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Remembrance of the appearance of the Lord's Cross in heaven in Jerusalem During the reign of Constantius, in 351, on the days of Pentecost, May 7, at the third hour of the day (according to our account, about nine o'clock in the morning), the sign of the Cross of the Lord appeared in the sky in Jerusalem, starting from the mountain, Golgotha, and extending to the Mount of Olives. The width of the Sign of the Cross corresponded to the length; it shone brighter than the rays of the sun. Everyone abandoned their work and looked with fear at the wondrous vision. Many of the Jews and Gentiles believed in Christ. St. Cyril, Bishop of Jerusalem, wrote about this sign to Constantius and urged him not to break away from Orthodoxy. A warrior with the rank of centurion (centurion), he served in the so-called regiment. Marsov. When the order came out from the imp. Maximian to force Christians to idolatry, the colonel, seeing the inflexibility of Akaki, sent him to the governor in the city of Perinth (now Heraclius), who beat him with ox sinews and on the cheeks with tin boards, but could not turn him away from Christ. When after this Akakios was sitting in prison, the ruler of Byzantium ordered the Perinthian governor to present the prisoners to Byzantium; Akaki is also represented among the prisoners. Five days later he was brought to trial and beheaded on May 8, 303. Emperor Constantine V. built a church in his honor in Stavrodrome (part of the city), where his relics rested until the time of the iconoclasts, when the faithful transferred them, saving them from the fury of the persecutors of icons and relics, to the southern Italian city of Scylax (now Squilace). Celebration of the Lyubech Icon of the Mother of God The holy icon, known since ancient times, is located in the Resurrection (former monastery) church in the town of Lyubecha, Chernigov. diocese. St. Demetrius of Rostov in his Diary speaks of many miracles from her. It was renewed in Kyiv in 1701 and, by order of Metropolitan Varlaam Yasinsky, was returned to Lyubech by two hieromonks and placed in the newly built Church of the Resurrection in the monastery. The Kiev St. Sophia Cathedral has a copy of it, brought from Lyubech in 1690 by Metropolitan Gideon. See Archim. Dimitri Mesyatslov on May 7th. † Repose of St. Anthony of Pechersk Reverend Anthony is the father of Russian monasticism, the educator of that strong Christian spirit, without which outward monasticism easily appears and easily disappears, and with which monastic institutions remain intact despite the upheavals of time. Blazh. Simon and Polycarp at one time (at the beginning of the 13th century) read the “life of St. Anthony,” lengthy and detailed, which, although briefly, spoke about his disciples 123. “Unfortunately, this precious description has not reached us. It remains for us to restore the image of the wondrous ascetic based on fragmentary information from antiquity, and at the same time carefully. Anthony, in the world Antipas, was born in the town of Lyubeche, 40 versts from Chernigov 124. – The cave in which young Antipas tested his strength for the great feats of monasticism is still visible here. - God put it on his mind, says St. Nestor, the desire to wander and by wandering he achieved St. mountains (Athos). Here he examined many wonderful monasteries and, desiring to be clothed in black vestments, begged the abbot of one of the monasteries to tonsure him; he placed a monastic image on him, calling him Anthony, and taught him the monastic rite 126. The glory of the wondrous exploits of Athanasius of Athos, who was still alive in 997 127, attracted not only ordinary people to Athos, but many from hierarchical departments, even from distant countries 128. Ave. Athanasius introduced a hostel 129 in his monastery. But most of the Athonite ascetics lived as hermits, sometimes in twos and threes together, sometimes completely alone. So under the Athonite typhoon of the 10th century. we see the signatures of 50 abbots 130. Antipas did not like the crowds of the Lavra; he sought silent silence. According to information from Athos, he chose the coastal cliff of Esphigmen, and his spiritual elder was Theoktist, abbot of the Esphigmen monastery, which flaunts in sight of the rock. The abbot blessed him to asceticize in his favorite cave, all the more willingly because Anthony, by his proximity, could have frequent communication with the elder 131. At the very base of Mount Athos in the 10th century we already see a Bulgarian settlement 132. Athos from the beginning of the 10th century. was both a shelter and a breeding ground for monasticism in the Slavic lands 133. So the prudent abbot Theoktist, after seeing Anthony strengthened in monastic life, said to him: “Antony! go to Russia, may you be there for the benefit of others, a blessing from the holy mountain.” Anthony obeyed. Arriving in Kyiv, he looked for a place where he could live, as he lived on Athos. The Varangian cave seemed convenient for silence. Mount Berestovaya “due to its sheer, almost cut off, height from the side of the river seemed impregnable. The Varangians, who plundered along the Dnieper, had their hangout in the caves there.” Anthony chose the cave of villains for the exploits of saints. “It was in 1013 134. But the bloodshed and unrest that followed the death of Vladimir forced Anthony to retire again to Athos and he labored there for several more years 135. Then the abbot repeated to him the previous spiritual advice. He now found silence in Kyiv. This was in 1028 136. The Monk Anthony did not change his chosen path; even now he wanted to live as a hermit. He fell in love with the silent Dnieper Hill, where the pious Hilarion, later Metropolitan, retired. Calling upon God's blessing with warm prayer, he dug himself a cave at the bottom of the hill and began to live in it 137. In the depths of his humble soul, Anthony remained even now only the spiritual son of Mount Athos and worked on himself for his eternity. To his consolation, his cave was far from human eyes. Berestovsky Hill was then covered with dense, dense forest. And yet people learned about the wondrous caveman and began to come to him. He did not want to shine for others, but his life shone and with what light! Anthony lived for the Lord alone; and for whom should people live? He spent his time in prayer, labor and deeds, giving himself no rest either day or night; dry bread, and then every other day, was his food; Plain water, and that in moderation, is his drink. What complete love for the Lord! What a sacrifice for Him! They came to the wondrous ascetic and were revived for a better life. Some brought him what was necessary for life, out of a feeling of good love, and received a blessing for their home; and some decided to live with him. Nikon, according to Nestor’s legend, appears in the cave already in the rank of hieromonk; according to the news of him and others, we see here before 1045 Moses, Leontius, Hilarion, Theodosius 138. “Antony of Kiev,” says Nestor, became famous as the great Anthony of Egypt,” and this was still under Yaroslav. Vel. Prince Izyaslav, as soon as he ascended the throne, came (1054) and with his retinue to ask for Anthony’s prayers in his cave 139. Anthony shone with the light of his deeds, but maintained deep humility. Out of humility, he did not accept the priesthood. For the tonsure of two courtiers - Varlaam and Ephraim, Izyaslav launched a persecution against the Antonieva Cave and Anthony was ready to leave Kyiv with his disciples without response. The princely youth came running and informed the prince about this. Izyaslav’s wife, a Polish princess by birth, persuaded the prince to leave the monks alone. “For some reason,” she said, the monks were expelled and a lot of troubles came out of it in our Polish side.” Izyaslav ordered the departing monks to be brought back and Anthony remained, also submissive and humble 140. The number of the cave brethren increased to 15 and, with the blessing of Anthony, they built a church with a meal in the cave. For a lover of solitude, such a society already seemed very crowded. He said to the brethren: “Behold, God has gathered you, brethren, and over you rests the blessing of the holy mountain, given to me by the abbot who tonsured me, and from me passed on to you. Now live on your own, I will appoint an abbot for you, but I myself want to go to another mountain to live alone, as I have been accustomed to for a long time.” Having appointed Varlaam as abbot, he himself, at a distance of 100 fathoms from the former cave, dug himself a new cave, the one that is still called Antonieva or the near one. His humility did not want to bear the title of abbot; he transferred power to others. But retiring in a new cave, he did not cease to be a great father and mentor for everyone, according to the consciousness of the brethren. On special occasions, the abbot and brethren turned to Anthony for instructions, and his love did not refuse to give advice and help. So he not only approved (1057) the reasoning of the brethren about the need to build a monastery on the mountain, but sent him to propose on his behalf. to the prince: “My prince! God is multiplying the brethren, but our place is cramped: won’t you give us that mountain that is above the cave?” And he led. the prince fulfilled the humble request of the great ascetic. In the same way, Anthony himself appointed Theodosius as Varlaam's successor 141. His love for sincere ascetics extended to the point that he himself brought food every day to Isaac, who was imprisoned in seclusion, and this lasted 7 years 142. His spirit constantly remained with the brothers and his strong prayers brought down heavenly grace onto their hearts, growing and strengthening them in spiritual life. With his invisible help, the number of brethren of Abbot Theodosius increased and the monastery visibly grew. Rev. Nestor rightly said: “many monasteries were established by kings, boyars, wealth: but they are not like those established by tears, fasting, prayer, vigil; Anthony had neither gold nor silver, but through tears and fasting he acquired a lot." 143 Exhausting the body with fasting and cleansing the spirit with prayer and contemplation of God elevated Anthony’s spirit to such an extent that he had not only the spirit of advice and wisdom, but the spirit of miracles and extraordinary revelations. The sick received healing by taking simple food from Anthony 144. In 1067, the Cumans invaded Russia. Princes Izyaslav, Svyatoslav and Vsevolod decided to fight them on the Alta River and came to Anthony for a blessing. Anthony with tears predicted an unhappy battle for them. Frightened by this, the military leader “Simon, falling at the feet of the elder, prayed for his salvation. The blessed one said to him: my son, many will fall from a sharp sword, pursued by enemies; you will be crushed, wounded, drowned in water; but you will remain alive and will be laid in the church that will be built here.” The words of the great Anthony were fulfilled in all accuracy. The princes suffered a strong defeat at Alta. “Wounded Simon lay among the dead. Raising his gaze to the sky, he saw a great church. God! he said, deliver me from this bitter death, through the prayers of Your Mother and Rev. Antonia and Theodosius. And suddenly some force snatched him from among the dead and he was healed immediately” 145. Then came the temptation for the saint. As a result of the unfortunate battle on Alta, the Kievans led the dissatisfied. book Izyaslav, forced him to flee to Poland, and Vseslav, whom Izyaslav kept in prison despite his oath, was elevated to the throne. After 7 months, Izyaslav regained Kyiv and began to be angry with Anthony “for Vseslav”; if Anthony received the former prisoner Vseslav, then of course only in the spirit of holy love; but Izyaslav considered this an insult to himself and rebelled with anger at Anthony. Hearing about the displeasure against Anthony, the Chernigov prince Svyatoslav sent for the Lyubchanin Anthony and took him to the Chernigov Eletsky Monastery, shortly before founded on the site of the appearance of the icon of the Mother of God on a fir tree 146. A friend of solitude especially liked Boldin Mountain, covered with forest, and he dug a cave for himself in it; book Svyatoslav, according to his will, built a church to the prophet near the cave. Elijah and with the blessing of Anthony, monks soon gathered here 147. Thus, the humble Anthony turned the persecution against him into the glory of God. Izyaslav, who respected Anthony in his soul, soon felt that he had sinned before the man of God, carelessly carried away by the movement of angry pride. He sent to beg Anthony to return to Kyiv and Anthony returned to the cave in which he lived before retiring to Chernigov 148. For Anthony, earthly humiliation was followed by heavenly glory. Four architects came from Constantinople to the Pechersk monastery and asked: “Where to build a church?” - "What does it mean? Who sent you? asked them. The Greeks said the following: “Each of us was in his own house and a messenger came to each of us early in the morning and said: “The Queen is calling you to Blachernae.” We appeared and saw the Queen surrounded by her retinue. – “I want to build a church for myself in Russia, in Kyiv; take money for three years and go build,” the Queen told us. – We asked: who will we go to, in the unknown direction? “Here to them - to Anthony and Theodosius, who will appear there,” said the Queen, pointing to the two standing near Her. Why do we need so much money? we suggested. The queen answered: “This Anthony will only bless you for your work and retire to eternal rest; Theodosius will follow him the next year. So take more money. However, no one will pay you as much as I do; I myself will inspect the church and want to stay in it.” “She also gave us the relics of St. martyrs Artemios, Polyeuctus, Leontius, Acacius, Arethas, Jacob and Theodore. “Put this,” She said, in the foundation of the church; the church will be the Mother of God,” and she gave us an icon.” Having finished the story, the architects repeated the question: “Where should we build the church?” Anthony said, “Wait three days.” Then he turned to strong prayer and asked for a miraculous indication of the location of the church. – Through the prayer of the saint, one night the chosen place was dry, and all the surroundings were covered with dew; on another night, only it was watered, while the nearby places were dry 149. The blessing of the place for the great Pechersk Church was the last earthly work of the wondrous Anthony. – At the 90th year of his life, a year before the death of St. Theodosius, May 7, 1073, he peacefully surrendered his spirit to the Lord 150. The relics of St. Anthony is buried under cover, in the very cave where he labored 151. He maintained deep humility throughout his entire earthly life; by humility he closes himself from human glory and beyond the grave. – More than once they tried to open St. his powers, but were stopped by force. Kalnofoisky writes: “when the Muscovites wanted to take the saint’s relics from the tomb, the saint, by the will of God, once drove away with fire, of which there are signs now, and the other with water” 152 . †Sorrow of Saint Pachomius Blessed Pachomius was born in Little Russia from pious parents. While still a young man, he was captured by the Tatars, who sold him to Turka, a tanner, in the mountains. Usaki, in the Philadelphia region of Anatolia. The buyer, in order to extract more benefits from his purchase, taught Pachomius the leather craft, but also tried to teach him his faith. The blessed one soon understood the craft, but hated the faith of his master and avoided its rituals in every possible way. The Turk more than once scolded the slave, more than once punished him with beatings and deprivation of food: the courageous servant of Christ endured everything for paternal piety. During 27 years of captivity, he served his master with full zeal and with such behavior acquired his trust in him; The Turk even wanted to see him as his son-in-law and was ready to transfer his inheritance to him, if only he would renounce Christ. The good servant of Christ kept a clean conscience and considered wealth with the consolations of marriage to be empty, in comparison with the Christian faith, irreplaceable for eternity. - His master, convinced of the slave’s steadfastness, no longer began to violate his conscience and, for his long service, gave him freedom, allowing him to go wherever he wanted. While preparing for the journey, Pachomius became seriously ill and lay almost unconscious. The neighboring Turks, having learned that the slave received freedom without accepting Mohammedanism, decided that this was not the case. They dressed the sick man in Turkish clothing, although they did not circumcise him, but announced that he had renounced Christ and became a Mohammedan. The Confessor of Christ, deeply upset by the violence, hastened to retire to Smyrna and here, throwing off his Turkish clothes, sailed to the holy mountain. On Mount Athos in the monastery of St. Paul, having found Joseph the hieromonk of strict life, the blessed one opened his soul and begged the elder to accept him into obedience and tonsure him into monasticism. He spent twelve years under the guidance of Joseph, studying the spiritual life. Then, having heard about the wonderful life of the Monk Akaki Kapsokalivit, he moved into his harsh desert and spent six years with him. Here, feeding on the labors of his hands, he became so famous for the perfection of his life that he was considered a model for the desert brethren; He was especially distinguished by his meekness, friendliness and good nature. But with all the virtues, the soul of Pachomius also thirsted for the feat of confession: he was worried by doubt, whether during his illness any words of renunciation from the Lord had come out, when the Turks dressed him in their clothes, had he not somehow disgraced the name of a Christian? He revealed his desire to Elder Joseph. The elder, believing that his desire was the fruit of spiritual pride, severely scolded him for his desire to confess. Pachomius remained as he wished. The confessor Joseph tested him for a whole year, imposing various penances on him, and found him ready for anything. Then both of them revealed their thoughts to the most virtuous fathers of the holy mountain; but everyone approved of the secret thought of Pachomius; and blessed Akaki encouraged Pachomius to perform a suffering feat through prayer and advice. Pachomius left the holy mountain, accompanied by his confessor Joseph. Arriving in the city of Usaki, Joseph stayed at the hotel; and Pachomius went straight to his master’s house and from there to the market so that they might recognize him. The Turks, having learned, grabbed him and took him to the judge; they announced that this was the same slave who, during illness, renounced Christ and dressed in green robes, and now walks in monastic clothes. Is this true? asked the judge. Pachomius answered: “and it was not on my mind to renounce Christ: I recognized and recognize the Christian faith as holy and pure, and I am ready to endure all the torments for my confession.” The judge, showering him with abuse, announced that since he had just renounced Christ, he could no longer wear Christian clothing and must choose one of two things - either completely renounce Christ, or accept death. In response to this, they heard the words of the confessor: “Let it not happen, Christ my King, that I should deny Your name even in a secret thought; Out of love for You, I am ready for fire and all death.” The judge ordered Pachomius to be thrown into a stinking prison. Pachomius considered the prison a paradise, although he was in it without any human consolation. On the third day they condemned him to death. He rejoiced at the news as if it were the sweetest news; glorifying God, he spent the whole night in prayer. At dawn they brought him to court and the judge said: you are condemned to death for your stubbornness; be careful not to repent later. Pachomius answered: “I am ready to endure a thousand deaths for my Christ; let them carry out the sentence." The executioners took the bound martyr outside the city, to where the sheep were being slaughtered. Some of the Turks showered Pachomius with abuse, others persuaded him to renounce Christ: the martyr walked, deep in prayer, and at the place of execution he knelt. The executioner, in an anxious soul, hesitated to cut off his head and whispered in his ear to renounce Christ. The staunch ascetic answered: “Don’t waste time in vain, do what you’re ordered.” Then they cut off his head. Three days later, Christians took the sacred remains and buried them. The executioner went crazy and died screaming. The confessor Joseph, having heard about the wonderful feat of Pachomius, glorified God and, coming to the place where the body of the martyr still lay, said with tears: “You have received what you have long desired, my good son Pachomius! pray to the Lord for me and for all who call on your name.” After some time, the fear of cowardice attacked Joseph: but in a dream vision a martyr appeared to him and said: “Do not be afraid, old man, you will not endure torment.” With these words, the fear in Joseph’s soul disappeared. One pious Christian woman of those places, who suffered from a severe headache from a young age, called on the martyr for help, anointed his sore head with drops of blood and was freed from her long-term illness; in memory of her healing, she ordered to paint the face of a martyr. Blessed Pachomius suffered on the day of the Ascension of the Lord, May 7, 1730. His sacred remains are kept on the island of Patmos, in the monastery of St. John the Theologian, where his memory is celebrated every year 153. Zhirovitsk Icon of the Mother of God In 1491 A.D. in the Principality of Lithuania, in the town of Zhirovitsy, shepherds, grazing their flock near the forest, saw in it a very bright light in the form of a flame. This unusual phenomenon aroused their curiosity. They approached the forest and saw on a tree the icon of the Mother of God in a radiant glow. Awe and strong radiance for a long time did not allow them to approach the image itself. But when the light that illuminated the icon little by little disappeared: the shepherds, having bowed to the image of the Mother of God, took it from the tree and took it to their master Alexander Soltan, the treasurer of Lithuania. He took the image, locked it in a casket and wanted to inform his friends about its appearance. For this purpose, he immediately invited them to his place; They listened to the story with surprise and wanted to see the icon. Alexander followed her, but there was no icon in the casket. This greatly amazed Alexander, because shortly before this he himself had seen the icon. After some time, the same shepherds again found this image of the Mother of God in the same place and again brought it to their master. But Alexander, considering himself unworthy for the icon to remain in his house, then made a vow to build a church in the name of the Mother of God at the site of the appearance of the icon. Soon a wooden church was created, and the icon of the Mother of God was placed in it. The icon stood there for about ten years, endlessly exuding gifts of grace to everyone who flowed to it with faith. Suddenly a fire broke out in the church and turned it to ashes; no matter how hard they tried to save the icon of the Mother of God from the fire, but all efforts remained in vain; it seemed that the icon of the Mother of God perished in the flames; Everyone thought so and everyone lamented her loss. One day, young children were on the mountain, at the foot of which there was a burnt church. Suddenly they see in the distance: a certain maiden sitting on a stone in a radiant radiance; the children did not dare to approach her, but hastened to inform their family about this. The news reached the priest. Taking the vision spoken by the children as a Divine instruction, everyone went to the mountain and, approaching the indicated stone, saw a burning candle on it; when they came to the stone itself; They found on it the icon of the Mother of God of Zhirovitskaya, which had not suffered at all from the fire. The priest and the residents of Zhirovitsy, overjoyed beyond words by the discovery of the icon, took it and placed it in the priest’s house, then with zeal they began to build a new church and, having built it in a short time, consecrated it in honor of the Mother of God and placed a wonderful icon in it. Simon's words about Hilarion are given Augustus. 28; about Onesiphorus: “and such is the conversion, brother Polycarp, in the life of St. Anthony.” About Afanasy. “If anyone thinks that what is written is not correct, let him honor the life of St. Anthony." - Polnkarp about Agapit: in the life of Saint Anthony, the entire life of them (the ascetics contemporary with Anthony) is described in essence and briefly stated. See also note. 132 and 146. Pereslav. letop. p. 45. Supraslsk. 163. 164. See about closed monasteries. Chernigovsky. Index of acts of Athos - in the railway. m. 1847 Praise of St. Ave. Father St. Mount Athos, Budiv 1810. Life of Afanasy Ave. in the RCP. and in the Menaion of St. Dimitri. Grigoriev's journey p. 88. 89. Kazan 1848. Grigoriev's journey pp. 57. 87. 88. Muravyov's letters from the east I. 212. 213. Acts of Athos, art. 4. act. 6. stat. 7. act. 3. John Kolov founded his monastery near Ierissa; and the Bulgarians lived in Ierissa. So according to the Gustino Chronicle (Collected l.2:261). Along Novgorodskaya l. this was in 1012 (Collected l.3:208). The advantage goes to the first one, like the Kyiv one. According to Cassian's list, Anthony's patericon was on Mount Athos under St. Vladimir (Izvestia Academician V, 154). About the Varangian Cave Kalnofoisky. Spriga canon: “The fasting women of the robbers made the churches of God a habitation.” So, according to the patericon of Kassian’s list (Izv. Academician V, 154) and his news about the two-time journey to Athos was taken, of course, from the ancient life of Antoniev (pr. 120). Nestor in the chronicle speaks of a one-time trip to Athos. But here is not the life of Anthony, but a part, and even in that year, under 1051, there is the installation of Hilarion as metropolitan. If we assume that Anthony began to live in the Kyiv cave in 1051, then this would be irreconcilable neither with the news about Moses Ugrin, Leontius, Hilarion, Nikon and Theodosius, nor with the news about Anthony himself. How to fit into the “few days” of the same year 1051 a trip to Athos, visiting the inhabitants there, tonsure as an abbot, studying monastic life, returning to Russia, searching for a convenient place in the monasteries here, settling in a cave? How to reconcile 40 years of stay in the Kyiv cave when Anthony died in 1073? According to the printed patericon, Anthony returned to Kyiv for the second time in 1017, but then strong unrest in Russia did not stop, but rather began. According to Gustinskaya L. Anthony went to Mount Athos for the second time in 1017 and returned in 1027 (Collected fol. 2, 263. 266). “There was strife and rebellion, and there was great silence on earth” in 1028 (Collected l. 1:64). Collection l. I, 67, 68. 255. The words: “digging a cave” would have been superfluous for Nestor if Anthony had settled in Hilarion’s Cave, as others want (approx. to the creative fathers. 9, 572). Anthony no longer lived in Hilarion’s Cave because Hilarion himself took monastic vows from Anthony, “that’s why he was tonsured quickly,” writes Simon. And not a single best list of the chronicle says: “dwell in the nude” - in Hilarion’s cave, but it says: “love this place and dwell in it”; in the ancient patericon they read: “love this place and dwell in it,” or “dwell in it.” Collection l. I, 67, 68. 255. Tatishchev 2, 111. Butkova’s answer to a new question about Nestor pp. 2–4. St. Petersburg 1850 See Lives of Jan. 28, May 3 and 23, July 26, Aug. 28, Nov. 19. Nestor's life of Theodosius in the scholar. record acad. 2, 139–146. Epistle of Polycarp about Moses. Nestorov's life of Theodosius - in zap. acad. pp. 146–148. Collection l. 1, 68, 69. Polycarp in the life of Agapit, saying that Agapit witnessed how St. Anthony healed the sick with prayer, giving them to eat his food; at the end of his life he expresses regret that cases of miraculous healing were not described even in that complete life of St. Anthony, which was known in his time. “Having remembered their (the holy monks) virtuous life, I marvel at how silent the great corrections (as he calls it above healing) of the saint were kept silent. our father Anthony." Simon about creation cer. Pecher. collection l. 1, 73. 74. 79. 2, 270. Collection l. I, 73. 74. 83. II, 272. Golyatovsky treasure chest, miracle 1 and 2. Novgor. north 1676. St. Demetrius fleece watered; Nestor's life, Ave. Feodosiya. Chernigov Cathedral Monasteries, Chern. 1861 Collection l. II, 272. Nestor in the life of Theodosius: “he came - where and now his clean body lies.” According to the chronicle, “he excavated a cave, which is located under the new monastery, and died in it, living in virtue, without leaving the cave anywhere for 40 years.” Collection l. I, 68. From what time do you count 40 years of staying in a cave? From 1068 going to the beginning of the life. - In 1057, he only moved from one cave to another for 100 fathoms; and in 1068 he came out not only from the cave, but also from Kiev, into the world. Simon about creation Pecher. churches. He says: “in the life of St. You will find Anthony more expansively.” Sorb. l. III, 2. “In l. 6681 (1073) the Pechersk Church was founded by Theodosius the abbot.” Brief Kyiv. l.: “Anthony, abbot of Pechersk, reposed, having blessed and marked the place of the church of St. Mother of God" (Suprasl. l. 139). But here the death of Anthony and Theodosius is mistakenly referred to as 1074. To Gustin. l. and on 3 Nov. (Collected fol. II, 274. III, 208) the year of Anthony’s death is attributed to the year of the foundation of the church, but it was mistakenly set to 1071. According to the ancient calendar, the day of the death of St. Anthony was set on May 7 (Hist. R. Ts. I, 235, 236). In the Menea of ​​Macarius at 7 o’clock in May “the word about St. Anthony Pecherstem." Service for him on May 7 at the Tsar's No. 663. In the ancient calendar (Synodal. Apostle of the 16th century according to the description of the Synod. R. 1, 339 and the charter of the 12th century in Tolstoy, I, No. 100) the memory of St. Anthony is also under May 7; and on July 10, the charter noted: “the cathedral church of St. Anthony is not celebrated." The last note makes it clear that at that time the Lavra was already celebrating St. Anthony on May 7th. - About the ancient celebration of St. Anthony, Simon and Polycarp (project 120), unknown in the 15th century collection. (Rumyantseva No. 406). Pech. Patericon L. 10. Thursday, July 10th. New martyrology of the Church of Constantinople. Venice 1799 Ευαγγελικη σαλπιγξ ς. 327. Guide to St. Mount Athos p. 92. 100. 107. St. Petersburg. 1864 Memory of Ave. Pachomius is celebrated on May 20; but the day of the Ascension of the Lord in 1730 was May 7th.