. It was a very difficult time. Moscow was in the hands of the Lyakhs. Lyakhs and vagabonds were rampant in the vicinity of Moscow. Crowds of unfortunate people from different sides gathered at the Sergius Lavra and in what form! Some were broken and burned; others had their belts cut out of their backs and their hair torn off; those without an arm or leg, crippled; others died on the road or were awaiting death, without a companion. Having gathered all the brethren and servants of the monastery, St. Dionysius tells them: “Christian love helps those in need at all times, and even more so it should help in such a terrible time.” “Who can help in such trouble? One God." So they answered him with hopeless sadness. St. Dionysius began to cry and said: “firmness is needed in temptations. The Lord delivered us from the siege. What if laziness and stinginess begins to humble us even without a siege? - What should we do? asked. “Let everyone,” answered Dionysius, do everything he can for others; and the house of the Holy Trinity will not become scarce.” The servants consulted among themselves and declared: “If you, sovereigns, will provide what is needed for food and clothing, we are ready to lay down our lives.” And then activity began to boil. Homes and hospitals were opened for the bloodless and sick in the monastic settlements. The brethren, according to Dionysius, decided to be content with oatmeal bread and water in order to save wheat and rye bread for the sick. Special messengers were sent out to search through the forests and roads for those exhausted from exhaustion. Day and night, Dionysius’s cell attendant carried towels and money to the sick and poor 196. Dionysius moved from concerns about private disasters to concerns about the entire holy fatherland. He wrote Christian exhortations to different cities. In 1610, he wrote to Kazan to the builder Amphilochius, who, together with his relative Shulgin, was planning to betray the Russian government. At the same time it was written to Ryazan with the conviction to stand for the fatherland 197. On July 13, 1611, Dionysius and the cellarer wrote to Nizhny Novgorod and other Volga cities, begging for help to Moscow with people and money 198. When Khodkevich arrived to Moscow with new troops, on October 6th they wrote to Perm and other cities with a prayer for a hasty gathering of military men to save the faith and the fatherland; - and the monastery servants were sent to Moscow with lead and gunpowder taken from the monastic siege weapons 199. – Pozharsky hesitated in Yaroslavl to gather his forces. Monks were sent to him one after another with the conviction to rush to the aid of Moscow. On August 11, 1612, Archimandrite Dionysius on Mount Volkusha blessed the army for battle. To reassure those who distrusted success, the wind, hitherto contrary, became favorable to the Orthodox army 200 . Pozharsky and Trubetskoy, who united near Moscow, were not peaceful among themselves; The rulers of Russia quarreled due to the whims of pride, to the death of their fatherland. “Seven shepherds do not have a flock,” the people said. The venerable archimandrite wrote to the rulers a heartfelt, eloquent admonition about peace and love 201. When the efforts of the friends of the fatherland finally managed to drive the Lyakhs out of Moscow, Dionysius was among the first to perform a grateful prayer at the place of execution 202. It was now necessary to take care of the restoration of the monastery, which had been greatly shaken by disasters. Its towers and walls were cracked after the siege; the cells that survived the fire stood almost without a roof; estates were ruined and workers fled. At the request of Dionysius, the king confirmed the rights of the Lavra with letters and ordered the return of its dispersed farmers to their places. The activities of the abbot little by little erased the traces of ruin in the monastery. The started adjustments to the management of the monastery were not yet completely completed, as Rev. Dionysius was supposed to begin the exploits for St. faith. – The Tsar instructed him (by letter dated November 8, 1616) to revise, together with Elder Arseny and Priest John, the missal printed in 1602 203 . Dionysius and his collaborators set to work with lively zeal and not without the necessary aids: in addition to the ancient Slavic lists, including the breviary of Met. Cyprian, they had Greek breviaries 204. The correctional officers worked hard and for a long time. Many errors were found, some of them extremely gross. “The incarnation of the Son of God was found in the written consumer books and in the service books of the publication of the first seals, as the Father God became incarnate with the Son.” – The correctional officers presented their case to Moscow. But here they were declared heretics. In July 1618, at the cathedral they laid out: “archim. Dionysius wrote according to his own will, and for that, Archimandrite. We excommunicate Dionysius and priest Ivan from the Church of God, so that they may not become priests.” Dionysius was accused of “ordering the name of the Holy Trinity to be soiled in the books and not confessing the Holy Spirit, as if there is fire.” This meant that the correctors decided to make changes in the hymns to the Holy Trinity, ending various prayers; and in the rite of blessing of water they excluded the word: “and by fire,” as introduced by the arbitrariness of ignorance 205. In his defensive speech, Rev. Dionysius wrote: “it is written in all the old written breviaries, including parchment ones, in prayer: By your will you brought all things into being from non-existence... You and now. Master, sanctify this water with Your Holy Spirit. This is how the words stand on parchment and paper lists, and there is no word in them: and by fire. So it is in the lists sent from Moscow - in the book of M. Cyprian (and M. Cyprian is a holy man, as everyone knows) and in two other lists! So it is in the Greek books! But not so in the Moscow printed service book, where it is printed: by Thy Holy Spirit and fire. – We don’t know why it was printed: and by fire. We thought that it was printed in accordance with the words of the Evangelist Luke: You baptize with the Holy Spirit and fire. But knowing that the Evangelists Mark and Matthew did not say: and by fire, but only by the Spirit, they accepted as a basis the words of the Lord to Nicodemus: unless one is born of water and the Spirit, he cannot enter into the Kingdom of Heaven. The Evangelist Luke himself, offering the promise of the Lord, writes: you should be baptized in the Holy Spirit, but did not say: and with fire. According to the book of the Acts of the Apostles, on the day of Pentecost the Holy Spirit descended on the Apostles and appeared to them, dividing the Gentiles like fire; It is not said: tongues of fire appeared, but as if they were fire. And the book of Acts does not determine in what form the Holy Spirit descended on those who were baptized. “By fire baptism only means a fiery test” 206. It is very interesting and instructive what Arseny said about the addition of the word: and by fire, in the rite of baptism. – Of the 12 Slavic lists, he wrote, 10 did not contain this word; in one it is written on the field: and by fire, and in the other the same word is written above the line; in the printed missal this word is already included in line 207. This is the origin of the additions for which the zealots of imaginary antiquity so stubbornly stand! Rev. Dionysius had to endure many, many undeserved insults. They decided to imprison Dionysius in a distant monastery; but since gangs of Lyakhs and vagabonds still roamed around Russia, Dionysius, returned to Moscow, was locked up in the Novospassky Monastery. Here they languished him in the smoke of the bathhouse and starved him to death; ordered to make 1000 bows every day. The monk, strengthened by the Lord, not only fulfilled the imposed penance, but also, out of his zeal, made another 1000 bows every day. On holidays they took him to the metropolitan before mass for humility. He stood in the bishop’s courtyard in chains until Vespers in the summer heat, not refreshed by even a cup of cold water. Moreover, the evil ignoramuses scolded and pushed him. The monk was as cheerful as a baby. “They threaten me with Siberia and Solovki,” he said, but I’m glad, this is my life.” – When others said with compassion: what is this trouble with you, father? he answered: “There is no trouble, but the mercy of God; Saint Jonah the Metropolitan humbles me according to my deeds, so that I will not be proud; troubles and misfortunes of time are the mercy of God; That's the problem if you have to burn in Gehenna fire. May God deliver us from this!” When the poor prisoner was being carried around the city on a nag, the people shouted: “Here is a heretic, he wants to bring fire out of the world,” and threw dirt at him. The monk endured this too with the gentleness of a child. The main accusers of Dionysius at the cathedral were the “register of the Sergius Monastery, Filaret, and the headman, Loggin,” with whom the archimandrite also had dealings at the monastery. Their deeds and qualities explain the dispute about the correction of books and together reveal other high feats of the saint. Dionysius. Headman Loggin was previously a book collector at the printing house and so on. Now he stood for his own business. He was a “loud singer,” but “he called grammatical cunning and bookish philosophy heresy.” Prey. Dionysius, as part of his duty, often admonished him about the erroneous pronunciation of words when singing and reading, but the proud singer took this as an insult. The monk introduced the conversations of Chrysostom, translated by Maxim the Greek, to be read in the church; Loggin wanted everything to be done at his discretion, while his spiritual taste was so subtle that “the sea of ​​sweetness seemed to him like a worthless puddle.” His impudence knew no bounds. The monk tried to persuade him with all the meekness of love to take care of himself, but without success. Loggin brazenly insulted