38. Начало христианской веры в России. Великая княгиня Ольга, святой Владимир и распространение святой православной веры

In 862, the Novgorod Slavs called Rurik to reign. Two of his associates, Askold and Dir, set off from Novgorod to seek their fortune in southern Russia. On the banks of the Dnieper they saw Kyiv and took possession of it. From here in 866 they raided Constantinople. Emperor Michael III and Patriarch Photius turned to God in prayer and, after the all-night service in the Blachernae Church, went out with a procession to the shore of the Bosphorus and immersed the robe of the Mother of God into the waves of the bay. The sea, hitherto calm, suddenly became agitated and broke the Russian ships. Many of them died; those who returned home were especially impressed by the wrath of God that struck them. Soon a bishop came to Kyiv from Greece and began preaching to the Russians about the Lord the Savior and about various miracles of God performed in the Old and New Testaments. The Russians, having heard from him that the three youths were not burned in the Babylonian cave, stopped the preacher and said: “If we don’t see something like that, we won’t believe you.” The bishop, having prayed to the Lord God, decided to put the Holy Gospel in the fire. In the midst of the flames, it remained intact; not even the ribbons with which the places chosen for reading were laid in it had faded. Amazed by this miracle, the Russians began to be baptized. The princes were probably also baptized. Subsequently, a church in the name of St. Nicholas was erected on the grave of one of them. This suggests that he was a Christian... Under Prince Oleg, a special Russian diocese was dependent on the Patriarch of Constantinople, and under Prince Igor, during the treaty with the Greeks in 946, the Russians were already divided into baptized and unbaptized. The first, that is, the baptized, confirmed the agreement with an oath in the cathedral church of the holy prophet Elijah. Grand Duchess Olga, disposed towards Christianity through conversations with Kyiv priests, with her bright mind recognized the superiority of the holy faith and decided to be baptized in 954. An ancient legend says that she went to Constantinople to receive baptism, that the holy sacrament was performed on her by Patriarch Polyeuctus, and Emperor Constantine Porphyrogenitus was her successor. At baptism she was named Elena. Saint Olga urged her son to accept Christianity, but the warlike Svyatoslav did not follow her convictions. “The squad will laugh at me,” he said; however, he did not forbid his subjects to be baptized. Finally, the Christian faith became dominant in Russia under Svyatoslav’s son, Equal-to-the-Apostles Vladimir. Many preachers (Jews, Mohammedans, Germans - Western Christians) came to this glorious prince, and each offered his faith. But he was most impressed by the Greek Orthodox preacher, who, at the end of his conversation with him, showed him a picture of the Last Judgment. On the advice of the boyars, Vladimir sent ten wise men to test on the spot whose faith was better. When these Russian ambassadors were in Constantinople, the splendor of the St. Sophia Church, the harmonious singing of the court singers, and the solemnity of the patriarchal service touched them to the depths of their souls. “We didn’t know,” they later told Vladimir, “we stood on earth or in heaven.” And the boyars immediately remarked to him: “If the Greek faith had not been better than other faiths, then your grandmother Olga, the wisest of people, would not have accepted it.” A year after the return of the ambassadors, Vladimir went to war against the Greeks and took Kherson. From here he sent ambassadors to Constantinople to the emperors Vasily and Constantine demanding the hand of their sister, Princess Anna. They answered him that the princess could only be the wife of a Christian. Then Vladimir announced that he wanted to accept the Christian faith. But before the bride arrived in Kherson, Vladimir was struck by blindness. In this position, like the holy Apostle Paul, he recognized his spiritual weakness and prepared for the great sacrament of rebirth. The princess, having arrived in Kherson, advised him to hasten with baptism. Vladimir was baptized in 988 and was named Vasily. When leaving the font, he saw with his spiritual and physical eyes and in an abundance of joy exclaimed: “Now I have come to know the true God!” Returning to Kyiv, accompanied by Korsun and Greek (who arrived with Princess Anna) priests, Vladimir first of all invited his twelve sons to be baptized, and they were baptized in one source, known in Kyiv as Khreshchatyk. Following them, many boyars were baptized. Meanwhile, Vladimir began to destroy the idols, and the main one - the idol of Perun - was tied to a horse's tail, pulled down from the mountain with desecration and thrown into the Dnieper. The overthrow of the idols was followed by the announcement of the gospel sermon to the people. Christian priests gathered the people and instructed them in the holy faith. Finally, Saint Vladimir announced in Kyiv that all residents, rich and poor, should appear on a certain day at the river to be baptized. The people of Kiev were in a hurry to fulfill the will of the prince, reasoning like this: “If the new faith had not been better, then the prince and the boyars would not have accepted it.” On the appointed day, the residents of Kyiv gathered on the banks of the Dnieper. Vladimir also came here with Christian priests. All the Kievans entered the river, some up to their necks, some up to their chests, adults held babies in their arms, priests on the shore read prayers, and Saint Vladimir, overwhelmed with delight, prayed to God and entrusted himself and his people to Him. After Kyiv and its environs, the holy faith was planted in Novgorod. The first Metropolitan of Kiev, Michael, arrived here in 990 with six bishops, accompanied by Dobrynya, Saint Vladimir’s uncle. First they overthrew the idols; Perun, as in Kyiv, was dragged along the ground and thrown into the Volkhov River, after which the people were announced and baptized. From Novgorod, Metropolitan Mikhail, accompanied by four bishops and Dobrynya, arrived in Rostov and here he baptized many, ordained elders and erected a church. However, paganism persisted for a long time in Rostov, so that the first two bishops of Rostov, Saints Theodore and Hilarion, after futile efforts in the fight against the pagans, were forced to leave their see. To eradicate paganism and establish the holy faith, the holy bishops Leonty and Isaiah and the Monk Abraham, the archimandrite of the Rostov monastery he founded, worked hard here. In 992, the holy faith was planted in the country of Suzdal. Saint Prince Vladimir arrived here with two bishops. The people of Suzdal willingly were baptized. Saint Vladimir, delighted with this success, founded a city here on the banks of the Klyazma and named it Vladimir. The children of Saint Vladimir, to whom he distributed inheritances, zealously cared for the spread and establishment of Christianity in the areas under their control. So in the 10th century, in addition to Kyiv, Novgorod, Rostov and Suzdal, the holy faith was planted in the cities of Murom, Polotsk, Vladimir-Volynsky, Smolensk, Pskov, Lutsk, Tmutarakan and in the land of the Drevlyans. From the life of St. Theodosius it is clear that in the 12th century there were Christians in Kursk. Subsequently, within the country of the Vyatichi (present-day Kursk, Oryol, Tula and Kaluga provinces), the Monk Kuksha, a monk of the Pechersk monastery, worked hard for the Gospel preaching, and suffered martyrdom from the pagans. In general, the Christian faith at first spread mainly around Kyiv and along the great waterway from Kyiv to Novgorod. From Novgorod it spread along the Volga route. Under the influence of the Orthodox faith, a strong Great Russian tribe was formed and strengthened here. At the beginning of the 13th century, Nizhny Novgorod was erected on the banks of the Volga and Oka and in it a strong stronghold for Rus' and Orthodoxy in the struggle against the Mordovians, Cheremis and Kama Bulgarians, which is not over at the present time. In western Russia, the spread of the Orthodox faith met with another strong influence, which came from the Roman Catholic Church. Latin missionaries from Sweden preached in Finland. In the south of the Gulf of Finland, Orthodoxy first established itself, but later Latin missionaries from Denmark penetrated here. At the end of the 12th century, the Latin Order of the Swordsmen was founded in Livonia, which at the same time opposed both Russian influence and the successes of Orthodoxy. In Lithuania, the Orthodox faith began to spread in the 12th century from neighboring Russian settlements. In the 13th century, when the Lithuanian princes took possession of Russian cities (Novogrudok, Slonim, Brest), some of them were baptized. The successes of the holy faith were especially promoted in the 14th century by the martyrdom for it of three court nobles of the Lithuanian prince Olgerd (son of Gediminas, the founder of the Lithuanian principality), namely Saints Anthony, John and Eustathius. But at the end of this century, Orthodox Lithuania and its subordinate Western Rus' united with Catholic Poland. After this, all the efforts of the Roman popes are directed towards, firstly, separating the southwestern dioceses from the unity of the Russian Church, and secondly, introducing the so-called Lithuanian union here. The structure of the Russian Church and its management Soon after Vladimir's baptism, our first metropolitan, Saint Michael, arrived from Constantinople to Kyiv, with several bishops. However, these bishops did not receive specific dioceses, but only helped Saint Michael in spreading the faith within the Russian land. Under our second Metropolitan Leonty in 992, bishops were installed in Novgorod, Chernigov, Rostov, Vladimir in Volyn, Belgorod, Tmutarakan, Polotsk and Turov. In the 11th century, the dioceses in Yuryev and Pereyaslavl became famous, in the 12th century in Smolensk, Ryazan and Galich, at the beginning of the 13th century in Vladimir on Klyazma, Przemysl and the Kholm diocese. The most extensive of all was the Novgorod diocese, which embraced the entire north of Russia. Due to the special significance of the Novgorod diocese, its archpastor was honored with the rank of archbishop and, unlike other bishops, wore baptized vestments and a mantle with springs. All bishops, not excluding Novgorod, were dependent on the metropolitan, who stood at the head of the Russian Church. The Metropolitan appointed bishops, convened them to councils, tried them with a council of other bishops and made general orders affecting the entire Russian Church. The metropolitan's department was located in Kyiv. Since Russia received the Christian faith from the Greek Orthodox Church and our first archpastors were Greeks, the Russian Church for a long time (until the half of the 15th century) was dependent on the Patriarch of Constantinople. The Kyiv Metropolis was among the metropolises subordinate to him; however, due to the independence of the Russian state from the Greek empire, it enjoyed the rights of an exarchate. The patriarchs only appointed Russian metropolitans, but, with very rare exceptions, did not interfere in the affairs of their internal administration. They granted Russian metropolitans even more rights than other exarchs, and sent them letters not with a wax, but with a lead seal, as to their equals. While always maintaining respect for its Mother, the Greek Church, the Russian Church, however, from its first times also revealed a desire for independence, which was expressed in the desire to have Russian metropolitans and in the idea of ​​installing them in Russia independently of the Patriarch of Constantinople. There are two known cases of such an independent election and installation of our metropolitans: Hilarion in 1051 and Clement in 1147, and these were some of the best rulers of the Church. Metropolitans and other hierarchs of our Church enjoyed great respect from both princes and people, and could easily achieve significant secular power in the state. The princes themselves left them to manage and decide matters that were not directly subject to spiritual authority, for example, disputes about inheritance, monitoring the accuracy of trade measures and weights. The ruler - the archbishop in Veliky Novgorod - had special power. But, true to the spirit of the teachings of Christ and the traditions of the Greek Orthodox Church, our hierarchs did not seek secular power, but tried to use their influence and significance for the good of the Church and the people. They tried to establish civil order on the unshakable foundations of Christian teaching, and cared about the Christian education of the people. In general, the relationship of archpastors to princes was the relationship of spiritual fathers to children. Their influence was especially beneficial in difficult times of princely civil strife. The metropolitans either themselves tried to stop the disputes between the princes, or for this purpose they sent bishops to the princes. Amid specific civil strife and divisions, our hierarchy remained united, indivisible, and through this unity contributed greatly to the unification of the Russian country. The most remarkable metropolitans before the Mongol yoke were Saint Michael and Saint Hilarion. Saint Michael, our first metropolitan (988–992), was distinguished by his apostolic zeal in spreading the Christian faith, for which he himself undertook trips to Novgorod and Rostov and took care of the establishment of schools. On his advice, Saint Vladimir began to open schools in Kyiv and other cities and took the children of the best citizens there, despite the fact that their mothers cried for them as if they were dead. Saint Michael called teachers to him and instructed them how they should treat children, advising them to act on them not with anger and punishment, but with affection and love. Saint Hilarion, the first metropolitan of the Russians (1055–1051), before his appointment as metropolitan, was the senior priest (presbyter-elder) at the Church of the Holy Apostles in the village of Berestovo, near Kyiv, where the summer palace of Grand Duke Yaroslav was, and was distinguished by enlightenment and piety. While still a priest, he wrote the Word on Law and Grace along with praise to Kagan (Prince) Vladimir and a prayer to God on behalf of the entire Russian Land. Not limiting himself to the ordinary performance of his duties, he imposed upon himself special feats. From his village he often retired to the neighboring mountain, where now the Kiev-Pechersk Lavra, then covered with dense forest, dug himself a two-fathom cave there and indulged in solitary prayer and contemplation of God. Such exploits gained him the respect of the Grand Duke, on whose instructions he was elected metropolitan. At the dedication, he solemnly pronounced the confession of faith that he compiled and has come down to us. How he governed the Church is unknown; but one must think that his reign was beneficial for the Church. The Monk Nestor in his chronicle notes that then “the Christian faith began to multiply.” In his time, three Greek singers came from Constantinople to Kyiv and introduced correct and euphonious singing according to the voices in churches. The most important event for the Russian Church during the time of St. Metropolitan Hilarion was the establishment of the Kiev Pechersk Lavra. In a secluded cave on a mountain near the Dnieper, he hid his prayerful exploits from the world; but God glorified this small cave and together the exploits of the humble presbyter: it became the foundation of the great Lavra. The founder of the Kiev-Pechersk Lavra, Saint Anthony, was born in the city of Lyubech (a place in the current Chernigov province) and was named Antipas at baptism. From a young age, he felt a desire for a higher spiritual life and, by inspiration from above, decided to go to Athos. In one of the Athonite monasteries (Esphigmen) he took monastic vows and began a solitary hermit's life in a cave, which is still shown near this monastery. When he acquired great spiritual experience among his exploits, then the abbot of the Esphigmen monastery gave him obedience so that he would go to Russia and plant monasticism in this newly enlightened country with Christianity. Anthony obeyed. When he came to Kyiv, there were already several monasteries here, founded, at the request of the princes, by the Greeks (Mikhailovsky, Georgievsky, Irininsky, etc.). But Anthony did not choose any of them, but settled in a two-story cave excavated by Presbyter Hilarion. This was in 1051. Here Anthony continued the exploits of the strict monastic life for which he became famous on Athos: his food was black bread every other day and water in extremely moderate quantities. Soon his fame spread not only throughout Kyiv, but also throughout other Russian cities. Many came to him for spiritual advice and blessings. Some began to ask to live with him. The first to be accepted was a certain Nikon, a priest, and the second was the Monk Theodosius. The Monk Theodosius spent his youth in Kursk, where his parents lived. From an early age, he began to discover in himself the most pious mood of spirit: every day he went to church, diligently read the word of God, and was distinguished by modesty, humility and other virtuous qualities. Having learned that sometimes there is no liturgy in the church due to a lack of prosphora, he decided to take up this matter himself: he bought wheat, ground it with his own hands, and brought the baked prosphora to the church. For these exploits, he suffered many troubles from his mother, who loved him dearly, but did not sympathize with his aspirations. Having once heard the words of the Lord in church: “Whoever loves father or mother more than Me is not worthy of Me” (Matthew 10:37), he decided to leave both his mother (his father was not alive) and his hometown and came to Kyiv to the Monk Anthony. “You see, child,” Anthony told him, “my cave is mournful and cramped.” “God himself brought me to you,” answered Theodosius, “I will do what you command me.” When the number of Saint Anthony's associates increased to 12, he withdrew to a nearby mountain, dug himself a cave here and began to asceticize in seclusion. Theodosius remained in the same place; he was soon elected by the brethren to the abbot and began to try to establish a proper community life, according to the charter of the Constantinople Studite monastery. The main features of the hostel he established were the following: all property of the brethren should be common, time was spent in constant work; the labors were divided according to the strength of each by the abbot; every task began with the prayer and blessing of the elder; thoughts were revealed to the abbot, who was the true leader of all to salvation. The Monk Theodosius often walked around the cells and observed whether anyone had anything extra and what the brethren were doing. Often at night he came to the door of the cell, and if he heard a conversation between two or three monks who had come together, he would hit the door with his staff, and in the morning he would denounce the culprits. The monk himself was an example for the brethren in everything: he carried water, chopped wood, worked in a bakery, wore the simplest and most shabby clothes, and came to church and monastery work first of all. In addition to his ascetic deeds, the Monk Theodosius was distinguished by his great mercy towards the poor and love for spiritual enlightenment, and he tried to win over his brethren towards them. Near the monastery, he built a special house for the residence of the poor, the blind, the lame, and the paralytic, and he allocated a tenth of the monastery’s income for their maintenance. In addition, every Saturday he sent a whole cart of bread to prisoners in prison. From the writings of the Monk Theodosius, two teachings to the people, ten teachings to the Kiev-Pechersk monks, two epistles to the Grand Duke Izyaslav and two prayers are known 64. Founded by the Monk Anthony and organized by the Monk Theodosius, the Kiev-Pechersk monastery became a model for all other monasteries 65 and was of great importance in the Church. From its walls came famous archpastors, zealous preachers of the faith and wonderful writers. Of the saints who were tonsured at the Kiev-Pechersk monastery, the most famous are Saints Leonty and Isaiah, bishops of Rostov, Nifont, bishop of Novgorod; among the preachers and disseminators of the faith - the Monk Kuksha, enlightener of the Vyatichi, among the writers - the Monk Nestor and Simon, Bishop of Vladimir. The Monk Nestor wrote about the sufferings and miracles of Saints Boris and Gleb, the life of the Monk Theodosius and the chronicle of Ancient Rus'. Saint Simon, Bishop of Vladimir, wrote an extensive letter to Polycarp, the Pechersk monk, in which he depicts the exploits of the holy monks who were saved in the Kiev-Pechersk Lavra. – One of these prayers was compiled at the request of Simon Varyag. This Simon, formerly Shimon, converted by the monk from Catholicism to Orthodoxy, was a zealous admirer and spiritual son of him and made rich contributions to the monastery, among other things, for the construction of the great Pechersk church in honor of the Mother of God. Not content with verbal permission for confession from his spiritual father, he begged the monk to give him a written blessing and permission. Theodosius wrote him a prayer of permission, which Simon bequeathed to be placed with him in the coffin. Since that time, the Russian Church has maintained a touching custom of placing a prayer of permission into the hands of the dead. – Following the model of the Kiev-Pechora Lavra, monasteries arose in Chernigov, Polotsk, Smolensk and other cities. The raids of the Polovtsians and the strife of the appanage princes encouraged pious monks to retire to the north of Russia, and following the southwestern monasteries, monastic monasteries arose in Novgorod, Rostov, Vladimir, Pereslavl (Zalessky), and Nizhny. Of the northern monastic monasteries, the Novgorod Antoniev and Khutyn monasteries were especially famous. The Monk Anthony, a native of the city of Rome, after many deeds of piety in his native country, at the beginning of the 12th century was miraculously brought by the sea on a stone to Novgorod. Having learned the Russian language here, he revealed the secret of his coming to Bishop Nikita and, with his blessing, established a monastic monastery in which he labored for 40 years. The Khutyn monastery was founded by the Monk Varlaam at the end of the 12th century, on a place about which folk rumor conveyed terrible news as the place of unclean spirits (which is why this place is called Khutyn or Khudyn). The Monk Varlaam was famous for his gift of clairvoyance (predictions about snow during the Fast of Peter the Great) and miracles, and for his exploits he gained high respect from the Novgorodians for himself and his monastery. You might be interested in: