On relations between the Russian Church and the Svyatogorsk monasteries

At the time appointed by the Providence of God to turn to the light of truth of the Slavic peoples, for them, on the borders of the Greek and Slavic world, not without special, of course, the vision of God, a school for the highest exploits of Christian life was ready, on Mount Athos. It has blossomed with special glory since the installation of St. Athanasius, founder of the Great Lavra (in 961), who, from a mentor at the Constantinople school, voluntarily became a monastic student with Ven. Mikhail Malein. And before his time there were monasteries here, united under the supervision of Protus in Karea, to which all the monks of Mount Athos gathered three times a year. But the Afanasiev Lavra, with its internal and external structure, under the direct supervision of the Reverend himself, soon surpassed all other monasteries, and attracted many hermits, abbots of monasteries and even bishops 1 . Disciples came to St. Athanasius from everywhere, even from Rome, Italy 2, Georgia and Armenia. Thessaloniki is not far from Mount Athos. This city and its surroundings were filled with Slavs in the 9th and 10th centuries. On the very eve of Athos, in the city of Erissa, where the see of the Bishop of Svyatogorsk was subsequently established, in the 10th century. Bulgarian settlements are already mentioned 3. So it is not surprising that, with the first successes of Christianity among the Slavic tribes, a desire for the Holy Mountain was revealed in them. In the XII century. Russians, Serbs, and Bulgarians already had their own monasteries on Mount Athos in the 13th century. – In this review, we intend to deal only with relations between Russians and Athonite monks. Century XI. The first contacts of our ancestors with the Svyatogorsk monasteries were discovered during their travels to Athos, driven by the desire to quench the thirst for piety aroused in the newly enlightened people by the living preaching of the word of God. Carried away by such a desire, someone, a resident of Lyubich, Antipas, goes there, not long after the death of the saint. Afanasia. Here he renounces the world, takes the name Anthony and receives his first instructions in monasticism. But the abbot, who tonsured him, does not keep him with him; by insight from above, he lets him go to Rus' and gives him a blessing from the Holy Mountain for the multiplication of monastics, under his leadership, in his newly enlightened fatherland. Anthony is looking for something similar to the solitude of Athos, goes around the wilds and mountains, stops on a hill near Kyiv, where there was a cave reminiscent of the monasteries and caves of Athos, and settles here. The blessing of the Holy Mountain truly rested on this hill. The Pechersk monastery raised many saints for heaven, many pastors of the Church, many preachers of the faith, gave founders to many new monasteries in the Russian Church, and was an example for everyone. Those sent are looking for him; from the heights of his new home, he throws down worldly clothes and hair to them with a letter to his parents, in which he consoled their inappropriate grief 6 . Century XIII. Over time, when the Mongol yoke became heavy over Russia, and the southern borders of Russia were subject to raids by wild peoples, then relations with Mount Athos began to become difficult. However, the princes of Galich loved to take bishops from there: such were Joasaph and Vasily, bishops of Vladimir 7 . Even from Lithuania, Prince Voishelg, after three years of training in monastic life with Gregory Abbot Poloninsky, famous for the holiness of his life, sought to penetrate Athos; and only great unrest in those countries forced him to abandon his desire 8 . Russian monasteries even then did not stop borrowing rules for monastic life from the Svyatogorsk elders. A curious monument to this is the letter of Archimandrite Dosifei of Pechersk (probably 13th century), in response to questions asked of him about the life of the Athonite monks. Here is an extract from it 9: “How did we come out from the Holy Mountain, how were we there, and what did we see and hear there, and what did the holy fathers teach us for our salvation?” - “Your brother asked from us, about our humility, and about Svyatogorsk life. And in humility we write to you, in part, the life of Svyatogorsk. The novices live according to the elder's will and