the archimandrite himself. Once Dionysius began to read the sermon. Loggin ran up and snatched the book from him - the cashbox with the book flew, there was a knock, thunder, temptation. Dionysius crossed himself and silently retreated to his place. Loggin, having read the teaching, approached the archimandrite and began to spit and shout at him. “Stop it, Loggin, don’t interfere with the Divine service, we can talk to you after Matins,” says the meek abbot. Loggin snatched the archimandrite's staff from his hands, broke it into pieces and threw it to Dionysius. Having left his place, the monk stood before the icon of the Mother of God and wept at Matins. Loggin did not ask for forgiveness from the archimandrite even after that, despite the admonitions of the brethren 208. The charterer Filaret was a friend of Loggin. This one was even more wonderful. He lived as a monk in the monastery for more than 50 years. But “from the simplicity of unlearning, two thoughts of unkind wisdom came to his mind; Sitsev’s first thought: the verb is that our Lord Jesus Christ was not born before the age of the Father; He had another thought - the co-creator of God, incomprehensible and indescribable, described in a verb and a humanoid being. So, in one and the same person is both the darkest ignoramus and the daring heretic! It is not difficult to notice that these two persons are very close in personal qualities to some Habakkuk or Lazarus. Rev. Dionysius grieved for Filaret, telling him that he was ruining his many years of exploits through the self-will of his ignorance. But this was a feat useful for the Rev. Dionysius and in vain for Philaret 209. Loggin and Filaret, angry at Rev. Dionysius, they not only informed the cathedral that Dionysius was a heretic, “does not confess the Holy Spirit by fire,” but they also animated the queen nun Martha, the mother of Tsar Michael, with their evil spirit. And the indignation of the simple-minded old woman against the imaginary heretic aggravated the fate of Dionysius. “I rightfully allow myself,” wrote Arseny, who suffered with Dionysius, I dare to say about those who are bringing lies against us, that they do not know either Orthodoxy or crooked Orthodoxy, they go through the sacred scriptures letter by letter and do not try to understand their meaning” 210. Such are always the blind zealots of the old letter! The Jerusalem Patriarch Theophan, arriving in Moscow in 1619, drew the attention of love to the sufferer Dionysius. He suggested Patr. Philaret alleviated his situation, and in his justification pointed to the Greek Breviary. Dionysius was released from prison. The perfect justification of Rev. It was not spoken to Dionysius before an answer was received about the word: “and by fire” from the other Eastern Patriarchs. Patr. Theophan, having visited the monastery, placed his hood on the sufferer of faith. “The cell does not have a charter,” the reverend used to say. Dionysius. And in his cell, out of ardent love for the Lord, he spent most of his time in prayer. In his cell he read the psalter with bows and passages from the Gospel and the Apostle. He sang six and seven prayers a day; In addition to the usual canons for Jesus and the Mother of God with akathists, he sang canons for the day, holidays and various saints. He went to bed three hours before the bell ringing for Matins, and yet, when the sexton came to him with a candle, he bowed down 300 times in a small robe, then, waking up his cell attendants, went to church. He strictly observed the church rules, not allowing anything to be taken away from him. He himself read and sang in the choir. Grateful to the benefactors of the monastery, he demanded that the synodics be read at the proskomedia; During the cathedral service, all the priests in stoles stood at the altar and commemorated the names of the deceased contributors. Every morning he walked around the church and inspected whether everything was in the church. He went out with the brethren to work at the monastery. He had painters, icon painters, and silversmiths. He diligently took care of the churches not only of the monastery, but also of the monastery villages, where he built several new churches, especially after the defeat of Poland. Everything that he received for himself from benefactors, he did not use for himself. Under him there were 30 hieromonks and 15 hierodeacons in the monastery. His ascetic life inspired others to deeds of piety. Following his example of humility, even the elders of the brethren were not ashamed to go and ring the bell tower. Of the students of Dionysius, the Venerable Venerable is especially famous. Dorofei. Handwritten in the calendar we read: “Rev. Dorotheos, a great worker, was a disciple of St. Dionysius of Radonezh and reposed in the summer of 7130 (1622).” Simon writes about Dorotheus: “he was so firm in piety that he never left church services, filled the post of sexton in the church of the wonderworker Nikon, and at the same time was a canonarchist and book guardian. In his cell he followed an extraordinary rule: he read the entire psalter and made up to 1000 bows; At the same time he wrote books. He slept very little and never went to bed. His food was a piece of bread and a spoonful of oatmeal, and not every day; It was only through the archimandrite’s conviction that he began to eat bread with kvass.” According to Nasedka, Dorofey, who worked so hard for the wounded and sick, suffered a lot of troubles and in the peculiarities of his life. Those who followed his life noticed that he did not eat for three or four days, and sometimes for a whole week. Others said about him that he was a holy man; others, seeing him lying near the wall or the stove, laughed at him, like a fool. “Once upon a time,” says the Mother Hen, I laughed at him along with others. Dionysius, noticing this, looked at me sternly. 10 years later, in a spiritual conversation in Moscow, I reminded Dionysius of his remark regarding Dorotheus; Abba said: “Do not ask monks about the affairs of monks. It is a disaster for us to reveal our secrets to the laity. It is written: Do not let the fools know what your right hand is doing.” I, a sinner, began to ask him to explain this to me. “You laymen,” he said, “if you hear bad things about the monks, you condemn them, to your own sin; and if you hear something good, do not be jealous of it, but only praise it, and from your praise comes a dangerous temptation for us, pride is born.” When asked about the meaning of his stern look, he said: “You laughed at a holy man because he did not live according to yours. I know that he did not eat for a week, for 10 days there was no drop of water in his mouth; he walked barefoot, on his feet, hungry, with unwashed hands and face. He was tormented by lustful thoughts and that is why he tormented himself with hunger and thirst.” After the devastation of the Polish in the villages of the Lavra, churches were either burned or robbed. Rev. The archimandrite built several rural churches, some of which are still intact. Zealous for the splendor of the house of God, he had all kinds of church utensils in stock and, when petitioners appeared, he lovingly gave out what was needed for one church or another. Having spent his life in high deeds of love for the Lord, Abba Dionysius reposed peacefully on May 10, 1633 and Patr. Filaret himself performed the funeral service for him 211. On the very day of the death of Dionysius, the priest of the Lavra settlement, Theodore, could not see his death and greatly grieved over it. In a dream he saw that he was in a hurry with others to accept the Venerable’s last farewell. Dionysius, but the saint says to him: “Why are you in a hurry? They ask for blessings by staying here, and you will soon follow me.” After 8 days, Theodore died. The priest of Ilyinskaya, Pushkarnaya settlement, Theodore, lay seriously ill. On the day of the Great Patriotic War. St. Demetrius appeared to him. Dionysius in full archimandrite robes, preceded by a monk with a burning candle. Dionysius lifted the sick man by the hand and ordered the monk Dosifei to lead him to church. Here the saint lit candles in front of the icons and said: “Glory to Thee, Lord, that the church of St. Elijah got settled.” The patient woke up healthy; and the church was actually finished after the death of Dionysius. In 1640, Rev. Dionysius appeared with St. Alexey Rev. Nikodim Kozheozersky with the news of his imminent death 212. According to Simon, Rev. Dionysius was tall, stately, with a splendid face, cheerful eyes, and a long and wide hair; a portrait of the deceased was taken from him. Nowadays the Lavra houses an ancient portrait of him, with the caption: “Image of St. Dionysius, Archimandrite of Trinity." The portrait is similar to the description of a contemporary 213. In the Palestinian Eleutheropol district. Relics of St. Epiphany was seen by Russk. pilgrim Daniel (XII century). See “The Teaching of the Fathers.” Church." Filar., Chernigov. archbishop Part II, p. 187. The life of St. Dionysius is described by his disciple, cellarer Simon. Life pp. 57. 58. Palitsyn about the siege 217. Hen p. 50. 51. Karamz. XII, 269. pr. 663–666. Life pp. 83. 98–104. Collection state gram. 2, 57. Palitsyn about the siege 228–235. Act. 9. 2. No. 190. Snegireva Russians in their proverbs III, 269. Μ. 1834. Arsenia's petition to the Synod. RKP. No. 298. Act of the Council on the RKP. Sakharov - to the north. bee 1842 No. 198. Simon's narrative 24–26. Simon's hens are 56–60. Simon's defense of Dionysius was added to the life of Dionysius, but it is not in the printed life; it is in the Synod. RKP. No. 298 (John 416) and another No. 192. In the same Synod. RKP. 298. Simon 27. 41. 42. Hens 85–95. Simon 21–26. Hens 51–56. Message to Saltykov. Here: “it was not enough to destroy our works; They aroused a meek, kind, good heart to anger. state and the great old nun Marfa Ivanovna.” Simon pp. 14–19. 32–40. Simon's tale according to the RKP. About Rev. Nicodemus Jul. 3. Service Rev. Dionysius was published along with his life. M. 1824 Ancient state Russian IV, 13–16.