Август-серпень

16 o'clock. Memory of the teacher. Joachim Osogovsky The Monk Joachim 400 was one of the four great Bulgarian hermits, who with their exploits aroused hundreds and thousands of Bulgarians to Christian asceticism. The first was St. John of Rila; the exploits of St. Joachim took place in the last half of the 11th century. Feeling an irresistible desire to labor in solitude, Joachim prayed to the Lord to show him a solitary place. After praying in the small church of St. Novy Hradec, he sat down on the church porch. The kind and rich boyar of that place entered into a conversation with him, and when Joachim said that he would like to strive in private, but did not know a convenient place, the boyar pointed him to the most convenient place. “Under the wing of Mount Osogovskaya,” said the boyar, “near the river.” Skupishche, in the area of ​​​​Babin Dol there is a deep cave, protected by rocks - here is a place for you - save yourself there in the Lord. The monk thanked God for the opening of a place close to his desires, and asked the boyar to remember his poverty from time to time with his mercy. Having settled in a cave, he labored here for a long time in fasting and kneeling prayers, unknown to anyone. Already before his death, according to God’s providence, two trappers attacked him. “You are somehow sad,” the elder told them when they met. “On this mountain,” they answered, “we always had a happy catch, but this time we wandered for several days and did not catch anything.” - Children! – отвечал старец, – день к вечеру близится; rest with me this night, and tomorrow morning go in that direction and from the top of the mountain go to your home. The hunters met the happiest catch on the top of the mountain in the morning. One of them came to the elder to thank him for his advice. “God’s blessing is with you,” said the elder. From that time on, contentment appeared in the hunters' house. A short time later, the hunters came to visit the old man, but they had already found him deceased. Grateful, they brought candles to the saint’s prayer until their death. His death followed, as he revealed in his afterlife appearance, “before the great darkness before eight years” 401. A lot of time has passed since then; at imp. Manuel (1143–1179) God was pleased to glorify his servant. The priest of the village of Osmidola of the Ovchepolskaya country, Theodore, having become a widower, decided to leave the world and hearing about the place of the exploits of the blessed. Joachim went to Mount Osogovo with the determination to work as a hermit in the same place where Joachim spent his life as an equal of the angels. The monk appears to him in a dream and asks: where are you going? – Theodore spoke about his desire. The monk protected him with the sign of the cross and, taking out the vessel, wiped his head, face and hands with water. Go, child! “In peace,” added the monk. Waking up, Theodore washed his face with tears from joy. Having accepted monasticism with the name of Theophan, he built a church on the site of the saint’s exploits; he found his coffin and, after the saint’s repeated appearance, opened his relics for general edification. Miracles were performed at the relics. According to the Serbian chronicle, the pious king Milutin built a church to the “blessed father Joachim” 402. In the Serbian synaxar of the 13th century. under August 16: “our venerable father Joachim of Osogov” 403. 18 o'clock. Repose of the Rev. John of Rila “Our venerable father John 404, great among the ascetics, was from the city of Sredets, from a village called Skrin 405. His parents were pious people and not very rich, from the Bulgarian tribe. When they died, and he loved the Lord from his youth, he distributed the property that remained to him to the poor and sick 406; and he himself, having accepted monasticism, left his homeland, wearing only leather clothes on his body 407. Having ascended a high and bare mountain, he began to struggle here, eating only wild plants.” “His hut was woven here from brushwood. “After a short time, robbers attacked him at night and, beating him, drove him away from here 408. “He found a deep cave and settled in it. A young nephew, Luka, came here to see him, who, having hidden from his father, barely found his uncle in the wild rocks. It was so difficult to find the hermit here that he himself, seeing the youth from afar, considered his appearance a dream. John received his young nephew with love and was especially happy when he heard that he was thirsting for spiritual salvation. They began to struggle together. “The brother, having learned that his son was hiding with his uncle, began to seethe with anger and malice against John. Finding him in a cave, he scolded him in every possible way and even raised a stone at him. – The monk was silent. The father grabbed his son and dragged him along. John fell to the ground and with tears prayed to the Lord that He Himself would provide what was necessary for the eternal salvation of the young man. - Having prayed, he sat down in his cave, worried about the dangers of worldly life. What happened to the boy? On the way, the serpent bit him and he died. The father, who lost his son so unexpectedly, felt guilty. He returned to his brother and told him about the misfortune. The hermit ordered him to bury the deceased”; Subsequently, the monk visited the grave of the righteous youth, and here was his favorite resting place 409. His exploits were strong both against the dreams of spirits and against the infirmities of the flesh. John spent twelve years in his wild cave 410. From the cave he crossed into the Rylskaya desert and settled in a hollow tree, he labored firmly, fasted, prayed and cried constantly; he ate only grass; I didn’t see a human face here, but I was with the animals 411; God, seeing his great patience, commanded that the plant grow for him - (beans) 412 and the blessed one ate that for a long time. The shepherds saw him and through them they learned about him everywhere.” It was like this: the sheep suddenly, out of some kind of fear, ran and flew along the rapids until they reached the place where the hermit lived. The shepherds, running after them, saw the hermit with amazement. “You came here hungry, tear your little elephants and eat,” said the hermit 413. They ate and were satisfied; only one hid a lot of beans for himself in reserve, without the hermit’s blessing, and when he gave them to his comrades on the road, there was not a grain in the stolen pods. They returned to the good old man with repentance. The elder forgave them and said with a smile: you see, children, these fruits were appointed by God only to feed the desert. It is clear how much the shepherds talked about the wondrous hermit after that. But their news gave rise to different rumors, including, as happens among worldly people, unfavorable ones. Those who knew him in the world called him an ecstatic, almost empty person. Why did he begin to live if not them? 414 But others and “many came to him and, bringing their sick, received health through the prayers of the saint.” A man, possessed by an unclean spirit for several years, saw them going into John’s wilderness and followed them. He had not yet reached a mile from the Rila desert when he fell to the ground and began shouting: “I can’t go further, the fire is burning me.” The companions, having tied up the unfortunate man, dragged him to the monk and asked him to heal him. “My children,” he said, “this is beyond my strength, I am a weak person, like you; God alone can heal him. They persistently asked him and the hermit prayed for him, the sick man suddenly became healthy and everyone glorified God 415. Avoiding human fame, the ascetic disappeared from his beloved oak tree and, finding a very high and barely accessible rock, settled here. Here he spent more than 7 years, in the open air, enduring all the changes in the air, performing prayers either standing on his feet or kneeling 416. Rumors about the great hermit reached the Bulgarian Tsar Peter. The pious king greatly desired to see him; but the humble hermit declined the meeting and only in a letter told the good king what he needed 417. “Many, jealous of the saint’s virtuous life, wished to live near him and built a monastery, having the monk as its leader and shepherd. He tended his flock wisely." The church was built in a cave where the monk previously lived. Having reached a ripe old age, the monk gave up his spirit to God on August 18, 946, in the 70th year of his life 418. After a considerable time, the monk appeared to his disciples and ordered his relics to be transferred to the city of Sredets (Sofia). Having opened the coffin, they found an incorrupt and fragrant body and glorified God, carrying it with honor to St. body, they placed it in the church of St. Evangelist Luke 419. When a beautiful church was built in his name, they placed it here and many gave benefits to sufferers of all kinds 420. “After a long time, the Hungarian king came to war and took many places, including Sredets. Taking the relics of the saint, with great honor he transferred them to his country, where they were placed in the church, since he had heard about his miracles. The Ostrigomsky biskup, when he heard that he was great before God, said: “I don’t know this saint, he is not mentioned in the ancient scriptures.” And suddenly his tongue went numb. The unfortunate man hurried to the saint’s shrine, asked for forgiveness, and the saint of God, having heard his prayer, resolved it immediately.” The monk performed many other miracles in the land of Hungary. The king, having heard about this, decorated the shrine with gold and returned it to Sredets in 1093. Under the Bulgarian Tsar John Yasen and St. Vasily, the relics of St. John were transferred to Ternov and placed in a church dedicated to his name. This was in 6746 (1238) 421. Nowadays the relics of St. John rest in his Rila monastery, which constitutes a nursery of piety and enlightenment for the entire Bulgarian people 422. 20 o'clock. The suffering of St. Philip, Bishop of Heraclius of Thracia and his friends Blazh. Philip was first a deacon, then a presbyter, and after some time, as having been tested in high life, he was elevated to the episcopal see of Heraclius of Thracia 423. “Strengthening his disciples Presbyter Severus and Deacon Hermes with frequent instructions, he made them similar to him not only in thoughts and feelings, but also in suffering. – When the fire of cruel persecution arose, he was not embarrassed; others advised him to leave the city, but he rejected the advice.” The stationary Aristomachus appeared to seal the Christian church. Blazh. Philip said: “Do you really think that God is locked up in walls? He lives in hearts." Aristomachus sealed everything in the church. Blazh. Philip with Severus and Hermes remained at the door and taught the flock. Prefect Bassus appeared in court and when everyone was brought before him, he asked: which of you is a teacher of Christians? - Philip answered: “I am the one you are looking for.” “You know,” said Bass, “the law of the emperors, forbidding Christians to gather and ordering these people either to sacrifice or die. Bring me your gold or silver vessels, or whatever you have, and also the books that you read or study. Philip answered: “We cannot give you books.” The prefect called the executioners. Mukapor, the most cruel man, appeared. The prefect ordered the presbyter of the North to be brought; he was not found and the prefect ordered Philip to be tortured. When they severely beat him, Hermes, standing nearby, said: “even if you got all our books, our followers, caring for spiritual salvation, will write others and teach even more diligently the reverence that should be shown to Christ.” He was punished for this with sticks. When he later reprimanded the assessor Publius for attempting to appropriate church property, he was beaten until his whole face was covered with blood. The prefect handed over the vessels and books to the soldiers. Philip and others were brought to the square. The prefect ordered the roof of the church to be broken; the books were set on fire. St. Philip calmly taught the people. “Make a sacrifice,” says the prefect; - we should bring incense to our sovereigns. Philip answered: “We are taught to show obedience to emperors, but not divine reverence.” The prefect was amazed at Philip’s firmness and, turning to Hermes, said: make sacrifices. “I can’t,” answered Hermes, “I follow my teacher in everything.” – And if Philip brings it, will you follow him? - Hermes answered: “Neither I will follow, nor he will be defeated.” The prefect said: you will be consigned to the fire. “This is a light fire,” answered Hermes; “And there is an unquenchable fire, ready for the wicked.” Bass ordered the confessors to be locked in prison. They went joyfully and sang psalms. After spending several days in prison, they received permission to stay in the nearby house of Pankratius under guard, here they were received with love; Here they performed the sacraments and taught the people. Meanwhile, Bass was replaced by the prefect Justin, a corrupt man. Bass yielded to clever reasoning and his wife once served the true God. Justin did not know the fear of God. Philip was presented for trial. Justin said: Our sovereigns commanded that Christians be forced to make sacrifices; if they don't want to, they can be executed. Philip answered: “I am a Christian, I cannot fulfill what you demand: you can torment, but you cannot overcome me.” Justin ordered him to be led in chains to prison, and he was tormented on the way. They brought Severus to Justin. “Follow the orders of the emperors,” said Justin. The North answered: “I must do what I have been taught.” He was taken to prison. Hermes introduced. “Torment will force you to fulfill the will of the emperors,” said the prefect. “No,” answered Hermes, “I grew up in the holy faith, I do not intend to limp; You can torture me as much as you like." The three martyrs spent seven months in a stinking prison; then they were transferred to Odrin. When the prefect came here, Philip was punished here so cruelly that his whole body was torn to pieces and his entrails were visible. Justin ordered to be taken to prison. Hermes was summoned: but he did not yield to threats or caresses. On the third day they brought Philip again. – Why are you so recklessly opposing the will of the emperor? - said the prefect. Philip answered: “I am not acting recklessly, but fulfilling the will of God, the Creator and Judge of all. Holy Scripture says: Render unto God the things that are God's, and unto Caesar the things that are Caesar's. This is what I will do. I have always obeyed the just commands of the emperors.” -Hermes, in response to the prefect, explained the stupidity and wickedness of idolatry. Justin, beside himself with anger, shouted: “How?” Are you unfortunate and thinking of converting me to the Christian faith? And then he made a decision: We command Philip and Hermes, who do not fulfill the will of the emperor, to be burned alive. The saints listened to this with joy. - When they were brought to the place of execution, Hermes, calling one of the Christian brothers - White (Velogum), conjured him by the Lord Jesus Christ - to convey to his son Philip the order of his father to pay all debts. He said this about the money entrusted to him for safekeeping by many. Then he added: “He is young; let him earn food for himself through work; That’s what my father did and lived well with everyone.” The martyrs were laid on the fire. Another bad thought occurred to Justin. He ordered the bodies of the saints to be thrown into the river. Ebr. When this is done, the Christians of Odrina get into the boats to see if anyone manages to catch a good catch. Their wish came true. They pull out the incorruptible remains with nets. They placed them in a place called Getistiron in their native language, two miles from the city. When Presbyter Severus, who was kept in prison, learned about the martyrdom of Philip and Hermes, he rejoiced at their triumph and prayed to God to be awarded the same honor. His prayer was heard: three days later he was given the same crown. The Menologist adds that, together with the North, up to 30 more martyrs were martyred 424. The imperial order to burn the books of Christians shows that the martyrs suffered under Diocletian in 304 425 Who were they? Are they Greeks or Romans? Neither one nor the other. a) An ancient geographer wrote: Along the Ebru (among the Slavs of the Maritsa River) live the Karplians (Καρπηλοι, Καρπηανοι), even higher the corvids (B ρεναι), then the last Bessae (Βεσσοι, Βιεσσο)… all these tribes are predatory, especially the Bessians, neighbors, as they say, with the Odrichs (Οδρυσαις) and the Sapuns... All of Thrace is made up of 22 tribes 426. According to another piece of information, the Karpians and their neighboring Sapuns live in the gorges of Thrace 427 . The Odrichi are clearly Slavs, as are the Sapuns (σαπαιοι); exactly the same are the corvids who left their name Varna, and partly crossed the Danube 428. The Carpians were forcibly resettled near the Carpathians in 305, but others remained in the south 429. And other Thracian tribes mentioned by the ancients also turn out to be Slavs 430. According to Strabo, “the Getae speak the same Thracian language, which is in general use in Thrace 431. since it is undoubtedly known that the Getae, inhabitants of Lesser Scythia, spoke a Slavic language, it is clear that the Thracian language is a Slavic language. b) According to the description of the martyrdom of St. Philip and his friends, the native language of the inhabitants of Odrin is neither Latin nor Greek. In the same description, Christian Bely is clearly a Slavic name. Mucapor is a misunderstood name for the torturer. Geti-styron - in the first half, get is a Slav, and styron is a distorted sterov - a bitch 432. c) According to the note about the martyrdom of the Roman Christian St. Alexander, on his way from Rome to Druzinara in 298 in Thrace, after Philippolis-Plovdin, the Horde Place and then Vereya, where most of the inhabitants are Christians, but keep their faith in secret, the Vereans escorted the martyr 40 miles from Vereya 433. According to all these testimonies, the holy martyrs Philip, Severus and Hermes, like the Thracians, were from the Slavs and preached St. faith of the Slavs. And under the blessed Constantine there was already a bishop in Odrina 434. 29 hours. The suffering of St. Anastasia St. Anastasius was born in the Strumnitsa diocese, in the village of Rodovichi 435. Good parents taught him St. faith, and in order for him to be able to earn his own bread by honest craft, they sent him to learn weapons skills and he learned this skill. - In the 20th year he happened to visit his teacher in Solun; - the master had several Turkish clothes that he wanted to sell off his hands without paying customs duties. The gunsmith persuaded the former student to put on one dress and go out of town in this dress: in this dress you are a pure Turk, said the master. The student made excuses, feeling the danger of the assignment; but out of good nature, out of desire to do a favor for the teacher, he agreed to carry out his instructions. The Kharaj collectors stop him and ask for teskere - a written form about the payment of Kharaj. Anastasy replied that he was a Turk. The collectors demanded that they read the salevat, a Mohammedan prayer. This unexpected demand confused the inexperienced young man. He was silent. The collectors push him to their boss. He, having interrogated Anastasy, invites him to hang out. The young man was too far away to agree to such a proposal. After listening to his answers, the official took him to the chief collector. This one first tried to seduce with promises of rewards for agreeing to accept Mohammedanism, then he turned to threats. The young man was adamant. He admitted his civil mistake, but never agreed to change St. faith. The collector informed the mufti (the highest cleric of Mohammedanism) about the new case and asked for his advice. He answered: “You have a sword in one hand, the law in the other; use whatever you want." “This meant that, according to the law, the collector could issue the teskere with the payment of the duty, but then, according to the mufti’s court, he was not a follower of Mohammed, armed with a sword. What is this? The Mufti not only does not want to recognize the rights of truth and love for humanity, but he demands merciless violence and death itself, if only the Christian would be a confessor of the Alkoran. What is alcoran? A collection of fables most offensive to common sense 436. So rely on human meaning, left without the revelation of the divine! Having received the mufti's answer, the head of the kharaj escorted Anastasy to the local mullah, and with him five Turks, who must testify that the Christian blasphemed the Mohammedan faith, i.e. slandered. The mullah tried with his eloquence to persuade the young man to become Mohammedan, but failed. After severe beatings, he ordered Anastasia to be shackled and thrown into prison. - During the second interrogation, the same failure of eloquence, the same torture and prison. Anastas calmly endured canings, heavy shackles and the stench of prison. And for the third time they bring the confessor to the mullah and again the confessor listens to flattering promises and terrible threats. Anastasius remained firm. To the accusations of witnesses in blasphemy against Mohammed, he replied that he did not blaspheme Mohammed, but in his conscience he recognizes the blasphemy shown as a correct assessment of Mohammed and therefore does not accept his law. – Deceived in his hopes, the mullah sends Anastasia to musselim. He used every means to persuade the young man to become Mohammedan. What didn't he do? What did he not say to force the young man to become Mohammedan? Finally, they offered him a pair of silver pistols. frame, velvet clothes and the place of the Chekhondar with him. The young man, enlightened by the grace of Christ, remained as before. Earthly happiness, he thought, with pangs of conscience is bad happiness; and it’s even more terrible to go there with a bad conscience. What is the faith of the Mohammedans? It’s bad, this has long been known. No matter how much you wash, you cannot wash your soul with water. Christ is the Son of God, the Savior of the world. This means it is a blessed lot to suffer for the pure and holy faith. And he rejected the deceptive offers. The irritated musselim began to commit violence. He severely beat Anastasia; then they lock the sufferer in prison, put stocks on his hands and feet, and weigh his neck down with a chain; sharp cane needles are driven into his nails; The inhumans tortured the young man all day long. More than once Musselim called him to himself and forced him to accept Mohammedanism. The sufferer was unshakable. “I am a Christian,” he said, “and I will not give up my faith.” The mayor ordered Anastasia to be hanged outside the city; at the same time, he secretly instructed his people to persuade Anastasius on the way. Death, which was in sight, did not change the thoughts of the sufferer. Going to execution, tormented and exhausted, he fell on the road and gave up his spirit to the Lord, August 29, 1794. 30 hours Memory of the Serbian saints On August 30, the Serbian Church glorifies its teachers, glorified by the Lord, Archbishops Sava 2 and Nicodemus, Patriarchs Ioannikios, Ephraim, Spyridon, Macarius and Gabriel, of whom the latter was awarded martyrdom 437. Successor to St. Arseny, Savva 2, was the youngest son of the first-crowned King Stephen and the nephew of the great Savva. Predslav, as he was called in the world among the Serbs, became jealous of following in the footsteps of St. his uncle, he accepted monasticism in his youth. He went to Jerusalem and lived there for a considerable time; then he labored on Mount Athos. He had to suffer a lot of troubles from hunters to live at someone else's expense. Upon his return to his homeland, Bl. Arseny, feeling his old age and serious illness, dedicated him to be his successor. In the rank of high priest, he imitated the life of his predecessors. His favorite virtue was meekness 438. With the name of St. Savva he rests in the Pech monastery, near St. Arsenia 439. The Serbian Church sings to him: “From the root of the good, the good branch has grown, we have watered God’s mind with waters, and thus the fragrant fruit has appeared in life from youth, gladdening the hearts and souls of those who sing to you” 440. In front of the iconostasis of the Peć Church, on the left side, there is a shrine with the relics of St. Nicodemus, Archbishop of Serbia, great miracle worker 441. Blazh. Nicodemus, a natural Serb, labored as a fast on Mount Athos and was the abbot of Hilandar. After the death of Sava on the 3rd, Serbia declared its desire to see Nicodemus as its high priest; He did not want to part with the quiet desert, but the Athonite fathers convinced him not to abandon the calling of the church. Therefore, “they dedicated him on the day of the Ascension of the Lord and elevated him to the throne of St. Sava, with a greeting saying for many years: Many years to the Most Reverend Archbishop Nicodemus of all Serbian and Pomeranian lands,” says a contemporary 442. This was in 1317. 443 Blessed at the grave. cor. Milyutin was raised in a bloody riot by the adherents of Samonida; the energetic archpastor stopped the bloodshed and robbery. Then in Jan. In 1321, he crowned Milyutinov’s eldest son as king, regardless of the queen’s party 444. The zealous patriot was a zealous guardian of the affairs of St. faith. In the preface to what he translated in 1319. he writes to the charter that, while he was in Constantinople while still in the rank of abbot, he asked the Patriarch of Jerusalem about the church charter, out of concern for “hedgehog to be united according to the word of the God-bearing brother together and the entire land of the Holy Land”; then, being an archbishop, “he sent, he says, to the royal city to the monastery of St. Forerunner and baptist John, and quickly brought this type of Jerusalem and translated it into our language from the writings of the Greek language... Since there is something against the power, let us move this one to be vigilant and sober in praise of God. We are all sweating, brethren, this is the nature and custom of Plate: good is the giver and the giver of feats, the almighty God, know our weakness, give us spiritual power, or else show us the work more quickly” 445. – A wonderful lesson about the matter of our salvation! In 1324, by order of the saint, Monk Damian wrote an apostle in the Pech monastery, which has survived to this day, and before that a paraclitic and an octoichus, now unknown 446. Bogomilov-Babunov was persecuted by the high priest with denunciations and put on trial as harmful to society and the church 447. – The blessed archpastor, who sincerely loved monastic life and contributed to its prosperity in Serbia 448, wrote a letter so that the Serbian archbishops and Hilandar abbots would not forget the typica of St. Savva, and eloquently described the life of St. Savva; this was the dying testament of the Hilandar ascetic and archbishop of all Serbia 449. Blazh. Ioannikiy ruled the church from 1339. First in the rank of archbishop, and then in 1346 the Serbian council, consisting of the Bulgarian patriarch and all Serbian archpastors, at the request of Cor. Dushan, proclaimed him patriarch; the patriarch then crowned Dushan with the royal crown 450. Blazh. Ioannikiy had to have a lot of high qualities in order to have influence on Dushan. Dushan was an intelligent, energetic ruler, but sometimes violent in fits of passion 451; he was not as thin as the Greeks who were angry with him portrayed him; he passionately loved not only glory, but also the glory of the name of Christ; This is how his fulfilled prayer to the victorious George 452 shows. But having influence over such a person is a difficult feat. Blazh. Ioannikiy influenced Dushan to protect the peace of Orthodoxy and called Dushan to do good to the church 453. So in 1348, “with the blessing of the lord patriarch, kir Ioanikia and the entire assembly,” a charter was given to the Prizren monastery of the Archangels, with the granting of many lands. And in the same year, Dushan issued a charter for the Jerusalem Church of the Arch. Mikhail, built by. Milyutin; The latter was assigned to that church the Church of St. Nicholas Vraninsky with all the villages, lands and settlers. - This was all possible help for Orthodoxy, after Dushan had the imprudence to cancel the decrees of his father and grandfather on Orthodoxy in Ragusa; the consequence of the abolition was the persecution of Orthodoxy in the republic; Orthodox monks were forced to retire to Jerusalem and now help has been provided for them 454. Before his monastic life, the blessed one. Ioannikios, born in the capital Prizren, served under the king with the rank of secretary. As he knew the legal customs of his country well, he participated in the drafting of the law and in 1349 approved it at a church gathering 455. The church honors in St. John's "nourisher of orphans and widows, a mourning comforter, a running helper and a warm intercessor, calling him quickly to listen, autocratic Stephen to mercy and mercy, reconciling the opposite" 456. He died in the feat of peacemaking. – Dusan quarreled with the Hungarian king and invited the patriarch to Zhidcza. The Patriarch hurriedly arrived, worked hard to put out the quarrel, and felt very unwell from his efforts. The patient was carried to the patriarchal monastery and he died on the road, September 3. 1349 457 Since Dušan’s law book was compiled under the influence of the great saint and especially his church articles belong without a doubt to the mind and pen of the Serbian high priest, then in honor of the saint and for the general benefit we write out the church articles of the law book 458. Art. 1. First of all, you need to keep in mind how to provide for the Christian faith, about churches, about monasteries, about priests. 2. Leaders and other people should not marry without receiving a blessing from their bishop or spiritual father or from the appointed bishop. 3. No wedding should take place without a wedding ceremony. If it happens without the blessing and permission of the church, they will be separated and put in prison. 4. Everyone must obey the priests and his spiritual father. If anyone turns out to be guilty before the church or the priest or violates anything, especially a non-Christian by his own will, let him submit to St. church and will correct what is due. If he does not obey and does not want to correct himself, excommunicate him from the church and punish him. 5. Priests should not pronounce curses on Christians for their sins. Let them quietly and meekly invite them for double and triple admonition. If they do not obey, excommunicate them from the church. 6. Those who seduce an Orthodox Christian into Latinism are convinced by the patriarch and metropolitan and bishops with instructions and St. Scripture, so that they return to the Orthodox faith and pure Christianity. If anyone does not submit and does not want to return to Orthodoxy, he will be punished, as prescribed in the law of St. fathers. A pious king will drive out all heresy from his borders. Whoever does not want to convert, all his property will be taken away from him and given to those who will submit to the Orthodox faith. Heterogeneous heretical priests who turn people away from Orthodoxy are to be caught and sent to the mines and imprisonment. Heretical churches should be consecrated and handed over to Orthodox priests; let them instruct those who are lost to turn to St. faith. 7. The Great Church will install archpriests in cities, towns and villages, so that Christians will multiply, converting from the Latin heresy, where anyone has gone astray. Issue a spiritual commandment so that every Sunday they teach those in church and that every Christian observes the Orthodox, true law handed down by the apostles and saints. fathers. 8. If a Latin priest seduces a Christian into the Latin faith, he should be punished according to the law of St. fathers. 9. If a half-believer takes a Christian woman for himself: he, a predator, must convert to Christianity (Orthodoxy); if he does not convert, his wife, children and house are taken away, and he is sent to prison. 10. If a heretic lives secretly with a Christian woman, drive him away and whoever harbors such a person will subject him to punishment. 11. The saints supply confessors in all regions, in cities and villages, and let those confessors be confessors who have received a blessing from their apostles for the clergy, to knit and loosen; Everyone must listen to them, according to church law; and those confessors who are not appointed confessors should be expelled - let the church punish them according to the law 459. 12. Let a layman not examine spiritual matters; if it turns out that the person who was not appointed judged a church matter, then he pays 300 perpers. -Only the church judges sins and every church matter. 13. Bishops, metropolitans, abbots should not be appointed for money. Otherwise, the one who installed it is cursed and anathema. Those must be supplied – by the cathedral. Everyone must be judged before his own church. If the disputants belong to two churches, let them seek solutions from both churches. – Church villages and church people should serve their church, and not someone else’s. Let them not go to other people’s churches, neither for haymaking, nor for plowing, nor for the vineyard, nor for any other work, whether small or great. If anyone forces church subjects to do his work, the royal power takes away his estate from that boyar and he is punished as a royal and church criminal. 14. Bashtin priests use their Bashtin land at their own discretion; they are free people. And those priests who do not have fatherland should be given three fields according to the law and this priestly land (capa) is free (from taxes) 460, no one should buy or sell a church tower, except in exchange for one close to the church. 15. A priest should not leave his ruler (landowner). If the ruler does not fulfill what is lawful, the priest goes to the bishop and the bishop lets the master know to support the priest according to the law. If the master does not obey, then the priest can act according to his own will. If the priest is a bashtinnik, the master does not have the right to remove him. 16. If rulers and other people have churches in their Batkovshchina, the tsar and patriarch do not subordinate those churches to the great church. The bashtinnik has the right to build a church and keep his kaluger (hieromonaxa), but must present it to the axiepe for the blessing of spiritual authority. If the ruler has subordinated his church to the great church, then he is no longer in power in that church. 21. If a ruler dishonors a bishop or a monk or a priest, he pays 100 perpers and is kept in prison for 40 days, as a scoffer of God. 38. Metropolitans and bishops should not be installed for money. Otherwise, both will be deprived of the throne, both the one who installed it and the one who installed it. 39. Abbots are not removed from the church without guilt. Good and skillful people who want to be builders of the house of God are appointed as abbots of monasteries. Abbots must live in the cenobia according to the law and have conferences with the elders. With a thousand kuk (khat), 50 monks should eat in the monastery. The royal power transferred to the abbots of the church, they are in charge of the monastery estate, horses, sheep and everything else; they freely dispose of everything, as the truth demands and as it is written in the charters of the teachers. Let them establish the monastic rule for monks in churches, depending on the monastery 461. 40. Bishops should not send lay people after priests; let a prudent monk be sent after them on spiritual matters; and let the church confessor take away what is due from the bashtina. 41. Monks and nuns who, having been tonsured, live in their own homes should be expelled; they must live in monasteries. Those monks who took monastic vows from the Bashtiniki should not live near that church, but should go to a monastery 462. 42. A monk who withdraws from monasticism must be locked in prison until he returns to obedience. It is necessary to strictly monitor the monks so that they do not live outside the monastery; Is this already a hermit who, out of love for God, settled in the desert? 43. There are heretics who take dead bodies from coffins and burn them. If such people find themselves somewhere, such a place or village pays for this lawlessness and hands over the perpetrators to the court. If a priest was involved in this, he is defrocked and sent to the mines until death. 44. If anyone sells a Christian to a Gentile, cut off his hand and cut out his tongue. 45. The churches should not be offended by anyone. If the king visits, he is received with honor. 46. ​​The churches are owned only by the king, the holy lord patriarch and the royal logothete, and no one else. The royal government freed all the churches in its region from all work, small and large. 47. In all churches the poor must be supported, as required by the first ktitors. The metropolitans and bishops are watching; they gather the poor to the churches so that they may be fed 463. 49. Church people are judged in every matter before their metropolitans, bishops, abbots 464. 55. If anyone hits or kills a bishop or monk or priest, cut off his hand and then hang him 465. 68. If the defendant escapes from prison and comes to the royal or patriarchal court, then he is free. 93. Anyone who eats and drinks with heretics must repent, as the Eastern Catholic Church prescribes; but there is no prohibition for prisoners and slaves who eat with non-believers 466 . These are the laws approved by the blessed one. Ioannikiem for the Serbian Church! Ephraim is the son of a priest, a modern cor. Milyutin, even in his youth he felt an attraction to monastic life 467. His parents wanted to see him married; but he disappeared from their house and, finding the hermit Vasily, began to live with him in fasting and prayer, and soon took a vow of monasticism with him. His parents, having learned about his whereabouts, wanted to take him away from the hermit; but he fled to Athos and hid there in one of the monasteries. During military troubles, Ephraim and his disciples moved to the Ibrovsky monastery; Here he was also abbot, but not for long. Having venerated the shrines of the Patriarchate, he settled in a secluded place near the Decani Monastery and lived here as a strict hermit. After the death of c. Dushan began the unrest of anarchy and then robberies appeared. The hermit Ephraim was beaten half to death by bad people who forced him to share money with them. – Patriarch Savva, successor of St. Ioannikis, took the elder into the patriarchate and appointed a cave cell for him; the great faster came to life and recovered here. Thank you Prince Lazar sent an embassy to the Patriarchate of Constantinople. with a request to end the disputes that were taking place regarding the Serbian Patriarchate. Peace has been restored with the Greek Church. It was necessary to calmly elect a new patriarch to replace the deceased Savva. But unfortunately, in Serbia there were quite a few seekers of the patriarchal see. – After a general prayer, the cathedral elected the “Reverend Hermit Ephraim” as patriarch, as adorned with high virtues. Blazh. Ephraim, who did not at all expect such an election and came to the council by accident, wept bitterly and begged to be relieved of his difficult lot. The council answered: the one indicated by God must be dedicated. It was Oct. 3, 1876 Following this, Ephraim was ordained patriarch and then crowned the prince. Lazar the crown of the Serbian rulers 468. Not in vain, blessed one. Ephraim cried so much that they were conferring a high rank on him. It was a difficult time: there was so much disorder in the church due to the breakdown of civil government. Just as not all regional rulers willingly submitted to the prince. Lazarus, so not all bishops and other clergy showed obedience to patriarch Ephraim, despite his high, spiritual life 469. Accustomed to a quiet, solitary life, burdened by the disorder of affairs, St. Ephraim refused the busy position of ruler of the Serbian church. In 1382, he dedicated Blessed to his place. Spiridon, and he himself began to live alone in the Arkhangelsk monastery of Ts. Dushana. The chronicler Amartola is now known, with a postscript: “Written - I tremble the throne of the holiness of the Serbian lands of the Most Reverend. Patriarchy Cyrus Spyridon, in the house of St. Archangel Michael and Gabriel, under the lord and teacher, former patriarch, Cyrus Ephraim, - in l. 1387" 470 . The note makes it clear that people of spiritual life highly respected the blessed one. Ephraim, even in his solitude, was recognized as an experienced mentor and teacher and willingly followed his advice. Blazh. Spyridon, who cared about monastic monasteries 471, died in 1388 almost at the same time as Blessed. book Lazarus, who fell on the Kosovo field. According to church songs, Spiridon is a “spiritual singer” 472; this suggests that he wrote St. songs for the Serbian church. His relics rest in the church of the Peć monastery 473. Since after the death of Spiridon and Prince. It was an extremely troubled time for Lazarus, so they begged the blessed one. Ephraim will again govern the church until a new patriarch is elected. So he again ruled the Serbian flock for quite some time to the consolation of the best people 474. The wondrous ascetic, meek as an angel, rested 88 years under the successor of P. Daniel, Savva 475. His relics rest in the great patriarchal church 476. In the refectory of the Peć Church, the relics of the Patriarch St. lie hidden. Macaria. The blessed saint cared about the spread of enlightenment in Serbia. During his time, church books were printed in different places: in the Mileshevo Monastery, the following Psalter of 1557 477; Prayer book (breviary) in 1545; in Belgrade Gospel 1552; in the Merkshin Monastery the Gospel of 1562; in Venice prayer book 1547; missal 1554; Lenten Triodion 1561; in Skadar the colored triode 1562 478. It is obvious that the Slavic love for enlightenment is not the same as the love of Luther, who trampled ancient, apostolic Christianity into the mud and led his disciples to anti-Christianity 479 . - Blessed. the saint, by the grace of God, had the opportunity to do a lot for the Serbian church and, out of his zeal, did a lot. His brother was the vizier under the Sultan. With his help, he received the Sultan's Hattisheriff for the restoration of monasteries and churches, upset by Mohammedan fanaticism 480. First of all, as naturally, he turned his efforts to the restoration of the ancient patriarchal monastery. He lived his first years in the Mileshevo Monastery 481. Now he was restoring his cathedral monastery. During the renovation of the Holy See of the Serbian Church, says a modern inscription, the huge refectory of the Patriarchate, supported by three marble columns and three brick ones, was built “with the labor and zeal of the Most Reverend and Beatitude Cyrus. Macarius of the Patriarch - in fol. 7070 (1552)" 482. Blazh. Patriarch Gabriel 483, from the noble Serbian house of Raji 484, was the Serbian high priest during a very difficult time. Serbian Christians then suffered greatly from the willfulness of Mohammedan fanaticism. In the Octoechos, written in 1639 in the Mileshevo Monastery, the writer said: “Then the need and great persecution will come, and the crown of Gabriel, the hieromonk of M. Octovria, will receive torment on the 9th day, and much torment will rise from the three-faced Nukh Pasha. And then I expelled the Bostanzhie from the monastery and had no one to cry to. And the king (Murat) went to Bogdad; “Don’t have someone to cry to” 485. For the urgent needs of the department and the country, Blessed. Patriarch Gabriel went to Wallachia for alms and from there came to charitable Moscow. – Here in 1655 he, together with the Patriarch of Antioch, attended a council that was very important for the Slavic churches. – The Council determined to correct church books based on Greek and ancient Slavic books. Archpriest Avvakum, who at the same time rebelled against the decisions of the council, was the main culprit in the destruction of books under the village. Joseph, and his friends, Bishop Pavel of Kolomna and Archpriest Daniel of Murom were sent to monasteries for repentance 486. The blessed patriarch, who brought several manuscripts and three Liturgies printed in the south as a gift to Moscow, received generous alms for Serbia from the good king 487. When, after a long wandering, he returned to Serbia, the patriarchal see was occupied by another (Maxim). He explained his right to the department and the unfair appropriation of it to others. - Under Turkish rule, especially then, there was only room for passions. The intrigues of the Jesuits, who were angry with Russia for Khmelnitsky, brought Const. Patriarch Parthenius to martyrdom: he was accused of high treason for having relations with Russia 488. In the same way, those who were at enmity with the blessed. Gabriel, acting under the influence of the Jesuits in Austria, where the poor were looking for unattainable happiness 489, reported to the Turkish authorities that Gabriel, a state traitor, lived in Russia. The vizier demanded the blessed one. Gabriel and questioned him in detail about all the circumstances of his journey. When the investigation was completed, the vizier, who fully recognized the inconsistency of the slander, announced to the saint: since you are accused of high treason, according to the laws, as you yourself know, you must be executed by death; but if you agree to accept our faith, I will not only spare your life, but will give you an important position and you will live in honor and luxury. The blessed one saw that a state traitor should not have been given either honors or life, and if they were given, then only for treason against St. faith; How can you agree to betray your faith in the Lord Jesus? He answered the vizier: “I am completely innocent of a state crime,” you yourself realize. I will never agree to save my life by deviating from the Christian faith, as long as I remain with common sense. Save your honors and wealth for yourself, I don’t need them.” The saint was subjected to torture, by which they forced him to accept Mohammedanism. The courageous sufferer endured everything patiently and thanked the Lord for deigning him to suffer for St. faith. Having lost all hope of distracting the saint from Christianity, they brought him to the place of execution and hanged him 490. This was in October 1659. In the Pech monastery there is a staff with the inscription: Pathu Ku (patriapsy Kiriy) to Gavrilo" 491. Bulgarian legend about him ed. Lamansky in the West. acad. VI, pp. 121–189. It is also known to Glasnik XI, 41. It is verbose; we take what we need from it. In Russian chronicles there is a solar eclipse on March 19, 1113 (Pogodina Izsled. VI, 91). If the monk points to this eclipse, then his death followed in 1105. Safarika Monument. 2, 60. Collection of Lamansky: “in prayer and praise 4 stars, who have shone in recent times, Prokhor of Pshinsky, Joachim of Srandoporsky, Hilarion of Meglena and Gabriel of Lesnovsky.” Zap. acad. VI 122, 123. Description music p. 451. In 1586, Abbot Gervasius came to Moscow to collect alms, “from the great mountain Sogovitsa - the monastery of the desert dweller Joachim.” Relations between Russia and the East p. 182. St. Petersburg. 1858 Oh St. John: a) news written while his relics lay in Sredets: aa) service to him in the Menaion for August, in the RKP. XII century Parisian library No. 23. Here it is said about John: “in our day he appeared, venerable one”; bb) life of St. John in the RCP. libraries of the Society of Serbian Literature (lists of service and life were delivered by Prof. Lavrovsky); b) news compiled after the transfer of the relics to Ternov: aa) the legend of the synaxar of 1340, printed. in Izv. acad. VIII, 150–152. bb) Description of the life, compiled by P. Euthymius around 1380. We transmit the text of the synaxarion, with additions by Euthymius and other sources. The Synaxarion also says: “to the kingdom of the Christ-loving Peter the Bulgarian Tsar.” This is an inaccuracy. The last desert exploits of the saint date back to the first half of Peter’s reign. Since he died at the age of 70 in 946, his birth was in 876 under King Boris. Service: “Thou hast rejected worldly love and given thou to the poor a treasure that cannot be stolen, desiring to acquire it.” Service: “Having realized the nakedness of man, he clothed himself with a robe of skin.” Thy garment of flesh, father, the robe of popsan, thou hast clothed yourself in nakedness, and thou hast put to death the venerable passionate leaping; Service: “Drive out the robbers of the ambassador (the devil) from the little tabernacle. But you, most blessed one, because we are persecuted for Christ, rejoiced.” This is also evidenced by the Sredeche legend, where it is said that the youth was buried, at the direction of the monk, in the place of Osenevo, and St. John, “When that soul went to that place for the sake of the righteous, create for itself that resting place.” According to the Sredech legend, “create a saint in that cave. John, without going out, three years and 6 months.” - Since the news of Euthymius, written later, is justified in all other cases; then this deserves preferable trust, especially since according to the Sredech legend John then lived for 7 years on a rock, while according to other news he lived in a hollow before the rock. Service: “You dwelt in a hollow tree, you remained without cover and without food for many days, you became very rich.” Service: “renewed by the rave of fasting, father, God accept your heart, it is not too early for you to vegetate in the desert as slander (according to another list: “slaenutok”).” In Vostokov’s dictionary, slaenutok, translated from Greek, corresponds to terebinth. Miklosic considered slanutki to be a fruitful tree. But according to the service of St. John, slanutok is a plant that appears on unplowed land. Euthymius replaces it with the word: beans. Service, dog. 6. “As Elijah fed the widow and her children with sorrow, so did you feed those who shepherd with little aloe.” Vostokov's Alena is a doe, a wild goat. The service includes wild goat food. Service: “Having obeyed the divine commandments, you have remained in peace throughout your entire life, as if you were indecent and worthless, you were considered a reproach in your patronymic.” Ancient service: “For many years, father, the devil has taken hold of a man and tortured him: but you quickly healed him, bringing him to you.” This is the Sredechsky legend. It says here: “the height of that stone is 40 fathoms... Until this day, you know, put your foot on the stones and blood it.” According to the Sredech legend, the place where the c. Peter, who wanted to see the hermit, “hence called himself Tsar Varch.” In the mid-August of the 12th century. “18th day of the Dormition of our Reverend Father John of Rylsk.” – The same day of death in the Sredech legend. According to the Sredets legend, the monk appeared to Tsar Peter himself, and under this king the relics were transferred from the desert rock to Sredets. Service, glory, voice 1. “In the fasting, the zealot who has shone, the deserted food, the midst of the lamp, the words of the songs of all the faithful, we will praise, calling: Rejoice, great glory, who has appeared in our days, venerable one. Dog. 7. The divine shrine of your relics, like other heavens will smell fragrant to those flowing to you... Dog. 8. More than the multitude of stars, more than the sand of the sea, your wonders are many. Father: for you have given healing to the blind and healing to the sick, and you have fulfilled everyone’s requests for something useful.” “Where the miraculous body of the saint lies to this day,” says the synaxar. These words show that the legend of the synaxarion was written around 1240. Euthymius follows after that with the history of the monastery. Monuments of the monastery - in Glasnik VII, 180–189. The memory of St. John is shown under October 19-leaf fall in Grigorovich p. 70, in the Devotee of St. mountains p. 335. But this is the day of transferring the relics to Ternov. The place where the relics were transferred, in the Bulgarian and Athonite synaxar (in the Venerer of the Holy Mountain, p. 335), is called Trapezitsa, while according to the news of Euthymius they were transferred to Ternov. G. Knyazhich writes: “in Ternov - between two rocks and a river. Yantra is a hill called the Trapezium or Trapezitsa; on this site there was a palace of the Bulgarian kings” (Western archaeol. General. IV, 109). Since the church in the name of St. They decided to build John at the same time as they decided to transfer his relics to Ternov; and by the time of the transfer its construction could not be completed; it is natural that at first St. the relics were placed in the church of the Trapezitsa, which had so troubled the worshiper, p. 332. Grigorovich Putesh. pp. 147–151, 101, where the area of ​​the monastery is described. In 1627, the abbot of the Rila monastery came to Moscow for alms; in the charter it was written to the king: “in the region of Sardicia on Mount Knishava there is a royal creation of the monastery of Rylo with the church of St. Father John the Desert Dweller, where his relics rest, safe and sound until now.” It is also said here that the monastery of St. John was given charters by the kings John and Theodore. Relations with the East 2, 57–60. The suffering of St. Philip and his friends are described in some detail in the Latin note, ed. first Mabilonium Analect. IV, 134, then by Ruinart: Acta mart. II, 437. s. Weiss, Leben. d. Heiligen XV, 407–416. The note preserves much of the eyewitness account; the writer wrote no earlier than the 4th century. In martyrologies, the memory is shown on October 22. But in Vasily’s menology and in glory. prologue memory of the North and his friends - August. 20. We make an extract from the Latin note. Menologue says that Severus “was from Pamphylian Side and came to Thracian Philippopolis when the prefect Apelianus was tormenting 36 martyrs there.” The contemporary note does not say where North was martyred; it could be that when St. Philip and Hermes were sent to Odrin, Severus was sent to Philippopolis. “But there is no doubt that Menologue is mistaken in calling Severus an alien from Sida. According to a modern note, he is a disciple and priest of the Thracian saint. Martyrologies show that in Odrina he suffered with St. Philip, besides Hermes, Eusebius. In Jerome's Martyrology: Sept. 29. in Thrace the suffering of St. Eutychius, Plautus. November 12 “in Thrace the martyrdom (natalis) of St. Edict, Euticus, Felix, Hermogenes and Agiestes of the Martyrs." November 14 “in Heraclius, a Thracian city, the suffering of saints Clement, Clementine, Theodotus, Philemon and many others.” Nov. 16" in the mountains Heraclius, the suffering of Saints Gregory, Victor, Gemma." Nov. 18 “in Heraclius the suffering of the holy wife with 46 of her own.” Dec. 20 “in Thrace, in the mountains. Getdube, the suffering of Julius” - Getduba was believed to be on the borders of Bulgaria and Romania, but without evidence. Getdub is more likely to be found through history. Baronius attributed the suffering of St. Philip and Severus by the time of Julian. He was followed by Vershinsky in the month's book, p. 128. But in the description of martyrdom, not only is there no basis for such a thought, on the contrary, as has been said, it clearly speaks of the time of Diocletian. Persecution for books by Lactantius De morte persecute. With. 15, 18. Eusebia 8, 2. Ruinart has a note about the martyrdom of St. Saturninus begins like this: “under Diocletian and Maximian, the devil raised such a war against Christians that he demanded that the holy covenants of the Lord and St. be burned. scriptures, destroyed churches, prohibited worship and sacred meetings.” Acta 2, 378. Strabonis fragmenta ar. Tafel: de provinciis p. 33. In Appion 4, p. 1037, 1027 in Thrace τα ςενα σαπαιον και Γορπιδον (read K αρπηλιων). Safarik of Antiquity V, 152. The Slavs even in medieval times called Adrianople nothing other than Odrin. Bulgarian translator of the Manasseh Chronicle: “Krum the prince fought with his headquarters near Odrin.” In Chertkov, page 87. Safarika Antiquities 1: 353, 354. Revision of other Thracian tribes - in Chertkov in Vremnik general. ist. X, 83–89. About Bessae, see July 24. And the Byzantines themselves wrote that the Greeks in Thrace and Macedonia began to appear as colonists only from the time of Philip of Macedon, for example. Stephen the Byzantine at Tafel de provinc. r. 25, 26. Even the bishop of the 3rd century wrote: “Aelius Publius Julius, bishop of the colony of Debelta in Thrace, I call God as a witness,” etc. Eusebius Ist. 1,300. In the Latin acts this word was written differently: sometimes Getistirion, sometimes Ogetistirion, sometimes Ogestiron, as well as Get-oak - (pr. 23) they wrote Giidoba, sometimes Gelduba, sometimes Gildo Baculi. – The strangers did not understand the Slavic word and each distorted it in his own way. One clever guy added this explanation to the first word: interpetatione vero latino_e linguæ locus possessionis vocatur. You guessed it! Vostokov's bastard. – On the formation of personal Slavic names – in Izv. acd. IX, 91–99. Honorary Day May 13, Acta Sanct. 3 maii gro_ece in append, p. 15 latin p. 194. About Vereya from Chertkov about manas. 125, 146–110. St. Alexander was the martyr Alexander whose church in Druvinar was burned by the Avar Khagan in 597 and for which he was cruelly punished. Many troops died from a pestilence near Druzipara. Khan was given the right to cross the Danube against the Slavs by agreement. Simocatti hist. VII 14, 15. Druzinara on the river. Erigone, about which Bryennius writes: “I don’t know what it was called in ancient times - the names often change; and now it, flowing from the Thracian mountains, is called Almir (Salty), near it there is a fortress whose name is Kalovria” (St. Petersburg, 1858, p. 128). Tafel (De provinciis p. 29) notes that the ancient inhabitants are Thracians and the name of the fortress is Semi-Thracian. Wiltsch Kirchl. Stat. 1, 173. About his martyrdom - Christian Martyrs of the East 240–244. According to the alkoran, God, as a consolation to Adam and Eve, sent from heaven an ark with the images of all the prophets, including Mohammed, and this ark traveled with the Israelites in the desert and is kept in the Temple of Solomon (Sura. 2). Abraham sacrificed not Isaac, but Ishmael, with whom he later traveled to Mecca and built the Kaaba church (Suras 3 and 37). Solomon was deprived of his kingdom for 40 days for a crime, and then traveled to Mecca on a carpet; and Solomon sent a letter to the Queen of Sheba with the bird Gugud, convincing her to accept the Mohammedan law (Sura. 27, 34, 38). Rev. The Virgin Mary was the sister of Aaron and Mariamne (Sur. 19). Jesus Christ made likenesses of birds and animals from clay (Sur. 3 and 5). Fables in faces! Otherwise: if you don’t like it, don’t listen, but don’t interfere with lying, even if Mohammed is sometimes a dark ignoramus. In the general service of Serblyak on August 30, “Gregory the God-bearing” is also mentioned, archbishops: Ioannikiy, Jacob, Savva the third, patriarchs: Cyril, Nikon, John, Maxim (l. 161, 162). Serblyak’s preface says: “It would behoove us to include prayer rules and these saints of God: St. Gregory of the Serbian Archbishop, who was from the roots of the Nemanjic people, his relics are in the Kumanice monastery on the river. Lima, Venerable Stephen, his relics rest in Piper, and St. the newly-minted Peter the Black Mountain metropolitan: otherwise nothing can now be found with might.” We must also say the same about James-John. Glasnik VI 34, 43, 44 says very little about them. We cannot help but add that it is a stalemate. Maxim, as famous as he is, is almost in vain considered Fr. Anthimos (Western Geographical Society XIII, 175) to the great saints; the construction of the gallery and the wedding of Brankovich are not great things, but his relationship with St. Gabriel is very unseemly. In the ancient Serbian charter (Glasnik XI, 194) neither Jacob and Sava the third, nor Eustathius 2 are called saints. Stefana said under May 28th. In one Serbian chronicle of the 15th century. it is said that since the time of St. Nemanja “great lamps of the world appeared in the Serbian church, some equal in honor to the apostles, others myrrh-bearers and miracle workers and blessed bishops and many reverend and righteous men” (Russian conversation 1860. 11, 19). Now the “many” of the venerables of the Serbian land are still unknown, and of the righteous, only Šciljanović is known so far. An inscription has been preserved on the cross designated for the church of St. Apostles Peter and Paul: “And create the Holy Episcopal of Russia Gregory the Great, for she and she are two widows who gave.” Since, according to the inscription, King Milutin also participated in the construction of the same cross (Mikloschitz Monum. No. 86), then Bishop Gregory of Pacc was a contemporary of this king. Raicha 11: 410, 411. Letop. in Glasnik 1, 165; V, 41; VI 28, 29; X, 264. General service: “Rejoice Savvo the second, like Moses in meekness.” Serblyak L. 162. According to the news about the chief hierarchs (Glasnik VI, 28) “this saint (Arseny) is still alive, appoint Serbian archbishop in your stead as Savva the second.” Since blessed Arseny († Oct. 8, 1266) was ill for 3 years before his death, then of course no later than 1263 Savva was consecrated archbishop by Arseny. The same news says that Savva served as bishop for 7 years. But then he died in 1270, and this could not have happened. In 1269 Ioannikis was archbishop. And the news itself in another case (Glasnik VI, 30) says that Savva 2, like Daniel, was not an archbishop for long. - Therefore, it must be assumed that the blessed one. Savva died at the beginning of 1268. The ancient charter (Glasnik XI, 194) says: Feb. 12 “prestavise archbishop. light Savva second.” Zap. geogr. total XIII 174, 152. His image is in Gračanica, ibid. 236. Service of St. Savva in Serblyak 1861 Zap. geogr. total XIII, 173. In the Serbian charter on May 12, “the Archbishop of Light Nikodim was reposed.” Glasnik XI, 194. Service in Serblyak. l. 128. Daniel in Rajic 2: 506, 507. Daniel writes that K. Milyutin died “in the summer as he said to the four past Archbishop Nicodemus,” i.e. almost 4 years after Nicodemus was installed as archbishop. since Milyutin died Oct. 20, 1320, then the elevation of Nicodemus to archbishop was at the beginning of 1317, or otherwise before the Ascension of the Lord. In the Hilandar charter, Milyutin signed “Sava, by the grace of God, Archbishop of all Serbian and Pomeranian lands.” The postscript lists his predecessors: St. Savva, Arseny, Savva 2, Ioannikiy, Eustathius, Jacob, Eustathius 2 (Avramovich Monuments No. 4. Grigorovich p. 56). In the life of Milyutin it is said (Serblyak l. 57) that under K. Milyutin there were archbishops: Savva 3, Nikodim and Daniel. This is inaccurate. With him were: St. Eustathius (†1279), Jacob (†1285), Eustathius 2 († 1304), Sava 3 (1305–1316) and Nicodemus. But Daniel was already an archbishop under Dečanski and Dušan. Glasnik V: 62, 63. In Serblyak the general service: “Rejoice, Nicodemus, like the prophet Elijah, valiant zealot.” Ed. in Glasnik XI, 189–193 In Serblyak, a service to him: “with your Orthodox teachings, you drove foreign heresies far away from the Church of Christ... Having divine zeal, like Elijah the Great, you breathed anger at the enemies of the cross of Christ and drove them away, like ravenous wolves, from your flock, the blessed shepherd.” During his time at the cathedral, together with the bishops, there were (in Grigorovich p. 48) the abbots: Studeneč, Mileszevo, Sopocan, Banski, Hradec, Moravian Hradec, Rash, Koncul, Orahovets, Nagornica, Skopje. Rajic II, 512 shows still modern St. Nicodemus abbots: Modritsky, Khostensky, Gostivarsky. Bishops under him: Zeta Rashsky, Chlumsky, Khostensky, Toplitsky, Budimlsky, Dibrsky, Moravitsky, Skoplsky, Prizrensky, Liplyansky, Branichevsky, Macvensky, Gradaksky and Konculsky, 15 in total (Chrizovoul and Safarika in Memorable p. 51). See Oct. 30 about the cathedral churches and monasteries of Milyutin. Grigorovich (Put. 57) shows that the charter was written in 6840 (1332). But there's a mistake here. The Glasnik (VI, 35) shows that Nicodemus ruled the church for 8 years and so on. died in May 1325. Yes, the Gospel of 1329, written under the archbishop, is known. Daniel (Grigorovich pp. 18–21). Glasnik VI 41, 42. XI, 160–162. Dusan: “crowned to the kingdom in l. 6854 (1346) Apr. 14 d. - with the blessing and hand of the Right Reverend Patriarch Ioannikis and all the bishops of the Serbian Cathedral, with the blessing and hand of the Right Reverend Patriarch of Bulgaria Cyprus. Simeon and all the bishops of the Bulgarian assembly" (Maikov 239, 240). since the wedding of Dushan took place following the proclamation of Ioannikis as patriarch (Raicha II, 746), it is clear that the elevation of Ioannikis to the patriarchal rank was the work of the Bulgarian patriarch and the council of archpastors. The Kharkov Bulletin (1854 1, 512) takes Simeon for the Archbishop of Ohrid. This is a mistake. Simeon was the Patriarch of Tern (Izv. Acad. VII, 155). A note on the Serbian patriarchate, written by a half-Greek, says: “the patriarch chose to slaughter himself, not according to the law, nor with the blessing of the Tsarograd patriarch, but to seek the blessing recklessly on the Archbishop of Trnovo and on the Archbishop of Ohrid and with the collection of sarbs” (Glasnik XI, 161). According to this news, the Archbishop of Ohrid was also at the council. Who was he? Without a doubt, the same “humble Akhridonian Aneim” who signed the act of the constants. Council of 1347 and whom Meletius calls “much learned.” But the half-Greek a) unfairly calls the Bulgarian high priest an archbishop: the Church of Constantinople itself recognized him as a patriarch. b) Since the Serbian high priest is recognized as const. the council for the independent and was always dedicated by the council of Serbian archpastors; a patriapx of Costantinople even under St. Savva refused to rule the Serbian Church, then the half-Greek is also unfair in that “according to the law,” the dedication of the Serbian patriarch should be “with the blessing of the Patriarch of Constantinople.” Yes, and under St. The Ioannic Greek Church did not complain to the Serbian Patriarchate. Discontent was raised under P. Savva precisely because Dushan expelled Greek bishops from his kingdom who did not want to obey his will. About the character of the letop. in Glasnik V: 66, 68. Letters of the Holy Mountainer II, 152–155. Maykov's certificates pp. 237–239, 842. Charter of the Prizren monastery in Glasnik XV: 264, 269, 306, 311. Charter of the Jerusalem Church of Michael at Avramovich in Monuments No. 35. About the time of its Safarik: Monumenta illyrica. Pragæ 1839. Maikov pp. 28, 238. Tronosha Chronicle about Dushan: “he made amends for the offense inflicted on them (the Ragusians) or commands from his grandfather and father, and let him keep his confession freely and freely, just as anyone wants. So the Ragusians accepted the pack, but not all of them, then the Roman confession.” Glasnik V, 68. On the persecution of Orthodoxy, see Dec. 2 approx. 8. “The law is that we deliver to L. 6857 (1349) - May 27 - by our honest collection with our Eminence our Father Patriarch Ioannikios and all the bishops and clergy.” The law book was published by Rajic (incomplete) IV, 342–271 Safarik: Pamatkii drevniho Pisemstwie, w Praze 1851. According to Safarik’s research, the law book was supplemented in 1354; the Law of 1349 ended with Article 136; the remaining 64 articles belong to the addition of 1354 Maykov (p. 36): it is very possible that some clergyman composed it. Service of St. Ioannikiy in Serblyak l. 168. News in Glasnik VI, 42. The lawyer was approved in May 1349 (Note 51). But in the same 1349 c. Dusan is already under Patr. Savva claims the lands behind the church of introduction (Avramovich Memorial No. 12 Grigorovich pp. 49, 50). According to the ancient charter “Sept. 3 pristavise prva Patriarch Ioannikie” (Glasnik XI, 193). So, blessed. Ioannikios died Sept. 3, 1349 After this it is clear that St. Ioannikiy was in the rank of patriarch for three and a half years and in the rank of archbishop for about eight years; and in later Serbian notes (Glasnik VI, 42; XI, 161) it is unfairly said that he served as a priest for 16 years. After that, we cannot say anything about the fact that St. Innocent wrote to C. in 1354. Dusan and Patr. Joannicius about union, as Ducange talks about. Relics of St. Ioannikis rests in the Pech church, in a beautiful marble tomb. Zap. geogr. XIII, 174. We translate the text according to the edition of Raich IV, 243. The ecclesiastical articles of the lawyer are examined with the help of letters by Krestich, in Glasnik XI, 204–261. Safarikov's comparison of the lawyer with Czech and other legal customs - in Cten. total ist. 1846 and in Glasnik II, 97–155. So according to sp. 1390 in Maykov p. 29; Raich has changed and added some things. Expression sp. 1390 “who does not have a tower” in sp. 1701 is explained with the word: “siroma”. Those who did not have Batkovism, i.e. ancestral and hereditary property was called an orphan. Another law: “an orphan potter is free, like a priest,” i.e. if a potter does not have ancestral land where he could extract clay, then he is free from duty for his craft, like a priest. So according to the edition of Safarik Art. 13–16, 36, 37. In Rajic in Art. 39 the meaning of the law is quite changed. Certificate of 1348 to the Prizren monastery: “to be the abbess - and the general life. The abbot sits at the cathedral at the same table with the abbots of St. Stefan (Bansky), Pandocrator (Dechansky) and Zabrodsky. The hegumen is appointed only from the cenobium, who is chosen by the patriarch and the king with the consent of the monastic brethren; if there is no one capable, take it from Hilandar. The abbot is not replaced, unless due to a great fault... When the patriarch comes (to a holiday) to the monastery, a horse is given to him, and when he appoints an abbot, a horse is also given. The abbot has no right to give away (monastic property) or do anything similar, without the consent of the steward and the ecclesiarch. The keeper of bread and wine gives out, as the holy king (Milyutin) in Banska established, the same bread for everyone, on Wednesday, Friday and Monday once a day, wine in the morning and in the evening; fast every day once, except Saturday and Sunday; meal - always." Glasnik XV: 269, 306. According to the publication of Safarik Art. 18: “monks who take monastic vows from the monastery courtyards must go to another monastery. Otherwise, living in a monastery, they cannot resist giving something to relatives and friends. There is also a great temptation for the brethren: they call guests and strangers to the monastery.” According to Safarik's edition in Art. 28 added: “would it be possible to keep them (the poor) from the metropolitan or from the abbess, and excommunicate them?” Church people in the law are called a) people of clergy; b) tenants of church lands and hired caretakers; c) settlers working on church lands. Eg. Art. 48. “If the church people who hold church villages and church lands drive out the church posadniks (settlers), then those who drove out the church people are tied up, the land is taken away from them until they hire settlers.” According to the publication of Safarik Art. 82, 83. “If anyone dishonors a saint or a monk or a priest, he pays 100 perper. If anyone turns out to be the murderer of a saint or a monk or a priest, he is killed and hanged.” There are also several articles against violators of chastity and adultery. Art. 92, 100 and 101. About the life of his synaxar in Serblyak l. 151–153. Legend in continuation of the Genealogy (music. Rumyants. p. 159), Raja III 20, 21. Chronicle in Glasnik V: 76, 77. Note: “the power and honor of the Serbian Church have increased much more, the power and honor of the Serbian Church have increased much more, and the hunters are not virtues, but money and robbery, kupovati dignity this one." Glasnik VI 42, 43. Title of the Serbian Patriarch: “To your most illustrious and most blessed father and lord, Archbishop of Pek first Justinian, Patriarchy of Vasem sreble and blgarom, Pomorie, Dalmatia, herb and Vretaninsky island and northern countries and the white Danube, please the lord.” – This is how the patriarch’s desire was proclaimed for many years during the Liturgy. Glasnik IX, 257. In 1382, “with the blessing of Patriarch Cyrus Spyridon,” a monastery with a church was founded in the village. Drenchakh and freed from subordination to Mount Athos. Grigorovich p. 83. Miklosic (Monum. serb. No. 191, 200) has letters from Patr. Spiridon: Ibar Vvedenskaya Church of 1385 and another to the monastery of Zhdrelo (Zherlo) or Gornaku. In the last paragraph, Spiridon liberates the Gornak monastery from subordination to the local metropolitan. This is natural: St. Gregory the Sinai, the founder of the monastery, was highly respected during his lifetime, and after his death he is revered among the saints. The Patriarch writes his letter of commendation on the basis of the letter of Prince. Lazarus († 1389). The letter presents the matter as if St. Gregory himself was asking for favors for the monastery he founded. since the monk was the mentor of St. Callistus, who died in 1362 (see February 27), it is unlikely that St. Gregory appeared personally to St. Lazarus even then, since Lazarus was only the prince of the Danube region. Therefore, the words of the letter about St. Gregory are a matter of imagination. The year indicated in the letter is erroneous, as Miklosic admits. General service in Serblyak l. 162, 163. Zap. geogr. total XIII, 175. According to the Tronosh chronicle. (V, 80), secondary administration of St. Ephraim's church was after Sava. But the chronicle reports legends here that are clearly erroneous: it says that for the second time he called upon Bl. Ephraim to the department of the book. Lazarus and what happened after the death of Daniel and Savva; - the circumstances are incompatible. P. Daniel in 1395 approved the charters of K. Militsa-Eugenia. Grigorovich p. 83. O. Porfiry p. 56. Diploma of Despot Stephen in 1403: “And speak with the Lord Maik and Knegin Milits and with my Lord, the Most Eminent Patriarch of Cyrus Danil, and with the Metropolitan and honorable abbesses and my rulers.” Avramovich Drev. Athos. p. 63. Miklosic Monum. r. 568. Miklosic (Monum. No. 130) printed Dušan’s charter of 1351 to the Kotoryans with privileges approved either by “Archbishop Danil of Kiri” or “Patriarch Danil of Kiri”. But - either the entire letter is forged, or we must understand Archbishop Daniel in it († 1338) - and so on. it belongs to 1336–1338. The same Miklosic had a charter of 1357 given in consultation with Patriarch Savva (No. 141). And according to other notes (Glasnik XI 163, 164, 194; VI 42, 43) Savva, the second patriarch, ruled the church for a long time, so St. Ephraim is called his successor and third patriarch. P. Daniil approved the charters of the prince. Militsa-Eugenia in 1395 Grigorovich p. 83. O. Porfiry decree. page 56. Serblyak L. 153. In the ancient Serbian charter: “On June 15, the Prestavise of the Holy Patriarch Z Ephraim.” Glasnik XI, 194. Devotee of St. mountains saw in Kareya a psalter followed, printed in Mileshevo mon. 1557 under the “archbishop of all Serbian lands and Pomeranian Kir Makari” p. 125. Sakharov Slavyan. bibliogr. No. 24, 25, 28–31, 39, 41. Safarika Yugoslavyan. printing house in Thu. total ist. 1846 How they looked at the printing of books in Venice is expressed by the Dečani hero. Moses in the preface to the collection of 1538 “Great came the Ishmaelites against Christians because of our sins. For this reason, our enslavement was in the Western Italian countries, in the great Roman heresy, which we could not escape from our fatherland, for the sake of the great Ishmaelt persecutions.” Stroeva additional to Description Star. books page 7. M. 1841 Slavic assessment of the pope and Luther: on the wall of the Bulgarian Zograf Monastery there is a boat on the sea with teachers of the church and with Christ the Lord at the stern; heretics are threatening her from the shore; Dad tries to capsize the boat with a boat hook, and next to him Luther shoots at it with a gun. Fan's Note p. 333. See pr. 71. We do not know on what the news of Momirovich, p. 131, about the transfer of the patriarchal see in 1389 to new Pek, and in 1438 to Belgrade, is based. The first is not visible from the life of St. Ephraim. Stephen the despot chose Belgrade as his capital, but it is not clear from the monuments that the patriarchal see was transferred to Belgrade at the same time; opposite the village Nikodim came to Belgrade for the burial of the despot (See July 19, note 11. “Something about the Serbian church under Turkish dominion.” Spasić in Glasnik I, 140–153. Zap. geogr. total XIII, 173. According to the inscription on the Gospel (Grigorovich pp. 189, 190) Blessed. the saint was still alive in 1563. In the news about the Serbian high priests (Glasnik VI 43, 44), only four are shown as Macarius’ predecessors after Sava: Cyril, Nikon, Nicodemus and Arseny. This was hardly the case. II. Cyril is known in 1407 (Raicha III 406, 407). Nicodemus buried the blessed one in 1427. Despot Stephen. – See in July approx. 11. In the Sopochan synod (Western geogr. ХШ, 152) after Arseny and Nicodemus, Paul and Theodosius and then Macarius, after Savvaty Philip and Paisius’ predecessor Simeon. In the well-known lists of Serbian high priests (Glasnik VI 43, 44; XI, 165) these four persons are omitted. See pr. 82. According to one chronicle (Maikov p. 52), Archbishop Anthony died in 1574. This is the successor of Macarius (Vol. VI, 44). About the martyrdom of St. Gabriel - Christian Martyrs of the East pp. 100, 101. St. Petersburg. 1862 Zap. geogr. total XIII, 311–313. The scribe also says that the persecution took place under the village of Paisius, known in 1641 and 1646 from his inscriptions on books. Zap. geogr. XIII, 168. Glasnik VIII, 150. Charter of Archbishop Paisius 1633; at o. Porfiria p. 60. He also (p. 60) has a permit from the village of Maxim in 1669. In Glasnik 1: 159, 160 a letter of permission from the village of Maxim in Sarajevo 7131 (1623). If the year of the last charter is shown correctly, then in addition to P. Maxim, who died in 1861 (Glasnik VI, 44), there was also P. Maxim, the predecessor of Paisius. The Glasnik (III, 299) indicates a letter from Patriarch John of Pek to Metropolitan Theodore of Bossan, written in July 1614. East. rus. cer. IV, 133–135. At the same time in Moscow. The Serbian Metropolitan Michael was also in the cathedral. Stroeva addition to the Description. old man books pp. 152, 162, 163. M. 1841 According to the records of the Moscow court, in May 1654, Gabriel, the Serbian and Bulgarian patriarch, arrived in Moscow; he brought with him written books: a type and collection of the Patriarch of Constantinople Michael Kavasila on the Latin heresy (read: Nile Kavasila, Archbishop of Thessalonica Fabricii bibl. gr. X, 20), lives and stories of Serbian kings and patriarchs; another scroll - the lives of all the Serbian saints and from where the kingdom and patriarchate will come, the notebooks of Cyril the philosopher and teacher of Slavic and the book of Basil the Great with three printed liturgies (Sava Descriptive Patriarchal Library. p. 8. M. 1858). According to palace notes, the Serbian Patriarch Gabriel dined with the sovereign on February 1655. 12 on the name day of the prince and Feb. 20 on the princess's name day. Palace once. III 457, 458. Christian. martyrs in the East pp. 89–92. Reviews of contemporaries about Parthenium by Arseny Sukhanov, according to ed. Sakharov, p. 104. Metropolitan. Michael, having spent a year and a half in Moscow, was in Jerusalem in 1657, where he left a collection for the Serbian monastery of Arch. Michael (J. m. pr. 1836 XI 542, 546, 547). The speaker: “I died by strangulation from the Hagarians, I was slandered unjustly by my brethren.” VI, 44. Little is said.