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Saint John, Bishop of Gotha John, a native of the trading town of Partenita (near the present Mount Ayu-Dag in the Crimea), in his youth devoted himself to serving God, and when the Bishop of the Goths in 754 signed the definitions of the iconoclastic council in Constantinople and thereby deserved the highest see, the metropolis of Herakleia, the Goths did not want to have a bishop from Constantinople and elected this John, who, however, did not suddenly take the rank, but traveled on Bogomolye to Jerusalem, where he spent three years; Having returned, he went to Georgia and was ordained a bishop by the Catholicos there. In 780, under Empress Irene, he sent a scroll to Patriarch Paul of Constantinople with a statement of faith (about the veneration of icons) and after Paul’s removal (in August 784) he came to Constantinople on church business. Returning, he found that the Khazars had occupied Dori, the main city of his diocese, with their garrison. John convinced the ruler of Gothia to expel the Khazars; but the Khazar Kagan again took possession of this place, executed many, and put John into custody. The faithful helped the bishop flee overseas, to Amastris, where he died four years later (June 26, 790). His body in July of the same year was transferred to Gotthia and buried in the Partenite Monastery of St. Apostles Peter and Paul. Holy Hieromartyr Patricius, Bishop of Prussia Holy Hieromartyr Patricius, Bishop of Prussia, and with him three presbyters: Acacius, Menander and Polyenus. For the conversion of pagans to Christianity, they were beheaded during the reign of Julian, in 362. † Repose of the Holy Prince John of Uglich, monk Ignatius Prince John was the son of the Uglich prince Andrei Vasilyevich and the grandson of the Grand Duke Vasily the Dark 278. “He suffered almost all his life just because he was from a princely family. In September 1491, his father, Prince Andrei Vasilyevich, was summoned from Uglich to Moscow. Here they announced to him that, by the will of the Grand Duke, he was being deprived of his freedom, since he was a traitor and had not sent troops against the Tatars. “God and the sovereign are my brother,” answered Andrei, and the Almighty will judge us that I am innocently deprived of freedom.” Prince Andrey was bound in chains. At the same time, the sons of Prince John and Dimitri were sent to Uglich and taken into custody. - From Moscow they sent Prince Andrey along with his children to the Pereyaslavl prison. Here on October 7, 1493 he died, and a year before that the mother of princes John and Dimitri died. Grand Duke John ordered his brother to be buried in the Moscow Archangel Cathedral, cried, repented to the Metropolitan that he had acted cruelly to his brother. But when the Metropolitan interceded for the living Prince Andrei and his children, John said something else - then he answered: “When I die, Prince Andrei will seek a great reign for himself and, if he does not get it himself, he will raise troubles between my children and they will fight with each other, and the Tatars will destroy the Russian land - and my labors will be lost” 279. This means using all kinds of means for a good purpose. According to such a policy, no doubt not Christian, and therefore not reliable, Andrei’s children were sent to Beloozero to prison, and from there they were transported to Vologda and were still kept in prison. So Prince John spent 32 whole years, not breathing the clean air of freedom in such a harsh prison as the prisons of those times were. From his youth, meek and God-fearing, finding consolation only in the study of the law of God, Prince John found prison for himself as a school of piety; Not only did he not grumble about his harsh fate, but he thanked the Lord for it, following the example of the martyrs of God; he labored in prayer and in prayer he found strength and consolation for himself. His brother Dimitri, his eldest year, was not so strong in spirit and at times complained strongly about his uncle’s cruelty. John consoled his brother with those lofty Christian thoughts that filled his soul. “Why mourn, my brother? he said to Dimitri. God inspired. the prince to take care of the salvation of our souls. Don't you see how far we are from a world that is dangerous for the soul? Everything that is in the world, the lust of the flesh, the lust of the eyes and the pride of life, is not from the Father, but from the world (1 John 2:16). It is our happiness that we are separated from such unenviable advantages of the world. Is our shutter too small? But didn’t the saints take a narrow path to the Kingdom of Heaven? They endured hunger, cold, beatings, wounds, prison, the loss of everything, but they sang psalms and were consoled by reading the word of God. Let us also imitate them, and we will be given the crown of incorruption.” So the blessed soul looked at its earthly fate as the structure of the good wisdom of God, which turns even erroneous human deeds into means of salvation. So in a blessed soul, patience followed sorrow, spiritual experience followed patience, hope followed experience, and hope does not leave one in shame (Rom. 5:3-5). Finally, the sufferer of God became very ill and, feeling the proximity of his death, he wanted to put on monastic clothing. Why hasn’t he put on these clothes for a long time? Then suspicious human policies would certainly return his freedom. But in this case, brother Demetrius, who did not want monasticism and did not accept it even before his death, would have been left alone in prison; but tender love for his brother did not want this. Yes, and for myself, blessed. John found prison the best place, as he expressed to his brother in consolation. This is what it means to love Christ’s narrow path with a full soul! At the request of the blessed one, Abbot Mikhail of Prilutsk clothed him in monastic clothing, calling him Ignatius. The sufferer was glad that he received the Holy Mysteries and, making the sign of the cross, said: “Into Your hands, Lord, I commend my spirit.” So he passed into eternal rest on May 19, 1523, 45 years old. from birth 280. Brother Dimitri wept bitterly over the loss of his comforter and mentor - his brother. But, looking at his bright face, which did not have the appearance of death, and feeling the light fragrance emanating from the deceased, he calmed down with confidence in his blissful lot. The whole city gathered in prison, having heard about the death of the blessed prince: he was respected in prison far more than others who wielded the power of earthly power. The deceased prince-monk was buried in the Prilutsk monastery, under the altar, near St. Dimitri. During his burial, several miracles occurred from his relics. The relaxed Alexandra, having heard about the burial of the innocent sufferer of the prince, began to call for his help and felt relieved; when she touched his tomb, she became completely stronger in all her limbs. The sick Mikhail, close to death, ordered himself to be carried to church, where the funeral service was held. the prince, and also recovered at his grave. After his burial, his mason Mikhail, who lived in the settlement of Priluka, was called to build a stone tombstone over the grave of the blessed one. Out of the audacity of ignorance, he sat down on the grave and was suddenly struck by illness; Having suffered for a long time, he finally came to his senses and asked for forgiveness from the reverend. Ignatius and - healed. Brother Rev. Ignatius, who remained in prison for a long time, was finally buried at his request at the feet of his brother 281. The icon of the Mother of God, the property of the prisoner brothers, before which they prayed in prison, is kept in the Vologda prison and the citizens of Vologda reverently flock to it, as to the tomb of St. Ignatius 282. Church The service to the suffering prince is known from the RKP. XVI century 283. † Repose of Rev. Cornelius of Komelsky Rev. Korniliy was born in Rostov and raised in Moscow 284. His parents were rich and noble people, by the name of Kryukov 285; they served at the court of the great. book Maria, wife of the leader. book Vasily the Dark, later nun Martha; Cornelius's uncle Lucian, to whom Cornelius was entrusted as his father at death, also served with her. Uncle Lukiyan, moving away from the court to the Belozersk monastery, took Cornelius with him; here, when he was 12 years old, Cornelius took monastic tonsure and performed obedience in the bakery. “Who doesn’t know Kirillov’s bakeries?” says his biography, letting them know about the severity of the labors that the young nobleman monk Cornelius had to bear. But Cornelius not only worked for himself, but willingly took on the work for others. In addition, he wore heavy chains. In his free time from obedience, he spent time copying books. Having made a trip to Rostov to convince his younger brother to go to the monastery, Cornelius set off to wander. He was in Novgorod with St. Gennady, who wanted, but could not, keep him with him. The monk settled in the desert, not far from Novgorod, and from time to time he came to the wise saint. The lover of silence also left the desert when they began to visit it often, and settled in the Savvatiev Hermitage in the Tver region. This wandering to different places was not an idle wandering: the monk collected experiences of spiritual life and endured hunger and thirst, cold and heat, for the Lord 286. – And in the Savvatiev monastery Cornelius did not find what he was looking for, silent silence. He moved to the Vologda Komelsky forest, then still deaf and wild. It was with the lead. book John in 1497 45 versts from Vologda and 5 from Gryazovets, Cornelius settled in a robber’s dwelling and labored in silence; The robbers attacked the hermit's home, but could only take away his books. Then lovers of silence began to gather to him; he built (1501) a wooden church of the Presentation of the Mother of God into the church and Metropolitan. Simon was ordained to the priesthood 287. Deciding to live in the society of brothers, blessed. Cornelius did not spare himself for their benefit. He himself, along with others, worked in the forest and in the monastery, cutting down and clearing the forest. The robbers, annoyed with the elder as an obstacle to their craft, beat him until he barely reached his cell. Once he was walking with his brothers through the forest and a tree fell on him, past which others passed happily; the consequence was a serious illness, from which he lay in bed for a year and a half; and the wound on his head remained for a long time. “He had barely recovered from this illness when, while at work, he slipped and rolled along the edges of a terrible rapid; he crashed to the point that they despaired of his life; but the Lord preserved His servant. – He had to endure a lot of grief for the very place where his deserted abode was founded. They even complained about him. to the prince, as if he was taking away someone else’s property, whereas he was populating an impenetrable forest. When the number of his brethren increased, he built (in 1512) a new, more extensive church; - at the same time, some of the brothers worked as carpenters, others painted icons or were engaged in carving work; still others copied books. Cornelius also built another church - in honor of the head of desert life, Anthony the Great; A fraternal meal was arranged in the warm church. – He appointed an ecclesiarch to monitor order in the church, and a cellarer for economic affairs; established the order of morning and evening services. He gave the written charter of the monastery as permanent guidance to all members of the spiritual brotherhood. He set up a hospital and a hospice for the sick and strangers. – If it was necessary to give instruction to one of the brethren in the presence of others, the elder did not rebuke him personally, but spoke against his sin. - If someone himself came to confess his sin, to ease his conscience, he imposed penance. The Savior teaches us: “Be merciful, just as your Father is merciful. Give and it will be given to you: good measure, shaken down and running over, will be poured into your bosom; For with the same measure you use, it will be measured back to you.” (Luke 6:36,38). The monk especially loved to fulfill this commandment of the Savior. He gave alms with a generous hand and firmly believed in the promise of his Lord. “It happened that by the day of the feast of St. Anthony, the supplies ran out and there was nothing to distribute. The monk turned to prayer and at dawn of the holiday, a messenger from Grand Duke Vasily brought rich alms, so that all the people ate in abundance. His mercy and faith were revealed in a brilliant form during the famine that visited the Vologda country. The stalls with flour were open for everyone who came, although the flour was bought at a high price. Parents left their children at the walls of the monastery, not having anything to feed them: the monk set up an almshouse for them in the monastery courtyard and fed them. Others received alms two or three times, using the elder’s kindness for evil, and the guards told the elder about this: but he ordered help to be given to all who asked, without distinction. For his deeds of love he was consoled by a vision. Led on holiday. Anthony in the evening, after the usual rule, he sat down to rest and in a subtle dream he saw the Venerable. Antonia: The Egyptian hermit orders him to follow him and leads him to a vast field with piles of prosphora and rolls. “Here are your alms to the poor,” said the heavenly visitor, collect them for your floors.” Cornelius began to collect, but there were so many of them that they fell out of the floor. Cornelius woke up and marveled at the vision with joyful tears. Then he told the brethren about this and commanded that during his life and after his death alms should be generously given to the poor. The monk lived by trusting in the Lord, and the Lord protected him with His protection. He built a chapel a mile from the monastery and a cross in it, so that those passing by could leave their alms here without entering the monastery; He did not want worldly people to worry about the monastery and disturb the monks with their visits. Through his prayer, there were generous alms in the chapel. The brother assigned here began to use the property of the monastery for his own benefit, but was miraculously exposed in front of everyone. When the brethren, after the antidoron, went to venerate the icon of the Mother of God, the guilty brother was not allowed to do so by an invisible force and with tears confessed his sin before everyone. However, among the brethren there were those who even attempted to kill the life of the reverend abbot. The elder left the monastery early and, with prayer in his heart, calmly crossed the bridge over the river. Nurma. Two brothers assigned to field work were waiting for him at the bridge to kill him; but it seemed to them that many people were walking with the old man. They decided to wait for him to return across the bridge and, sitting under the bridge, they saw the same thing again. “Overwhelmed with horror, with tears of repentance, they fell at the feet of the elder, asking for forgiveness for their terrible sin. The kind old man forgave them. Having established his monastery, the elder, on the occasion of the displeasure raised against him by some obstinate people, decided to retire to a new solitude. In vain did the best of the brethren persuade him not to leave his monastery. Having told them that he would not part with her in spirit, he entrusted the management of the monastery to 12 disciples, and he and his disciple Gennady went to seek solitude for themselves and for 70 faiths. from his monastery, on Lake Surskoye, he began to labor in fasting and prayer. In 1526. k. Vasily and his young wife Elena went to Bogomolye at the Cyril Monastery 288 - and on the way, visiting the Cornelius monastery, they learned that Cornelius was not in his monastery. The prince sent V. to tell Cornelius that he wanted to see him. The monk appeared to V. to the prince in Vologda. Vasily was glad to meet with the great elder; he asked him to pray to the Lord and the Mother of God that childbearing would be granted to him; then he expressed a desire for the elder to return to his monastery. The elder meekly explained. to the prince that his decrepitude needs silence. - IN. The prince appointed on his own behalf a quitrent maintenance for the Surskaya Hermitage, gave 50 rubles for the Corniliev Monastery and ordered the restoration of the Anthony Church in the latter. After living for two years in Sursky solitude, the elder went to Moscow to ask permission to build a church in the Sursky desert. V. Prince, having given his word to his sincere disciples to return him to the monastery, decisively refused the elder’s request and announced that he should return to his monastery. The elder became upset and disappeared from Moscow to the Sergius Lavra. V. the prince arrived here on the feast of the Epiphany and again demanded that Cornelius go to his disciples. Cornelius obeyed and The prince told him: “I heard, father, that your monastery has neither villages nor villages: ask for what you need, and I will give everything.” The monk thanked V. the prince and asked to approve the land surrounding it with the forest for the monastery, so that the brethren could calmly, through the labor of their hands, get bread for themselves. V. the prince fulfilled the elder’s wish 289. The elder was greeted with joy at the monastery. He began to work here as before and clear the forest for the fields. Once at noon the brethren rested, and he collected brushwood; A suddenly rising flame engulfed the forest around him and he almost burned down, but the rising wind opened the way for him among the fire. Despite his old age, he did not shy away from any work at the monastery and was the first to appear for church services. – He loved the poorest clothes. The monk Zacchaeus asked him that Zacchaeus's mantle, tied with bast, be replaced with another. The venerable abbot gave his to Zacchaeus, and put Zacchaeus's on himself. In his old age, managing the multiplied brethren was difficult for the monk, and he wanted to spend the rest of his days in the Cyril Monastery, in seclusion. The urgent request of his disciples returned him from Cyril’s retreat to his monastery; but he did not take over control of it, but shut himself up in his cell. “The rumor about the approach of the Tatars alarmed the disciples of Cornelius, when they told him about the Tatars: “I will create human things,” he said, “let us leave, so that otherwise pride and vanity will not appear.” And together with others he went to the Belozersky region. But the enemies did not touch the monastery, frightened by the vision of the guarding soldiers 290. - The holy elder then returned to his retreat. The great ascetic raised men of high spiritual life by his example of life and instructions. - Rev. Gennady Lyubimsky, Ave. Kirill Novoozersky, teacher. Herodion of Ilozersky, Ave. Adrian Poshekhonsky - the founders of the monasteries, Ave. Lavrentiy of Komel were his disciples 291. – The power of God, which acted powerfully in him, acted through him in others whose hearts were open to it. – The tangible experience of this was the following: a monk, sent to work, was brought to the monastery barely alive, having been beaten by robbers. The monk ordered to call the confessor, and he himself went to the sick man and as soon as he touched his wounds with his finger, he stood up healthy. A year before his death, he handed over the management of the monastery to his disciple Lavrenty. In the fourth week after Easter, the elder, exhausted from years, ordered him to be taken to church to once again receive the Holy Mysteries. Returning from church, he said goodbye to everyone, listened to the akathist to the Savior and the Mother of God, and quietly surrendered his spirit to the Lord; it was May 19, 1537, at the age of 82. In appearance, “Cornelius the Wonderworker is gray-haired, curly, and dull-haired” 292. The monk left behind a rule of monastic life, distinguished by simplicity and spiritual experience. After the preface, chapter 1 of the charter speaks of church deanery; 2. about the decorum of the meal; 3. about food and drink; 4. about not drinking or eating anywhere except at meals; 5. about clothes. “Let each brother have two clothes, one old and patched, the other strong.” Anything else is a matter of vanity and a temptation for the brethren. Chapter 6: you should not ask yourself anything from outsiders, 7th: you should not have any property. “A monk who has something of his own in the community, whether small or great, is alien to the love of God... Let us be afraid, lest at an hour in which we do not know death overtake us, and find our conscience defiled by the love of money, lest the Lord say to us: “You fool, this night they take your soul, and who will receive what you have collected?” He who wishes to be worthy of God’s grace, here and there, must be in complete non-covetousness and in poverty, similar to the poverty of Christ.” Chapter 8: You should not take anything without the blessing of the abbot. 9th: one should not go to meals untimely. 10th: in general work one should be silent and prayerful. 11th: do not visit either relatives or strangers unless absolutely necessary. 12th: do not accept alms for yourself. “If one of the great people or anyone else wanted to give alms from hand to hand, it would be better not to give such alms than to accept it to ruin the hostel.” 13th: do not tolerate intoxicating drinks in the monastery. “All this,” the conclusion says, “I, the unworthy and sinful monk Cornelius, wrote with my own hand and betray to my brethren. I wish that both during my life and after death, this tradition will be observed." 293 His life, described by the monk Loggin, in Tsarsky No. 134, in Tolstoy 2. No. 140, in Undolsky No. 186, in the Synod. bib. No. 866. Collection l. 4, 160. Cont. Nestor p. 339. Karam. 5. pr. 333, 334. Russian. times 2, 159. 160. 171. Collection l. 3, 198. In the prologue, the prince is commemorated on May 19. Karamz. 8. pr. 94. 95. Pedigree: “and the princes, Andreev’s children of Uglich: Prince Ivan, in the foreign workshop Ignatius - and Prince. Dimitri; in the confiscation they were gone; both are childless; both lie in Vologda near Spas on Priluka; and two daughters: One was for Prince Andrei Dmitrievich for Kurbseym, and the other was for Prince Ivan Semyonovich Kubensky.” See July 27 days. East. Hier. 6, 218. 244. Prologue May 19. Tsarskogo No. 663. Tolstoy 2, No. 368. RKP. life in the imperial b. No. 755; the writer says: “We know the elder’s custom of shying away from praise, but we want to convey to the letter what we saw and heard from the elder’s lips... Even though we are not worthy of being called a disciple, we have received ordination from the saint.” – More details in Undolsky No. 329. 369, in Synodal. RKP. No. 608 with service and charter. In the commissioned letter: “By the grace of God, Simon, the Metropolitan of All Rus', appointed monk Cornelius Fedorov, son of Kryukov, as clerk,” and so on. East. Hier. 4,660. Service to Cornelius in Menaion for May. M. 1646 Certificate issued on February 1. 1501 in history Hier. 4, 659. 660. In the RKP. In the prologue it is erroneously said that Saint Gennadius forced Cornelius to accept the priesthood. In the life of Cornelius, his disciple correctly says that Cornelius was ordained by Simon, but mistakenly attributes this to the year of settlement in the Komel forest. Collection l. 6, 264. 265. 283. RKP. Lives of Cornelius and Gennady. Diploma in. to. Vasily Korniliev monastery 1529 in the ist. Hier. 4, 704. 705. Previously, in 1526, Cornelius and his brethren sold land in Poshekhonsky district, which was given to them by the prince. Semyon Andreevich Shelespansky. - Lawyer. act. p. 121. Certificate of non-conviction dated September 18. 1532 in the Rumyantsev Museum p. 83. Service to Ave. Cornelius in the Menaion for May. M. 1646. For the first four, see Jan. 23, Feb. 4, Aug. 26, Sep. 28. About the last RCP. Saints: “Rev. Lavrenty, abbot of Komel, student of St. Cornelius, reposed in L. 7000". The life of St. Cornelius says that Lawrence was an ascetic, a faster and a man of prayer, strictly observed the rules of Cornelius in the monastery and died 10 years after the Abba, on May 16, 1547. Buslaeva people. verbal. and art 2, 351. Charter in history Hier. 4, 661–704.