blessing, and the brothers who live according to their cells follow the same rule from the beginning to the end of their lives: half a psalter of prayers every day, and six hundred prayers each: Lord Jesus Christ; If anyone wants to contribute, it is his will; yes, three hundred bows and five hundred each; And again, at every hour, sitting and walking and lying down, and doing handicraft, ceaselessly say with your tongue and with a sigh of the heart: Lord Jesus Christ, - And to those who do not know how to read and write, let them tremble through the seven thousand prayers of Jesus, bow again, and to whom is the church rule. And for the weak there is a weak rule; and that is, life is equal. And for those who are old in their days, focus more on the Jesus Prayer and mental attention; and bows are due according to strength. Century XIV and XV. During the enslavement of Russia to the Mongol yoke, there could be no live communication between the remote monasteries of northern Rus' and Mount Athos. Therefore, it is not surprising that the Panteleimon monastery on Mount Athos suffered extreme poverty. Completely abandoned by the Russians, he had to resort to the generosity of the Serbian kings 10. But after Donskoy’s victory over the Tatars, the dawn of a better future shone for great Russia. Then relations with the East intensified; - then Russian monks again flowed to Athos. Svyatogorsk monasteries in the 14th century. all the more attracted the attention of all Orthodox monastics because they successfully withstood the struggle with Varlaam and Akindinus and their followers, for a cause of the highest importance for monastic life. The dispute was about the fruits of smart work, which was a constant exercise of silent monks on Athos. Many of them revealed their experiences in spiritual life in the scriptures 11 . Many were elevated to the thrones of the saints, from where their light spread even more abundantly 12 . Not many descriptions of these wanderings to the East have reached us: but quite a few instructions have been preserved from the end of the 14th and the first half of the 15th centuries on travel to Athos. Rev. Epiphanius, friend and colleague of St. Stephen of Perm, and his biography and reverence. Sergius, praising the exploits of the abbot of Radonezh, mentions his wanderings with disparagement 13. Another monk of the Sergius Monastery, Deacon Zosima, recorded 14 (in 1420) his wandering journey through the Svyatogorsk monasteries. Hegumen Savva of Tver, having relinquished control of his monastery, went to Mount Athos, as if to a higher school of spiritual exploits. Elder Mitrofan Byvaltsev, whom Rev. Joseph of Volokolamsk calls him great; he spent nine years there 15. Jonah, abbot of Ugreshsky, taking refuge in the Lavra of the Great Athanasius, “under the wing of St. Gregory Palamas and Rev. Peter of Athos, in the bush of St. Prophet Elijah,” was engaged there, among other feats, in copying books for Russian monasteries 16. With the intensified relations between our monasteries and Athonite monasteries, the works of the local Serbian and Bulgarian monks began to come to us all the more conveniently, especially in translations from Greek. The Serbian monastery of Hilandar supplied them most of all. Let us point out the most important of the known ones. Athonite monks translated: Isaiah (in 1371) Works of St. Dionysius the Areopagite with interpretations by St. Maximus the Confessor 17; Gabriel of Hilandar (in 1412) Olympiodor's interpretation of the book of Job; Benedict and James (in 1426) various Conversations of St. John Chrysostom o; Andronicus (1432) – life of St. Grigory Omiritsky 18. A translation of the extensive writings of Nikon the Montenegrin 19 was brought from Athos. All these and other translations were distributed in lists to various Russian monasteries, and enriched our fatherly literature. Mount Athos was rich in Greek manuscripts even before the fall of the Greek Empire, so they sent there for books even from Constantinople, when the Greeks were preparing to go to the Council in Ferrara. After the fall of Constantinople, it remained the main repository of the treasures of spiritual education. In the same century, another pupil of Svyatogorsk, Rev. Nile brought with him to the deep north the rules of spiritual sobriety and silent prayer and introduced them in his monastery, founded following the example of some Athonite monasteries. – He was Russian by birth (nicknamed Maykov), lived first in the Kirillov Beloezersky Monastery; then he undertook a journey around the East, together with his student and collaborator Innocent, and lived for quite some time on Athos 28. Of course, at this time he became aware of the works of ancient and new ascetics who, through internal purification, achieved luminous insights of the Holy Spirit, such as: Hesychius of Jerusalem, Isaac the Syrian, Barsanuphius, John Climacus, Simeon the New Theologian, Peter of Damascus, Gregory, Nile and Philotheus of Sinai, etc. But it was not enough for him to know about these exploits only from books; he himself followed his mentors. Returning to the fatherland; he no longer remained to live in the common monastery, but built himself a cell not far from it; then he moved further away from him, to the Sora River, in order to be free from worldly visits. “Here he continued to study the writings of the Desert Fathers and at the same time organize his life according to them 29 . Devotees of the same exploits gathered to him. Sharing with them solitude in contemplation of God, Rev. Neil handed over to his disciples the rules for inner spiritual life that he had extracted from the writings of the Fathers and from his own experience. Finally, having reached old age, the great elder died on the 7th day of May 1508, leaving a will to his brethren to abandon his body in the desert without burial, or at least not to show him any honor during burial 30 . Pupil of the Rev. Nile Innocent (nicknamed Okhlebinin), by mutual agreement, separating from him, founded a special desert on the river. Nurme, but died earlier than his mentor (1499), bequeathing only the brethren to adhere to the charter of St. Nila 31. In addition to personal instructions, Rev. Neil also offered saving lessons to seekers in his letters. We have received his message “to his brother, who asked him about his thoughts, Prince Vassian,” written, probably, soon after he was tonsured as a monk, and two to unknown persons, one of which, perhaps, to his disciple Innocent 32. All are filled with meek love, wise experience and humility. Century XIV. But the works of the Svyatogorsk monk Maxim the Greek, important for the Russian Church, 33 who arrived in Moscow ten years after the death of the saint, deserve special attention. Nila. Having received an education from his compatriot John Laskar in Paris, and other learned Greeks in Florence and Venice, where they found refuge for themselves after losing their fatherland, Maxim chose monastic life for himself and took monastic vows in the Athos monastery. From here, by the verdict of the brethren, he was sent to Russia, since V. Prince demanded a learned monk to sort through his extensive library of Greek books. Maxim, in addition to his natural language, also knew Latin, French and Italian - he did not know Russian - but the elders hoped that he would soon learn this language, which was necessary for him. V. Prince Vasily Ioannovich and Metropolitan Varlaam received him kindly and placed him in the Chudov Monastery; They assigned him a salary from the Court, gave him translators who knew Latin, and copyists, and assigned him one job after another. Thus he and his assistants translated an extensive interpretation of the Psalter, extracted from the writings of many ancient Greek Fathers and Teachers; interpretation on the Acts of the Apostles, also consolidated, interpretation of St. John Chrysostom on the Gospel of Matthew, and another on the Gospel of John. These acquisitions alone were very important for our church literature; because they brought us what the Greeks had best. But the activities of Rev. Maxima was not limited to these works alone. V. The prince, perhaps wanting to start printing church books, following the example of other Slavic peoples, ordered Maxim to start revising and correcting our church books. The learned monk, comparing them with the Greek ones, soon discovered significant disagreements between them: they occurred not only from the copyists, but sometimes from a malfunction of the translation itself, which could be caused partly by the Greek manuscripts, partly by the lack of necessary information in the translators. In some cases, Rev. Maxim corrected errors at his own discretion, in others he did not dare to act without consulting the Metropolitan, presented his perplexities to Varlaam, and with his permission excluded, which he found unnecessary against Greek books 34 . In this way he corrected the Colored Triodion, and revised other books, for example the Gospel, the life of the Most Holy Theotokos, compiled by Metaphrastus 35. Although the matter was carried out privately, it became known to the clergy. The council members began to say that Maxim completely rejected Russian church books, claiming that in Rus' there was no Gospel, no Apostle, no Psalter, no Statutes: while Maxim only said that all this required revision 36. All this, perhaps, would not have had any harmful consequences for Maxim if a sensible shepherd, M. Varlaam, had remained at the Moscow pulpit. But in 1521, due to dissatisfaction with V. Prince, he had to leave his throne. In his place, Metropolitan Daniel was elevated from among the abbots of Volokolamsk. Rev. Maxim had previously noticed that the episcopal oath unfairly included the obligation not to accept anyone from the Patriarch of Constantinople. It could have been necessary then, as the affairs of Orthodoxy fluctuated in the last years of the Greek Empire in Constantinople. But now, when the Patriarch strictly adhered to Orthodoxy, it was an insult to the patriarchal throne. The enslavement of the Empire has no effect on matters of faith. The shrine still remains a shrine, and is not desecrated by the fact that the Greek land is subject to Mohammedan rule. Maxim did not leave this without comment, and wrote a word about it 37. The change of metropolitan gave rise to another question: why was the new metropolitan appointed without communication with the Greek Patriarch? The curious monk was told that there was a blessed letter in Moscow from the Patriarch of Constantinople, which allowed Russian metropolitans to be installed as their bishops. But how many rev. No matter how hard Maxim looked, he could not see this letter. – Such questions and doubts, of course, were not pleasant for Daniel 38. They were not happy with the new metropolitan; because they found him too obsequious to the secular authorities: Maxim had acquaintances among these dissatisfied people who came to him for advice 39 . At one time, Daniel asked a learned monk to start translating the Church History of the bl. Theodoret, - it is unknown for what purpose. Rev. Maxim refused this assignment, because in this book many heretical acts were cleared up, which could be tempting for the common people. This greatly upset the Metropolitan. But displeasure with Rev. Maxima increased from other sides as well. In his various writings, he denounced the pretentiousness of the monks, who cared only about increasing their estates, and recalled the vows given by each at the time of tonsure; praised the monasteries of the mendicant brothers he had seen in the West 40. Maxim's enemies took advantage of all this and spread slander against him, as if he blamed St. Russian monks, who did not refuse rich offerings made to their monasteries, were accepted and acquired by villages and hamlets 41 . - In addition, social vices, violence against the weak against the strong, against the poor against the rich - everything provoked his denunciations. His position was quite special. As an impartial monk, as a learned man who had seen much of the world, he was asked about many things that were done by the highest authority, and then his speeches were passed on with their own interpretations and additions. At this time, V. Prince Vasily Ioannovich, bored by the twenty years of barrenness of his wife Solomonia, decided to dissolve his marriage with her and enter into a new one with Elena Glinskaya in order to have an heir to the throne. Since the Gospel law and church rules did not allow termination for such a reason, they found it useful for their goal to eliminate in advance people who could oppose this intention. Metropolitan Daniel was on the side of V. Prince. Elder Maxim, as one would expect, is on the side of church rules 42 . And so, in February 1525, probably under the pretext of suspicious relations with two disgraced Bersen and Zharenny, Maxim was captured and imprisoned in the Simonov Monastery; They interrogated him about everything that they said to each other about the affairs of V. Prince. As a result, Maxim could not be accused of anything. His frank testimony is confirmed by the consciousness of the defendants themselves. They decided to use one of these defendants against him, who was capable of saying that “the wind was blowing his mouth” 43 . And then, as his enemies, turning his words about his innocence, denounced him to Moscow: “Maxim does not repent; repeats one thing: I am clean from my mother’s womb and to this day from all sin,” 48 - he wrote, for lack of paper and ink, on the walls of his prison with charcoal a penitential canon to the Comforter Spirit. But they were not satisfied with this. Six years later, Maxim was called to Moscow again. Archbishop Macarius of Novgorod, who was busy at that time collecting his Fourth Menaion, drew the metropolitan's attention to the translation of the life of the Most Holy Theotokos made by Maxim back in 1521 49 . In the copies of this translation, significant damage was seen, in which blasphemous thoughts against the Mother of God were hidden, the Metropolitan opened a new Council in Moscow. Remembering the previous accusations, Daniel launched an investigation into the translation of the life and other faults attributed to the innocent sufferer. Maxim with horror rejected the blasphemous words included in the translation, which he completed with the help of the translators given to him: Elder Silouan and Mikhail Medovartsev. “I didn’t translate like that,” Maxim objected, I didn’t write like that and didn’t order it to be written. This is a lie to me; I don't think so. If I uttered such blasphemies, then let me be damned.” But this denial was not accepted; presented two false witnesses who claimed that they had repeatedly expressed doubts before Maxim about the correctness of such a translation, and each time they received the assurance: “this is how it is necessary.” – And when the Tsar came in years, and began to express a zealous desire to put in order church and civil affairs, upset during his childhood; then the boyars, who were disposed towards Maxim, managed to reveal to John the innocence of the sufferer. He was released, and, at the request of Artemy, abbot of Trinity (1551), he was allowed to live in the Trinity Lavra, where he died (1556), enjoying respect from the Tsar for the rest of his life. – He destroyed the plans of the papal envoy Shemberg, who had already managed to win over some of the Russians to Roman teaching, and in his writings presented a clear refutation of Latin errors, which could serve as a defense of Orthodoxy for subsequent times 54. He rebelled against the renunciation included in the bishop's promise from accepting bishops and metropolitans appointed by the Patriarchs of Constantinople - and this renunciation was excluded 55. A poor Athonite monk, having come to Russia and seeing the wealth of some Moscow monasteries, which exceeded the limited monastic needs, began to preach about the inconsistency with the monastic vows of owning patrimonial estates, and to condemn the unrest that arose from this. The issue of monastic estates occupied the government at the beginning of the 16th century: but then the Council managed to defend the inviolability of all the rights that the monasteries had previously enjoyed. And when the reasoning of Rev. It is impossible not to notice in these phenomena how the ideas of the Athonite newcomer, not openly recognized, secretly controlled the general direction of minds! Read this letter of mine to the entire Vilna Cathedral and to the men who stand in the Orthodox faith; let them copy this book either from me, or from Garaburda (another typographer of Vilensky), to whom Prince Ostrozhsky also gave the list, and let them read it” 60. Thus, the book quickly spread among the Orthodox. What kind of book was this? It contained the writings of Nilus Cabasilas and St. Gregory Palamas, archbishops of Thessalonica (XIV century), against the teaching of the Roman Church about the procession of the Holy Spirit and from the Son 61. The merit of the polemical works of Nilus Cabasilas can also be seen from the fact that when the Greeks gathered at the Council of Florence, then the first thing they did was study the writings of this archpastor of Thessalonica 62 . When this did not destroy all the machinations of the Jesuits and the Union opened: then, to console the Little Russians who were firm in Orthodoxy, the Athonite monks visited them with their message, which Prince Ostrozhsky recognized as worthy of publication, along with the messages of Patriarch Meletius of Alexandria. Without a doubt, most of all the monks of the Russian monastery on Athos 63 took part in this. “Don’t be surprised by what happened,” they wrote, “don’t be embarrassed or doubtful; but above all, take heart, remain firm and unshakable in your faith. Do not think: our shepherds have retreated; How can we preserve our Orthodoxy without them? They were not shepherds; they reached the episcopal throne not through a life pleasing to God, but through gold; They became bishops not for the good of the Church, but for their own profit. They did not renounce the world and worldly benefits when they appropriated the rank of hierarch to themselves; and now they have left the Orthodox Church because they did not want to endure the blasphemy, humiliation, slander and persecution that the faithful servants of Christ endure from the Latin authorities. the books, from which they were written from that time, were 700 years old, 500 years old, 400 years old; and this whole thing sent Arseny Sukhanov to the reigning city of Moscow” 71. This rich collection of Greek manuscripts, together with those acquired in previous times, served not only then for the most accurate publication of church service books, but also in subsequent times satisfied the various needs of the Church and the searches of scientific curiosity, revealing the importance of the treasures acquired on Athos 72. Around the same time, Moscow was delighted with another, sacred acquisition from Athos. At the request of Archimandrite Nikon, revered by the Tsar of Novospassky, later the Patriarch of All-Russia, an exact copy of the icon of the Most Holy Theotokos, known as the Portantissa, was delivered (in 1618) from the Iveron Athos Monastery. 73 From a review of these relations between the Russian Church and the Svyatogorsk monasteries, it is revealed how important they are for the history of the Russian Church, due to the influence that they once had on theological education, worship, monasticism and Christian life in general in Russia. Life of Rev. Afanasy of Afonsky is known from the Republic of Kazakhstan. Slavic, and briefly stated by St. Dmitry in the Fourth Menaion at 5 o'clock in July. It was compiled based on the living testimonies of the disciples of Rev. Afanasia. Year of death of Rev. Athanasius is not mentioned in his life. But from the acts of Svyatogorsk it is clear that he was still alive in 997. In Jour. Min. People's Enlightenment 1847. Department. II. “On Acts in the monasteries of Mount Athos.” Article 9. act. 9 . In addition to the newcomer from Italy, Nicophorus of Calabras, mentioned in the life, in op. Pope Victor III (1085–1087) Dialogi de miraculis in monasterio Casinensi factis, tells about the visit of the Holy Mountain by John, a monk of the Montecassis monastery, later its abbot (997–1010). L.II. 1666. b. 39. Acts of Svyatogorsk. Art. Act 4 6. and Art. Act 7 3. “In 1497, Abbot Paiseya and three elders from the Holy Mountain came to V.K. for alms, and the Great Prince allowed alms, and sent them to other monasteries: since from ancient times that monastery of St. Panteleimon’s structure was greater than the former Great Princes of Russia from the Great Volodymer.” East. G.P.T.VI. Rev. 629. Acts of Svyatogorsk. Art. 9. act. 10. Inventory of the property of M. Russian, called Xilurgu. 6651. December 14th. (1143. Act. 11. The case of the transfer of the monastery of St. Panteleimon of Thessalonica on Mount Athos to the Russian monks with the retention of the monastery of Xylurgu. 6677. August. (1162). “In the years of Danil and Vasilka Romanovich, the blessed and venerable saint of the Holy Mountain Asaph of Volodymyr was born, and then Vasily was from the Holy Mountain.” Ipat. Chronicle. page 163. “I went to Polonina to Grigoryev’s monastery and took monastic vows, and went to Grigory’s monastery for three summers, from then on I went to the Holy Mountain, receiving a blessing from Grigory. Gregory is said to be a holy man, who did not exist before him, and who will not be after him. Voishelk cannot reach the Holy Mountain, before the rebellion was great then in those lands.” Ipat. Years. page 201. According to Hand. Moscow. Theological Academy XV century. No. 77. The name of Pechersk Archimandrite Dosifei, in the Description of the Kiev-Pechersk Lavra of 1826, stands between the abbots of the Lavra of the 13th century. In the new edition of the same Description of 1847, it is unknown why, it is completely excluded from the list of archimandrites of Pechersk. See Note on M. Panteleimonov in Readings of Historical. General page 13. Index of domestic materials. Stories, in the Journal of Min. Nar. Enlightenment for 1834 § 49. 53 and 55. In addition, translations of a) John the monk of Athos (1399) “The Captivity of Jerusalem and the Book of the Wise Joseph Mattathias” are mentioned here; b) Zacchaeus (Athonogorets) - “The fasting words of Isaac the Syrian”, § 41 and 45. see also § 56. There is a rkp in the library of the Trinity Lavra. words of the Rev. Isaac the Syrian, indicating the year of her letter, 1381. Description Rukop. Tolstoy in sheet No. 312. Known from the list of 1397. “The legend is known about the Kamensky monastery and about the founders of the Kamensky monastery, from the ever-memorable elder Paisius St. Yaroslav. That collection of many books after the fire of the Kamensky Monastery.” Rk. Lavra Library. – Paisiy was the abbot of Lavra Sergius (1479–1482). The reverend himself Nil in his second word, speaking about the advantages of solitary asceticism with one or two brethren, you note “just like the Samovids, they went to the Holy Mountain. Afonstey, both in the countries of Tsaryagrad and in other places, this is the essence of staying.” We see a similar accusation in Solovetskaya’s famous petition against Epiphanius’s translation of the book by St. John of Damascus - Heaven “preaches the Son of God before he has come into the flesh.” What is this accusation based on? Based on what Epiphanius wrote in his translation, “everyone who does not confess the Son of God and God to come in the flesh is the Antichrist.” Here are his words. “When you had many sinners to correct the triode, I told you a Latvian conversation with your interpreter, Mitya and Vlas, for not having fully studied your conversation. If something seems blasphemous to you in the words of these quiet saddles, you are sitting and sitting, it is right to impute to them the inconsiderate contempt (i.e., an oversight, a mistake), and not to me. At that time I didn’t even know the difference between the Chinese sayings. If I had known, I would have remained silent, but I would have corrected such an absurd inventory in every possible way.” Confession of Rev. Maxima. The trial of Maximus 1531 p. 6. See the edition of the New Testament on gr. language according to Moscow manuscripts, compiled by Matt Enang. Luc p. 180. 181. Acta Apostol. p. 94. 95. Rev. Maxim himself wrote that the Creed must be kept inviolable. This work of his was published in Tablets, ed. Patr. Nikon. In 1532, he wrote the well-known “words of a monk, shut up in prison and in sorrow, with his image he consoled himself and confirmed him in patience.” Given in a letter from Rev. Maximus to Saint Joseph, placed with the article about Maximus the Greek in the Muscovite. Why were some works about the Holy Spirit published by the Russians at the beginning of the Union? Tales of Kurbsky. Ed. 2 pp. 263 et seq. Kurbsky's last letter, which talks about the same book, printed without the name of the person to whom it was written, must also be to Mamonic. Page 302. In Akadem. Library There are two lists of these works. History of Florent. Council 1847. p. 34. The inscription of the message says “from the Holy Mountain of Athos those who wander and those in need of the kingdom of Christ, from your country, to you helpers and prayer books.” These works are located between RKP. Gr. Tolstoy department II. No. 398. and Tsarsky No. 75. Af. called for polemics against Skarga. monks Patriarch Alex himself. Meletius, forwarding to them the Jesuit book received from Gideon Balaban, E. Lgovsky. This is clear from the writings of Christopher. The beginnings of a wise Latinist with a stupid Rusyn in deputation. Rk. belongs to Prince M. A Obolensky. Monuments published. Kiev Commission. T. II. pp. 247. 248. See the preface to the publication of these interpretations. Kyiv. 1623. See the preface to the publication of conversations of St. John Chrysostom on the Acts of the Apostle. Kyiv, 1624. Act. Histor. vol. I. No. 296. Such a grenade was given to the Russian Panteleimon Monastery in 1543. In the legend about the Holy Mountain of Elder Isaiah (Readings of the Moscow. Historical Society. 1846. Mixture IV. p. 34.), it is mentioned that the same letter was given by V.K. Vasily Vasilyevich. Collection of Laws vol. I. No. 81. Meeting of the State Court. Diploma IV. No. 68. and Collection of Laws vol. I. No. 451. You might be interested in: