Житие святого отца нашего Евстафия, епископа Антиохийского

Among the host of great hierarchs of the Church of Christ, Saint Eustathius, bishop of the ancient capital of the Asia Minor East and the Greco-Roman Empire - Antioch 1505, is one of the most glorious Christian confessors and fighters-defenders of the true faith in God. Saint Eustathius lived 1506 from the end of the third to half of the fourth century. He was born in the city of Side 1507 Pamphylian, and first served as archpastor in Beria 1508 Syrian, from where, for his merits and services to the Church, at the request of the people, the fathers of the First Ecumenical Council moved him to Antioch. The time of the archpastoral activity of Saint Eustathius was an extraordinary time and unique in the series of centuries in the life of the Church of Christ. This was a particularly luminous century both in terms of the number and greatness of the luminaries of the Church, the universal teachers. The subsequent centuries, although also famous for their teachers of faith, were already imitators and disciples of the God-wise fathers of the fourth century. The battle of Christianity against paganism, carried out over the first three centuries under the sign of the Cross of Christ, ended at the beginning of the fourth century with a complete victory over paganism, and there was no longer any need to defend the Christian faith against paganism in the worldwide Greco-Roman Empire, there was no longer a need to prove the superiority of Christianity over paganism. The external peace that came then for the Church of Christ made it possible for a general uniform arrangement of the internal affairs of the Church and for unhindered educational conversations between shepherds and their flock. But it was then that an even greater need arose for an even more difficult battle with the internal enemies of the Church, with the heretics 1509. The main heretics who troubled the Church at that time turned out to be a learned presbyter of the Alexandrian Church in Egypt 1510 named Arius 1511. In the proud enthusiasm of his limited intellectuality, Arius, resuming the pagan doctrine of the communication of the deity to non-gods, blasphemously asserted that: 1) Although God the Father is eternal, there was a time when He was not the Father and He did not have a Son; 2) The Son was created, created by the Father first of all, and through the Son the world was created; 3) The Son is not eternal, but the highest of all creatures; The Son is like the Father - God in name, but not in essence; 4) God the Father, in his goodness, imparted wisdom to the Son: but the Son does not fully know God the Father; 5) The Holy Spirit is also not the person of God, but was created by the Son 1512. Outraged by such blasphemous false teaching, the Bishop of Alexandria Alexander 1513 urged Arius to abandon such heresy. And when Arius did not obey the meek admonitions of the bishop, a Local Council of one hundred bishops of Egypt and Libya was convened. This Local Council of the Alexandrian Church excommunicated Arius with several like-minded presbyters and deacons as blasphemous heretics, and they actively began to try to gain support for themselves not only among the pastors of neighboring churches, but also among the people. To do this, they sent their like-minded people and letters with their intricately woven false teachings to all the churches of the East and composed songs in the spirit of Ariev's false teachings, sung in folk tunes. The passion for theological reasoning and debate was so great in the East at that time that religious issues were dealt with not only in homes, but also in squares and crossroads; the pagans even ridiculed these disputes in their theaters and turned the differences of Christians in favor of rejected paganism. Confused in this way by the crafty heretics of the Arians, the churches in Syria and where Saint Eustathius pastored were worried, arguing about the resolution of theological questions and perplexities... Saint Eustathius, distinguished by deep theological knowledge and secular learning, was a firm, undaunted confessor of the Orthodox faith of Christ in 1514 and in Beria, during the last pagan persecution of Christians, and Now, with the confusion of the Church by Arianism, one of the first saints zealously rebelled, orally and in writing, against the blasphemous false teaching of Arius and the Arians. He tried, but even the Equal-to-the-Apostles Emperor Constantine the Great could not restore harmony and peace between the Orthodox and Arians in Alexandria, Syria and other churches. Therefore, to end the discord, the emperor decided to resort to the episcopacy of the entire Christian Church and convened the First Ecumenical Council of the Church in Nicaea in 1515. Emperor Constantine, convening this council, wanted, according to Eusebius, a historian of that time, to dedicate to Christ the Savior “a priestly crown of beautiful flowers, woven and bound by the unity of the world.” And at the call of the emperor, up to three hundred bishops gathered in the city of Nicaea from Asia, Africa and Europe; there were even bishops from countries not subject to the Greco-Roman Empire, for example from Persia and Scythia 1516. The number of presbyters, deacons and other clergy accompanying them was still much greater than the number of bishops. Among the laity, in addition to the highest dignitaries, many philosophers and scientists arrived in Nicaea. And at this council, Saint Eustathius, due to his great piety and deep knowledge of theological and worldly, combined with unshakable zeal for preserving the purity of Orthodox doctrine, was given especially outstanding importance by the hierarchs of the Church. Saint Eustathius was entrusted with the first presidency of 1518 at the great Ecumenical Council; he occupied the place of the first bishop, sitting on the right side of the emperor, and he was given the honor of the entire Ecumenical Council to greet the Equal-to-the-Apostles Emperor Constantine with a speech. Here is this eloquent and strong faith and spirit speech of St. Eustathius: Blessed be God, who chose you as king of the earth, who by your hand destroyed idolatry and through you established peace in the hearts of believers. The power of the spirits of evil has already been trampled; the altars of polytheism have been overthrown; the darkness of wickedness is dispelled; and the light of Divine teaching illuminates the entire universe. The Father is glorified, the Son is venerated, the Holy Spirit is also proclaimed - the Trinity of One Essence; One Divinity in three Persons or hypostases is preached everywhere. On this teaching, sir, the greatness of your piety is confirmed. Keep it whole and inviolable for us, so that none of the heretics, having penetrated the Church, will dissolve the unity of the Trinity God and will not subject our faith to reproach! The reason for the present meeting and our reasoning is the frantic Arius, who, having accepted the ministry of presbyter in the Alexandrian church, turned out to be alien to the teachings of the most blessed prophets and apostles. For he does not recognize the Only Begotten Son and the Word of the Father as consubstantial and equal to the Father, and the admirer of creation wants to classify the Creator with creation. Command, sir, that he, having abandoned his error, should not rebel against the teachings of the apostles, or, if he remains stubborn in his wicked opinion, expel him from the society of the Orthodox Church, so that he no longer shakes the faith of weak souls with his wicked opinions.” This is what Saint Eustathius said. At this First Ecumenical Council of Christians, many pagan philosophers arrived in Nicaea, some in order to become better acquainted with the Christian teaching, while others, out of hatred for this teaching, hoped to confuse the speeches of the bishops with the help of intricate reasoning and refute the Christian teaching. Church writers mention that one of the most vain of these philosophers named Phaedo, who defended the wicked Arius and his blasphemous teaching, was given the first refutation on behalf of the entire council by Saint Eustathius of Antioch in 1520, as having high philosophical knowledge. And this philosopher, at the end of his debate with the holy council, was so amazed by the answers of the saints that he exclaimed loudly: “Glory to Thee, God, who revealed to Thy saints, which surpasses all understanding, the mystery of the pure, immeasurable and uncreated Divinity. I pray to You, Christ, the all-good Son of the all-good Father, forgive me everything I have sinned against You, being carried away hitherto by the wicked opinions of Arius... From now on, I condemn forever to the curse Arius and his wicked opinions and all those who think the same way and blaspheme against the Father and the Son and the Holy Spirit..." 1521 But Arius himself, with several like-minded people, remained adamant in their opinions. Then the fathers of the council, among whom Saint Eustathius occupied such an honorable place, solemnly and unanimously confessed the Son of God to be consubstantial with God the Father; The Arian teaching, as contrary to the word of God and paternal tradition, together with all those containing the false teaching of Aria, was anathematized and excommunicated from the Orthodox Church. And in order to confirm exactly the right confession of faith for all subsequent times, the fathers of the council set out this confession in the Creed, as given from God in 1522. Arius and two like-minded bishops Theon and Secundus 1523, after their excommunication from the Church, the emperor exiled to prison. The confession of Christian faith approved by the Ecumenical Council was also signed by many of Arius’ patrons, but Eusebius, Bishop of Nicomedia, and Theognius of Nicea, having signed this conciliar Symbol, refused to sign the condemnation of Arius. For this, as defenders of the Aryan heresy, the emperor declared them deprived of their church places and sent them into exile, from where, however, they sent written repentance for their error and therefore were forgiven and returned to their dioceses. The church historian of that time, Blessed Theodoret, Bishop of Cyrus 1524, describing the First Ecumenical Council, cites, among other things, the following excerpt from the work of St. Eustathius of Antioch, written against the Arians: “When the great Council gathered in Nicaea to discuss matters of faith, at which about 270 bishops united (I say approximately, because from the large number of those gathered I cannot accurately determine the numbers them, and, moreover, did not study this with particular care) and when they began to establish the Creed (of faith), the work of Eusebius (Nicomedia), filled with blasphemous teaching, appeared in the middle (of the council). Having been read aloud to everyone, it immediately caused the listeners inexplicable grief with its ugliness, and covered the author himself with unbearable shame. Now the work of Eusebian 1525 has been revealed and the wicked work (the Eusebius Symbol) has been torn apart in view of everyone... Fearing that by the verdict of such a great Council they would be expelled from the Church, the adherents of Arius 1526 also stood up (at the Council) and anathematized the teaching condemned by the Council (Aria)... Thus, through many intrigues, they retained their representation in the Church (that is, their episcopal places), whereas they should have been under repentance; (and after the Ecumenical Council) they either secretly or openly began to patronize the opinions rejected by the council and even confirm them. In addition, wanting to root the planting of tares, they were wary of meeting with people knowledgeable (in the Holy Scriptures), evaded supervision and thus, as it were, trampled on the preachers of piety. But we believe that godless people cannot overcome the Divine: “Even if they are able again, they will be defeated again...” 1527 Returning from the Ecumenical Council from Nicaea to Antioch, Saint Eustathius convened a council of bishops and presbyters of many ecclesiastical regions subordinate to his Antiochian metropolis in 1528, informed them of the acts of all the decisions of the Ecumenical Council of Nicea and convinced them to invariably adhere to these decisions and especially to the correct confession of faith, expressed in the Symbol approved by the council of representatives of the entire Church Christian 1529. In the following year, 326, Saint Eustathius was entrusted to go to baptize the inhabitants of the Georgian country, ancient Iberia 1530, who wished to accept Christianity, and to establish the Orthodox Church there. The tribes that inhabited ancient Iberia (Georgia), or Georgia, were idolaters and fire worshipers; They were somewhat subordinate to the Greco-Roman Empire, but had their own kings and their own civil structure. For the first time, Christ the Savior was preached to some coastal tribes of Georgia by Saint Apostle Andrew, according to local tradition, and with Simon the Canaanite. Most of the inhabitants and the royal family were converted to Christianity by the holy virgin Ninoy, who came from Syria in the first quarter of the fourth century. When, following the preaching of Saint Nina, accompanied by miracles, the most zealous idolaters, the Georgian Queen Nana and King Mirian, believed in Christ, they sent an embassy to Emperor Constantine the Great with a request to send clergy to Georgia to baptize them and the people. The emperor said that he was more pleased with the conversion of the Iberians to Christianity than with the annexation of an entire kingdom to his empire, and immediately ordered Saint Eustathius of Antioch to go to Georgia in 1531 with several priests, deacons and other clergy. They also brought with them to Georgia all the church and liturgical utensils. Upon the arrival of Saint Eustathius in the capital of Georgia, Mtskheta, King Mirian sent a command to the rulers of the regions, governors and courtiers, so that everyone should come to the capital. When they gathered, King Mirian, in the presence of everyone, received holy baptism from Bishop Eustathius, followed by the queen and their children; near the bridge on the Kura River, where formerly there was a temple of pagan priests, a baptism was built, where Saint Eustathius baptized the rulers of the Georgian regions, governors and courtiers, which is why this place was called “Mtavarta sanatlavi”, that is, the font of nobles. A little below this font, the priests who arrived with Saint Eustathius baptized the people who flocked to baptism, prompted by the preaching of Saint Nina - if anyone does not accept rebirth from water and the Holy Spirit, he will not see eternal life and light... The priests then went around the cities and villages to baptize and teach other inhabitants of Iberia. So, with the help of God, almost the entire country was baptized, and the Gospel gospel was established in Iberia through the work of St. Nina and St. Eustathius of Antioch in this matter. In Mtskheta, Saint Eustathius, just before his arrival, consecrated the church built in the royal garden in the name of the twelve apostles and bestowed on the newly established Georgian Church the order of worship and doctrine of the Orthodox Greek Church. Presbyter John was appointed the first bishop of the Georgian Church with his subordination to the Antioch metropolis, which is why the Patriarch of Antioch is still called in the title: “And Iveron” 1532. Thus, with the current unification of the Georgian Church with the Russian Church, Saint Eustathius is the High Hierarch of the entire ancient Orthodox Exarchate of the current All-Russian Orthodox Church. Upon completion of the improvement of the then new Georgian Orthodox Church, Saint Eustathius commanded peace to the young Church of Christ and returned to Antioch. In Antioch, the zealous Saint Eustathius was already awaiting intense labor and difficult trials. The confidence that after the Ecumenical Council peace and complete unity would reign throughout the Church was in vain. It turned out that the above-mentioned bishops, committed to Arianism, agreed with the majority of the members of the council not sincerely, but only apparently, out of their own personal considerations and calculations. When, after the Council of Nicea, Emperor Constantine went to the western part of the empire, the Arianists again raised their heads. They first of all began to work through a presbyter close to the emperor for the return of Arius from exile with the bishops who clearly supported him and, convincing that they had become victims of an erroneous opinion and that those exiled would give the emperor a written statement in accepting the decisions of the Ecumenical Council of Nicaea, they achieved their return. In every possible way wanting to establish peace in the Church, the emperor showed signs of his favor even to those returned from exile, and they took advantage of this to spread Arian errors and, under various plausible pretexts, began to persecute the main champions of orthodoxy, the holy bishops Alexander, and then Athanasius of Alexandria and St. Eustathius of Antioch. Like-minded people of Arius hoped that after the Council of Nicea, due to the urgent demand by Emperor Constantine for complete peace for the Church from everyone without exception, no one would fight the spread of Arian errors. And Saint Eustathius, with even greater zeal, continued to oppose the spread of Arianism and denounced it even more strongly, relying on its condemnation by the Ecumenical Council. Knowing that Eusebius, Bishop of Caesarea in Palestine, who was partly subordinate to the Bishop of Antioch, held Arian views even before the Ecumenical Council, to which the experience of his symbol was not alien, Saint Eustathius wrote to Eusebius admonitions and denunciations of Arian errors. Eusebius was very indignant at this, responded by condemning the concepts of Saint Eustathius, approved by the council, calling them Sabellian 1533, and, continuing to adhere to Arian concepts, complained about Saint Eustathius to his friend Eusebius of Nicomedia, returned from exile. And this Eusebius of Nicomedia was the most cunning and treacherous Arian bishop. Even the Emperor Constantine, testified by God himself, wrote to the Nicomedians that Eusebius was an ally and assistant of the cruel persecutor and tormentor of Christians Licinius, that Eusebius shamelessly defended the refuted lies of the Arians from everywhere and bypassed and basely deceived even him, the Emperor Constantine 1534... And this crafty Eusebius of Nicomedia, together with his friends Theognis of Nicea and Eusebius of Caesarea in 1535 decided to deliver the Arians from Saint Eustathius, a tirelessly zealous denouncer of their errors. Emperor Constantine, before the construction of Constantinople, was very often in Nicomedia and, in order to flatter him and fulfill his plan for the removal of Saint Eustathius, the crafty Eusebius of Nicomedia expressed to the emperor a fiery desire to see the magnificent church, then just built by Constantine at the Holy Sepulcher. Flattered by this desire, the emperor placed his royal chariots at the disposal of Eusebius, which gave Eusebius’s journey special honor. Under the plausible pretext of worshiping the Jerusalem shrine, Theognis of Nicea, a faithful accomplice of his evil plans, also joined him. Arriving in Antioch with a face of piety, they were received by Saint Eustathius kindly and with the honor befitting bishops. When they reached Jerusalem, the ancient historian continues in 1536, and saw their like-minded (Arianists) Eusebius of Caesarea, Patrophilus of Scythopolis, Aetius of Lida, Theodotus of Laodicea and others who were infected with the teachings of Arius, they revealed to them their secret intention to remove Saint Eustathius. Under the pretext of honoring Eusebius of Nicomedia, these like-minded people accompanied him to Antioch, where they expressed great respect to Saint Eustathius, so that he would not suspect the insidious snares laid out for him. And since at that time some of the Orthodox bishops were also in Antioch, the Arianists proposed to form a fraternal council to discuss some general subjects and affairs of the Church, to which Saint Eustathius and other bishops agreed. And at the very time when the bishops gathered, a woman suddenly appeared to them with a child in her arms and announced with a cry that the father of her baby was Eustathius. Not at all embarrassed, the saint of Antioch demanded that the woman present witnesses who knew what she had said, and tell what evidence she had for it. But she replied that she had no witnesses. To this, the Arian bishops declared that it would be enough if the woman confirmed her accusation with an oath. The Orthodox bishops did not agree with this, recalling that according to the ancient rule and apostolic instruction (1 Tim. 5:19), at least two or three witnesses are required to accept an accusation against a priest, which is why they opposed the determination that the Arianists wanted to make about the condemnation of St. Eustathius of Antioch in 1537. Meanwhile, the Orthodox people in Antioch, having heard about the insult, through the machinations of the visiting bishops, of their beloved archpastor Eustathius, became agitated and were ready to take up arms against the adherents of Arianism. Then Eusebius of Nicomedia and Theognis of Nicea, seeing the church failure of their plan against Saint Eustathius, hastened to go to the emperor and informed him that there was popular unrest in Antioch, which was allegedly aroused by Bishop Eustathius of Antioch in defense of his religious opinions, thereby disturbing the much-desired peace of the Church; They added to this a new slander that Bishop Eustathius spoke insultingly about the mother of Emperor Constantine in 1538. They had to resort to such outrageous slander in order to more decisively incite the emperor against Saint Eustathius, because the woman who slandered Saint Eustathius in Antioch, struck by a serious illness after this slander, called many priests and Orthodox citizens and confessed before everyone that she was bribed by the Arianists so that she would slander Bishop Eustathius; She also explained that her oath before the bishops was not entirely false, since the father of her child, a local coppersmith, is also called Eustathius. By such a confession of the woman that she had been bribed by the Arians, the enemies of Saint Eustathius were disgraced by their own accomplice, and their plan to remove Bishop Eustathius on the woman’s accusation was unsuccessful, which is why they resorted to outrageous slander about the saint of Antioch’s insult to the royal mother. The deceived and indignant emperor, who tried by all means to maintain peace between Christians, first of all, to stop the unrest of the people in Antioch, summoned Saint Eustathius to Constantinople in 1539. Saint Eustathius, foreseeing his expulsion from Antioch, gathered Orthodox citizens even more often and more often before this and urgently, with all the power of his sincere eloquence and deep knowledge, convinced them not to be tempted in his absence by heretical false wisdom and to remain unshakably faithful to Orthodoxy 1540. St. John Chrysostom testifies to this in 1541: “St. Eustathius, being awake and observing and foreseeing from afar everything that was going to happen (the Arians’ attack on Orthodoxy), like a wise doctor, before the disease invaded the city, staying here, prepared medicines and steered the sacred ship of the Antiochian flock with great foresight, visiting all places, inspiring and awakening everyone to attention and vigilance, as if sea robbers were attacking and trying to take away the treasure of faith... And, calling on everyone, he exhorted not to leave (the true faith), not to give in to the wolves and not to betray their flock, but to remain inside, stopping their mouths and denouncing them, and affirming the simplest of the brothers... And everywhere he sent people who would teach, convince, advise, block access opponents..." And the majority of the Antiochian flock remained faithful to Orthodoxy, despite the appointment of an Arian bishop to Antioch instead of Saint Eustathius, since the people were alienated from such bishops and, with many Orthodox priests, formed congregations separate from the Arianists, which is why the Arians called them “Eustathians” 1542 because they were faithful to the Ecumenical Apostolic Orthodox doctrine. But this division of the people, for the sake of the devotion of the majority of Antiochians to the Orthodox instructions of Saint Eustathius, even more excited the emperor against the saint and served to issue an imperial decree on the removal without trial and without deprivation of the bishopric of Saint Eustathius in 331 into exile in Thrace in 1543. The Confessor of Christ continued to preach the true Orthodox faith there, denouncing heretics. “He,” according to the testimony of Chrysostom, “was well taught by the grace of the Spirit that the head of the Church should take care not of that one Church that was entrusted to him by the Spirit, but also of the entire Church throughout the universe; he learned this from sacred prayers. “If one must,” said Saint Eustathius, “make prayers for the universal Church, from end to end of the universe, then all the more must one show concern for it all, equally care for all (churches) and care for everyone...” They expelled Eustathius, but his voice did not stop; man was expelled, but the word of doctrine was not expelled" 1544. The Arian heretics, who under the successors of Emperor Constantine had already acquired full influence, in order to further constrain Saint Eustathius and supervise his activities, insisted on issuing an imperial decree on his relocation from Thrace to the Macedonian city of Philippi in 1545. There, around 345, Saint Eustathius of Antioch, who throughout his life tirelessly fought against heretical errors and preached the correct faith in the true God, died in 1546. Soon after the Second Ecumenical Council, which took place in 381 in Constantinople and confirmed the confession of faith of the First Ecumenical Council of Nicaea with the repetition of the anathematization of Arianism, semi-Arianism and all heresies that arose against Orthodox Christian teaching, the favorable time came for the glorification of St. Eustathius of Antioch, a martyr for the true faith. And in 382, ​​1547, his holy relics were transferred to Antioch with great solemnity for the consolation of the Antiochians who ardently revered him. Beloved by the people, highly respected by all the Orthodox Fathers of the Church and extolled by church writers, Saint Eustathius belongs to the most famous bishops of the glorious fourth century, in terms of works and merits for the Church. The Holy Fathers of the VII Ecumenical Council of 1549 called Saint Eustathius of Antioch “a firm champion of the Orthodox faith and a destroyer of Arian wickedness” 1550. The most famous of the teaching fathers of the ancient Western Church, Saint Jerome 1551, testifies that Saint Eustathius was the first to write against Arius, is amazed at the saint’s learning and says that he was very educated in the spiritual and secular sciences, especially in philosophy, and wrote countless letters about the faith. Saint Athanasius of Alexandria, John Chrysostom, Basil the Great 1552, Epiphanius of Cyprus 1553, Anastasius of Sinai 1554 and others also confirm the high education and religious zeal of Saint Eustathius. The well-known historian of that time, Theodoret, Bishop of Cyrus, calls Saint Eustathius the greatest pillar of the Church and piety, the same as Saint Athanasius of Alexandria and other most important champions of Orthodoxy of that time were 1555. And the historian of the half of the fifth century, Sozomen, says that “his contemporaries were extremely amazed at the art of preaching and the eloquence of Saint Eustathius. This (art) can be seen in the books of Eustathius, which are still intact,” states Sozomen 1556. “Unfortunately,” notes Archbishop Philaret of Chernigov 1557, “now it cannot be said that Eustathius’ books are intact: but even in what has come down to us, all those qualities that the ancients praised in the works of Eustathius are visible.” Only the above ones, “Speech to Emperor Constantine at the First Ecumenical Council” and about the Sorceress of Endor, have been fully preserved; Of the many other works of Saint Eustathius, only extracts made by ancient writers in 1558 have reached our time. According to the surviving extracts from the books against Arius, it is clear that Saint Eustathius wrote eight of them. These extracts show that the defender of truth first of all decided to distinguish the passages of Holy Scripture that speak about the humanity of Christ Jesus from the passages that depict Him as the Son of God and God, and Saint Eustathius does this with particular success, correctly explaining the meaning of both passages 1559. By this he inflicted the most certain defeat on the Arians, who deliberately sought out passages relating to the humiliated state of Christ Jesus, and diverted passages of a different kind from their attention, and especially from the attention of others. Against the Arians, comments were written on the Proverbs of Solomon (8:22) and on the Psalms of David (15–56 and 92). The Arians tried to use both the first place and some words from the psalms shown as evidence of the truth of their teaching. Saint Eustathius here uses the same remedy against them - he combines and explains the sayings of Holy Scripture relating to the human and Divine nature of the Redeemer. Explaining the Holy Scripture in this way, Saint Eustathius showed the Arians that in Christ Divinity and humanity were united, without changing His properties, that the Son of God was under the law only in order to save the slaves of sin and condemnation. “The Word was not subject to the law, as the blasphemers think,” writes Saint Eustathius, “The Word Itself is the law; and it was not God who needed the cleansing sacrifices; He cleanses and sanctifies everything with a single wave. But since He wore a human instrument, borrowed from the Virgin, He was under the law - may He free from the slavery of the law those condemned by oaths..." This direction of the writings of Saint Eustathius fully explains why the interpretations of Saint Eustathius of Antioch 1560 are very often found in the “codes of interpretation” on the Holy Scriptures. The work “on the soul” was a philosophical and theological discussion of Saint Eustathius about the soul of the Lord Jesus Christ and was also directed against the errors of the Arians. Finally, the work of Saint Eustathius “On the Womb-Sorceress of Endor” is an exemplary work both in its sublime presentation of thoughts and in the beauty of its style and images, justifying the praise with which the works of Saint Eustathius were celebrated by all the writers and fathers of the Church who had these works in their hands. In this work, Saint Eustathius, by the way, makes strict but fair comments to Origen 1561 for his excessive love for the allegorical explanation of the Holy Scriptures, i.e. not in the direct, literal sense of the words. Thus, Origen “explains allegorically, different from the literal meaning of the words,” writes Saint Eustathius, “the wells dug by Abraham and other things related to that, in a long speech, giving the whole matter a different meaning, while these wells can still be seen in that country with ordinary eyes”... And about the sorceress of Endor 1562 (1 Samuel 28) Saint Eustathius proves, contrary to Origen, that she could not and did not summon the soul of the prophet Samuel 1563, and only a ghost appeared through her spell, representing Samuel for deception and destruction to Saul 1564. Here Saint Eustathius teaches that in the Old Testament the souls of the righteous rested in the bosom of Abraham 1565, but could not ascend to heaven before Jesus Christ opened the doors of the Heavenly Kingdom with His resurrection; the righteous of the New Testament are happier than those righteous - after separation from the body they already achieve heavenly glory, already some communion with the Lord Jesus Christ 1566 ... The life and work of St. Eustathius of Antioch is very instructive not only for the pastors of the Church, but also for all aspects of the life of Orthodox Christians. About this, in addition to those given above, there are some more general instructions that Chrysostom, the ecumenical teacher of the Christian faith, gives to all Orthodox Christians in his lengthy “praise” to our holy father Eustathius of Antioch 1567. “Do not be surprised that, beginning a word of praise to Saint Eustathius of Antioch, I called this saint a martyr; He ended his life by his own death, how is he a martyr? I have often told your love that it is not death alone that makes a martyr, but also spiritual disposition. The crown of martyrdom is often woven not for the end of the deed, but also for the intention... Saint Eustathius suffered death for Christ not in his own country, but in a foreign one. This is the work of enemies; they expelled him from his fatherland in order to shame him, but he became even more glorious and famous through exile to a foreign land, as the end of things proved... Saint Eustathius, like the Apostle Paul, was ready for countless deaths, and he endured all of them with good will and jealousy; he endured many of the dangers that befell him through experience itself. And they expelled him from his fatherland and then raised many other things against this blessed one, although they did not have any just cause for accusation, but only that, according to the Apostle Paul, his enemies “replaced the truth of God with a lie, and worshiped and served the creature instead of the Creator” (Rom. 1:25), but he withdrew from wickedness and feared iniquity, but this is worthy of crowns, not accusations.” “Why was Saint Eustathius expelled, why did God allow his persecutors? For what? Do not think that these words will serve to resolve this perplexity alone; no, if you happen to talk about similar things with pagans or heretics, what will be said here will be sufficient to resolve any confusion. God allows His true and apostolic faith to be subjected to many attacks, and allows heresies and paganism to enjoy peace; For what? In order for you to know their weakness when they, undisturbed, are destroyed by themselves, and so that you are convinced of the power of faith, which endures attacks and multiplies through the opponents themselves... You see that God allows the Angels of Satan to attack the servants of God and cause them countless disasters, so that His power may be manifested. Truly, whether we begin to reason with the pagans or with the pitiful Jews, it will be sufficient for us to prove the Divine power that the faith of Christ, having been subjected to countless wars, prevailed, and, while the whole universe opposed and everyone with great fervor persecuted those twelve people, that is, the apostles, they, scourged, persecuted and suffering countless disasters, were able in a short time with complete superiority to defeat those who caused it to them. For this reason, God allowed Blessed Eustathius of Antioch to be sent to a foreign land, in order to further show us both the power of truth and the powerlessness of heretics.” “Through the prayers of Saint Eustathius, may the Lord God save His Church from all false knowledge and division, and may He preserve church unity and peace in the spirit of meekness and Christian love, and may He have mercy and save all of us who believe.” “And, having given thanks to God for everything, let us imitate the virtues of the saints in order to share with them and in the crowns, by the grace and love of our Lord Jesus Christ, through whom and with whom be glory, honor and power to the Father with the Holy Spirit forever and ever. Amen". The city of Antioch is especially important for the Christian Church, as the second great center of Christianity after Jerusalem, and since the first Christian Church from the pagans arose in Antioch. Antioch was founded 300 years before the birth of Christ by the Syrian king Seleucus Nicator, who founded more than ten more cities with the name Antioch, which he wanted to perpetuate the name of his father Antiochus. And this capital Antioch, to distinguish it from others, was called Antioch-Epidaphne, that is, near the church and grove of Daphne; it was also distinguished by the name Antioch on the Orontes, after the name of the river on the banks of which it was located about 10 versts from its confluence with the Mediterranean Sea. The Syrian kings and Roman emperors took great care to decorate this Antioch, so that it amazed with the splendor and luxurious splendor of its buildings, which from east to west, for 15 miles, was crossed by an alley decorated with two rows of columns, representing a covered passage on both sides of an open paved road... The population was mixed: there were also Jews; life was fun and lively; poets, rhetoricians, philosophers, scientists, fortune-tellers generously offered their intellectual works there; in general, pagan culture flourished, but perverted... At the very beginning of its appearance, Christianity illuminated Antioch with the Divine light of its teachings; there those first Christians found refuge who, after the murder of Archdeacon Stephen, to avoid his fate, had to hide from Jerusalem, and the preaching they began in Antioch was recognized as so necessary that the Jerusalem Church entrusted the Apostles Barnabas and Paul with establishing the faith there; they “taught a considerable number of people, and the disciples at Antioch for the first time began to be called Christians” (Acts 11:20–26). The first Christian mission arose in Antioch; The Apostle Paul made his missionary journeys from there; The Apostle Peter also ruled the church there. And after the fall of Jerusalem, Antioch took first place in the Asian Church and its importance was equal to Rome, Constantinople and Alexandria. A famous theological school flourished in Antioch, producing many outstanding teachers of the Church who defended Christianity against paganism, Judaism and heretics; Many councils of the shepherds of the Church took place there during the times of heretical strife... In the thirteenth century, Antioch was completely destroyed by the Egyptian Sultan, and now in its place there is the miserable dirty Turkish town of Antakya, only by this distorted name reminiscent of the former sixteen-century glorious existence of the long-famous Antioch on the Orontes... But even today, the Antioch Christian Patriarch occupies an important third place among the patriarchs of the Eastern Church and bears the title of "patriarch of the entire East." The name Eustathius is Greek, it means “constant”, firm. Side was an important port city in Pamphylia, an area that formed coastal Syria, in southern Asia Minor, at the foot of the Taurus Mountains. Beria was a city in Syria, the Asia Minor region east of the Mediterranean Sea. In the rule of St. Basil the Great says that the ancient Fathers of the Church called heretics “those who were completely rejected and alienated in the faith itself.” Alexandria is a famous city in Egypt, founded 300 years before Christ by Alexander the Great on the shores of the Mediterranean Sea. Alexandria was famous for science and trade, and from the beginning of the fourth century it became an important center of Church Christian and theological learning. The famous Alexandrian theological school attracted listeners not only from Christians, but also from pagans. Arius, who was still a deacon of the Church in Alexandria, was excommunicated by Saint Peter, Bishop of Alexandria; but the successor of St. Peter, the elderly bishop Achilles, Arius was pardoned, restored to the diaconate and even ordained a presbyter. Arius then occupied an important place in Alexandria; He was the chairman of the populous parish of Vokalis, teaching Christian doctrine. Arius was learned, impeccable in everyday morality, had a stern appearance, tall stature, had an important gait, and his whole appearance contributed to the deception of many. His clothes resembled those of a monk; he always wore a sleeveless tunic and a very narrow robe, and his soft speech, feigned politeness and caresses, lavished when he needed it, attracted listeners to him. When, after the excommunication of Arius, the Ecumenical Council again decided, through the machinations of his like-minded people, to accept him back into the bosom of the Church in 336, Arius, before reaching the church, suddenly fell ill, his entrails fell out and he died in the square. Philaret, Archbishop of Chernigov, Orthodox Dogmatic Theology, ed. 1865, part 1, p. 164. And “Teaching about the Fathers of the Church,” ed. 1859, vol. 2, p. 13. Saint Alexander, a zealous defender of Orthodoxy, was Bishop of Alexandria from 313 to 328 and famous for his steadfastness in the faith. At the First Ecumenical Council of Nicaea in 325, he was an influential champion of Orthodoxy together with Saint Eustathius of Antioch and Saint Athanasius, whom he later appointed as his successor in Alexandria. To Saint Eustathius, as a famous defender of Orthodoxy, St. Alexander wrote a letter about Aria. In the Christian Church, confessors are those persons who, during persecution for their faith, openly professed Christianity and suffered torture for this, but survived. They enjoyed special respect among Christians and were primarily entrusted with the reunification of the fallen and renounced with the Church. Nicaea was the main city of Bithynia, the northwestern province of Asia Minor, conquered by the Romans 75 years before Christ. In ancient times, Nicaea was a rich and prosperous city, and now in its place is the poor town of Isnik. Saint Athanasius the Great, Bishop of Alexandria, claims that the First Ecumenical Council represented “the whole” of our universe, because the invitations of Emperor Constantine to this council were communicated to bishops located outside the Roman Empire, which explains the presence at this council of bishops of Persia and Scythia, countries that were not part of the Roman Empire Philosopher means: lover of wisdom. Philosophers are people who devote themselves to the study of the highest questions of existence about God, about the beginning and laws of the world and man, about the ultimate goals of existence, and the like. The First Ecumenical Council was presided over in turn by the bishops of the most famous thrones, and the first of these presiding officers was Saint Eustathius of Antioch. (Details about this in the History of the Church by D. B. Vl. Goette, ed. 1875, vol. 3 pp. 6–7 and 10). Acts of the Ecumenical Councils, published. in Russian translation at Kazansk. Spirit. Academician Ed. 1859, vol. 1, pp. 86–87. Acts of the Universe. Cathedral ed. 1859, vol. 1, p. 104–106. Acts of the Universe. Cathedral, ed. 1859, p. 145. Acts of the Universe. Cathedral, ed. 1859, p. 157, 22, 29, etc. The Council of Nicaea, the first Ecumenical Council, according to church historians, was “in the consulate of Paulinus and Julian, on the 20th day of the month of May, in the year 636 from Alexander the Great,” it was the 20th year of the reign of Constantine the Great and 325 A.D. Theon, Bishop of Marmaric, and Secundus, Bishop of Ptolemais, who refused to sign the Creed approved by the entire council. The famous historian of the Church, Theodoret, Bishop of Cyrus, was born in Antioch on the Orontes in 390, made Bishop of Cyrus in the Patriarchate of Antioch in 423, and died in 457; he was one of the most educated archpastors of the Eastern Church of the fifth century. Eusebius, Bishop of Nicomedia, together with Bishops Menophon of Ephesus, Patrophilus of Scythopolis, Theognis of Nicea, Narsis of Neronia, Theon of Marmarica and Secundus of Ptolemais, presented an experience of the Creed, compiled according to Arian errors, which they tried to cover up with ambiguous expressions, but this trick was immediately discovered by the confessors the right teaching of the faith, and the Symbol of Eusebius of Nicomedia was rejected without hesitation as heretical. The second experiment of the Symbol, presented by another Eusebius, of Caesarea Palestine, was approved so that the word “Consubstantial” was included in it. The council adopted the statement of the confession of faith presented by Hosea, Bishop of Carduba, especially beloved by the emperor, and called the Nicene Creed. These were: Eusebius of Nicomedia, Theognis of Nicaea, Theona of Marmaric, Secundus of Ptolemais, Theodotus of Laodicea, Peacock of Taras, Athanasius of Anazarb, Aetius of Lida, Gregory of Beirut, Menophantus of Ephesus, Patrophilus of Scythopolis, Maris of Chalcedon, Narcissus of Neroniad. Church History of Blessed Theodoret, Bishop of Cyrus. Russian edition S. - Petersburg, 1852, ch. VIII, p. 46–47. Following the example of St. apostles and on the basis of rule 31 of St. Apostles in the Orthodox Church, from ancient times, “local” councils were convened by the leading bishops of the leading cities, private, of bishops and presbyters subordinate to the bishop of the main city of that country, to resolve, according to the rules and traditions of the Church, questions and matters arising within that locality regarding doctrine and government. The resolutions of such councils are binding only in the country or region whose representatives the members of such a local council consisted of. This is the Symbol of the Confession of Faith according to the translation of the Holy Synod, set out in the book of the Rules of St. Apostle, St. Cathedrals and St. fathers. “We believe in one God, the Father, Almighty, Creator of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father, that is, from the essence of the Father, God from God, Light from Light, true God from true God, begotten, not created, consubstantial with the Father, by whom all things were, even in heaven and on earth; For our sake, man came down, and for our salvation, and became incarnate, and became human, suffered, and rose again on the third day, and ascended into heaven, and sits at the right hand of the Father, and again comes to judge the living and the dead. And in the Holy Spirit. Those who say about the Son of God, that there was a time when there was no one, or that there was no first being born, was not, or that from those who do not exist, or from another hypostasis or essence, saying that the Son of God was, or is transformable, or changeable, these are anathematized by the Catholic and Apostolic Church.” – The text of the currently used Creed was established by the Second Ecumenical Council in Constantinople in 381. Georgia, or ancient Iberia, is a country in Transcaucasia, constituting a quadrangle, washed from the east and west by the Caspian and Black seas, fenced from the north by the Caucasus Mountains, and bounded in the south by the Araks River and Mount Ararat. Georgia included Kakheti, Guria, Imereti, Kartalinia, Mingrelia, Abkhazia, Svaneti, Ossetia and Dagestan. Although the arrival of Bishop Eustathius of Antioch in Iberia-Georgia is not mentioned by Greek writers, it is undoubtedly certified both by general tradition in Georgia and by written letters granted by the Emperors of Constantinople and the Georgian kings to the Iveron Monastery on Mount Athos, where they are preserved to this day. (Brief History of the Georgian Church. Compiled by P. Yosselian. 2nd edition, St. Petersburg, 1843, p. 13. Life of St. Equal-to-the-Apostles Nina, published by Athonite Monastery, 1900). Life of Saint Nina Gruzin, Equal to the Apostles. Ed. 5 1900, p. 23–25, Brief history of the Georgian Church, compiled. Yosselian. Ed. 2nd, S. Pb., 1843, p. 12–14 and 20. After several years, King Mirian sent a second embassy to Emperor Constantine with a request to send even more priests and skilled church builders to Georgia. Fulfilling this request, Constantine the Great sent a lot of gold, silver and the foot of the life-giving tree of the Cross of Christ with one of the nails with which the Lord Jesus Christ was nailed to the cross. Many more icons of Christ the Savior and the Most Holy Theotokos and the relics of holy martyrs were presented to the Georgians for the foundation of churches. Then the son of Mirian and the heir to the kingdom, who was a hostage in Rome, was released to his father; he was a zealous spreader of Christianity, erecting churches everywhere and establishing the faith. Savely was a heretic. Information about his life is very scarce. He lived about half of the third century; was from Ptolemais of Libya. Savely taught that God is a trinity only in name: the Father, the Son and the Holy Spirit are only three names and three actions of the same Person of God. In the Old Testament, God is the Father who gives laws to people; in the New Testament, God appeared as the Son who saves people, and continues to appear as the Spirit who sanctifies people. The councils of the Church Fathers in Alexandria and Rome in the second half of the third century condemned the teaching of Savelius as heretical. Message from the Emperor. Constantine to the Nicomedia against Eusebius and Theognis - in Acts. Vselensk. Soborov. Ed. 1859, vol. 1, p. 199–203. Eusebius of Nicomedia was a friend and comrade of Arius in the Antiochian school of Lucian, who was excommunicated from the Church for unbelief. Eusebius of Caesarea was a friend of both, and not only at the council, but earlier and later everywhere he took their side, and he is considered the leader of the moderate Arians. Caesarea Palestine was the main city in Palestine on the eastern shore of the Mediterranean Sea; it received its name in honor of the Roman Caesar (Octavius) Augustus from the Jewish king Herod, who built cities in honor of Caesar. Christianity began in Caesarea with St. The Apostle Peter addressed the centurion Cornelius with his entire house (Acts 10). After the destruction of Jerusalem, Caesarea was the seat of the bishop, to whom the Church of Jerusalem was subordinate until 451. Nowadays all that remains of the magnificent Caesarea are heaps of ruins. Theodoret, Bishop of Cyrus. Ecclesiastical History, ed. 1852, ch. 21, p. 84–86. History of the Church, ed. according to authentic monuments. D. B. Vlad. Goette. Ed. S. Pb. 1875, t., p. 64–65. Historical teaching about the fathers of the Church, arch. Philareta Chernigov, ed. 1859 volume II, p. 25. The same certificates, and professional. N. Barsov. Historical investigated, "find. in Acts saints" (ed. Dutchists) July book. IV. And the English-German-French edition, the life of St. fathers and martyrs, trans. and processing Butler, Res and Weiss, part 9, German, ed. 1824 “The desire to preserve and protect from damage those principles that were laid in the period of the indivisible Church, embracing East and West, is precisely what in the Eastern Church is called Orthodoxy.” “The Orthodox Church is that which rightly or invariably preserves the teachings of the ancient universal Church and in everything remains faithful to those principles that were determined for it by its founder Jesus Christ and His Apostles.” (Introduction to Orthodox Church Law. D. B. M. A. Ostroumova. T. 1, published 1893, pp. 27–28 and 670). Complete collection of works of St. John Chrysostom. Ed. 1896, vol. 2, book. 2, p. 646–647 and 649. Praise to Holy Father Eustathius, Archbishop. Antioch the Great, - St. John Chrysostom, Archbishop of Constantinople, the famous father of the universal Church of the half of the 4th and early 5th centuries, famous especially for his sermons and interpretation of the Holy Scriptures. For his unusually brilliant eloquence he was called Chrysostom. Born in 347 in Antioch, he was baptized at the age of 23. For most of his life he worked as a priest in Antioch the Great, and at the end of the 4th century he was appointed Bishop of Constantinople and during this last period of his priestly service he suffered many persecutions under the influence of Empress Eudoxia, the wife of Emperor Arcadius, and died a martyr in exile in Armenia in 407. He owns the rite of the liturgy celebrated in the Orthodox Church most of the year. His memory is celebrated on January 30 and November 13. Theodoret, Bishop of Cyrus, Church. story. Ed. 1852 ch. 22, p. 87. History of the Church ed. Vl. Goette, ed. 1875, vol. 3, p. 65. Subsequently, the Arians also began to call the Orthodox Antiochians “campens” (from the word “campus” - field), since they gathered for worship, among other things, in an open field, due to the fact that the Arians, with the support of worldly authorities, captured and occupied the churches of the Orthodox. See created. bliss Hieronymus of Stridon. Published. 2nd, 1893, part 1., p. 55–56 (Life). St. Jerome writes that this was an exile “for the Orthodox faith.” (Chronicle of Jerome, year 332). In ancient times, Thrace was the name given to the entire country on the Balkan Peninsula north of Macedonia, the Aegean Sea and Marmara, which is now part of Hungary, Transylvania, Bessarabia, Romania, Bulgaria, Serbia and the eastern part of Rumelia. Thrace was famous for its wealth of metals, singing and music. The Romans conquered it 20 years before the birth of Christ. Praise to St. created to our father Eustathius of Antioch. St. John Chrysostom 1896, vol. 2, book. 2, p. 647. Philippi, a city on the Maritsa River in Macedonia, was an ancient Greek colony, which was conquered by Philip of Macedon, who named it Philippi. Nowadays it is Philippopolis, in Bulgarian Plavdinograd. The Apostle Paul wrote a famous letter to the Christians of this city, the Philippians. There is no completely accurate information about the year of death of Saint Eustathius in ancient monuments. Filaret, Archbishop. Chernigovsky, and Professor N. Barsov consider the year of his death to be 345. Complete months of the East. Archbishop Sergius. Ed. 1876 ​​vol. II, part 2, p. 58. Notes for February 21. Theodore the Reader, a famous historian of the 6th century, who wrote 4 books of Church history, writes about this transfer of relics - the first two according to previous historians, and the last independently. Under the name of the relics in St. The Church in a broad sense means the body of every deceased Christian. So in the rite of burial of the dead it is said: “Having taken the relics of the deceased, they go (with them) to the church.” But actually under St. relics mean the honest remains of St. Pleasers of God. However, here too the word “power” has a different meaning. Relics are primarily the “bones” of St. pleasers. This is how ancient Christians venerated the bones of St. martyrs Ignatius the God-Bearer and Polycarp of Smyrna. Church historian Eusebius, speaking about the transfer of the relics of St. in the 4th century. ap. Luke and Timothy, adds that the patriarch kept them on his knees in small “arks or boxes.” Obviously, these reliquaries could only contain the bones of St. apostles The word “relics” also meant mainly “bones” among our ancestors. Some relics of saints represent the entire bodies of the deceased and are preserved to such an extent that they are even distinguished by the softness and flexibility of their members, for example, on Fr. Corfu relics of St. Spyridon of Trimifuntsky has been lying in a damp and hot climate for over one and a half thousand years, maintaining the flexibility of its members. (Mission. Shield of Faith. Comp. I. Smolin. S. Pb. ed. 1904 p. 64, etc.). The VII Ecumenical Council of the Church took place in 787 during the reign of Empress Irene with her son Constantine in the same place where the I Ecumenical Council was held, in the city of Nicaea of ​​Bithynia; he established the dogma of icon veneration against iconoclasts. The authentic acts of this council were preserved in full and were published in Russian at the Kazan Theological Academy in 1891. Acts of the Ecumenical Councils published. in Russian translation at the Kazan Theological Academy in 1891, vol. VII, p. 233. The Monk Jerome of Stridon was born in 330 in the small town of Stridon in Dalmatia and Panonia; His parent was a pious nobleman; Jerome died in 420, at the age of 90. By his extensive, multifaceted learning, by his tireless activity and great written works for the benefit of Christian science and the Church of Christ, by his truly ascetic instructive life, Blessed Jerome belongs to the most famous fathers and teachers of the ancient Western Church; He spent most of his life in the East. Works of Blessed Jerome ed. at Kievsk. Theological Academy, ed. 2nd 1894, part 2, p. 266. Letter 68 to the Evangel presbyter and s. 251–252 letter 65. St. Basil the Great, bishop of Caesarea in Cappadocia, was born around 330 in Caesarea, the main city of Cappadocia, into a well-born and highly educated family. At the age of 18 he went to Constantinople and Athens, where he brilliantly completed his scientific education, and, returning to Caesarea, at the age of 25 he was baptized and made a “reader.” In 364 he was ordained a presbyter, and in 370 a bishop; died in 379. He zealously defended the Orthodox teaching of the faith from Arianism, but experienced enmity not only from the Arians, but also from zealots of orthodoxy, who found that he was acting too conciliatory with the Arians; he resolutely opposed the efforts of the then emperor Valens, an ardent supporter of the Aryan heresy, to attract the Church of Caesarea to Arianism. St. Basil the Great left a rich contribution to patristic literature with his numerous wondrous writings and the order of the liturgy, for which he received the title of “Ecumenical Teacher” of the Christian faith. His memory is on January 1 and 30. St. Epiphanius, Bishop of Cyprus, or, more precisely, the city of Salamis, on the island of Cyprus, a Jew by birth, was baptized in the 16th year, and was ordained a bishop in the 60th year of his life. The strict ascetic was distinguished by his childlike credulity, kindness and charity. He founded a monastic monastery in Palestine, where he was its abbot for about 30 years. He was gifted with the gift of miracles, had knowledge of many languages ​​and was an ardent zealot of Orthodoxy; died in 403 as a very old man. His main works “about heresies”: “An anchor against Arianism and the Doukhobors” and “A medicine box against eighty heresies” - ancient and contemporary. His memory is May 12. Anastasius Sinaite, or Cynovite, from the Sinaite ascetics of the second half of the sixth century, was the Patriarch of Antioch, a zealous fighter for Orthodoxy against heretics (courtiers), which incurred the wrath of Emperor Justinian and, despite the holiness of his life, he was sent into exile, where he remained for more than 20 years. In this imprisonment, he wrote many theological works, especially on the issues of two natures and two persons in Jesus Christ. St. Anastasius of Sinaite calls Saint Eustathius of Antioch “Divine” and writes that he looks at him as a man perfect in the ways of God, as a wise preacher, a holy martyr and teacher, as his father and protector, as a God-inspired man. Church history blessed. Theodorit, bishop. Kirsky. Russian ed. St. Petersburg 1852, book. 1, ch. VIII, XXV, etc. Also in Church historiography. D. B. A. P. Lebedeva, ed. 1898 Ermiy Sozomen, Salamis, by his family name, Greek church historian, originally from Palestine, lawyer. Its church history covers the time from 323 to 439. His upbringing took place under the influence of monks, in the half of the fifth century. Its history of the first three centuries of Christianity has not been preserved. And Church history of the fourth century in Russian. translation published in 1851. There about Eustathius of Antioch p. 22,121,123 and so on. But that Eustathius, about whom Sozomen writes (on p. 404) that he was returned by Jovian and consecrated Evargius as bishop, was different, not a saint. (Hist. study of Father Cer., pp. 25–26). Historical teaching about the Fathers of the Church. Philareta, Archbishop. Chernigovsky. Ed. 1859 vol. 2, p. 26. These extracts and a whole essay about the Sorceress of Endor with a speech to Emperor Constantine were published in the fourth volume of the Dutch Library and Mina Patrolog. T. 18. Still in Fabritsieva Greek. library (T. 9, p. 133, fol 68, 170). Historical scientist about father Churches. Philaret arch. Chernigov. 1859, vol. II, p. 26. Historical scientist about the Fathers of the Church. Filareta, architect. Chernigov. 1859 vol. II, p. 27. For example, in the set of interpretations on the book of Genesis (Fabrit. Bibl. graec. 8, pp. 641,643–645), on the books of Kings and on the parables of Solomon (Bibliot. Coislian pp. 43–45, pp. 60, 247). Origen was a famous Christian teacher of the Alexandrian Church in the middle of the third century (died in 254) and an outstanding catechist at the Alexandrian Conciliation School, and then at Caesarea Palestine in the rank of presbyter. Origen was born in Alexandria at the end of the second century and remained a 17-year-old youth after his father, who was executed for professing Christianity. During the Decievo persecution he was imprisoned, which destroyed his health, which is why he died at about 70 years old. For his tirelessness in work he was nicknamed “Adamantine”. Many St. The Fathers of the Church were indebted to Origen for their initial teaching and conversion from paganism to Christianity, for example, St. Gregory of Neocaesarea. Numerous of his works are aimed at defending Christianity against heretics, enemies of Christians, and his works on St. Scripture, where he tried to reconcile faith with knowledge and philosophy, but Origen often expressed arbitrary interpretations and thoughts, not shared by the entire Church, for example, about the Persons of the Holy Trinity, about the creation of souls, although he expressed them as his personal assumptions, which his admirers developed to the extreme and to the point of heresy. In the sixth century, Origen was accused of ten heresies, and at the local Council of Constantinople in 543, Origen was condemned as a heretic, anathematized, and his writings were declared subject to destruction as heretical. Endor, or Endor (the source of the dwelling), was a town by the brook Kishon, in Palestine. Near Endor lived a sorceress mentioned in (1 Samuel 28), to whom the Jewish king Saul came at night and asked her to call him the deceased Samuel. Travelers are now shown a cave near Nazareth in which that sorceress seemed to live. Nowadays, on the site of Endor there is a small poor village called Endur. Samuel was the last and most famous of the judges of Israel eleven centuries before the birth of Christ. He founded prophetic hosts, or schools, as religious and moral societies to awaken patriotism and enlightenment among the people. He ruled the people wisely; died at 88, having installed Saul as the first king. Samuel's life is described in the early chapters of 1 Samuel. Saul, the son of Kish, the first king of the Jewish people, anointed king by Samuel, reigned for 40 years, first virtuously, and then power-hungry and cruelly, when he stopped following Samuel’s advice. His life is described in (1 Samuel 9:31). In the bowels of Abraham or in the bosom (on the chest) of Abraham is a biblical expression meaning the place of the afterlife location of the Old Testament righteous. (Luke 16:22–23). This image of expression is taken from reclining at suppers among the Jews, and reclining on the chest, in the bosom, was a sign of the special closeness of those reclining in this way. Historical teaching about the Fathers of the Church. Philareta, Archbishop. Chernigovsky. Ed. 1869, vol. II, p. 28. Creations of St. our father John Chrysostom, archbishop. Constantinople, in Russian translation. Published. S. - Petersburg. Spiritual Academy 1896, vol. 2, book. 2, p. 642–650. You might be interested in: