Житие преподобного отца нашего Макария Колязинского 1981

Reverend Macarius Kolyazinsky 1982 descended from a noble family of Tver boyars, the Kozhins. He was born in the village of Gribkovo, about eight versts from the city of Kashin 1983; Now this village is called Kozhino. His parents, father Vasily Kozha, famous for his military exploits under Grand Duke Vasily Vasilyevich the Dark 1984, and mother Irina, were distinguished by piety and raised their children in good morals. Before becoming a monk, Macarius bore the name Matthew. In the seventh year, his parents sent him to learn to read and write; it was soon given to young Matthew, and he soon became addicted to reading. Reading Divine books, he delved into their content and took what he read to heart. The parents saw this and rejoiced. Matthew moved away from childhood amusements and, when he began to reach a more mature age, he began to think about the vanity of worldly life and think about moving away from it. He constantly remembered the words of the Savior: “If you want to be perfect, go, sell your property and give it to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:21), he wanted to follow these words. His parents, however, did not want him to become a monk, although they saw that his desire was sincere. They told him that one can be saved in the world, reminded him of the words of St. John Chrysostom “On those who forbid marriage,” and cited biblical examples and New Testament saints who were saved in the world and lived a married life. Matthew, no matter how ardently he wished to be removed from the world, still understood the strength of his parents’ arguments and, like a submissive son, did not want to upset them; he said, “The will of the Lord be done, I do not oppose your wishes.” The parents were happy with their son's decision; they married him to the girl Elena from the Yakhontov family of nobles. Having entered into marriage, Matthew, however, did not stop thinking about eventually withdrawing from the world. Leading a pious and pure life in marriage, he made a condition with his wife that the one who outlived the other would not remain in the world, would not enter into a second marriage, but would become a monk. A year after Matthew’s marriage, his parents died, and then two years later, by the will of God, his wife Elena also died. Now Matthew wanted nothing more than to fulfill his long-standing intention - to leave the world and take monastic vows; nothing now prevented him from realizing his desire. Immediately, according to the commandment of Christ, he distributed his property to the poor and went to the nearby Klobukovsky monastery 1985, near the city of Kashin, and took monastic vows with the name Macarius. With ardent zeal he began to undergo monastic obediences, obeying not only the abbot, but even the youngest of the brethren with all humility and meekness. Steadily visiting the church of God and tirelessly working in various monastic works, he devoted the rest of his time to prayer and vigil, diligently reading the lives of saints and other Divine books, trying to imitate the examples of former ascetics and keeping in his heart the edifying words drawn from the books he read. The exploits of the young monk aroused the surprise of the entire monastery brethren. Having lived in the Nikolaev Klobukovsky Monastery for many years, Macarius began to think about a solitary life. Having strengthened himself in this thought, he opened it to the abbot and began to ask for his blessing. The abbot, seeing the sincerity of Macarius's desire, gave him fatherly instructions and blessed him on a new path of ascetic life. Macarius found a place for himself that corresponded to his desires, not far from Kashin, eighteen miles away, near the Volga River, between two small lakes, in a dense forest. Here he set up a cell for himself and began to struggle in fasting, prayer and vigil. No one interfered with his solitary feat. Wild animals did not attack him, but caressed him, and he shared his meager food with them. But Macarius did not labor for long in complete solitude. Other ascetics soon began to gather to him, and, first of all, seven elders from the Klobukovsky monastery came. Many monks from other places also gathered. Near the cell of Macarius, new cells arose and a desert brotherhood was formed. This new brotherhood needed a church of God for common prayer and reception of the Holy Mysteries. The Monk Macarius and his associates built a small wooden church in the name of the Life-Giving Trinity with the blessing of the Tver archpastor. The desert brethren constantly multiplied, and the inevitable need arose to have their own priest and at the same time an abbot. Macarius himself, out of his humility, did not want to accept this title, but offered it to others, although he led the entire ascetic life of the new monastery himself. He introduced a strict order of monastic life with strict regulations. He established the rule not to keep intoxicating drink in the monastery, not to eat or drink in cells, but only at a common meal. He himself set an example of strict life, hard work and humility. He treated everyone simply and kindly. When meeting each of his brothers, regardless of age, he said “good old man” and called them by name. The rules of monastic life, introduced by the Monk Macarius, were so strict that not everyone could observe them as the founder of the monastery wished. One after another, two abbots were removed for violating this charter. The brethren finally begged Macarius to accept the rank of priesthood and the power of abbot. After many refusals, Macarius finally agreed and, accompanied by several monks, went to Tver, where he was installed as abbot by Bishop Moses in 1986. The brethren were inexpressibly delighted when they learned that the Monk Macarius was returning to the monastery in the rank of abbot, and they arranged a solemn, joyful meeting for him. Despite accepting the rank of abbot, Macarius still led the simplest lifestyle, wore thin clothes and set an example in all monastic works. The founding of a new monastery by Macarius, although in a deserted place, in a wild forest, was not pleasant for everyone, however. The owner of the surrounding lands, a certain Ivan Kolyaga, looked at him unfavorably from the very settlement of Makaria; and when the church was established, the brotherhood increased and Macarius became abbot, this dislike turned into anger and open hostility. Kolyaga was afraid that with the establishment of the monastery, his lands would one way or another go to it, and he decided to eliminate Macarius, even if he had to resort to murder to do this. But by the will of God, such an evil intention not only did not come true, but only served to benefit the monastery and the glory of St. Macarius. First, death befell Kolyaga’s family, and then he himself fell into a serious illness. In such a misfortune, he finally saw God’s punishment for this grave sin, for his evil intent against Macarius, he repented and ordered to be carried to the monk. At the feet of Macarius, he spoke with tears about his plan and asked for forgiveness and prayers. Macarius, seeing the sincere repentance of his enemy, said: “God will forgive you” and taught him for a long time, speaking about the perishability of earthly treasures and about worldly vanity. The gentle teaching of Macarius had such an effect on Kolyaga that he decided to leave the world himself, took monastic vows from the Monk Macarius and gave up all his lands in favor of the monastery, which from then on Macarius himself, for the sake of humility, began to call Kolyazino. Rumors about the strict monastic life of Macarius in the new monastery, which received from him the strict rules of cenobitic monasteries, began to spread not only in the surrounding area, but also in remote places. Various people began to flock to Macarius, longing for salvation, laymen and monks, from places near and far. One day two young men of the boyar family, whom he had known for a long time, came to him. Having received them in his cell as ordinary travelers, he began to ask where and why they were going. The travelers replied that they had a desire to leave the world and settle in some desert. “Knowing you from childhood,” they said, “and remembering your former love and teaching from the Divine Scripture and now hearing about your strict monastic life, we came to ask you to accept us into your obedience.” The monk, wanting to test them, said: “I am a sinful man, and therefore I settled in the desert to pray to God for the forgiveness of my sins, but you will return to your parents so as not to upset them.” But the young men came with the decisive intention of remaining in the monastery under the leadership of a glorious, albeit humble ascetic; With tears they began to beg him to accept them into the community. Seeing in the young men a sincere and unfeigned desire to devote themselves to monasticism, Macarius accepted them into his monastery and, after sufficient testing, honored them with tonsure into monasticism. Wisely ruling the ever-increasing brotherhood, Macarius spent his time in fasting, prayer, labor and vigil. He diligently read the Holy Gospel and other Divine Scriptures and constantly taught the path of salvation to both the brethren and all those who came. An eyewitness and witness to the ascetic life of Macarius and the severity of his monastic cenobitic rules was the famous ascetic of monasticism of that time, the holy Venerable Joseph of Volokolamsk. Intending to found a new monastery according to the rules of strict communal life, from the Pafnutii Borovsky Monastery he set off to travel to northern Russian monasteries to see monastic life and study monastic rules and regulations. On this journey, he also went to the Makariev Kolyazin Monastery, saw the Monk Macarius, talked with him and left the following story in his “Tale of the Holy Fathers.” “I saw,” says the Monk Joseph, “the blessed elder Macarius, abbot, creator of the Kolyazinsky monastery. He told me the following: “When I came to this place,” he said, “seven elders from the Klobukovsky monastery came with me; they were so perfect in virtues and in fasting and monastic life that all the brethren came to them to receive instruction and benefit; and they, enlightening everyone, taught useful things; They strengthened those who spent their lives in virtues, and those who deviated into disorder, they forbade and forbade and did not allow them to act according to their own wills.” Such, according to Macarius (continued by St. Joseph), was then the reverence and decorum in the monastery; everything was done according to paternal and communal traditions, so that the great elder Mitrofan Byvaltsev marveled. He then came from the Holy Mount Athos, having lived on the Holy Mountain for nine years. He said to the brethren: “I worked in vain and without success made such a long journey to the Holy Mountain - past the Kolyazin Monastery: for those living in it can be saved; here everything is done like the cinnamonians located in the Holy Mountain. From the Kolyazin monastery, which was distinguished by such a pious life, several founders of new monasteries emerged during the life of the Monk Macarius. Such is the Monk Ephraim of Perekom 1987, a native of Kashin, the founder of a monastery in the Novgorod region on Lake Ilmen; he began his asceticism in the Macarius Desert. The Monk Paisiy of Uglich was the nephew of the Monk Macarius, the son of his sister Ksenia, who was married to Ivan Gavrenev, a serving nobleman of the Uglich appanage prince Andrei Vasilyevich the Bolshoi 1988, brother of the Grand Duke Ioann Vasilyevich 1989. He labored in the Kolyazinsky monastery of his uncle, the Monk Macarius, and from there he was summoned by the Uglich prince Andrei Vasilyevich and, at his request, founded the Intercession Monastery in 1990, three miles from Uglich, gathered quite a few brethren and introduced a strict community life, setting an example for the brethren in works, fasting, prayer and vigil. The pious life of Macarius was glorious before people and pleasing to God. His prayer was miraculous. Through the power of this prayer, God granted many consolation in sorrows and healing from illnesses and diseases. In Kashinsky district there was and now exists the village of Kesovo, or Kesova Gora. A certain Zachary lived there; He had been sick for a long time and was relaxed. He heard a lot about the power of Macarius’ prayer before God and began to ask his loved ones to take him to the venerable abbot of Kolyazinsky. When they brought him, he wept bitterly before the abbot and begged: - Reverend Father Macarius! Help me, lying in relaxation. - They brought you, brother, to tempt my weakness: how you ask for help from a sinner who has barely acquired something small for himself to correct himself! But the paralytic continued to cry: “I know, servant of God, I know that your prayer before God for me, a sinner and accursed person, will not remain in vain!” Seeing the sincere and deep faith of the patient, Macarius said: - Child! The Most Good God does not want the death of the sinner, but life and conversion to salvation, and what destinies He knows will lead him to salvation through repentance. You have been visited by God, and if you repent and leave your old customs, God will send you healing; if not, then you will suffer even more than this. The sick man then tearfully confessed to Macarius his sins from the days of his youth, and the monk, having prayed, gave him a blessing, and at the same time restored the sick man’s health. Afterwards he became a priest in his village and throughout his life he did not forget the instructions of the Monk Macarius. After some time, a young man from the boyar family, Vasily Ryasin, who was suffering from demonic possession, was brought to the monk. The monk, seeing the suffering of the sick man and the grief of the people who brought him, came to tenderness and began to serve a prayer service for his health. When, after prayer, the monk made the sign of the cross over the sick man, he was healed immediately and, delighted by the mercy of God, no longer wanted to return to his parents’ home, but decided to stay in the monastery and accepted monastic vows from Macarius. One day, thieves captured the monastery's oxen, which the brethren used for field work. As soon as the predators wanted to steal away their prey, they were suddenly struck by blindness and wandered for a long time around the outskirts of the monastery. In the end, they found themselves back at the monastery with the kidnapped person. The Monk Macarius, surveying the monastery household, saw the kidnappers and, as if not knowing what was the matter, asked why they were there and how they got the oxen. The criminals confessed their evil intent and, throwing themselves at his feet, asked for forgiveness. The monk forgave them for their sin, through prayer delivered them from blindness and forbade them from attempting such evil deeds in the future. Having established a strict monastic community and attracted numerous brethren with the holiness of his life and tireless labors, the Monk Macarius, during his lifetime, managed to create provision for the material existence of the brethren. He gave his family estate to the newly founded monastery. In addition to the previously mentioned neighboring landowner Ivan Kolyaga, there were other tonsures of Macarius who registered their land holdings for his monastery and made deposits in things and money. The glory of Macarius' exploits attracted victims to the monastery from different sides, as evidenced by documents that have survived to this day. Around 1461, Prince Boris Alexandrovich of Tver assigned the Nikolaevsky Monastery on Zhazne with its lands to the Kolyazin monastery; Princess Feodosia Ivanovna, daughter of Prince Ivan Borisovich, donated the village of Vasilyevskoye with the villages of Selishche and Spirov; Prince Alexander Romanovich - the village of Konstantinovskoye with seven villages. There were many other contributions from wastelands and inhabited lands. But the Monk Macarius cared not so much about the material benefits of the monastery, but about his spiritual salvation and about showing others the path of salvation by example and teaching word; he acted according to the gospel word: “seek first the kingdom of God and his righteousness, and all other things will be added to you” (Matthew 6:33). In such a life the monk reached a ripe old age. Despite the fact that his bodily strength was weakening, he continued to devote himself to vigil and prayer; his feet, like solid pillars, stood in prayer day and night. In March 1483, he suffered from a serious illness. He felt the approach of his death and became silent. Then he called the brethren to him and said: “Beloved fathers and children! I, like all earthly beings, am going on the path of my fathers, and I am betraying you to the Lord God, who is able to guide you and give you an eternal inheritance. Take every possible care for your salvation, always remain in labor, fasting, vigil and unceasing prayer; maintain spiritual and physical purity; do not repay evil for evil or annoyance for annoyance. Understand, brethren: if I have boldness towards God, then after my departure this monastery will not become scarce, but will expand.” Having blessed and kissed the brethren, the monk was honored to partake of the Holy Mysteries and, saying: “Glory to God for all, Amen,” he gave up his spirit to the Lord. The death of the Monk Macarius followed on March 17, 1483, in the eighty-first year of his life. Mourned by the brethren, the Monk Macarius was buried near the wooden church he had built. A wooden chapel was built over his grave and decorated with holy icons. The exploits of the saint during his life created admirers of the monastery he founded even after his blessed death. Donations poured in incessantly. Thus, in 1486, Prince Mikhail Borisovich of Tverskoy granted the monastery the village of Andreevskoye in Borshchina. Later, in 1511, Prince Dmitrovsky Yuri Ivanovich listed several villages and hamlets behind the Kalyazinsky monastery. There were many donations from other less noble persons. The wooden church of the Holy Trinity, built by the Monk Macarius, gradually began to fall into disrepair. Admirers of the monastery and its founder were not slow to come to the rescue in this need. In 1521, the Dmitrov merchant Mikhail Boronkov wanted to build a stone church on the site of the old wooden church. Boronkov saw St. Macarius as a child, heard a lot from his parents about his ascetic pious life, and all his life he had reverent respect for the monastery. The Kolyazinsky monastery was in the inheritance of the Dmitrovsky prince Yuri Ivanovich, the brother of the Grand Duke of Moscow Vasily Ivanovich. With the permission of this prince, also a zealous admirer of the memory of St. Macarius and his monastery, and with the blessing of Tver and Kashin Bishop Nil 1991, Boronkov began to fulfill his intention, under the abbot of the Kolyazin monastery Joasaph. The area was carefully examined to build a new stone church that would not be harmed by water from the lakes. We stopped at a higher place with harder ground, ten fathoms from the old wooden church. After the water-blessing prayer, Abbot Joasaph erected a cross in the place intended for the altar and blessed the digging of a ditch for the foundation of the church. They started digging. The place turned out to be convenient, the water did not come out. While digging, they came across the bones of previously buried brothers. But at the place where the venerable founder of the monastery was buried, they found a whole coffin, not subject to decay; a fragrance emanated from him. Not daring to touch him, the workers immediately notified Abbot Joasaph, who kissed the dug-out coffin with emotion and tears, not doubting for a moment that this precious find was the coffin of Macarius. By his order the bell was struck; the brethren and many surrounding people gathered. Now they set up a tent near the old church and, reverently lifting the coffin from the ground, carried it there and served a requiem mass over it. Then they opened the coffin: an even greater fragrance wafted out of it, and the body of the saint, which had been lying in the ground for thirty-eight years, turned out to be incorrupt, even the vestments were not damaged, and the elder’s gray hair was light. This event took place on May 26, 1521. The people with tenderness glorified the Lord, who wonderfully glorifies His chosen ones. Many sick and infirm people, who flowed with faith to the newfound relics, received healing. The abbot and brethren, delighted by such grace, hastened to notify Prince Yuri Ivanovich of Dmitrov about this. The sent hieromonk verbally informed the prince about everything. The delighted prince began to wait for written notification from the abbot about the miraculous healings that had taken place from the relics. Hegumen Joasaph made sure that the most important miracles from the relics were recorded with the names of those who received healing, and sent these records to the prince. Yuri Ivanovich immediately went to Moscow and informed his brother, Grand Duke Vasily Ivanovich, as well as Metropolitan Daniel, about everything that had happened in Kolyazin. The Grand Duke and Metropolitan instructed Prince Yuri Ivanovich to personally present to Moscow at least some who had received healing from the relics of the saint. Many were represented and bore witness to the truth. Then the Grand Duke and Metropolitan sent Archimandrite Jonah of the Moscow Miracle Monastery to the Kolyazin Monastery to conduct on-the-spot research regarding everything related to the revealed relics. Archimandrite Jonah appeared at the Kolyazin Monastery, became convinced of the incorruption of the relics of Macarius and their miraculous power, and testified about this in Moscow before the Grand Duke and Metropolitan. Then the Grand Duke and the Metropolitan convened a council of bishops, archimandrites, abbots and other clergy in Moscow. All the circumstances of the appearance of the relics of St. Macarius were reported to the council, his holy life and the working of miracles both during his life and after death, from his relics, were examined. The council decided to canonize St. Macarius of Kolyazin and established a local celebration for him on the day of his death on March 17 and the opening of his relics on May 26. The incorrupt relics of St. Macarius were soon transferred from the temporary tent to the old wooden church, and then transferred to a new oak shrine and solemnly placed openly on the right side of the new stone church, built by the merchant Boronkov. In the Kolyazinsky monastery, for the discovery of the relics, they began to sing a service compiled by Theodosius of Tver. The simplicity of Macarius's life confused some even during his lifetime, and made them doubt his holiness even after the discovery of his relics. So, already ten years after the discovery of the relics of Macarius, the noble monk, Elder Vassian Patrikeev, spoke reproachfully about the simplicity of Macarius’s life and called him “a rural peasant.” But Metropolitan Daniel at the council remarked to Vassian that if you want to judge the saints, then you will condemn many, including the prophets, and the apostles, and the bishops, and the righteous, and the saints; for God in the matter of holiness, what is important is not physical, external nobility, but spiritual, internal 1993. At the Moscow church council in 1647, it was established that “singing and celebrating everywhere”, among others, was also the Monk Macarius of Kolyazin, and he was placed among the “great miracle workers” 1994. During the discovery of the relics of St. Macarius, fourteen miracles were recorded by the monks of the Kolyazin Monastery. Let's list some of them. In the hospice, or almshouse, of the monastery there lived a poor man named John: his legs withered like wood and became crumpled; For twelve whole years he only crawled, leaning his hands on a small stick. Having once seen that the priests were serving a prayer service at the saint’s tomb, he crawled with difficulty to them and asked the Lord and His saint to pray for him. The priests, having sprinkled him with holy water and opened the shrine, wanted to lift the sufferer so that he could venerate the holy relics, but at that very time his legs straightened, he stood up himself and was able to venerate the holy relics, to the amazement and horror of everyone. Since then he has become completely healthy. A deacon of the Kolyazin Monastery, named Andrei, who had suffered for a long time from severe pain in his bones, was brought to the relics of the saint, and when he venerated them with faith, he immediately received healing. And other persons received healing from various diseases: two monastery peasants from insanity; One wanderer, who had three fingers on his right hand bent and attached to his palm, had his crooked hand straightened when he prayerfully touched the coffin of the miracle worker. One woman suffered from a tumor, edema of the whole body, the other from prolonged deafness, and both received healing after fervent prayer to the saint of God. A certain young man Gregory, who had been lying motionless for ten years in relaxation, was brought to the bed and laid at the tomb of the monk; He looked at the shrine with tenderness, cried and prayed for healing. Little by little he began to feel that his legs and arms were beginning to move; Having gathered his strength, he rose from his bed to fall before the holy relics. Those who brought the sick man along with the healed one glorified God and His saint. One day a certain man named Lavrentiy came to the monastery and said that he had suffered from a disease in his leg for two years, and when he promised to take monastic vows at the Kolyazin Monastery, he received healing. When he went to the monastery, robbers attacked him; wounded, he turned to Moscow. Here he became blind. In bewilderment and despair, he remembered his promise to take monastic vows at the monastery of Macarius and received his sight. Now he came to the monastery to fulfill his promise. One noble man of the boyar family, named John, came to the Kolyazin Monastery and was greeted by the abbot with due honor. Upon returning home, the abbot blessed the pilgrim with the icon of St. Macarius. The boyar at home talked a lot about the miracles of the saint. Among his men was a paralytic named Theodore, who lay motionless in bed for six years. His pious master brought an icon of the saint to him and ordered a prayer service to be served with the blessing of water. When the sick man was sprinkled with holy water, he got out of bed healthy, to the surprise and consolation of everyone around him. A certain Onuphrius, possessed by a demon, brought with difficulty from Novgorod, did not want to get close to the miracle worker’s shrine and uttered blasphemous speeches, so that his relatives wanted to take him back and some even dared to reproach the monk for not being able to heal the sick man. Finally, however, they decided to force him to the miraculous cancer. As soon as the possessed man touched the shrine, he fell to the ground with a cry, foaming at the mouth; those present thought that he was already dying, and sprinkled him with holy water. But the sufferer suddenly woke up and began to ask with full consciousness where he was. Having received the answer, he reverently kissed the relics of the monk, offered a fervent prayer of gratitude and, having given alms at the monastery, returned to his homeland healthy. The sick from neighboring cities received especially many healings, where the fame of Macarius spread both during his life and after his death. Thus, the residents of Kashin received healing: monk Barsanuphius, former archimandrite of the Dimitrievsky monastery in 1995, and now remaining for the rest of his life in the Kolyazinsky monastery; Kashinskaya nun Maria, who suffered for a long time with her legs; the sexton of the Makariev monastery, named Timofey, who fell ill with relaxation in the city of Dmitrov, and, finally, another monk named Simeon, who suddenly fell ill with a serious illness on the Volga. The dying words of the Monk Macarius were justified: the monastery he left did not become scarce, but spread: the Moscow kings visited it and made rich contributions to it. So, in 1553, Tsar Ivan Vasilyevich the Terrible visited the monastery and granted it the village of Gorodishche with all the wastelands and 28 villages. In 1599, Tsar Boris Fedorovich Godunov came to the Kolyazinsky Monastery with his wife and children to pray and ask for the blessing of the saint of God for the proposed marriage of Princess Xenia with the Danish Prince John. The visitors brought a magnificent silver shrine as a gift to the Monk Macarius, into which the saint’s relics were transferred in their presence. During the troubled times of impostors and Tsar Vasily Ivanovich Shuisky, the Kolyazin Monastery became the center of important events and experienced great disasters. In 1609, the main apartment of the famous leader of the Russian troops, Prince Mikhail Vasilyevich Skopin-Shuisky, was located in the monastery, who on August 14 inflicted a severe defeat here on Jan Sapieha with other Polish leaders and Russian thieves or traitors. But in 1610 the monastery suffered a serious disaster; Prince Skopin-Shuisky was no longer there, but part of the army still remained. One of the Polish leaders, the brave and greedy robber Lisovsky, cut off from everywhere, decided to force his way to the Polish border from Suzdal. Having crossed the Volga, he unexpectedly attacked the Kolyazin Monastery. Voivode Zherebtsov, who was there, desperately defended himself and made forays out of the monastery, but the enemies managed to set fire to the wooden walls of the monastery, and other buildings also caught fire. Zherebtsov was forced to surrender. The enemies killed the monks and other people in the monastery, not excluding the governor Zherebtsov; the monastery was plundered; the relics of the Monk Macarius were torn out of the shrine, and the shrine itself, the gift of Godunov, was cut into three parts and taken away by the enemies. It was not easy for the monastery to recover from such a terrible defeat. But the zeal of the pilgrims, which increased as a result of the important merits of the monastery under Skopin-Shuisky and grief over the unfortunate disaster of the monastery, as well as the efforts of the abbots, made it possible to soon put everything in order, restore what was damaged and even begin to build new churches and other buildings. In 1619, Tsar Mikhail Fedorovich visited the Kolyazin Monastery and with warm prayer and reverence venerated the miraculous relics of St. Macarius. The tsar then donated a bell to the monastery, and then, in 1635, the same tsar donated another large bell for his father, Patriarch Filaret Nikitich. In 1648, a stone wall was built around the entire monastery. In 1654, when a pestilence was raging in Moscow, the wife of Tsar Alexei Mikhailovich Maria Ilyinichna with her children and the entire court found refuge in the Kolyazin Monastery; Patriarch Nikon was there with her; The queen and her court were housed in the fraternal building, built in 1641, which from that time received the name royal, and Patriarch Nikon was housed in the rector's building, which from that time received the name patriarchal. The following year, 1655, Queen Maria, in memory of her stay at the Kolyazin Monastery, petitioned him for the degree of archimandry. Both in the seventeenth century and later, new churches were built in the monastery - and the old ones were rebuilt, and other buildings were rebuilt and renewed again. Always, as now, the monastery was and is visited by pilgrims, especially from the surrounding districts of the Tver and Yaroslavl provinces, as well as from the provinces of Vladimir and Moscow. Especially many pilgrims flock to March 17 and May 26 - the day of the discovery of the relics of the saint; on this day, the shrine with the holy relics of St. Macarius is carried around the main monastery church of the Most Holy Trinity, in which it is always located, in the arch in the chapel of the Image of the Savior Not Made by Hands 1996. In 1764, when the monastic states were established, according to the inventory of the Kolyazin monastery’s possessions, it listed 2,803 peasant households with 12,000 male people. The monastery is classified as first-class. Carnal wisdom, Father Macarius, you put to death through abstinence and vigil, the place on which you poured out your sweat, like a trumpet crying to God, telling your corrections, and after your death, your honest relics exude healing. We also cry out to you: pray to Christ God to save our souls. Desiring the highest, having enjoyed abstinence, and labors, and sweats, having curbed the desire of your flesh, receiving miracles as a gift from Christ God, you appeared as a bright lamp. Moreover, the Church of Christ glorifies you with songs, Venerable Macarius, Our Father. The Life of St. Macarius of Kolyazin, compiled in 1546–1547 based on monastic memories and stories, partly even from eyewitnesses of the life of the saint. Macarius, as well as according to some records, is found in many manuscripts since the 16th century, but is not fully printed in the original. Here the presentation is based on the text of the Synod collection. Bible LZ 555. In the manuscript Code. Bible No. 927, containing the so-called Volokolamsk patericon, there is a story about Macarius of Kolyazin by Dosifei Toporkov from the words of St. Joseph of Volotsk; this story is taken into account here, as well as the review of Macarius in his monastery in the story of Joseph Volotsky about Russian ascetics. – Much information about St. Macarius and his monastery is contained in original documents stored in the monastery. See the books: “Inventories of ancient letters and other documents stored in the archives of the first-class Trinity Kolyazin Monastery. Tver 1891"; Fodder book of the Kolyazin Monastery” by I. A. Ivanov. Tver. 1892; “Description of the Trinity Kolyazin first-class male monastery of the Tver Diocese,” compiled by Alexei Lebedev. Yaroslavl, 1867. The name of Macarius Kolyazinsky comes from the name of the monastery itself, as discussed below. Kashin is a district town of Tver province on the left bank of the Volga, 12 versts from it, on the Kashinka River, and 19 versts from the district town of Tver province. Kolyazina. Vasily Vasilyevich the Dark reigned from 1425 to 1462. The Klobukovsky Nikolaevsky monastery near the city of Kashin has been unemployed since 1764. The cell of St. Macarius has been preserved in it to this day. Bishop Moses ruled the Tver diocese from 1453 to 1459. The Monk Ephraim of Perekom, a native of the city of Kashin, began asceticism at the Makariev Kalyazin Monastery, and took tonsure at the monastery of the Monk Savva of Vishera. Having retired to a deserted place on the western shore of Lake Ilmen, he laid the foundation for a monastery 25 versts from Novgorod. Nowadays the Perekomsky Nikolaevsky Monastery is a stagnant one. Memory of Rev. Ephraim is celebrated on May 10th. Prince Andrei Vasilyevich the Bolshoi was the fourth son of the Grand Duke of Moscow Vasily Vasilevich the Dark and the brother of the Moscow Grand Duke John Vasilyevich III. He received the city of Uglich as an inheritance according to the spiritual will of his father, who died in 1462. In 1492, Prince Andrei was imprisoned in Pereyaslavl-Zalessky and died in 1494. Grand Duke John Vasilyevich III, son of Vasily Vasilyevich the Dark, ruled the Russian state from 1462 to 1505. Founded by the Monk Paisius, the Pokrovsky Monastery is located three miles from the city of Uglich (Yaroslavl province), on the left bank of the Volga, currently a third-class monastery. Paisiy founded the monastery at the request of the Uglich prince Andrei Vasilyevich, who was the successor of the children John and Demetrius. The Monk Paisius died at a ripe old age in 1606, June 6, when his memory is celebrated. Bishop Nil, a Greek, ruled the Tver diocese from 1509 to 1521. Metropolitan Daniel, a disciple of Joseph of Volokolamsk, was consecrated from the abbots of the Joseph Monastery in 1522; left the department in 1539. The monk Prince Vassian Patrikeev was tried at a council in 1531 and expressed his opinions about the new Russian miracle workers here in a debate with Metropolitan Daniel. “Debate” then see in “Readings.” General East and Ancient Ross. at Moscow Univ." for 1847; presentation in the History of the Russian Church by Rev. Makaria, vol. 6, p. 200. After the discovery of the relics in 1521, a local celebration of St. Macarius, and at the council of 1547 - all-church, and he was called the “great miracle worker.” See E.E. Golubinsky, History of the Canonization of Saints in the Russian Church, pp. 83 and 100. Dimitrievsky or Dmitrovsky Monastery in the city of Kashin on the banks of the Kashinka River was founded in the fifteenth century; from 1764 until now unemployed. The relics of St. Macarius rests openly in a silver gilded shrine, built in 1700, and transferred into it by Archbishop Sergius of Tver with four archimandrites on September 18, 1700. You might be interested in: