On the issue of the preaching works of Nikifor Feotoki when he was Archbishop of Astrakhan and Stavropol

In No. 8 of the Astrakhan Diocesan Gazette for the current year, it is reprinted from Trud. Kyiv. Spirit. Academy" for 1891 (No. 6) our article is of a bibliographic nature, in view of it, as the deeply respected editor puts it, some new data concerning the ever-memorable Astrakhan archpastor, the Right Reverend Nikifor Theotoki" (p. 235, note). Being deeply grateful for the honor given to our more than modest note, in the body, the fate of which we constantly follow with interest, in view of its living relationship to the historical past of the local, dear to us, region, we now decide to make several amendments and additions to the reprinted article, which, we hope, will be read, not without interest, by the readers of Vedomosti and will provide some more new data to characterize the personality of the famous archpastor of the Astrakhan Church, whose homeland was the Orthodox East. The word of Archbishop Nikifor Feotoki “on his departure from the diocese”, extracted from the handwritten, contemporary collection of the Church and Archaeological Museum at the Kiev Theological Academy No. 163 1 and published by us in the “Trud. Kyiv Theological Academy” 1891 No. 6, was discovered in the named collection by us, and we pointed to it in due time and Mr. Solovyov, but “the honor of the first edition in the light of this wonderful “word” does not belong to us, although we were mistaken and we personally were not averse to thinking so (“A. E. V.” No. 8, p. 240), calling “the word on departure from the diocese” “not yet published in the world.” This honor is disputed by us, little known in the bibliography and hardly even a brochure that went on regular sale, printed “with the approval of the Moscow spiritual censorship” in 1825 at the Moscow Synodal Printing House under the title: “Words” Nicephorus Theotokius, Archbishop of Astrakhan, spoken: 1st, in the Poltava Cathedral, upon his arrival in the Slavic and Kherson diocese in 1779; 2nd, in the Astrakhan Cathedral, upon its departure from the Astrakhan diocese on the promise of 1792.” 2. This 16-sheet brochure consists of 14 pages and was printed at the expense of one of the admirers of the preaching talent of Archbishop Nikifor Feotoki. The “Word on the Departure from the Diocese” in this brochure bears the following title: “Homily II to the flock of Astrakhan and Stavropol” and differs in many respects in text from the text we printed from the manuscript of the Church Archaeological Museum No. 163. Due to the rarity of this brochure and the rather significant variants of this “word” of the archbishop that was actually printed for the first time Nikifor, we decide to reproduce it on the pages of the Astrakhan diocesan organ, indicating the discrepancies in the handwritten collection No. 163. The personality of the author and the outstanding oratorical merits of this “word” attract our attention and inspire us with the deepest, reverent, respect. I. A word to the flock of Astrakhan and Stavropol, delivered by Archbishop Nikifor Feotoki in the cathedral, upon his departure from the Astrakhan diocese on a promise. “When the time came when the holy prophet Samuel, due to his old age, ceased to rule the people of Israel 3, then 4 he did not want to be separated from them before he asked everyone: whether he had exercised his office rightly 5 and righteously, and before 6 everyone unanimously exclaimed: you have not offended anyone; your care for us was perfect and holy (1 Samuel chapter XII v. 1 - 5).My beloved Christians, the time has come in which, because of my 7 years of gratification and great bodily weakness, I would not like to say goodbye to you, unless I received from you what Samuel 10 received from his people. to be equal 11 to the holy prophet of God. Through this, perhaps, I would expose myself to the danger of hearing just accusations against myself. God is my witness that I wanted and tried - may my priests be like burning lamps, illuminating with the divine word of preaching and holy virtuous example. I wished and asked from God - may warriors always be strong defenders of the fatherland, rulers of the people - fathers of the people, judges - executors of justice and laws, merchants - useful to society, artists - diligent and truthful 12. I wished, I say, and tried, so that all my Christians would agree among themselves 13, loving each other 14, keepers of God’s commandments and all virtues as an example, so that they would be prosperous on earth and blessed 15 in heaven. But the spirit is willing, but the flesh is weak. I wanted and desired 16, but the word of my preaching was weak 17, the example of my life was gloomy. “But you, I confess 18 not only now, in your presence, but also later, in your absence, as long as I live, I will not cease to confess, you, I say, have shown such love, goodwill, respect and obedience 19 towards me, a foreign husband, weak, in your language poor, that I cannot be surprised at your kindness enough. "But from this 21 great complacency of yours and from my 22 any care, did some 23 spiritual fruit arise? This test 24 is no longer in time, for now is the time only to bless you and say the last “forgive me.” “It seemed inappropriate for me to speak to you 25 as Samuel spoke to his people, but in bidding you farewell, I may use the words of the divine Apostle Paul, with which he said farewell to the Ephesians: and now behold, for all of you 26 will not see my face, I have perished in them, preaching the kingdom of God (Acts XX, 25). "Honest presbyters, my fellow servants 27, consecrated by the grace of the Holy Spirit through my or other hands! Leaders of the people, appointed by God! All Orthodox Christians living in the Astrakhan flock 28! To all 29 I say, although not everyone is present here: the race 30 is chosen, the royal priesthood, the language is holy; people 31 renewal (1 Peter II, 9), my beloved sheep, most beloved children in Christ 32, forgive me, my flock; and you, my throne, and you, the famous 33 Church of Astrakhan, forgive me! brethren, God and the word of His grace, which is able to reward and give you an inheritance in all who are sanctified (Acts XX: 32). "But for a father to be separated from his dearest 36 children is a truly difficult and sorrowful matter. What do you want? Do you want, perhaps, let us create a great cry? Do you want to fall on my neck and, uniting your tears with mine, kiss me, as the Ephesians 37 did, bidding farewell to the divine Paul (v. 37), when he was separated from them! But why is this? Is it so that we will not see each other again? No, this will not happen. For we will see each other, we will see, but when and how - listen. “Two are the essence of the wings with which each 38 flies above 39 worldly deceits and flies to heaven. The king 40 the prophet asked for these wings, crying 41: Whoever gives me 42 wings like doves, I will fly and rest (Psalm LIV, 7). One of these wings is the Orthodox faith, and the other is true virtue. Just as a bird, not having another wing, cannot fly in any way, so a person, not having 43 or Orthodox faith, or 44 virtue, will in no way be above wickedness, and cannot in any way achieve 45 heavenly peace. “We, by the grace of God 46, have one of these wings, that is, holy 47 and saving faith, but if there is another, that is, true virtue, we can gain by sweating, then 48 we will see each other. But when? ,, When the Lord Himself, by command, in the voice of the Archangel and with the trumpet of God, descends from heaven, and the dead in Christ will be the first to rise: then we, who are alive and remain together with them, will be caught up into the clouds to meet the Lord in the air (1 Thessaloniki IV, 16, 17). 49 Then let you see my face, and let me see you bright 50, glorified, immortal and filled with eternal joy 51: and so we will always be with the Lord (v. 18). Only begotten Son of God, Lord of heaven and earth, our Savior Jesus Christ, so be it. Amen." We take this opportunity to correct the second error that appeared in the same bibliographic article. The sermon of Archbishop Nicephorus Theotoki “on the week of Thomas on virtue”, based on the text from the Gospel of John, chapters XX, 19, located on pp. 50 - 55 of the above-mentioned collection of the Church Archaeological Museum at the Kiev Theological Academy under No. 163, we attributed it to the number of sermons delivered by the famous Vitiya during his tenure Archbishop of Astrakhan and Stavropol. “The Right Reverend Nikifor speaks about the special attention of the Astrakhan people when he delivers sermons (we wrote in the mentioned article) in another of his words “about virtue,” which he pronounced on the week of Fomin and also not yet published. “I praise,” he said in the second part of this word, that virtuous inclination that your pious soul has to hear the word of God. This virtue is very great and useful, for the word of God will sufficiently keep you clean from all sin and will make you eager to acquire every virtue. I praise your good will, for although, due to my ignorance, I do not know how to preach the word of God according to all the rules of ornate art, although I do not support it with the example of my deeds, because I am a sinner, yes, however, you come to listen to it with desire and zeal. So, to reward your good and laudable inclination, I entrust all of you to the patronage of our common intercessor, the wonderworker Spyridon" ("A.E.V." No. 8, pp. 241 - 242, approx.) The reason for attributing the above words to the residents of the city of Astrakhan, and generally considering the entire word of Archbishop Nikifor Feotoki on the week of St. Thomas as a work that came from the pen of the most educated hierarch, when he was at the Astrakhan See, were the following two circumstances. Firstly, the word we are interested in is in a handwritten collection filled almost exclusively with the preaching works of the Astrakhan archpastors, (such as Tikhon, Anthony), mentors of the Astrakhan Theological Seminary, (such as the prefect and teacher of rhetoric and philosophy priest Nikolai Gerasimov Skopin-Sushkin, prefect hieromonk Pavel, teacher of philosophy and theology priest Sergius Andreev 52, teacher of geography and history, Presbyter John Maksimov Rubashevsky 53, teacher of syntax Ivan Vasilyevich Timashevsky, etc.) and persons who served in the Astrakhan diocese (such as Archimandrite Parthenius, etc.) and, secondly, mainly, the notes in the collection itself on the sheets on which the word of the week is located Fomin, with the following content: “said by the Most Reverend Nikifor, Archbishop of Astrakhan and Stavropol.” But, reading carefully the content of the word on the week of Fomin, we came, however, to the conclusion that the praise of Arch. Nikephoros "for his inclination to hear the word of God" did not refer to the people of Astrakhan, but to the inhabitants of the island of Corfu or Kerkyra, where, as is known, the Most Reverend Nikephoros was born and, after completing his comprehensive education, before moving to Russia, he held the honorary position of hierokyrix or official preacher of the word of God. This also needs to explain the fact that Arch. Nikephoros, speaking his word a week Fomin, entrusts his listeners with the "patronage of our common intercessor, the wonderworker Spyridon", whose relics rest incorruptibly to this day in the Kerkyra Cathedral and whose memory is sacredly revered by the entire population of this small flourishing island. Here in Kerkyra or Corfu there was a possible case of healing from the relics of St. Spyridon of a "furious wife," recounted in a sermon by the speaker and which took place on the week of Vai, since it was only possible on this island and in the city bearing the name of Kerkyra “to perform a prayer service with the carrying of his miraculous relics throughout the city.” The “island” of Corfu or Kerkyra undoubtedly includes all the other facts of the miracles of St. Spyridon, about which the preacher speaks in this word, calling the place where the sermon was delivered “the local island.” It would have been even easier to determine the place of the original origin of the present word if, by a strange accident, a very curious typo or typo had not crept into the name of the listeners before whom the present word was spoken on the week of Fomin. In the handwritten collection No. 163 of the Church Archaeological Museum at the Kiev Theological Academy, in the Russian translation of the present word, the listeners of Nikifor Theotoki are called “the people of Cyrus,” which must be considered a copyist’s typo, instead of Kerkyra, and in the Greek printed original of this word – “Cyprian,” which is undoubtedly a proofreading oversight, again instead "Kerkyra". All of the above events, which are in connection with the relics of St. Spyridon, could not have taken place on the island of Cyprus. Having thus determined the place of initial composition and pronunciation of this word, it is not difficult to guess that it was written in Greek, since its listeners were Greek Christians of the Corfu flock. In this language, the word for the week of St. Thomas appears in print for the first time in the collection of words by Nikephoros Theotoki “on the Holy and Great Pentecost with the addition of some holiday and funeral words,” which was printed in Leipzig in 1766, and then reprinted again, by order of the Patriarch of the Holy City Cyril, in Jerusalem in 1859. How can we now explain the appearance of this sermon in our collection, among the works of Astrakhan preachers and with the above-mentioned note: “said by the Right Reverend Nicephorus, Archbishop of Astrakhan and Stavropol”? The answer to this question is not categorical, but only more or less probable. Trusting the page-by-page note, one can hardly doubt that Archbishop Nikifor Feotoki repeated this word, or, in the language of the note, “said” a second time and already in the Russian translation, when he was “Archbishop of Astrakhan and Stavropol.” This explains the presence of the word on the week of Fomin in our collection, among the words spoken by different persons to the Astrakhan flock. We are well aware of the life of Arch. Nikifor Feotoki, the fact is that he repeated his words several times in front of different listeners, and, after uttering, he reworked and remade these spoken words at his personal discretion. This is how his famous “Kyriakodromion” was compiled. The Word on the Week of Fomin about virtue was not included in the mentioned “Kyriakodromion” and was not known in Russian translation, so we decide to publish it according to the indicated handwritten collection No. 163. When publishing, we corrected and supplemented the text according to the Greek original, noting differences in the variants or in the text itself, and in the latter case we inserted this kind of insertion every time We put it in brackets in order to more clearly highlight the features of the original from the translation. We tried to preserve the language of the translation and its features as completely as possible, so that our readers could clearly see what difficulties the famous foreign preacher had to struggle with in preaching the word of God to a flock alien to him in language. In this word we can now see evidence of the opinion already existing in the literature that the arch. Nikephoros Theotoki, having written his words in Greek, then translated them into Latin for a certain hieromonk Michael, who in turn then translated them for Archbishop Nikephoros into Russian ("Aster. Eparch. Vedom." 1878, No. 51 p. 787, note). In the word "about virtue" because of this we see a very significant distance from the Greek original and a construction in the arrangement of words more characteristic of the Latin language than the Greek. II. A weekly word to Fomin about virtue, spoken by Nicephorus, Archbishop of Astrakhan and Stavropol. Peace be with you. John ch. 20 tbsp. 19. Many circumstances truly contain the triumph that is now celebrated brightly, from all of us pious Christians. The Lord of all comes, eight days after his resurrection, to where his disciples were gathered, so that, seeing him 54 there, Thomas would touch his rib 55. This 56 is extreme indulgence. He entered there to the disciples without opening the doors: this is such a sacrament, which reveals that the flesh of the life-giver Christ, after suffering and resurrection, became incorruptible and penetrating 57. He became 58 among his disciples. This shows us that 59 his divine love for all 60 extends. Twice he said peace to you! greets them; this represents to us that 61 peaceful tranquility that all true disciples of Christ enjoy 62 . Bring, He says to Thomas, this finger, and see my hands; and bring your hand and place it in my side. This assured the whole world that he had risen from the dead. He orders Thomas to be faithful, and praises all who believe in him without seeing him 63; this makes us the most ardent in faith. Another 64 this day is a beginning-like day, 65, collectively and like a beginning-like day, because it renews the life-giving rise of Jesus Christ, and is called a new week; why is it the beginning of those renewals that are sent every year to Jerusalem, also the renewal of the tabernacle, and the formed 66 Easter sent to Galgalleh: this day is also an image, because being the eighth day after the resurrection, and the first before all resurrection days, the osmeritsa of the future century is filial. All of this attracts my mind to consideration, all of it excites my spirit to the test: I would like to talk about all of this, but how lofty and glorious all of it is, that each one could hardly be imagined in a whole word by any highly skilled and excellent rhetorician, then I turn to you, my hearers 67, so that I can see what word was more suitable for you, so that only this one could be told to you, and pass the rest in silence. Hearers, I know that you have all turned away from Babylon, i.e. from the confusion of sin: you have all reached Jerusalem the silence of virtue; Confession has cleansed you, communion has sanctified you: you are all dedicated to the will of God as a new Israel, zealous for good deeds 68 . And so peace be with you! it is fitting for me to prove this to you 69. Blessed and blessed are you when you remain in virtue! peace to your heart, peace to your soul, you may enjoy all prosperity throughout your life. Do you want me to tell you this? 70 I will accept this willingly; for when you learn that true human well-being lies in virtue, then I hope that you will strive in every way to carry out godly acts of virtue in the future. A sugub is a person who is made up of body and soul. We all believe this, and we see it very clearly; Above all, our creator God deigned that our soul should have such great and inextricable union with the body and such power and dominion over the body that when it does not contribute to bodily action, then the body does not feel either sweetness, or illness, or joy, or sadness, but is as if dead. From this, look what happens? When our mind is confused, then our soul is sorrowful and sad - even if we had wealth and glory, and everything good in the world, even if we were in the midst of the most prosperity, then we are truly not prosperous; for we feel no other thing than the confusion of our mind and the sadness of our soul. On the contrary, when a person 73 is calm and humble, and his soul is cheerful and joyful, then even if the person 74 was poor, depressed by illness, or in extreme misfortune, he is completely prosperous: 75 because he does not feel anything other than silence and peace in his mind, joy and joy in his soul. This is the very truth that everyone sees in themselves every day. And so we can say that it 76 disturbs our soul, makes us unhappy: and (that) that keeps it in peace and tranquility 77 brings you well-being. Now we will look at all worldly things, and we will analyze them one by one, like (we also see in detail) that nothing confuses the soul so much as sin, and nothing keeps it so calm as virtue alone. Sin (ours) disturbs the soul, for when we commit (sin), then the deep darkness of the same hour (surrounds us, great sorrow covers us immediately) 79 a gnawing of conscience begins in us, which produces such sadness in our heart that everything upsets it; This gnawing of conscience becomes an unquenchable worm. For even if we ate the most delicious food, even if we drank the sweetest drinks, even if we had every pleasure, the worm of conscience does not go to sleep, it always wears away our soul, devours our soul every hour. Moreover, sin itself, our passions 81, outrages and troubles us, and even turns our whole soul around 82. Confused, moving like a drunkard (Psalm 106 v. 27), David mentions 83 those who sin. When we do some virtue, then the heavenly light illuminates our soul, fills our heart with peace of mind 84 and pleasantness, we feel in ourselves an unspeakable joy. Justifications of the Lord are right, gladdening the heart (Psalm 18 v. 9). Virtue has such a power over the human soul that it produces joy in it and makes a person prosperous even in the most sorrows and misfortunes. I rejoice 85 in my sufferings (Coloss. 1:24), exclaims the apostle: he was hungry, he was thirsty, he endured troubles and rejoiced; they beat him with clubs, threw stones at him, forged him with chains, imprisoned him, threatened him with death, but he rejoiced. I rejoice in my suffering. We see this clearly in Holy Scripture. David had two states, one wretched, poor and unhappy: he ran after a flock of sheep: 86 he was forced to endure the heat during the day, and was forced to endure the cold at night, he fought with wolves and with wild beasts day and night, only milk 87 was his food, and water was his drink: a necessary life, 88 which shepherds lead the sheep in the wilds and remote forests. David acquired another state, noble, rich and magnificent: he accepted the royal scepter, and made king of all Jerusalem, he had glory, honor, wealth, food, drink, all the tender luxuries, and all the other good things that sovereigns have. But in which of these two states would you think David would be prosperous? I know what you want to answer: in a decent state. It’s not true, you’re mistaken: in his beggarly state he was prosperous. Truly, when he was tending his father’s sheep, he had all the joy and joy; when he reigned, at that time he was very sorrowful and unhappy. We conclude from the very words and deeds. When he was a king, his heart tasted such sorrow that every night he washed his bed, and wet his bed with many tears: I will wash my bed every night, I will wet my bed with my tears (Psalm VI: 7). There was so much illness in his heart when he was king, and so much sadness in his soul that his heart dried up, and his bones became like dry bones. And my bones dried up and my heart dried up (101:4). When he was in a poor state, then his spirit had such joy and joy that every day he did nothing else, as soon as he played the harp 89, sang and rejoiced: I fed my father’s sheep, my hands created the organ and my fingers composed the psalter. But why, during his reign, was there so much joy and so much prosperity, causing him sorrow and so much misfortune? For my iniquity has exceeded my head, for a heavy burden has weighed me down (Ps. XXXVII, 4). He himself declares the reason for this, that he was a sinner, for the gnawing of conscience for the adultery and murder he had committed, like a heavy burden, oppressed his heart, and he had no rest from them in any way. When he was poor and wretched, tending his father’s sheep, he was overjoyed and prosperous, because he had not yet sinned, was innocent, was a producer of simplicity and kindness, and all other virtues. Now, it seems to me, you see for yourself that virtue is peace of heart, joy and cheerfulness of the soul; the giver of virtue is a person's true well-being; for where virtue is, there is God. But in order for us to see whether 91 virtue is truly human well-being, we will describe 93 it according to the general opinion of the world. Let's say that wealth and fame are well-being, and that a person is prosperous when he is rich and famous. Soldiers of Jesus Christ, true workers of virtue, 94 martyrs who sacrificed their blood for the love of our creator, 95 reverends who poured out great sweat for virtue, hierarchs, holy church teachers, gather you all and come here so that these Christians can see you - and know 96 how much you have been honored and 97 enriched by virtue! Come, beautiful Joseph, so that they can see you as you leave the hands of the 98 Egyptian woman to maintain your chaste purity: and 99 how this purity presented you as king to all Egypt. Come, three youths, so that these 100 of my hearers will see how you fast, and for your fast (then how) you emerge from the flame of the sevenfold kindled (furnace) as the strongest. Come, you too, long-suffering Job, from Assyria (sic), so that you can be seen here how you patiently endure illnesses and wounds, and for your patience you will later be rich and famous. But they can no longer come into the world 102 for you to see them. And so we will look at that virtuous person who is before our eyes. Not the nobility of this family, because its family was poor; nor the highness of his rank, because he was a sheep shepherd; Below is a summary of the light of his wisdom 103 because he did not study in schools; below what other thing, besides virtue, 104 raised to such a height his wonderworker and representative of our Spyridon; so 105 the august Caesar and great autocrat 106 Constantine, the former owner of almost the entire universe, with a scepter in his hands, with a crown on his head, with purple on his shoulders, fell at the feet of Spiridonov, and kissed them a thousand times, washed them with warm tears, when he 107 in his royal court cleansed him from leprosy. What other honor is greater than this? What other glory is greater than this? Then he commanded that the royal treasures be opened before him, so that he could take from them whatever he wanted. The king himself asked him to accept from him the gold and precious gifts brought to him. When again in Alexandria he crushed the idol with his prayer, did not all Alexandria fall at his feet? And to this day, don’t all the glorious and powerful princes worship him? Don’t we all consider it a great honor for ourselves to kiss not only his head, but also his feet? 108 (And so), 109 virtue, are you someone by which a person ascends to the highest heights of glory: you are that precious treasure, enriching your lovers with all riches; You are, finally, a joyful garden in which the virtuous finds all the flowers of prosperity. But look where the word without feeling took me? 110 He described earthly and temporary rewards for virtue to this day; and an eternal, all-prosperous and never-ending kingdom awaits you, virtuous ones! This kingdom, in which light shines unceasingly 111 and from which all sadness is very far removed: tears are never seen in it, sighs are never heard (there); His reign as the eternal king is the invisible bridegroom of our souls, the God-man Jesus. There is a calm 112 and peaceful stay, everywhere there is great lordship in every place, he sees joy in all faces: wherever you turn, you hear praise and 113 joy: there are the most beautiful kindnesses, (there) the sweetest songs, (there) immortal honors, there is light, joy, glory, bliss. And why, body, are you holding me back? Why are you, my soul, procrastinating? Everything has been prepared for you. Fly there quickly, birds; enter into the beloved villages of your Lord, into the royal courts of peaceful 114 tranquility, to the spiritual marriages of the Son of God. But what is it that I hear? The stern voice of the king reproaches me. How did you come in? The king cries out to me, how you came in without a wedding robe! (Mat. Ch. XXII p. 12). Oh, how unlucky I am! What clothes am I wearing? My body is covered with fornication, my mind is surrounded with pride. How did you come in without a wedding garment? And what clothes do you demand from me, my Christ? some kind of wedding clothes? My heart is clothed with enmity, my womb is covered with envy. How did you come in without a wedding garment? Oh, how poor I am, immortal king! My clothes are all dirty and sinful: I have not done any virtue, nor have I done any good in my entire life. The sins of my soul, the sins of my tongue, the sins of my flesh, my passions are many, they cover me from head to toe: how did you come in without a wedding robe? In truth, now I have learned, the king of all, that my clothes are unworthy, but I will go into your heavenly palace and appear before your majesty, but 115 I pray to you: show your divine power to me, mercy. Oh, look: the angels are knitting me. Merciful angels, guardian angels of my soul, have mercy on me, why are you tying me up? According to royal decree 116. They bind my hands and feet, throw me into utter fire, to burn there forever, because I did not have a wedding robe on me. The Holy Apostle explains about this garment what it is, saying that it consists of righteousness, holiness 118 and truth. Also 119 put on the new man according to God, created in righteousness and in the excellence of truth (Eph. IV, 24). However, happy are you all, clothed in the brightest robe of virtue, you are glorified and honored in the world, you enjoy peace and true well-being here on earth, you will receive the eternal kingdom of God in heaven. I praise that virtuous inclination that your pious soul has to hear the word of God: this virtue is very great and useful; for the word of God will sufficiently keep you clean from all sin and will make you eager to acquire all virtue. I praise your good will, for although, due to my ignorance, I do not know how to preach the word of God according to all the rules of ornate art, although I do not support it with the example of my deeds, because I am a sinner, yet you come to listen to it with eagerness and zeal. So, to reward your good and laudable inclination, I entrust you all to the patronage of our common intercessor, the wonderworker 120 Spyridon. I see him ready to listen to the faithful, and I boldly accept him in the hope that he will hear my humble prayer. As soon as he saw that the people of Cyrus 122 were in distress from lack of rain and from a deadly ulcer, that hour cleared the air of harmful vapors and fogs, that hour, like Elijah, brought rain down from the sky. As soon as he was asked for forgiveness to the deacon, he immediately resolved the tongue bestowed upon him. As soon as Arianka fell at his feet, 123 he immediately raised her son 124; he turned back the river flow for his friend; turned serpents into gold for the sake of the poor; He raised his daughter from the dead to console the poor widow. But I leave everything ancient. Wasn’t he ready to hear our prayer when you asked him to drive away the Hagarians, who condemned the local island 125? 126 Didn’t he, through our prayers, repeatedly calm the earth from shaking, didn’t he drive away the pestilence that surrounded us, and didn’t he miraculously bring the wheat into refuge to stop the famine that was with us? In the past Palm Week, when you celebrated a prayer service with the carrying of his miraculous relics throughout the city, you all saw that frenzied wife, how she emitted foam from herself, gnashed her teeth: and although her hands and feet were tied, yet with need, two or three people could restrain her wanton movements. You saw how her mind 127 did not resemble a human; they heard her voices, how she sometimes roared like an ox, sometimes she barked like a puppy, sometimes she sobbed like a baby. And when they laid it on the ground 128, three times the relics of the miracle workers in the image of the Holy Trinity 129, in the middle of the council preached by them, 130 were transferred through it, then into the third offering - Oh, glorious miracle! -immediately she perceived the image of a man, calmed down from various movements, stopped from the terrible clicking, and spoke like a man. And there they immediately untied her, and she, standing up, with an outpouring of tears, fell at the feet of the saint and bowed to him with thanksgiving. Oh miracle! O gift, O glory, in us there are 132 Orthodox Christians: Great is our Lord Jesus Christ yesterday and today, the same and forever (Heb. XIII, 8). Since 133 you, the standard-bearer and God-inspired Saint Spyridon, accept every 134 prayer of his listeners, then I dedicate to your intercession all the local 135 Christ-loving people. Pray to the risen Lord from the dead and to Thomas of this day, tangible, that he may guide them to his truth, strengthen them in his fear, and cover them with the blood of his divine wings. To her, O Master who loves mankind, beseech her through the prayers of her beloved hierarch Spiridov, to bestow upon them your heavenly blessing and bless them. May God 136 favor you and bless you, make his face shine upon you and have mercy on you. Amen. Associate Professor of the Kiev Theological Academy Alexey Dmitrievsky A separate print from No. 4 “Astrakh. Eparch. Led." 1895 Printing house of N. L. Roslyakov in Astrakhan. In the biography of Nikifor Feotoki, written by Mr. Solovyov and published in Trud. Kyiv. Spirit. Academy for 1894, erroneously indicates manuscript number 164. It seems to us that the differences or discrepancies in the “word” noticed by Mr. N.L. are either proofreading errors, or even slips by the author. We found this brochure in proof sheets in the library of the Moscow Synodal Printing House (storage sign D. 9. II. 2 No. 17, and according to catalog No. 2171), where there is, under No. 610, the original manuscript, from which the “word” that interests us was typed by Archbishop Nikifor Feotoki. Options for RCP. No. 163. Word: Israel - omitted then he didn’t want to be separated from him until he asked everyone and until everyone exclaimed with one voice weakness instead of great weakness from the care of your eternal salvation In the manuscript this place is distorted and reads like this: You, confessing - no, in your presence, and then in your absence, as long as I live I can’t quite be amazed and praise and from any of my care the test does not belong until now, for now is the time to bless you it seemed to me to speak to you as Saint Samuel spoke to his people, however, it is permissible for me my co-celebrants and the entire account of the church added: my Christians, the chosen race famous Astrakhan church for now we must separate have mercy on my shortcomings, I am now betraying, etc. With your dear children, it is truly painful and regrettable. What do you want? Here in the manuscript there is an omission that obscures the meaning, and this passage reads like this: “as the Ephesians did with the divine Paul, when he was parting with them, saying goodbye? But what is this? Is it so that we will see each other, will we admire each other. But when and how, listen.” or naked virtue, no way, etc. fly to heavenly peace most perfect, holy, saving faith then you will see my face, then I will see you Word about. Sergius Andreev on the death of Archbishop Anthony (Rumovsky), which he said on November 15, 1786 in the Astrakhan Cathedral, was published by us in “Astrakh. Eparch. Ved.“ for 1894 No. 11. O. Rubashevsky was a very prolific preacher. Our collection contains many of his sermons on various days of the year. In the Greek original: so that He may be seen This alone serves as an indescribable condescension extends equally to everyone and brings joy to those who believe in Him before they see Him Greek words that are difficult to translate are described here: ke ine antama ke tipos Type of Passover at Gilgal the soul does not help in the affairs of the flesh that what confuses and worries, then and no other object brings peace besides, passions and sin itself this is what David says about those who sin In the manuscript, due to a scribe's error: Rejoice let's define, consider happiness added: come here everyone so that they can look at you: come martyrs and then so that they can see but also the tips of his boots that he wore? There are omissions in the manuscript that distort the meaning. The translation should be like this: So, virtue, you are the ladder along which it ascends, etc. added: wherever you look, he sees joy But I ask for your divine mercy so that the unfortunate me always burns Error. In the Greek text - Syrophoenician Didn’t he hear us so many times and didn’t he calm the earth from earthquakes, etc. Scribe error. There is a face in the text Trinity, which he confessed at the council us Orthodox Christians and you hear everyone. There are no words: his listeners pray. A place spoiled by a scribe all this Christ-named people "God be gracious to us and bless us, make Your face shine upon us, and have mercy on us. Amen." You might be interested in: