St. Alexy, Metropolitan of Kyiv and All Russia

The destructive plague that devastated all of Asia, Africa and Europe in the middle of the 14th century, known as the Black Death, also penetrated our fatherland (1350). It appeared in Pskov, reached Novgorod and then spread throughout Russia. Its victims were countless: not only entire villages, but also cities died out. Among these horrors, M. Feognost, who ruled the Russian Church for twenty-four years, died in Moscow (March 11, 1353). About forty days later, V. Prince Simeon Ioannovich followed him to the grave (April 26). M. Theognostus, leaving his throne, did not want to have another successor besides his beloved elder and viceroy, Bishop Alexy, who he elevated to the see of Vladimir. In K. Simeon, in his dying will, commanded his brothers to listen to the same Bishop of Vladimir in everything: “they would naturally listen to our father, Vladyka Alexy” 2. Who was this comforter of groaning Rus', to whom was entrusted the helm of the Church and the care of the State? A sixty-year old man 3 who from his youth dedicated his days to God. St. Alexy was the son of the Chernigov boyar Fyodor Byakont. His father, having left his city, devastated by the Mongol invasion, moved to Moscow, under the Prince of Moscow Daniil Alexandrovich, and took a significant place among the Moscow boyars, so that he was entrusted with the administration of Moscow 4. Alexy was the eldest among his brothers, of whom there were four 5. He was born in Moscow at the end of the 13th century, and at holy baptism he was named Eleutherius 6. A special sign of closeness to the princely court was that Eleutherius’s successor from the holy font was the still young son of Prince Daniel, John. Eleutherius's parents, preparing their son for the highest civil service, took care to give him a decent upbringing - they began to teach him to read and write from an early age. The child fell in love with books, without abandoning the pleasures characteristic of young age. But so that neither the calculations of his parents nor worldly pursuits would distract the boy from the highest service destined for him, the Lord was pleased to show him this goal of his life in advance and begin preparation for it. One day, when Eleutherius went out into the field to have childish fun catching birds, and, tired of waiting for prey, fell asleep over his nets, he heard a voice saying to him: “Alexius! Why are you working in vain? you will be catching people.” Being named by a new name for Eleutherius, the extraordinary nature of the prediction, the unknownness of the predictor, all this deeply occupied the soul of the youth. His parents soon noticed a change in him - he became unusually silent, gave up children's games; I began to devote myself to fasting and prayer. This was in the twelfth year of Eleutherius's life. Having reached the age of fifteen, he felt in himself a decisive inclination towards monastic life, entered the Moscow Epiphany Monastery and, in his twentieth year, having taken monastic vows, received the name destined for him: Alexy. Alexy is completely here. surrendered to his pious inclinations. Strict fasting, all-night vigils, constant prayer, spiritual reading, tears of contrition - that’s what fed his soul. Companions of Alexy in the Epiphany Monastery. were: a certain Gerontius, an elder respected by all for his virtues, and a stranger from the Radonezh desert, Stephan, through whom, perhaps, the beginning of the spiritual union of Alexy and his brother, Venerable, began. Sergius, which later became even stronger. Stefan was then elevated to abbot of the Epiphany Monastery, and became the confessor of V. Prince Simeon Ioannovich and many noble boyars; and St. Theognost took Alexy to himself to manage the church courts in the metropolitan court. Thus, the Providence of God gradually, however slowly, brought its chosen one closer to the service destined for him. Perhaps it was here, in the courtyard of the Metropolitan, who never neglected to acquire new knowledge useful to him, that he became acquainted with the Greek language. The first reason for this could be the treatment of the Greek Metropolitan and other Greeks who lived with him; and his own labors and efforts led from initial knowledge of spoken language to reading Greek books. And the memorable fruit of these studies was the comparison of the Slavic translation of the New Testament with the Greek original and the correction of the Slavic text in Greek. The God-loving spirit of Alexy, having discovered for himself a new path to the word of truth, was not slow to use it in order to understand more closely and more accurately the words of Christ and the Apostles 7 . The closer the Metropolitan became to his governor, the more he became attached to him with love. And finally, in the last years of his life, having become decrepit, in agreement with V. Prince Simeon Ioannovich, he decided to elevate him to the episcopal see in Vladimir. In Vladimir, from the very moment the Metropolitans moved to this city, there were no bishops of their own; the throne of the Church of Vladimir, which previously belonged to the bishops of Suzdal, was considered metropolitan. And now the Metropolitan, ceding one of his sees to Alexy, did not mean to forever confirm this throne for a special bishop, but so that after his death he would more accurately ensure that his viceroy would have full control of the metropolis. So, Alexy was appointed Bishop of Vladimir 8. After some time, the V. Prince and the Metropolitan sent an embassy to Constantinople, with a request that, in the event of the death of Theognostus, Bishop Alexy of Vladimir would be installed in the Russian Metropolis. Those sent, returning to Moscow, found neither Theognostus nor V. Prince alive. A devastating disease was raging. Everything was stricken with sorrow. Given this state of affairs, it was not suddenly possible to fulfill the demand of the Patriarch of Constantinople, who summoned the person elected to the Metropolitan. Princes John of Moscow and Constantine of Suzdal went to the Horde to argue about the great reign. However, St. Alexia could not hesitate to depart for Constantinople. A seeker for the Russian Metropolis, Theodoret, has already appeared in Kyiv, installed without any right as Patriarch of Bulgaria 9 . It is not known whether the desire of the southwestern Russian bishops to have a special metropolitan, not satisfied by the Patriarchs of Constantinople, or other circumstances prompted the Patriarch of Ternovsky to intervene in the affairs of the Russian Church, which was not under his jurisdiction: in any case, his action was illegal. It was not difficult to defeat such a partner as Theodoret. The Patriarch of Constantinople himself stood for his rights. Therefore, when St. Alexy appeared in Constantinople, and there was no difficulty in confirming him to the Russian Metropolis. But as soon as he returned to Russia (in 1354), he found himself another partner in the Roman, also staged in Constantinople. To explain such confusion, having no indications in domestic monuments, we consider it necessary to turn to the affairs of the Greek Empire. Emperor John Palaiologos, wishing to free himself from the co-ruler proposed to him by his guardian and father-in-law John Cantacuzinus, son of Cantacuzinus Matthew, took up arms against him; but, having lost the battle, he was forced to retire to the island of Tenedos. Meanwhile, Cantacuzene demanded from Patriarch Callistus (in 1350) that he crown a co-ruler of the Empire. Callistus refused to fulfill this demand and completely abandoned his throne. Patriarch Philotheus put him in his place (at the beginning of 1354); however, this time he was Patriarch for no more than 10 years. Circumstances turned in favor of John Palaiologos, and with him Callistus (1355–1362) returned to the throne. With such a course of affairs, it could happen that Roman, having warned St. Alexius in Constantinople, was appointed Metropolitan by Callistus. And St. Alexy, not suddenly appearing in Constantinople, but having on his side the election from the Russian Church and the previous consent of the throne of Constantinople, was confirmed as Metropolitan by Kallistov's successor 11. Be that as it may, the Russian Church was very embarrassed by the unexpected appearance of two Metropolitans, of whom only one had long been known and desired to have as its high priest. Roman did not dare to appear in Moscow, which still retained the dignity of the grand ducal capital, with approval for the century. reign of Simeonov's brother John. St. Alexy was received with joy and love in Moscow, and as a zealous archpastor, he took care of assigning shepherds to those dioceses that had lost them due to a destructive illness or other reasons; ordained Bishops in Rostov, Smolensk, Ryazan and Sarai 12. And to stop the troubles, Roman, who sent his ambassadors to the dioceses, demanding the usual tribute, 13 decided to go to Constantinople again. The removal of Philotheus from the patriarchal throne complicated the success of this new journey. Romanos, probably having learned about the restoration of Callistus, warned St. Alexy and stubbornly defended his rights 14 Finally, the Patriarch decided to correct the matter by saying that St. Alexy was given control of the Great Russian dioceses, and Roman of the Little Russian dioceses, 15 but, it seems, with the exception of Kyiv, which, as the oldest city of the Metropolis, remained with St. Alexy 16 Perhaps at the same time he was given the title ὑπέρημος (honorable), with which we meet his name in the signature on the documents 17 Having established himself in the Metropolis, St. Alexy, as a Shepherd who cared about the spiritual well-being of his flock, issued his appeal or teaching to them, in which, pointing out his right to teach and the duty of his flock to obey, he offered them convincing instructions about their Christian duties 18. “First of all,” he wrote, “I offer you a parable, spoken by the honest lips of Christ in the Gospel: A sower went out to sow his seed: and as he sowed, some fell along the way, and some fell on the stones, and some among the thorns; the other fell on the good land (Luke 8:5-8). The seed is the true word of God, and the earth is the hearts of men. May your heart, children, not be thorny ground, not bearing spiritual fruit from laziness and neglect, nor stony, not having the fear of God in itself, nor earth along the way, being trampled upon by God’s enemy the devil from worldly addiction. May the Lord deliver us from this. But may your heart be a good land for receiving the true word of God, and may it bear spiritual fruit, thirty, sixty, hundred (Matthew 13:8). “And the Lord offers us another parable in His Gospel: Once a certain man was a housewife, he planted vines and made a stronghold for them, and a grindstone in them, and built a pillar, and became a laborer, so that they would repay him the fruit in their season (Matthew 21:33.41). Man here means Christ our God, Who, being God and man, for our salvation, as our bright teacher the Apostle Paul writes, lived with people, in everything like us, except for sin (Heb. 4:15). Plant grapes - this is humanity on earth. And protect with a stronghold, that is, with Your divine law. And creating a pillar, the Divine Church. And the sharpener, that is, for the sake of our salvation, He shed His honest blood, so that the faithful would be saved and reach the kingdom of heaven. And before the action - St. Apostles and St. Fathers - Patriarchs, Metropolitans, Bishops and the entire priestly rank, so that they, having saved and taught people the law of God, can speak in second coming of Christ our God: Lord! behold, we also give what you gave us (Isaiah 8:18).” “Thus, I, a sinner, having been vouchsafed cero priesthood, that is, bishopric, not according to my dignity, but through the bounty of God and the great mercy that the Lord poured out on us in abundance, was vouchsafed together to be yours, my children, Shepherd and Teacher, to shepherd and teach the flock of verbal sheep entrusted to me.” “Therefore I remind you of the word of the Savior, which he spoke to His disciples and Apostles: This commandment I command you, that you love one another (John 15:17). You understand this, as you are My disciples, if you have love among each other (13, 35.). So you, children, have peace and love among yourself. And the Apostle Paul says: the whole law is fulfilled in one word: love your neighbor as you love yourself (Gal. 5:4).” “Also, children, have the fear of God in your hearts: for with it a person can acquire every virtue. It is said: the fear of the Lord is the beginning of wisdom (Proverbs 1:7). And Gregory the Theologian writes: where the fear of God is, there is cleansing of the flesh and keeping the commandments; Where the observance of the commandments is, there is the exaltation of the soul to the heavenly Jerusalem 19 “Keep in your minds death, resurrection, judgment, and recompense to each according to his deeds.” Having proposed these fundamental and general rules of Christian life, as the teacher of the Gospel, St. Alexy later gives some private instructions. He commands princes and boyars to judge mercifully, without taking bribes, and in truth; simple, people honor their princes. And then again he inspires everyone, through repentance, church prayer and the communion of the body and blood of Christ, to cleanse themselves from sins, to propitiate God and to assimilate themselves to Him through His Only Begotten Son Jesus Christ. “Come to the priest, your spiritual father,” says St. Alexy, - with repentance and tears. Cast away all evil deeds from yourself, and do not return to them. True repentance consists in hating your past sins. Seeing such determination, the priest can cleanse you, bring you closer to God and make you a partaker of the body and blood of Christ.” “Be hasty to the church service, trying to precede each other, as John preceded Peter when they hurried to the tomb of Christ. Don’t say: let’s drink ourselves at home. Such prayer cannot have any success without church prayer. Just as a church without fire cannot warm itself from smoke alone, so is that prayer without church prayer. For: the church is called earthly heaven; and in it the Lamb is slain - the Son and Word of God, for the cleansing of the sins of the whole world; it preaches the Gospel of the Kingdom of God and the Scriptures of St. Apostles; in it is the throne of the glory of God, invisibly overshadowed by the Cherubim; in it, with priestly hands, the body and blood of the Divine are received, and are taught to the faithful for the salvation and purification of soul and body. And when entering the church, tremble in soul and body: for you are not entering into a simple church. And don’t you dare, children, to anger God with your conversations in church. “Have the sign of Christ in your souls. Gregory the Theologian writes: “it is not easy to steal a sheep on which a sign is placed” 20. The sign for the sheep of God's flock is the communion of the body and blood of Christ. You, children, like sheep of a verbal flock, do not miss a single fast without renewing this sign on yourselves, but be partakers of the body and blood of Christ.” This is how the godly Teacher instructed his flock, applying himself to the essential needs and simple understanding of his flock. He doesn’t talk about much, but this little contained everything that was most necessary and accessible to everyone. Now let us turn our attention to the affairs of his administration. On the predecessor of St. Alexia, M. Theognosta, Archbishop. Moses of Novgorod brought a complaint to Constantinople for some supposedly illegal claims 21. The Patriarch, with the same messengers, sent his decision on the matter and the polystaurium (baptized vestments) to the Archbishop of Novgorod. We do not know to what extent this complaint was fair, against which the saint, who had already died, could not justify himself, and the response message of the Patriarch did not reach us. We only know that similar complaints against the metropolis from Novgorod, which arose again after St. Alexia 22, under him they were never renewed. Bishop Theodore of Tver, who during his long administration of the diocese showed great zeal in decorating churches and repeatedly had the opportunity to be a peacemaker among the warring princes in his region, finally became bored with their continuous disputes and wanted to leave the diocese (1357). But St. Alexy convinced him to be patient and remain in his see for the good of the Church and the people 23 A long-standing dispute between the Bishops of Ryazan and Sarai about the limits of their dioceses, under M. Theognoste, decided first in favor of Saraisky, then in favor of the Ryazan Bishop, was resumed at the beginning of Alexiev’s administration. But St. Alexy, relying on the definitions of the former Metropolitans: Maxim, Peter and Theognostus, and on his own renunciation of the disputed area on the part of the Sarai Bishop Zephaniah at the Council that took place in Kostroma, finally resolved this dispute and with his letter confirmed the rights of the Bishop of Ryazan >' 24. In all these actions one cannot help but see the spirit of peace and justice. Among these activities, an unexpected demand was suddenly received from the Horde (in August 1357). Khan Janibek's wife, Taidula, having become blind, resorted in vain to human aid. Three years passed: nothing helped the patient. Meanwhile, rumors reached her about the great virtues of the Moscow saint and his godly life 25 . Therefore, Janibek wrote to V. Prince in Moscow: “We heard that you have a servant of God who will pray for anything and will be heard by God. Let him go to us." A great test lay ahead for the saint's faith. It was impossible to refuse to fulfill this extraordinary demand: because the prosperity of the State and the Church depended on Khan. But there was no way to make sure that the Lord would be pleased to justify the hopes of the infidels. The saint did not hesitate in choosing one solution or another. Having placed all his trust in the almighty power and goodness of the One who opened the eyes of the man born blind, he did not hesitate to prepare for the journey, and when he came to the cathedral church to perform parting prayers, then the saint chose to give a calming foreshadowing to his brother in spirit and ministry. Suddenly the candle at the tomb of St. was lit by itself. Petra: it was like a sign that Taidula’s eyes would open to the light again. St. Alexy broke the miraculous candle and distributed it to those present for blessing, and took part of it with him and made a small candle from it to perform a new prayer service in the Horde. Meanwhile, Taidula, in support of her trust in the prayers of the saint, was honored to see him in a dream, dressed in the saint’s vestments, and ordered the same vestments to be arranged for him. The saint, thus expected, was received in the Horde with extraordinary honors, brought to the sick woman, and after performing the prayer service, sprinkling her with holy water, by the power of God he gave Taidula insight. 26 Thus the Lord revealed the glory of His name before the unbelievers and crowned the faith of His chosen one. St. Alexy soon left the Horde, because unrest was already beginning there, from which Janibek died, killed by his son. The bloodthirsty Berdibek immediately sent to the Russian princes demanding a new tribute. St. Alexy, who had just managed to return to Moscow, begged to go again to the Horde as a representative for the Russian land. And this journey was successful. Moscow met its savior with extraordinary triumph. Vel. The prince, clergy and people came out to meet him with crosses and holy icons; with tears of tenderness they thanked God and His chosen one; everyone wanted to see the one to whom everyone owed their happiness 27 At the same time, St. Alexy brought from the Horde from the new Khan confirmation of the freedom of the Russian clergy from all tributes and taxes 28. These two journeys of St. Alexy in the Horde placed his name highly in the opinion of his contemporaries and glorified him in future generations as a miracle worker and lover of the fatherland. How strong was his faith when he went to the call of the sick woman; love was just as courageous when he alone appeared as an intercessor before the fierce ruler for Rus', plunged into sadness and despondency, without denying the will to lay down his soul for the flock: and both times he triumphed in an unparalleled victory before the infidels and before his compatriots, Only St. Alexy returned from the Horde, as he hurried to Kyiv. Having visited Vladimir not long before, he now wanted to see his first capital of Orthodoxy, which was under the rule of the Lithuanian princes, however Orthodox 29. Perhaps he was called there by the relations of Olgerd K. of Lithuania with Emperor Charles, who tried to persuade Lithuania to accept the Roman religion. German knights also took part in this; the Emperor sent Archbishop Erigens of Prague for preliminary meetings. But the Lithuanians agreed to accept this proposal in no other way than on the condition that the German Order return to Lithuania the lands previously taken from it - and, due to the disagreement of the Order, the proposal to convert Lithuania to the Roman faith - itself collapsed 30 In Lithuania then, little by little, the Greek faith was already spreading, and even martyrs; John, Anthony and Eustathius (1347). St. Alexy honored these firstborn of the Orthodox Church in Lithuania, and established their memory in the Russian Church (April 11) 31. Meanwhile, as the Russian high priest, with his orders and personal observation, supported and approved church and civil ties between the two great parts of divided Rus', V.K. Ioann Ioannovich died (in November 1359), and the grand-ducal throne passed from the family of the princes of Moscow to Demetrius of Suzdal. Moscow seemed to have lost its former significance. The Metropolitan himself, having returned from Kyiv, had to dignify the new V. Prince in Vladimir (in June 1360) 32. But he himself did not exchange Moscow for Vladimir. The Metropolitan's throne, which was not at the disposal of any khan, remained in Moscow the guarantee of its new rise. Two years later, the twelve-year-old Prince of Moscow, led by his advisers, taking advantage of the turmoil in the Horde, already declared himself a rival of the Prince of Suzdal in the great reign. The patron of Dmitry of Suzdal, Khan Navruz, died. Amurat gave to. reign of Demetrius of Moscow. At the beginning of 1363, young Demetrius sat on the grand-ducal throne in Vladimir. St. Alexy, with the advice of the boyars, directed and supported all the orders tending to consolidate Moscow's former power and strength. Metropolitan Roman died around that time. 33 Before his death, he expressed a claim to one of the dioceses of the Moscow Metropolis; without prior contact with St. Alexy came to Tver and demanded submission from the Tver Bishop. But Theodore did not even want to see him, so Roman was forced to return to Lithuania without success 34. Left alone on the throne of the All-Russian Metropolis, St. Alexy was all the more freely able to act in favor of not only the Church, but also the State. V. The prince, taking advantage of the circumstances and led by the boyars, began to more clearly demonstrate his strength every year. The Metropolitan helped him with advice and spiritual authority. Having returned Rostov, Galich and Starodub, which had been torn away during the previous unrest, to the dependence of the Moscow throne, V. Prince determined by agreement his relationship with his cousin Vladimir Andreevich Serpukhovsky (1364). The mediator in concluding this agreement was St. Alexy. “We kissed the cross of our father, Oleksiy, Metropolitan of All Rus',” the agreement says 35. Prince of Suzdal Dimitri, after vain attempts to retain c. reign, retired to Nizhny Novgorod to his brother Andre. When he died, the son of Dimitriev, Vasily Kirdyapa, once again obtained a label for his father in the Horde to reign. But Dimitri himself finally abandoned this throne, and only asked V.K. of Moscow for help to retain for himself, after the death of Andrei, the reign of Nizhny Novgorod, which their other brother, Boris, had already managed to occupy. V. The Prince and the Metropolitan, not wanting to resort to arms, summoned the revered ascetic, Abbot Sergius, from the Radonezh Monastery, and entrusted him with convincing Boris to voluntarily cede the reign of Nizhny Novgorod. In the event of Borisov's persistence, Sergius was invested by the Metropolitan with the power to declare him unblessed, and therefore prohibit worship in the churches of Nizhny Novgorod. Rev. The abbot fulfilled the assignment entrusted to him. Unfortunately, the need arose to resort to strict spiritual measures. Sergius “closed the churches.” But this was not enough. Bishop Alexy of Suzdal, who was also in charge of Nizhny Novgorod, apparently bowed to Boris’s side. The Metropolitan deprived him of the Nizhny Novgorod region; a The prince moved his troops against Boris (1365), but things did not come to bloodshed. Boris humbled himself, and the brothers agreed to share Andrei's inheritance among themselves. 36 Two years later, V. Prince cemented his alliance with Dmitry of Nizhny Novgorod even more closely, and took his daughter, the virtuous Evdokia, as his wife. Having managed to happily end the matter of the reign of Nizhny Novgorod, Moscow intervened in the disputes about the reign of Tver. The Prince of Tver, Simeon Konstantinovich, who died of a pestilence (in 1365), gave up his inheritance to his cousin Mikhail Alexandrovich, bypassing the eldest in the family, uncle Vasily Mikhailovich Kashinsky, and his brother Jeremiah. Those, considering themselves offended, asked the Metropolitan for a trial with Michael. St. Alexy entrusted the resolution of the dispute to Bishop Vasily of Tver. The bishop decided the case in favor of Michael (1366), Princes Vasily and Jeremiah were dissatisfied and again filed a complaint to Moscow against their Bishop. St. Alexy did not recognize his trial as fair, and his favoring of Michael cost the Bishop dearly. Meanwhile, Mikhail fled to Lithuania, where he had a strong patron in V. Prince Olgerd, behind whom was his sister. Moscow troops accompanied the seekers of the reign of Tver and brought devastation to the Tver region. But when Michael appeared with the Lithuanian army, Princes Vasily and Jeremiah abandoned their demands and hurried to persuade him to make peace with V.K. Dimitri Ioannovich (1367). However, this peace did not last long. Jeremiah was the first to declare himself an enemy of Prince. Tverskoy and retired to Moscow. Mikhail was dangerous for Moscow - because of his connections in Lithuania, and because of Tver’s attachment to him, and because of his courage. The times of Mikhail Yaroslavich and Yuri Daniilovich were not yet far away. So, the advisers of V. Prince convinced the young Sovereign and the compassionate Saint to invite Michael to Moscow, under the pretext of strengthening friendship. The Prince of Tverskoy appeared; but here a dispute started between him and V. Prince. Michael surrendered to the court of the Metropolitan: but even the court of the Saint could not save him. Mikhail and the boyars captured him and put him in prison, from which he was released only out of fear from the Tatar troops that appeared within Russia 37 . Offended by this act, Michael complained most of all about St. Alexy, whom he trusted more than anyone else. But is it possible to think that the soul of a righteous man was involved in any insidious plans? Is it possible to think that the hero of faith, who was not afraid of the great trial in the Horde, weakened so much in his trust in God’s protection that he agreed to descend to measures of low weakness, even though there was no imminent danger? Be that as it may, this unfortunate incident was the beginning of a long feud between the. reign of Moscow and Tver, and for the first time challenged Lithuania to fight Moscow. In the history of these battles and relations between the warring parties, we no longer encounter the name of St. Alexia, until their reconciliation. Only when describing Olgerdov’s first invasion of Moscow, the chronicler notices that the Metropolitan was under siege with B. Prince 38. Another time he also mentions how the son of Mikhailov, who was kept in the Horde for the debts (10,000 rubles) of his father, who had been granted by it to the V. Princes, was brought to Moscow and here he was kept in the court of the Metropolitan until his relatives ransomed him. 39 Mikhail fought to the last extreme, and finally had to humble himself before the V. Prince of Moscow (1375). Then, with the blessing of St. Alexy, the Princes concluded an agreement among themselves, in which Dimitri made Prince Tverskoy feel his rights as a winner. 40 While V. Prince fenced Moscow with stone walls (in 1367), waged continuous wars with his enemies, and thus prepared himself for the most glorious struggle in his life for the freedom of Rus': St. Alexy, following the pious inspirations of his heart, erected churches and monasteries for feats of prayer for the salvation of the same Rus'. Moscow already had monasteries: Spassky in the Kremlin, founded by V. Prince John Danilovich Kalita, Epiphany and Petrovsky, in which Archimandrite John, the first of the Moscow abbots, introduced the rules of the hostel. St. Alexy founded two more monasteries; Spaso-Andronikov and Chudov, and one female – Alexievsky. It was under him that the Simonovsky Monastery was erected Even during his last journey to Constantinople, St. Alexy was exposed to a fierce storm on the way. In the midst of danger, he vowed to build a Monastery in memory of the day on which he reached the refuge. The ship entered the pier on August 16, and the saint decided to found a monastery in the name of our Lord and Savior Jesus Christ, whose miraculous image is celebrated on that day. For a long time other saintly affairs hindered the saint. Alexy to begin to fulfill his promise. Finally, finding time, he went to the desert dweller of Radonezh, Venerable. Sergius, and asked him for a monk experienced in spiritual life from among his students, so that he could be a trustworthy leader for others. Rev. Sergius dedicated to him the ripe fruit of his Abode, his beloved disciple, Andronik. Compatriot Rev. Sergius, brought up under his supervision from a young age, he internalized the rules of his great mentor and already had the desire, with his blessing, to set up a special Abode for himself. The saint, joyfully meeting such a monk, took him with him to Moscow and instructed him to choose a place for building a votive church and monastery. Thus, in the chosen place, with the blessing of St. Alexy, the monastery of Spaso-Andronikov was founded, in which the first abbot was Rev. Andronik and his disciples Savva and Alexander 41 Twelve years before the death of his St. Alexy founded another monastery, in the Kremlin itself, on the site given to him by Taidula, who through him received a miraculous healing 42, in memory of the miracle of the Archangel Michael in Colossae 43 Rev. Joseph of Volokolamsk, speaking about the Russian ascetics of his century and the previous one, writes: “In the Chudovsky Monastery, blessed Metropolitan Alexy planted honest elders, and asked St. Sergius, and all of the other monasteries that exist under his hand are just as honest and sacred, and monastically spiritual, living: just as all people come to them, old and young, and receive benefit from them, just like that Spyridon himself (later Hegumen of the Trinity Sergius Monastery 1467–1474), still young, these teaching and punishment to reject worldly rebellion and to monastic life” 44 In this Monastery from the very beginning a dormitory was established 45 Another communal monastery, with the blessing of St. Alexia, founded on the banks of the Moscow River, also a student of Rev. Sergius, who devoted himself to monastic life from the age of 12, was his nephew Theodore (c. 1370). This monastery is known under the name of Simonovsky. The sanctity of the life of the first abbot and the strictness of the rules of his Monastery soon drew the attention of all residents of Moscow to it. Rev. Theodore was the spiritual father of V. Prince 46. Among the monasteries with which Moscow was adorned during the reign of St. Alexy, should also include the Aleksevsky convent 47, so named after the church in the name of St. Alexy, man of God. The virtuous abbess of this monastery, Juliana, who spent thirty years in monasticism, gathered up to ninety old women into it and edified them with her instructions and a God-fearing life. She died fifteen years after the repose of St. Alexia, enjoying universal respect 48 His advanced years and concern for his Moscow flock did not prevent the Saint from undertaking distant journeys, as long as church needs required it. So - we see him, already an eighty-year-old elder, in 1378, in Nizhny Novgorod, where he baptized the son John of Prince Boris Konstantinovich - the same one against whom he had previously sent unblessings: a sign that the God-loving soul of the Saint did not harbor any hostile feelings towards the disobedient son, as soon as he put aside his disobedience. 49 And here St. Alexy turned his attention to the monasteries. He built a stone church in the Annunciation Monastery, established a hostel in it, endowed it with his gifts, and, perhaps, from that time on, this monastery began to belong to the Moscow Metropolis. 50 Of course, the archpastor, zealous for the good of his Church, would not have been afraid to visit the southwestern part of his all-Russian metropolis, if hostile relations between the Moscow Grand Duchy and Lithuania had not prevented this. He could have direct relations with the nearest dioceses: he supplied bishops to Chernigov and Smolensk 51. But most of all, the land of Galich required pastoral care. Vladislav Opolsky, who reigned there from 1371, devoted to the Roman Church, entered into relations with the Roman throne and asked to establish four Latin bishoprics in his possessions, in place of the Orthodox. Pope Gregory XI, to his surprise, learned that in the Russian land there were, as he wrote, schismatic bishops, ordered the Archbishop of Krakow to expel them from his thrones 52 and in 1375 announced the establishment of Latin bishops in Galich, Przemysl, Vladimir and Helm, and elevated the Galic throne to the dignity of an archbishopric 53 However Papal orders did not manage to stop the succession of Orthodox bishops in any of the designated dioceses. The Orthodox faith still held strong there Not yet relieved from the yoke of the other faith, Orthodox Rus' had compassion for its Orthodox brothers in the East. The bishops and eastern monks who came to us found a warm welcome and generous alms. Of course, from the words of these wanderers, our chronicles describe the disasters that befell Alexandria, Antioch and Jerusalem from the Sultan of Egypt Shaban II, irritated by the attack on Alexandria by King Peter of Cyprus and the Knights of Malta in 1365. 54 Six years after that, Metropolitan visited us from Jerusalem. Herman, then Mt. Sinai. Mark, and also from Jerusalem, Archimandrite Niphon: the latter, according to our chronicles, with the help of the alms he collected, became the Patriarch of Jerusalem 55 Twice the ambassadors from the Patriarch of Constantinople came to the Metropolitan of Bcepocia 56 ‘, but we do not know on what specific matters; We only know that with one of these embassies, probably the first one was received by a friend of St. Alexy, Abbot of Radonezh, Rev. Sergius, a message from Patriarch Philotheus, who, glorifying his godly life, sent him a cross, paramand and schema for blessing, and advised him to establish a hostel in his monastery. Approaching his blessed death, St. Alexy did not want to have another successor as soon as Rev. Sergius, whom he knew from repeated relations with him and conversations, from his godly life, the action of example and instructions on his disciples and strangers, as a man strong in spiritual experience and able to rightly rule the word of truth. Therefore, having called him to himself at one time, he revealed to him his intention to elevate him in advance to the rank of bishop, so that in due time he could more conveniently occupy the high priestly throne. Having explained his desire, St. Alexy added; “I know that both V. Prince and the boyars would very much like to see you in my place. But the humble Sergius is for everything. conviction in one word he answered: this matter is beyond my measure - and St. Alexy was forced to abandon his assumption. Meanwhile, V. Prince was preparing his favorite, Michael, to succeed the elderly Saint. In addition to his dignified appearance, this Mikhail was distinguished by his extensive knowledge of civil affairs: he read a lot of books and had a strong memory, his conversation was varied and interesting. Why did V. Prince take him from Kolomna, where he was a priest, and made him his printer; then, in accordance with his views, he convinced him to take monastic vows and on the same day as he took monastic vows, he made him an archimandrite in his Spassky Monastery. This was two years before the death of St. Alexia. 57 But in Constantinople they appointed and dedicated their successor to St. Alexy, almost the same Cyprian, who recently, in the rank of archimandrite, was an ambassador from the Patriarch to the Metropolitan. It is unknown at whose request this was done. Only when Cyprian arrived in Kyiv and sent to Novgorod with news of himself and a patriarchal letter, with which he was appointed to the metropolis of the entire Russian land, Archbishop Alexy of Novgorod refused to recognize him as his Metropolitan, during the life of the real high priest. “Send to the Grand Duke,” he answered Cyprian; - if he accepts you as a Metropolitan, then you will be a Metropolitan for us too.” When the time approached for the departure of St. Alexy to the Lord, V. Their prince himself and through his cousin Prince Vladimir Andreevich, and through the boyars, strongly asked him to bless Archimandrite Mikhail as his successor to the metropolis of Spassky. But the great Saint each time refused to fulfill this desire. “Mikhail is still young in monasticism,” he said, “I cannot bless him. Let the Metropolitan be the one whom God and the Most Holy Theotokos will, and the Patriarch and the Council will choose” 59 Thus, betraying the throne and his faithful flock to the will of God, St. Alexy betrayed his spirit to God (February 12, 1378). The humble Saint did not even order his body to be laid in the church. But V. Prince, with the advice of the bishops, decided to deviate from his will in this regard, and left the storage of the sacred remains to the very monastery that the Saint entrusted to the guardianship of V. Prince 60. Soon after God glorified His saint at the Trinity Monastery, Rev. Sergius, by the revelation of his relics, which had been hidden in the ground for thirty years - by the arrangement of God's providence, the relics of St. Alexia. The top of the church in which he was buried collapsed, however, in such a way that the priest who was in the altar remained unharmed. While dismantling the foundations of this church for its restoration, they found the body of St. Alexy incorruptible, they carried him out of the ground with songs of praise, and after the construction of the church again they placed in it a shrine with the relics of the Saint. 61 The miracles that poured out from this shrine in the healing of all kinds of sick people soon revealed to a delighted Moscow and the whole of Russia a new intercessor before God. Archimandrite Pitirim, later Bishop of Perm and martyr, also composed a canon in memory of the God-glorified Saint. 62 The Life of St. is found in manuscripts. Alexy in two forms, one short, begins like this, “This is our reverend father Alexy the Metropolitan, who was a Bolyarin by birth,” the other begins with the following words: “Elma is a divine man who wanted to write a story.”... The author of the latter, Pachomius the Serb writes. “Let no one perceive that the earth is ignorant of other things (about the life and miracles of St. Alexis). And in truth, I didn’t see with my own eyes that this happens, but from the great and trustworthy men, having heard, as others say, having seen with my own eyes the Holy One himself, it was not worth it for many years before - another from hearing; another and most reliable skill comes from the very writing of Archimandrite Patirim, who later became the Bishop of Perm. Therefore, the Bishop and the martyr wrote something little about the saint and on the eve of him expounded in praise, and having heard it is known about his life. even more so from the miracles themselves that happen from the shrine of the God-bearing father. The other one is not after. this is what I call time.” Probably the above-mentioned first, short biography of St. Alexia is Pitirimovo; it does not yet speak of the discovery of the relics of St. Alexia. St. Pitirim was appointed Bishop of Perm between 1441 and 1448, and died a martyr in 1455. Consequently, according to the legend of Pachomius, the life of St. Alexy was written by him before 1441–1445. But in the legend “about the memory of the acquisition of the body of St. Alexy", according to the manuscripts, it is noted that it was written by St. Pitirim, “then I came from my bishop and lived in his monastery” (Alexia). Pachomius' biography in the Degree Book 1. pp. 478 refers to the seventies after the repose of the Saint; in its very title it is said that it was written “with the blessing of Metropolitan Jonah, and by the will of V. Prince Vasily Vasilyevich.” Life of St. Alexy, in the form of a special story placed in the Nikon Chronicle (IV, 55 - 65 .}; here it is replenished with some legends from the life of St. Sergius, in the most extensive form it was compiled under Metropolitan Macarius and placed in the Degree Book 1, 444 - 478, where it is directly stated that the story of Hieromonk Pachomius is here “It was disseminated with truly discovered legends, which had not previously been revealed here, for not receiving the present time, but was written later with the blessing of the Right Reverend Macarius the Metropolitan.” Collection State Gram. and Treaties T. I, p. 38. We do not dwell on the chronological differences between our sources. The Chronicle of the Trinity says that St. Alexy Metropolitan was 24 years old, and all the years of his life were 85. I.G.P.T.V. pr. 55 The same is repeated in the short biography of St. Alexy, probably Pitirimov and V. chronicle of N icons. IV. 65. But in the same legends - Pitirimov and the Nikon Chronicle. and behind them in the Degree Book, I 449., it is noted that St. Alexy was older than V.K. Simeon Ioannovich by only 17 years, and Simeon was born ca. 1316 (case. I. G. R. T. IV. pr. 318; - In Pachomius’ life description nothing is said about the years of life of St. Alexis According to the testimony of the Genealogical books, “Moscow was behind him.” And G. P. T. IV pr. 324. In the Genealogical Book, ed. in І787, Part 1. p. 275„ it is said "The family of Pleschey. Theodore Byakont., came from Chernigov. His son was Alexy the Wonderworker, and in the world his name was Alverey, yes Fofan, yes Matvey, yes Konstantin was childless, and Alexander Pleshchey. " Theophan's son Daniel enjoyed excellent respect from V. Prince for various services rendered them in the Horde and in other countries, and was buried in the Chudov Monastery near his uncle, St. I. G. R. T. V. pr. 264. July 1393. The family of Feofanov’s other son, Stefan, as stated in the Pedigree, “all served with the Metropolitans” in the boyars. In Pitiruu. “His name was called Semyon.” Pachomius “christened his name in holy baptism Elferius.” In Nikonov. Years. IV, 56: “his name was called in holy baptism Elpherei-Semion.” The name Simeon may have been given to Alexy at birth, and Elferius at St. baptism. This custom of giving a baby two names, one at birth, the other at baptism, is also known in later times. So is the son of John. Sh, V.K. Vasily Ioannovich, born on March 26, was first named Gabriel About the works of St. Alexy in comparing the Slavic translation of the New Testament with the Greek text is evidenced by the list of New Testaments. The Testament, kept in the Chudov Monastery, according to legend, is the handwriting of St. Alexis. The correctors of the Slavic translation of the Bible in the 17th century, counting the manuscripts they used, say about this manuscript: “The first Slavic book was in this translation, translation and manuscript of St. Alexis, Metropolitan of All Russia, the Wonderworker, written in the summer of 6863, 23 years before his death, which is still found in his Abode, in Chudov. in the monastery, in the book shelf it is served and read to the sick.” Dictionary about Writers of the ecclesiastical rank. Part I. p. 182. At the end of the last century, foreign scientists also paid attention to this manuscript. Abbot Dobrovsky, who was in Moscow in 1792 and was engaged in scientific research in its libraries, reported his review of it, along with other lists of the New Testament in the Slavic language, to Griesbach for his second edition of the New Testament in Greek (Vol. 1. 1796. Vol. II. 1806 The Slavic philologist, calculating these lists, speaks of the Miracle under number 18) “New Testament, on glassine, XIV century. It is revered as written by the hand of Metropolitan Alexy, and therefore is kept with reverence in the Moscow monastery of St. Archangel (Michael), usually called Chudov. That this Alexy, revered among the Russian saints, knew Greek and compiled a new Slavic translation, this is stated in his life. This review of the Slavic text, or, if you like, translation, is more correct than others. Some sayings, especially those belonging to antiquity, are corrected according to Greek copies of good quality. In places the Greek way of speech is more accurately expressed. I compared the first and last chapters of Luke and several verses of the 22nd chapter” (Vol I. Prolegomena. Sect, VII.). In another place, calculating the lists of the Slavic translation of the Apocalypse, Dobrovsky says: “N 10 List of Metropolitan Alexy, the same one that I mentioned in the Gospels, under the number 10. If the Ostroh publishers, at least when printing the Apocalypse, had used this. the list that contains the translation is, one might say, the purest. then the Slavic Churches would have this book in a better form than what it is in Greek manuscripts, which are more often found. But it was not used in worship, and therefore, before the Ostrog edition of the Bible, it was not published anywhere with other books of the New Testament. In Alexiev's list, by a slightly later hand, two weeks are shown on the side, and thus the book is divided into several sections. for private reading; eg at ch. I, 1, set: “Monday.”, at 20, 4. “Sunday”. But there is no trace of its division into 72 chapters, as in others that borrowed. your text from the interpretation of Andrew (of Caesarea). About the Greek list, which. Alexy used it, one must judge by those selective readings that I noticed in most of the chapters, in many places. it differs from those mentioned above under NN“ 3 and 4, and especially from the third." (Under number 3 the manuscript of the Synodal Library is mentioned, containing the complete Bible and formerly belonging to the Trinity Lavra. Under number 4. The Apocalypse with the interpretation of Andrew of Caesarea, a manuscript also of the Synodal Library.) Then, presenting several special readings from the list of St. Alexius, for comparison, Dobrovsky concludes: “Even in language, Alexy’s translation is so similar to the 4th list that I have no doubt about the origin of both from the same source. But did Alexiev borrow the Slavic text from Andreev’s interpretation (since it can be assumed that the Slavic translation existed earlier) and cleaned it from insertions and other shortcomings according to the Greek copy, or is Alexiev’s translation the first in Russia, which was then used by Andrei’s Slavic translator and which was subsequently spoiled by the negligence or self-will of the scribes - who will dare to decide this? (Vol. II). A photo from the inscriptions found on the manuscript of St. Alexy, and two pages from the manuscript {Hebrews I, 1 – 11, 10) can be seen in the Memorabilia. Moscow, K. Tromonina. 1845. pp. 7 et seq. In Nikonov. Le top. Alexy's installation as Bishop of Vladimir dates back to 1352, December 6. But it is difficult to reconcile this testimony with the life of St. Alexy, where it is said that he was Bishop of Vladimir for four years. However, it should also be noted that in the initial lists of cero lives, neither Pitirim nor Pachomius, the number of years of bishopric is not indicated; it is shown in the expanded narrative of the Chronicle of Nikon IV, p. 58. Nikon. Years. under 6860. “That same summer, Fedorit was appointed metropolitan by the Patriarch of Ternovsky and came to Kyiv.” The name of Patriarch was adopted by the Bishop of Ternovsky back in the 13th century. under Asen, Tsar of Bulgaria. Georg. Acropolit. ed. Paris p. 125. 126. ff. Allat, De consensione utriusque Ecclesiae" p. 434. 435 Historia Chronologica Patriarchar Constantino. in Act. SS. August. T. Ϊ. p. 180. According to Letop. Nikon, and the demand itself was sent to Constantinople from P. Philotheus III. p. 203. In Pitirim’s biography: “delivered by the hands of the Ecumenical Patriarch Philotheus.” This is exactly what is seen in Nick. Years. “In Constantinople, the Patriarch appointed two Metropolitans for the entire Russian land... and there was great dislike between them. And then from both of them, ambassadors came from Constantinople to Tver to Theodore the Lady of Tver, and the priestly rank felt the weight of greatness everywhere Nikon. Letop. 111, page 906 A similar division, if not in reality, at least in the form of an assumption, was made in Constantinople, even at the end of the reign of St. Peter. Codin. Notitia Graecor Episcop. p. 403. In the list of dioceses subordinate to the patriarchal throne, compiled under the Emperor. Andronik the Elder about Patriarch John Glick (1315–1320), the dioceses of the Metropolis of Kiev are calculated separately from the dioceses of the Little Russian or Lithuanian Metropolis Nikon. Years. under. 6861 r. “Aleksey Metropolitan came with much honor from the Patriarch and blessing to the entire Russian land, and Metropolitan Roman also came to the Lithuanian land and to Khotyn.” That Kyiv belonged to the region of St. Alexia, this can be concluded from the journey there of St. Alexy and a long stay there, even during Roman’s life. See note below).. East. State Ross. T. V. pr. 55. The name ὑπέρημος was adopted from hierarchs only by metropolitans, and, moreover, not by everyone. This can be seen from the signatures of the metropolitans and bishops who were at the Council of Constantinople in 1351. Lambec. Commentar, de Bibliotheca Caesarea, ed. Kollar. T.V.p. 421–423. See also Ducange in Glossario mediae et infimae Graecitatis, sub voce: ὑπέρημος. That this teaching is not actually a sermon, orally delivered in church, but a pastoral letter. This can be seen from the expressions found in it: “Behold, children, I wrote to you briefly... Receive and keep in your hearts the letter that was written to you.” That this message is most appropriately attributed to the beginning of the priesthood of St. Alexy, this is revealed from the indication of the duty of teaching, accepted with the title of hierarch. “I must receive a talent from God, do not hide it in the ground, but distribute it to you, a good trader.” View Arr. To Ed. Creation Holy Father Part V. pp. 30–39. Probably, here we mean the words of Gregory the Theologian in his homily on the Most Holy Places. Creation Grieg, God. Ch, III. page 258. In the word On the NE. Baptism Creation. Grieg, God. Ch, III. page 285 In Ant. Histor.T. I gram.Theognostus and Alexius according to NN 1 and 3 Histor. Ryazan. Hierarchies page 25 Did St. Taidula know this before? Alexy, from a detailed description of this miracle in Art. Book I 415, not visible. It only says here that Janibek and Taidula knew only about the merits of the saint and that then Taidula saw him in a dream. The label or letter of Taidula that has survived to us in the name of St. Alexia, apparently, was given earlier than the incident described. It was given in case of departure of St. Alexy to Constantinople and does not contain anything more than an order for free passage for him through the Khan's possessions to the capital of the East. Empire. Track. This label must refer to the time when the saint traveled to Constantinople. And this was only in 1353 and 1355. For the reasons of the orientalist Grigoriev, in the designation of the time of issue of this label, one can find the year 1355, which will coincide with the time of the last journey of St. Alexy to Constantinople. The saint could have been in the Horde on his way to Constantinople. See Nikon. Years. T.IV p. 83 About Dionysius and Michael. Step. Book I, 455 East. G.R.T. IV pr.384 There is news that St. Alexy was holding a debate about faith in the Horde with some Munzi. In one of the manuscripts of the Rumyantsov Museum, which among other things contains a denunciation of Mohammedanism, it is noted: “Mollagavzadin was blind, and his wife, the queen, was Baraka the king’s sister, and his son was Munzi the hero. He had an affair with Metropolitan Alexei in the Horde before the Tsar, since he enlightened the blind Tsarina to Amuratova (it was noticed on the field, and Baksha told Zenebekov) in the Horde” Opis. Room. Museum page 273 The label is given in “Tegiguya summer, tenth month at 10 nova; algata of the month in seven hundred and eighth" According to the research of Mr. Grigoriev, with the correction of obvious errors, this should be in 1357, on the tenth day of the first half of the 10th or 11th Mongolian month. The label was published in the Collection. State Gr. and Dogs, and in the study of Grigoriev. On the reliability of the Khan's Yarlyks M. 1842, p. 126. In Vladimir St. Alexy was in 1357 - He went to Kyiv in 1358 “after baptism” and stayed there until 1360. I.G.R.T. IV pr 384 Narbuth, Dzieja narodu Itewskego under 1358 T. V. pp. 88–90 In Journal. Min. Nar. Enlightenment 1843 Part XXVIII Eligin “The first Orthodox martyrs in Lithuania” Novgor. 1 Years under 1360 p.87. Nikon. Years. under 6868 “and he was nothing by his will and thought, and Theodore Bishop of Tver did not see him, nor did he give him any honor.” Collection G. Gram. and Dogov. T.I No. 27 Nikon. Years. under.6873 r. B. I. G. P. T. V. np. 137., according to some chronicles, it is not the bishop of Suzdal who is recognized as deprived of the throne, but the archbishop of Novgorod, also Alexy. But the Novgorod Chronicle does not say anything like that about suds. archbishop. The doubt is resolved by consideration of circumstances and direct evidence of other chronicles. See the remark of the publishers of the Novgorod Chronicle in 111 T. Complete. Collection Letop. Art. 229. Nikon. years under 6871, 6875 and 6876. Under the last year it is said, “I invited my love to Moscow... and then made speeches with him; also then they would have a third judgment, In the world, in truth (i.e., in the midst of the world, despite being right), but they confiscated him, etc. Collection State Gram. T. I, N° 28 Life of Rev. Sergius, described. Epiphanius - and in the Pachomius seduction. Rki. Troitsk Laurel. Monuments Moscow. Antiquities by Snegirev 1842–1845 p. 131 September 6, when the Church commemorates this miracle, was it not the day of Taiduda’s healing? St. Alexy left for the Horde on August 18. I.G.P.T. IV. Ave. 384. From the spiritual testament of Rev. And Josephus chapter 10. In 1376, perhaps the first archimandrite of this monastery, Elisha Chechetka, was mentioned. Nikon. Years T. IV. Page 69., From the life of St. Sergius, in Nik. Years. T. IV, art. 227 – 229 East. Ross. Hierarchies. T. III. page 90 I.G.R.T.V. pr. 254. under 1362 “From the city of Yaroslavl, the daughter of a certain rich parent and glorious.” This Alexievsky Monastery later gave way to the Conception Monastery; and here, to this day, the memory of the two sisters of St. Alexius, Juliania and Eupraxia, who were buried in that monastery, is preserved. Historian..Hierarch. Ross. T. IV, p. 140 I, G.P.T.V. pr. under 1370 g The life of St. Alexy, placed in the Degree Book, speaks not only about the construction of a church by St. Alexy, but also a monastery (I, p. 461.). The monastery existed back in 1229, but was devastated by Mordva that year. I. G. P. T. III. pr. 350. About the baptism of Borisov’s son. II. G.R.T V. pr. 137 under 1370. At this time, Moscow was under siege for the second time, .M. Alexy was not in Moscow at that time, as was directly noted in Nikon.. Le t. 1V, 2. In the same Years. p. 60 it says · “And there is that monastery in Nizhny Novgorod and is still metropolitan.” In Gram. 1478 Metropolitan Gerontius calls this monastery his Act of Arch. Exp. T. I. N° 105. In Step, Book., I, 461 and in Nikon, Let. IV, 28, also attributed to St. Alexy founded the Constantino-Elensky Monastery in Vladimir, which also belonged to the Metropolis. But the existence of this monastery was mentioned in chronicles back in 1276. I.G. P. T. IV, p. 154. In the Charter of Prince Vasily Dimitrievich Metr. Cyprian, given in 1389 or 1404, therefore 24 or 26 years after the death of St. Alexia. This monastery was named from time immemorial as metropolitan. Acts of Archaeographic. Expeditions T I. IV 9. These bishops are mentioned in the life of St. Alexy and in the chronicles Ad nostrum non sine mentls tuibatione pervent auditum, qued in terra Russiae quamplures episcopi schismatici fore noscuntur Quos per summoriam informationem schismaticos esse repereris, ab eorum Ecclesiis et Episcopatibus auctoritate Apostolica prorsus amoveas. 1372. Historica Russiae Monumenta T. I. N. CXVIIl. Zubritsky about Red or Galician Rus' p. 169. In 1370, the Lord of Moldova Lasko, seduced by the Minorites into the Latin faith, asked Pope Urban V to establish a Latin bishopric in the city of Seret, which belonged to the diocese of Galicia. By order of the Pope, Archbishop. Krakow dedicated Andrei there, who was subsequently given the Galich department of Lequien Or. Chr. T.III. r. 1119. I.G.R. T.IV. Ave. 388 D'art verifier les dates. 1818. T V. p, 131. Lebeau.Histoire du Bas-Empire. 1836. T. XX. p, 418 About Herman I.G.P.T.V. pr. 137 and about other pr. 127 The name of Niphon is not found among the Patriarchs of Jerusalem at this time, however. In 1374 and 1376 I.G.P.T.V. pr. 137 Pitirim's life of St. Alexis. Testament of St. Alexy regarding the Chudov Monastery was published in Monuments of Moscow. Drevn, Snegireva. pp. 142. 143. According to Patomiev’s biography, this happened under V. Prince Vasily Vasilyevich (from 1425) and Metropolitan Photius, deceased. in 1431). Pachomius testifies “it is said that according to the hedgehog the eve of that saint, and that saint appeared that night to a certain priest of the same monastery, giving thanks for these, and he promised that monastery would not become scarce.” See Degree Kn I. Page 445 You might be interested in: