Venerable Savva the Sanctified and his spiritual testament to the monks of the Lavra

(rediscovered monument based on the 12th century Sinai Library manuscript No. 1096). Venerable Savva the Sanctified and his spiritual testament to the monks of the Lavra (rediscovered monument based on the manuscript of the 12th century Sinai Library No. 1096). The attitude of the shepherd of the Church towards sectarians and non-believers. – From the practice of a rural doctor. VI. My treatment. – To the note: “Monasticism while collecting donations for Mount Athos.” – Church news and notes. The 5th and 6th centuries in the history of Orthodox monasticism and Palestinian monasticism in particular should, in fairness, be called the golden ages. In saying this, we are far from the idea of ​​asserting that monasticism in the East at that time stood at the height of its calling and had no dark sides in its still insufficiently firmly organized life. It is enough to point out the unrest and strong mental ferment among the monks of that time regarding the calling of the Council of Chaldicidon as true, the disputes over the opinions of Origen and Theodore of Monsuet, to see that this army of Christ was not distinguished by due obedience to its strong spirit leaders, did not have strict discipline and in many respects was in a period of reorganization and fermentation. But this history of this time is famous for its leaders of the then monasticism, who, possessing a powerful spirit, strong will and persistent character, were able to courageously and fearlessly fight with restless subordinates, exposing themselves to all kinds of dangers and troubles; these glorious leaders boldly and truthfully spoke before the strong Byzantine emperors, gave wise advice to the archpastors of the primal churches, with humility and meekness, showing in their person and way of life the first example, defeated the obstinate and dissatisfied members of their communities and established peace, love and unanimity both between individuals and between Christian societies for the good of the Church of Christ. Venerable Euthymius, Abba of Jordan, are these pillars of monasticism in the 5th and 6th centuries, and this is who constitutes the beauty of the Church of Christ and the laudable pride of monasticism. With the height of their Christian life in the spirit of the Gospel, the power of their enlightened mind, wondrous deeds and miracles, they surpassed all the machinations and machinations of human passions and brightened up the dark background of the general historical picture so much that before the viewer of the historical fate of the past of the Church of Christ, in all the splendor and brightness of colors, with all the relief, the fathers of monasticism we have named appear in the foreground. And the Holy Orthodox Church knows their life, filled with such feats, glorifies them with hymns and solemn services. But among the named fathers of monasticism, St. Savva the Sanctified enjoys special fame and glory in the Orthodox Church, “as the leader and legislator of all hermits” (Christ. Reading, 1823, part XII, p. 231; Coteler. pad. 332), and as the supposed compiler of the Church Charter, which is currently used in worship by the entire Greek-Russian Church and some of the monasteries Orthodox East 1 (Sinai, a few Athos monasteries). An extensive and completely reliable biography of 2 teachers. Sava of the Sanctified was compiled by a certain monk of the Lavra, Venerable Cyril of Scythopolis. Cyril of Scythopolis was the son of “the manager of the episcopal house and assistant to the metropolitan (Theodosius of Scythopolis) in his affairs.” On the arrival of the teacher. Savva the Consecrated in Scythopolis with imperial decrees, teacher. Cyril, while still a youth, received the blessing of St. father and was even called by him “his disciple and son of the desert fathers.” The second time he received his blessing and some special attention during his time as a saint. Father Savva with Abba Procopius in the places of St. Apostle Thomas, where the youth Cyril came with his parents with the deliberate purpose of seeing St. husband Having studied the Psalter and the Apostle, on the advice of St. Savva, Cyril was blessed by the Scythian metropolitan, “he was tonsured and placed in the first degree of clergy” (pp. 251–254; pag. 349–351). Later, Cyril retired to the Lavra of St. Euthymius, and from there he moved to the Lavra of St. Savva, who was summoned to this Lavra in the year 23, after the death of the teacher. Sava, from the monastery of St. Euphemia. This challenge to the teacher. Cyril of Scythopolis, together with other sixty monks of “other Orthodox desert monasteries”, was made by the fathers of the Savvinsky monastery, “by the will and determination of the divine John, bishop and hermit” (p. 283, pag. 375), who, in the 38th year of his age, settled in the Lavra, during the life of the teacher. Savva the Sanctified, was on the most friendly terms with him and gave our author a lot of very useful and important information about the life and work of St. Savva, when he compiled this biography (p. 131; pag. 248). The same “divine father John Bishop 3, as well as a certain “most honest and child-loving Father George” prompted the teacher. Cyril of Scythopolis “to describe the godly life of our holy fathers Euthymius 4 and Savva, who completed their path on earth” (pp. 97, 131; pag. 220, 221, 249). Kirill Skifopolsky treated the very flattering assignment entrusted to him quite conscientiously and wrote his biography of the teacher. Savva in the most careful manner according to the data most worthy of credibility. “I have information about him,” writes the professor. Cyril, carefully and with difficulty, collected from reliable holy men who were his disciples and associates and who now imitate his life and sanctify our path to God” (p. 96; pag. 221). By these “reliable holy men” Cyril of Scythopolis means, in addition to the already mentioned Bishop John, Gregory the Presbyter and his paternal cousin (p. 103; pag. 226), “the divine Paul, famous in the great Lavra for his holy virtues,” the disciple of blessed Jeremiah - an Armenian (p. 130; pag. 247) and Abba Gerontius, abbot at the monastery of St. Euphemia (p. 186; pag. 292). About some miracles of St. Savva the Sanctified's biographer tells him as a direct eyewitness (pp. 258, 263; pag. 355, 359). Therefore, one cannot be surprised by the fact that his entry into the biography of the teacher. The author ends Savva with the following interesting appeal to the “most honest and child-loving Father George” already known to us. “I beg you,” he writes, to adhere to everything that I have already said or will say now. For this purpose, I mentioned times, places and names with precision, so that the truth of my narrative could quickly be explored” (p. 97; pag. 221). It goes without saying that after such a flattering recommendation of his work from the author himself, who only 23 years later lived in the Lavra after the death of the teacher. Savva, information about the life and work of this father for us, more than 1400 years removed from that time, should be extremely valuable and interesting. But with all the value of the historical data collected in this life by Cyril of Scythopolis, we are far from the idea of ​​presenting a detailed biography of St. Savva the Sanctified, regarding his very fruitful and lively activity in the church affairs of that time in Palestine, his participation in heated and even passionate debates over various theological issues, we will only provide general information from his biography, depicting him before us as “the leader and legislator of all hermits and everyone who wants to live in cells.” We will do this mainly in those forms so that we can judge that “Tupoz cai paradosiz cai nomoz” the teacher of Sava the Sanctified, left by him to his disciple and successor in the abbot Melita, with whom we intend to introduce our readers, and again discovered by them, is taken entirely from the life of the Lavra itself and was carried out in practice when Sava the Sanctified himself was abbot. Lecturer Savva the Sanctified was born around 430 AD, in the 17th reign of Emperor Theodosius, in the village of Mutalaski in the Cappadocia region, from noble Christian parents John and Sophia. On the occasion of the soon following appointment of his father as a teacher. Savva to the highest military position (he was counted among the so-called Isaurians), the five-year-old child of St. the father was left in his native village to be raised by his maternal uncle, a certain Hermias. As a result of disputes between his tutor and another paternal uncle Gregory over the youth and the estate of his parents, Savva left his native village and retired to a monastery called Flabianaiz, located twenty stadia from the village of Mutalaski. “Having been accepted into it by the archimandrite and included in the monastic society, he learned the rigor of monastic life: in a short time he studied the Psalter and learned other regulations of the communal rule" (tou coinobiacou canonoz catastasin) (Cotel. p. 223; Christ. Read. p. 99). But since his selfish uncles continued to quarrel among themselves even after St. young men, and “many times tried to persuade him to leave the monastery, so that, as they said, he would take possession of the lands belonging to his parents, in addition to this they convinced him to marry (Ibib.) - on the one hand, this is a circumstance, and on the other, due to “a godly desire to visit the holy city and remained in the desert lying near it” (p. 104), the teacher Savva, after ten years of life in Flavian monastery and left it. An 18-year-old young man from St. Savva appeared in Jerusalem and was received by a certain Cappadocian elder into the monastery of Abba Passarion, which was under the control of Archimandrite Elpidius (p. 104; Cotel. p. 226. But, having spent the winter in this monastery, the teacher Savva did not want to stay in Jerusalem any longer, but retired to the teacher Euthymius, “who was then asceticizing in the desert lying to the east of the saint city and shone like a luminary and everywhere emitted the rays of his miracles” (p. 105; pg. 227), and, seeing him one Saturday going to church, “with tears he asked him to include him among the brothers under his supervision” (Ibid.), as an experienced elder in spiritual life, gave such a wonderful lesson to the ardent young man: “Son. my, I think that it is not proper for you to remain so young in the Lavra; and it is of no use to the Lavra to have a young man with you, and it is not proper for you to be among the hermits: and so, Saint Euthymius concluded his wise fatherly advice, go to Abba Theoktistus in the monastery below; there you will receive great benefit for yourself” (p. 106; pg. 228). obeyed the wise advice of the teacher. Euphmius and withdrew with the latter’s recommendation to the monastery of Theoktistus, where “he gave everything that belonged to him as property into the hands of Theoktistus and devoted himself to every work of an ascetic. Spending his days in physical labor, he placed humility and obedience at the foundation and beginning of his life. Being capable and very zealous for performing divine service, he entered the church first and left it after everyone else; With great spiritual strength, he was also great and strong in body. Why, when all the monks in the desert chopped only one bunch of twigs for baskets and carried them to the cinnamon, Savva carried three rubies. Moreover, he served diligently during the divine service. On top of this, he sometimes carried water and firewood, and thus tried to serve everyone. For quite a long time he was the caretaker of the horses, he also corrected other various positions and performed all this impeccably and blamelessly, so that the fathers of the monastery were surprised at such great zeal and helpfulness of young Savva” (p. 108; pag. 229). From the Lavra of Theoktistus, the monk, together with a certain brother of Cenobius, originally from Alexandria, named John, traveled to Alexandria and saw his parents there, who “persuaded him to stay in Alexandria and enter military service, so that he would be the first in the detachment” commanded by his father, now called Konon. To this proposal, the teacher. Savva boldly and boldly answered: “I entered military service to the King of all, God, and I cannot leave this service. Those who want to distract me from Him and try with all their might to force me to do this, I cannot call my parents. I firmly intend to remain in these thoughts until my last breath, and I hope to die in a holy life of asceticism” (p. 109; pag. 231). He refused some 20 coins that his parents offered him, and took only three coins, so as not to sadden his father and mother with his refusal, but he brought them to the monastery and gave them to his abbot. At the 30th year of his life, after the death of the teacher. Feoktist, with the permission of Abba Longin, who ruled the monastery after the “wonderful” Maris, Feoktistov’s successor, and with the blessing of the teacher. Euphemia, retired to a cave, which was located outside the cinnamonium to the south in a cliff, and in which he usually spent five days a week. This is how the teacher, Savva the Sanctified, spent five years of his life here. “On Sunday evening, writes Cyril of Scythopolis, he left the kenobia with as many palm branches as was sufficient for a week’s work, remained in the cave for five days without taking any food, and on Saturday morning he returned to the kenobia and brought with him five days’ worth of needlework - fifty finished baskets” (p. 111; pag. 232). This way of life earned the full approval of the teacher. Euthymius, who began to “take him with him along with blessed Dometian to the great desert, Ruva, on the fourteenth day of January. For Euthymius was confident in him; he called him an old man, and as a skilled educator of children, he led him to the highest virtues and trained him in them. In this desert, being removed from any treatment of people, they remained until the holiday of Vai (Ibidem.). What guides our simple people in preferring their holidays to the Twelve and other great holidays? – The attitude of the pastor of the Church towards sectarians and non-believers. – Venerable Savva the Sanctified and his spiritual testament to the monks of the Lavra (rediscovered monument based on the manuscript of the Sinai Library XII in No. 1096). What and how should those serving in the church do when performing various prayers and requests. – Church news and notes. At the 35th year of his life, professor. Savva decided to leave the monastery of St. Theoktista, since “in Cenobia the way of life changed, since the fathers of the monastery died” and retired “to the eastern Jordanian desert, in which then St. Gerasim shone like a luminary and sowed the seeds of piety” (p. 113; pag. 234). And here, as in the monastery of the teacher. Theoktista he “engaged in peace, fasting and unceasing prayers... made his mind a pure mirror of God and divine objects.” Just as before, on certain days of the week and during Lent, he left the monastery and went to the Ruwian cave for solitude. Once “here, during a prayer that lasted the whole night, a certain angelic image in shining clothes appeared to Savva, pointed to a dry stream coming from Siloam on the southern side of the mountain and said to him: if you want to populate this desert like a city, then turn to the eastern side of this stream, you will see in front of you a cave that was not occupied by anyone, go up and settle in it. He who gives food to cattle and the chicks of ravens that call to him will think about you” (p. 118; pag. 238). This vision happened in the fourth year of his life in the monastery of the teacher. Gerasima. Lecturer Savva heeded the voice of the vision and unquestioningly obeyed the will of God, retiring to the cave shown to him and lived in it for five years. Finally, at the 45th year of his life, professor. Savva decided to receive those who came to him, and in a short time a company of seventy people formed around him, for whom he was “the boss, guide and shepherd” (p. 121; pag. 240). To the north of the source of the stream, on the mountain, the teacher Savva, together with the brethren, began to build a tower, near which the Lavra itself was later created, and in the middle of the stream itself 6 he “built a small church and placed a consecrated altar in it.” The priests who came to the monastery performed services in it, because “he himself, having great meekness and true humility, did not want to accept ordination” (p. 121; pag. 248) and even directly said “that the desire to be numbered among the clergy is the beginning and root of ambitious thoughts” (p. 125; pag. 244). Soon the teacher. Savva was shown by a miraculous vision a natural church, which later received the name God-created 7 . “On a certain night,” says Cyril of Scythopolis, blessed. Savva left his cave and, reading the psalms of David, walked alone into the valley. Suddenly, above the western cliff of the stream, where his venerable relics now lie, among the two churches that are now located there, he saw a pillar of fire established in the ground, with its top. touching the sky with his own... Having remained in prayer at this place even until dawn, he with fear and great joy ascended to where the pillar of fire was visible. There he found 8 a great and amazing cave, which inside has the appearance of the Church of God, for in this cave on the eastern side there is a compartment created by God with a vault. On the north side, Savva found a great house, similar to the service chamber at churches, in which church things are stored. On the south side, he saw a wide entrance to the cave and quite abundant light from the sun's rays entering it. This cave, with the assistance of Godmtv? He decorated it and ordered that worship be performed in it on Saturday and Sunday” (pp. 123–125; pag. 242–243). Due to the lack of a presbyter among his brethren, Rev. Savva postponed the consecration of the God-created church. But since at this time some of the brethren rebelled against the teacher. Savva and began to demand from the Patriarch of Jerusalem Sallust (487-496) the abbot for the Lavra, then for the Lavra, then to calm their patriarch, in the presence of accusers and unexpectedly for the saint himself. Savva, ordained him as a presbyter, saying at the same time: “Now in your father Savva you see the abbot of your Lavra, he was chosen by God from above, and not by man, for I only confirmed the Divine election and through this I was awarded God’s blessing” (p. 129; pag. 246). Then, on December 12, at the 53rd year of life, Blessed. Sava, “the archbishop, having consecrated the church created by God, in that department created by God (en th Jeoctistw cogch) of it (which was with a vault), erected a consecrated altar, under which he placed a lot of relics of the saints and virtuous martyrs” 9 (p. 129; pag. 247). (The story is very interesting for getting acquainted with the architecture of Christian churches of the 5th century). The number of monks under the leadership of the teacher. Sava grew quickly, and it was not only Greeks, but also Armenians and Syrians. So, soon after the consecration of the God-created church, the glorious man Jeremiah, an Armenian by birth, appeared at the Lavra “with divine gifts,” with his two wonderful students and compatriots Peter and Paul. With complete readiness and love, the teacher accepted him into his society. Savva gave him his cell, where he lived alone for a long time before the beginning of the Lavra. But this is not enough. Lecturer Savva, according to Christian philanthropy, “allowed them to perform the psalm rule singing (on canona thz jalmwoaz) in a small prayer book in Armenian (armenesti) on Saturday and Sunday” (p. 130; pag. 247). “He allowed them to read separately in Armenian the Gospel and other parts of the divine service in Armenian (to megaleion cai thn acoloujian tbiz sunaxesin), commanded them to come to the Greeks during the divine offering of the Mysteries and partake of them together” (p. 151; pag. 264). In addition to the Armenians, Syrians were also accepted. Thus, from the biography of St. Savva knows that one of them, named Flais, was among the disciples of the monk and lived with him in the Ruva desert (p. 188; pag. 249). But without being alienated from people of a different tribe and multilingual, the teacher. Savva was strict and picky in other respects towards the inhabitants of his Lavra. So he did not accept young people into his Lavra who did not yet have a beard, and did not allow them to live in his society, “for, as his biographer notes, he was afraid of the temptations of the evil one” (p. 144; pag. 259). He sent the young people who came to his Lavra to Abba Theodosius, giving the following wise fatherly instruction: “My son, it is not proper, or better yet, harmful for this Lavra to have someone without a beard. This law was laid down by the ancient monastery fathers and was passed on to me by the great father Euphthmios. When I wanted to live in his Lavra, he saw that I had no beard and sent me to the blessed one. Theoktistus and said that it was not decent and even harmful for a beardless monk to live in the Lavra” (p. 145; pag. 260). Lecturer Cyril of Scythopolis notes that St. Euthymius, who gave St. Savva “ordered this ancient law (nomon palaion), which was in force among the ancient fathers, to be handed over to the abbots and other laurels” (p. 107; pag. 229). Skoptchestvo was the second obstacle and a very strong one to the entry into the Lavra of the teacher. Savva. So, one day, after the death of Patrician Julianna, her eunuchs came to the teacher. They asked their father with a lot of money to take them to the Lavra, but Elder Savva refused their request and only through an acquaintance sent them to the blessed one. Theodosius, because “he decided not to accept a single beardless man or eunuch into his Lavra. For he was not very pleased to see a woman’s face in any of his monasteries, and especially in his Lavra" (p. 238; pag. 338). Having castrated himself already in monasticism and upon being accepted into the Lavra, the teacher kicked out Sava. Thus, a certain Jacob the monk, “strongly tempted by the demon,” which “for a long time did not cease to inflame him,” “either out of ignorance or oblivion definitions contained in the divine and church rules”, “took a knife and distorted himself.” “When the Sanctified Savva learned about this act of Jacob, then, upon his recovery, he kicked him out of the Lavra as a suicide” (p. 176; pag. 284). Removing eunuchs and beardless men from his Lavra, as they reminded him of an unpleasant female image, the teacher, Savva, as we see from his charter, forbade women from entering his monasteries and laurels, and severely punished his monks even for involuntary looking at a woman. According to the story of his biographer, professor. Savva and one of his disciples, on the way from Jericho to the Jordan, once met worldly people, “among whom was a beautiful maiden. When these people passed by them, the elder, wanting to test his disciple, said to him: what is this girl like who passed by us? Does she seem to have one eye? The brother answered him: no, father, he has both eyes. Having heard this, the elder said to him: where is that commandment that says, “Do not fix your gaze on her and be enticed by her eyelashes” (Proverbs 6:25). With a curious gaze you can ignite passion within yourself. Now be sure that you will not live with me in the cell, because you do not look after your eyes as you should” (p. 186; pag. 293). Lecturer Savva sent this student away from him to Castellia and accepted him back to the Lavra only when he “had sufficiently learned to watch his eyes in every possible way and watch over his thoughts” (Ibid.). In order to remove his brethren from such temptations and in general from contact with the outside world, where reasons for temptations of all kinds are encountered at every step, the teacher Savva, even in the very first days of his Lavra, when the number of its inhabitants did not exceed 150, brought in “draft animals, both for the structure of the Lavra and for other needs. Because the teacher Savva took care that all the necessary things were in the Louvre, and that for this reason the fathers were not forced to leave the Lavra into the world when they decided to move away from worldly noise” (p. 125; pag. 243). For the same purpose, as well as for greater order, the following positions were established in the monastery: steward (p. 220; pag. 322), canonarch, prosphora bearer (Ibid.), etc. From those who enter the Lavra and renounce the world, teachers. Savva demanded that they first of all study the Psalter, the “rule of psalmody” (κανòν τῆζ ψαλμοδίαζ) and learn the rigor of monastic life, because, in the opinion of St. father, “whoever lives in a cell must be reasonable, diligent, ready for all sorts of exploits, sober, self-controlled, modest, capable of teaching others, but he himself should not have the need for teaching, capable of curbing all bodily members and keeping his mind safe” (p. 144; pag. 258). An example of a monk from the monastery of St. Savva can be considered the monk Aphrodisius from Asia Minor, who, according to the commandment of the saint (“live in your cell, do not move to another, do not leave the Lavra, bridle your tongue, pacify the demands of your womb and you will be saved”), lived a high ascetic life. He, “for 30 years, did not leave the Lavra, nor move to another cell, never had a pot, or any vessel from the kitchen, or a bed, did not drink wine, even dissolved with anything, did not have two shirts, slept on a bed made of tree branches and covered with matting or very thin clothes. They took date branches from the steward of the Lavra and delivered ninety whole baskets to the caretaker of the hotel every month; For food for himself, he took the remains of boiled food, such as from a herbal vegetable, or from a peeled vegetable, or from some other non-nutritious food: having mixed all this together, he put it in one large bowl, and from this bowl he took a small amount every day and was content with that. Although the food in this bowl sometimes spoiled, he did not throw it out, but only added new remaining food to it. His nightly crying did not allow those living near him to sleep. And he spent thirty years in this way of life” (p. 181; pag. 288). When the number of brethren in the Lavra increased very significantly, it turned out that the God-created Church was not enough for their liturgical meetings: therefore, the teacher, Savva the Sanctified, ordered the construction of “first a bakery and a hospital, then a huge church in the name of the All-Praised Mother of God and the Ever-Virgin Mary, because the church created by God was cramped for the multiplied society, and the multiplied Armenians could hardly fit in the small prayer book. In the middle of both churches, where the teacher Sava had previously seen a pillar of fire, he made a porch (mesaulon), also built it in the valley, very built and decorated with all beauty, then Archbishop Ilya came to the Lavra, consecrated the church and erected a consecrated altar in it, on the first day of the month of July, on the ninth indiction, in the sixty-third year of the life of the great Sava. After this, the teacher. Savva transferred the Armenians from the small prayer book to the church created by God to perform the rules of psalmody in the Armenian language" (pp. 150-151; pag. 263-264)" In these buildings, the teacher provided a special service. Savva had two brothers from Isauria, Theodulus and Gelasius, who knew the art of construction well and who, in addition to this, were engaged in the construction of monasteries near the Lavra, for example, at the Fekoi stream, in the so-called new Lavra (p. 160; pag. 272), fifteen stages from the Lavra, from Castellia to the west in a large cave that was not inhabited by anyone, the so-called cave cinnamonium (p. 166; pag. 277), etc. Total teachers Savva built seven glorious monasteries, namely: his great Lavra, the main of all the Palestinian laurels, after it the second in a row new Lavra and finally, the seven-mouthed Lavra (h eptastomoz), then the Cenovia: Castellian, cave and the so-called Scholaria and Zannova” (p. 218; pag. 321). In all these monasteries he made 10 Greeks abbots (p. 162; pag. 273; p. 166; pag. 277; p. 173; pag. 282). Saint Savva built hotels for visiting pilgrims in the Lavra (p. 174; pag. 283), in Jerusalem itself (p. 149; pag. 262) and in Jericho (p. 137; pag. 253). For his such zealous activities for the benefit of his monastery and for his high monastic exploits, at the request of the monks themselves, Rev. Savva was elevated to the already mentioned archbishop. Sallust made him an archimandrite and “made him the chief and legislator of all hermits and everyone who wants to live in cells” (pp. 148, 231; pag. 262, 333). About the fact that our simple people place the external side of religion as the basis of their religious life. – A French publicist’s view of the attitude of the Russian government towards the Orthodox Church towards heterodox confessions. – Venerable Savva the Sanctified and his spiritual testament to the monks of the Lavra (rediscovered monument based on the manuscript of the Sinai Library of the 12th century No. 1096). – What and how should those serving in the church do when performing various prayers and requests. – Church news and notes. Liturgical orders in the Lavra during the life of the teacher. Savva, Kirill Scythopolsky describes briefly, although the information he provides in this regard is distinguished by clarity and certainty. Thus, for matins, the canonarch woke up the brethren at a certain hour (wra thz crousmatoz), who for this purpose previously, according to custom (para sunhjeian), asked permission (para gnwmhn) from the abbot. The morning and week services in general consisted of reading psalms and singing, which were performed with sweet voices and many people together (hcouse plhjouz fallontwn meta melouz hdujwnou). The entire daily service bore one common name: canon (canwn) or canon of psalmody (canwn thz famwdiaz), which, as we already know, was performed by the foreign-speaking inhabitants of the Lavra in their native language. During the service, incense was burned and candles (p. 179; pag. 287) and oil (p. 184; pag. 291) were lit. After Matins (apo thz twn lucnicwn 12) until the ninth hour, the brethren were in silence and engaged in manual work, breaking away from them only to perform the canon of the third and sixth hours. At the ninth hour, after the completion of the canon of psalmody, reading the Gospel and other things to follow (to megaleion cai thn loiphn acoloujian), (i.e., the liturgy of the catechumens, for the Armenians, according to the story of the teacher. Cyril of Scythopolis, in their meetings they began to sing the song “Holy God” with the addition of “crucified for us,” but St. Savvoy, and this singing falls on this part of the liturgy) all the brethren gathered together for the “divine offering” (thz jeaz proscomidhz) and partook of St. Tain (p. 151; pag. 264), after which she directly ate food and entered the church again for the evening service (to lucnicon) (p. 222; pag. 325). “Sava decreed that on Saturday the meeting should be in the Church of the Mother of God, and decided that in both churches on every Sunday and Lord's holiday there should be an unceasing vigil from evening until morning” (aparaleiptwz apo oje ewz prwi agrupnian) (p. 132; pag. 256). On Sunday, after the liturgy (h tou Qeou leitourgia), for the brethren who had gathered (sunagomenwn paterwn) from the cells located in the vicinity of the monastery, the steward of the Lavra offered a meal (diaclusma) of bread, olive oil, honey, cheese and other dishes (p. 220; pag. 323). Among the services of the annual circle, the services celebrated with special solemnity in the Lavra of Saint Sava on the days of memory of Anthony the Great, the teacher Euthymius, whose memory was celebrated on January 20, 13, services on the week of Vaiy and on Easter (p. 132; pag. 249). On the feast of the renovation of the Church of the Resurrection 14, “according to the custom of abbots,” teacher. Savva went with some of the brethren of his Lavra to Jerusalem (p. 158; pag. 271), where this day was celebrated very solemnly. A particularly solemn service, usually performed on one of the Sundays, was distinguished by the curse of the heretics, who were disturbing the Church of Christ with their false teachings. At the same time, the bishops and abbots participating in the service entered the church pulpit and from there said: “If anyone does not accept the four synods, as well as the four gospels, let him be anathema” (pp. 207–208; pag. 312–313), or: “Anathema to Sevier and his accomplices” (p. 203; pag. 308). Similar ceremonies and divine services were performed in the church of the Holy Protomartyr Stephen, because “this church could accommodate all the assembled monks,” of whom there were “up to ten thousand” (p. 207; pag. 312). Of the private services in the life of the teacher, Savva, the rites of consecration of churches are mentioned (p. 129; pag. 247; p. 151; pag. 264; p. 162; pag. 273), tonsure as a monk with blessing (euloghsaz me cai apojrixaz), installation “to the first degree of clergy” (en th arch tvn ecclhsiastivn bajmvn), which required both the ability to read the Psalter and the Apostle (p. 254; pag. 351), the rite of burial with special prayers or with a special canon (cai proscunhsatez, cai chdeusantez to svma, cai plhrwsantez ¢ep¢ autj ton sunhjh canona) (p. 136; pag. 252. Comp. p. 180; pag. 287), during which they first prepared the relics of the deceased for burial, brought them to the church, lit candles and smoked them with incense (p. 180; pag. 287; p. 183; pag. 290). The relics of the deceased were placed either “between the tombs of the righteous” (p. 137; pag. 253; p. 180; pag. 287), or “together with the elders,” and sometimes separately (para meroz) from the general burial places (p. 183; pag. 290). In the anointing of the sick with oil, sometimes the whole body was anointed, from St. cross with the utterance of fervent prayer (euchn ectenh) (p. 184; pag. 291; p. 228; pag. 329). In everyday life, the teacher. Savva “tried to imitate the life of the great Euthymius in everything. So, since this one had the habit of retiring into the perfect desert on the fourteenth day of the month of January and spending Pentecost there, Savva, changing this custom a little, left the Lavra after the day on which the memory of the saint is celebrated. Anthony, celebrated the memory of the Great Euthymius, which is celebrated on the twentieth day, and after this he went into complete desert. There, before the Vai holiday, he was removed from all communication with people. And he did this almost every year” (p. 132; pag. 249). Other ascetics of the Lavra, inclined to solitude, also went out with him for the same purpose (p. 133; pag. 250, etc.). «Во все дни поста Савва пребывал без пищи и довольствовался только приобщением св. Mysteries on Saturday and Sunday" (p. 136; pag. 252). However, there were exceptions to this rule for particularly good reasons. So, “if I received someone to treat myself, or if I myself came to someone for dinner, then I ate twice in one day, and, taking food more than usual, I never had a stomach illness” (p. 229; pag. 330). The time of deserted self-conclusion was spent in prayer and in fulfilling “his rule (canwn) of psalmody” 15 (p. 153; pag. 266), which the teacher did not consider himself to have the right to omit. Savva, even being in the palace of the Byzantine emperor (p. 249; pag. 347). Thus, when the emperor Justinian was once engaged with the quaestor Tribunian in the so-called Magnaura regarding various demands for Palestine from the teacher. Savva, then “the blessed one, going far away, secretly read David’s psalms and performed the divine service of the third hour (cai eian leitourgian thz trithz wraz). On this occasion, one of his students, named Jeremiah, a deacon of the great Lavra, came to the teacher. Savva and said: honest father, the emperor cared so much about the fulfillment of your petitions, but why did you withdraw from him and stand on the sidelines? The elder said to him: they, my son, are doing their job, and we must also do ours” (Ibid.). The relations between superiors and subordinates in the Lavra were such that the latter could not start any business without a blessing. The ecclesiarch, housekeeper, cook and other positions in the Lavra did everything with the knowledge of the archimandrite (p. 179; pag. 287; p. 220; pag. 323, etc.). When they met the abbot, the younger ones did earthly worship to him (metanoian) and received a blessing from him (p. 253; pag. 350). In case of misconduct, in the same way they received permission from him (p. 221; pag. 323; p. 187; pag. 293). But neither the high rank of teacher. Savva the Sanctified, as an archimandrite and the head of all the Palestinian kelliots, neither his varied and hard labors for the benefit of his Lavra and the neighboring cenovia, nor his, finally, frequent life of strict asceticism and sainthood did not save him from human envy and ill-will. Even before his ordination to the priesthood, he experienced, as we have already seen, a lot of troubles and slander from the monastic brethren who came to live with him in the Lavra, but much greater grief awaited him later. During the reign of Archbishop Elijah (495–517), the successor of Archbishop Sallust mentioned above, unrest began between the monks, who, according to the remark of Cyril of Scythopolis, “deviated from the rigor of monastic life and were occupied with earthly concerns and worldly benefits.” Soon in the Lavra, professor. Savva formed a circle of dissatisfied monks of 60 people, who caused so much grief to the holy father that he even left his Lavra. The leaders of the dissatisfied took advantage of this and spread a rumor among the well-meaning monks who remained faithful to the venerable father that he was eaten by lions in the desert, in order to win them over to their side and elect another abbot. Even these monks declared this to the archbishop, who not only did not take the side of the dissatisfied, but when St. Savva came to Jerusalem for the feast of renewal, then Archbishop Elijah begged the elder to return to the Lavra, and wrote a stern letter to its monks. “Accept him with due honor and obey him completely, for you did not choose him,” the patriarch wrote to the dissatisfied monks of the Lavra, but he chose you. Therefore you must submit to him. If there are some of you who are stubborn, arrogant, disobedient, then such should not remain in the Lavra.” With this letter, professor. Savva returned to his monastery, where he soon established peace and harmony, and the dissatisfied moved out of the monastery (p. 159; pag. 270). The end of his life as a teacher. Savva devoted himself mainly to matters of a general church nature and in this regard brought great benefit to the Palestinian Church. For his labors for the benefit of the Church of Christ and his godly life, he was honored by the Byzantine court and the patriarchs of the Jerusalem Church until the end of his life, which followed on the 5th day of December, in the year 524 after the Nativity of Christ. Before his death, the professor. Savva, “lying on his bed in his small tower, at the beginning of the month of December, called the fathers of the Lavra to him, appointed a certain Melitus, a Virtian by birth, as their abbot, gave him a will to inviolably preserve the rules (taz paradoseiz) introduced by him in his monasteries, handed him these rules on paper (douz autj tautaz eggrajwz)” (p. 256; pag. 353). So, what are these rules (ai paradosiz) or this ancient law (palaioz nomoz), as Cyril of Scythopolis calls it elsewhere (p. 107; pag. 229), which the teacher set out in writing before his death. Savva, and what is their fate? Contents: Sacrifices of the clergy for the establishment of parochial schools and churches of God. – Venerable Savva the Sanctified and his testament to the monks of the Lavra (newly discovered monument based on the manuscript of the Sinai Library of the 12th century, No. 1096). – On the question of the prayer of the Orthodox Church for the departed non-Orthodox Christians. – Authorities in dioceses on issues of pastoral practice. – Church news and notes. Sacrifices of the clergy for the establishment of parochial schools and churches of God. – Venerable Savva the Sanctified and his testament to the monks of the Lavra (newly discovered monument based on the manuscript of the Sinai Library of the 12th century, No. 1096). – On the question of the prayer of the Orthodox Church for the departed non-Orthodox Christians. – Authorities in dioceses on issues of pastoral practice. – Church news and notes. The unrest that began in the Lavra of St. Savva the Sanctified, immediately after his death, since his successor Melitus “due to carelessness or a tendency to inaction” turned out to be, according to Cyril of Scythopolis, “an unskillful shepherd” (pp. 264–265; pag. 359–360), and then difficult times came for all of Palestine, with the invasion of the Persians led by Chozroes in 614, when St. the places were destroyed, many monks of St. The laurels, beaten and scattered throughout Palestine, very naturally contributed to the fact that these rules of Sava the Sanctified remained inapplicable in practice, but over time they were forgotten, and then completely lost. These “rules” of Sava the Sanctified were remembered a long time later, when the so-called Jerusalem Church Rule came to Constantinople and there, in the 12th-13th centuries, under the influence of the customs of the practice of the Studite monastery, it underwent alterations. Its editors, on the one hand, in order to secure the power of authority behind it, and on the other, simply to set out its rather dark genealogy of the Church Charter, remembered the rules that were left in writing by the teacher. Savva the Sanctified and which are mentioned in his biography. They presented this archival information quite generally in appendices to the Typikon, in instructions to the abbot about strict observance of the rules of the Charter. This connection between the Church's Jerusalem Rule and the will of St. is much clearer and more detailed. Sava the Sanctified was expressed by a 15th century liturgist. Simeon of Thessalonica, whose opinion was later quoted as dogmatic, and formed the basis even for guides on liturgical books. “Our Divine Father Savva laid down the Rule, says Simeon of Thessalonica, having received it from St. Euphonius and Theoktista, and they received from those who preceded them and from the confessor Chariton. When the Charter (ȯiatupwsiz) of Sava, as we learned, after the devastation of that region by the barbarians, was destroyed, then our holy father Sophronius, the patriarch of the holy city, laboriously set forth, and after him our divine father John of Damascus, experienced in theology, updated and committed to writing" 17 So, Simeon not only connects the present Church Charter with the Šiatupwsiz ̓ om of Saint Sava, but directly thinks that the testament of St. father is, no more, no less than the outline of the Church Charter, lost during the invasion of the barbarians and restored by Patriarch Sophrony. This opinion persisted in the literature for a long time and any other view on this issue seemed strange. Thus, when Udin, in his “Commentarii”, made a very reasonable remark regarding the rules of St. Savva the Sanctified, that “Cyril sets out the rules of community life for the organization of morality, and therefore this is not at all the same as the now well-known Rule of Church Followance of St. Lavra of St. Jerusalem and the God-bearing father Sava, observed in other saints. monasteries of Jerusalem from 59 chapters" 18, then Rev. Filaret considered it necessary to make a reservation about this, which in no case can be justified even by the life of St. Savva, written by Cyril of Skithopolis. “Kirill,” argues Rev. Philaret, does not make it clear that the rules mean moral rules, and not the rules of church service. In the very biography of Cyril we see that the rules that were prescribed by St. Savva for the Lavra, referred specifically to church following. It’s a completely different matter, the Rev. concludes his tirade. Philaret, is the now known Charter of St. Savva's entire exact form of the rules laid down on paper by St. Savvoy for monasteries? This cannot be confirmed." 19 From our analysis of the biography of St. Savva, the opposite is clear: the will of St. Savva, which he left in writing to his successor, could in no case “relate to church succession,” but it was not in the strict sense and “the rules of the community for the organization of morality,” as Udin thinks. Toscani looked at this will much more correctly, placing it in the category of the so-called ktitor typikons 20 (tupica cthtorica), followed by our Russian scientists Professor Golubinsky 21 and the late I.D. Mansvetov 22 and Archimandrite (now bishop) Sergius 23. But while expressing this opinion, which is closer to the truth, on this issue, scientists cannot completely renounce that position of the old time, strongly supported by the liturgist of the 15th century. Simeon of Thessalonica, that the so-called, now Jerusalem Typikon of St. Savva is in connection with this will of this father, or, better to say, this Charter was formed and developed on this basis. “Without a doubt, the Jerusalem Charter,” writes Arch. Sergius, was short and probably resembled the Studite and Athanasian style 24. In another, he repeats the words of Simeon of Thessalonica. “The Jerusalem Charter in its original form, unknown to us, says Archimandrite Sergius, owes its origin to St. Savva the Sanctified, the founder of the Lavra 18 verstavs from Jerusalem († 523). St. Sava accepted it or its foundation from St. Euthomios of Palestine († 473) and Theoktistus, friend of Euthomios († 467). He passed to them from his ancestors and the confessor Chariton, who founded three monasteries in Palestine († c. 340) 25 . This entry has not reached us. Probably she embraced the main rules of monastic life, the painstaking and serious researcher of the Church Rule, the late I.D., argues on this issue. Mansvetov, and, perhaps, was set out in the form of a will, in which abbots are in the habit of conveying their will and instructions to the brethren. Such a will, in which St. Athanasius of Athos and Theodore the Studite. The liturgical part was included in it only to the extent that it related to monastic life and was associated with the order of everyday life. This summary of disciplinary orders began to be supplemented with liturgical remarks over time and to adopt customs from other ecclesiastical localities. First of all, he was influenced by the customs of the Jerusalem Patriarchate and the rituals of the Church of the Resurrection. Relations between Palestinian monasteries and Jerusalem began with the first founders of monasticism there and were constantly maintained. That is why the Palestinian Charter received the name of the Jerusalem Charter and at first was not separated from the customs of the Church of St. Resurrection" 26 Of all the scientists I named, the one who came closest to the truth was the late I.D. Mansvetov, although he reached the real conclusion by groping, with his only critically subtle instinct, because he did not have the professor’s will at hand. Sava the Sanctified, which he considered lost to science without a trace. But, if we ignore his second half of judgments about the present testament, as the fundamental principle of the Jerusalem Typikon, then, even after our happy discovery of the testament itself, we cannot state anything other than the fact that this testament embraces only the most important and general rules of monastic life, and if it concerns some of the liturgical orders of the Lavra of St. Savva of the Sanctified, then only to the extent that they come into contact with the structure of her monastic life, they enter into the very everyday life of the inhabitants of the Lavra. In other words, based on our acquaintance with the contents of the will of St. Savva that occupies us, we must point out that they are not in any connection with the so-called Jerusalem Church Charter of St. Savva, now active in liturgical practice. Here is the literal content of this first Rule of monastic life, written at the beginning of the 6th century. according to R.H. the founder of the Kellyot desert life in Palestine, the famous St. Savva the Sanctified. “The model, tradition and law of the honorable Lavra of St. Sava. (Τυπος, χ ai paraoosiz, χ ai nomo ς th ς s εβασμιαζ λαυραζ του γιου Σάβά). We must observe the rules established by our venerable and blessed father Savva. Under no circumstances should a beardless man or a eunuch be accepted into the Lavra; women are not allowed to enter for prayer not only into the Lavra, but even into the metokh, and especially into the second door of the great metokh. Which of the monks of the Lavra will be noticed that he enters the monastery gynekon in order to eat, drink and remains there either under the pretext of security, or tonsure, or for confession (λογισμουζ) 27, or that he writes to women and receives letters from them and generally has acquaintance (γνωσιν) with women, or starts nepotism ( συντεχνιαζ) then such a one must be removed from the brotherhood, as the author of temptation (σχανοαλον) not only for Christians, but also for pagans. Neither Georgians, nor Syrians or Franks (sic!) have the right to perform the full liturgy in their churches, but those who gather in them are allowed to sing the hours, pictorial (τα τυπιχα), read the Apostle and the Gospel in their natural language, and after this gather in the great church and partake with all the brethren of the divine and most pure and life-giving Mysteries. At the tomb of the saint (i.e. Savva), the proliturgy (προλειτουργιαν) is performed by the presbyter appointed for this purpose. No one has the right to leave the Lavra at all on Saturday in view of the all-night vigil, apart from the needs and business of the monastery, but after the vigil, with the consent of the abbot or ecclesiarch, let him go according to his needs. For those who did not attend the upcoming vigil, nothing is accepted as an apology, because the whole previous week is enough for him to cope with his needs, and if possible, do this once a month Those who go into the desert and those who live in it, if they do this with the consent and blessing of the abbot, are to be accepted according to their needs, and if they left without permission and out of a desire to live according to their own will (έξ ιοιορυθμιαζ), even then, upon their return, not to be accepted. Anyone who, by the Providence of God and by the judgment of the patriarch, would be elected either to the metropolitan, or elevated to any degree of the great church, does not have the right to a cell belonging to him in the Lavra and in their method, or completely sell them or donate them, but the right belongs to the holy monastery and the brethren who are worthy and in need of receiving them from the abbot. The same order must be observed regarding deceased brethren: without the consent and will of the abbot, no one (of the brethren) has the right to leave his own cell to his disciple. If there were discord between some of the brethren and the evil intensified from it to such an extent that someone would dare to beat others and lay hands on them, then if they do not reconcile, and if this is necessary in the interests of the monastery, they should be expelled as troublemakers and opponents of the commandment of Christ, for it is not fitting for the servant of the Lord to be boiled, as the divine Apostle says. Whichever of the brethren is found to be drunk, or to quarrel with someone, or to insult someone, or to form partnerships (εταιριαζ) and parties (συστροφαζ), then he must either be corrected or removed from the monastery. Likewise, the one who... While performing monastic obedience, he would be found in theft, should be removed from his obedience with the assignment of penance for correction and repentance and should not leave his cell, with the exception of certain hours of liturgical (των συναξεων) meetings and prayers. Regarding those who intend to remain silent and not appear in church and again regarding those who are accepted for complete imprisonment, we wish that they meet with the rest of the brethren only at all-night vigils, but in cities, villages, at the monuments of holy men and in other remarkable places so that they are completely in solitude, for silence in practice can be beneficial much better than in words. Guests coming from outside, (especially) if some of them want to make a start in the Lavra, we will receive and reassure them in every possible way for seven days, but if guests from those living in the city (i.e. Jerusalem) or from the surrounding residents came to worship, then three days will be enough for them, cleansing (monastic buildings are necessary), in view of the many poor people who come daily. Since demons usually cause harm during the election of abbots, they stir up discord and quarrels between two nationalities, i.e. between the Greeks (ρωμαιοι) and the Syrians, which give rise to temptation from this, then we determine: not to elevate any of the Syrians from now on to the level of abbot, but we bequeath and agree to be stewards and dochiars (i.e., managers of the property of the monastery) and other obediences to prefer the Syrians, as people capable of this and active by nature.” We opened the spiritual testament under the following random, but interesting for its historical accuracy, circumstances. I found the first list of this will in a parchment document from the 12th-13th centuries. 28 Manuscripts of the Sinai Library No. 1096, which by its title does not stand out from the numerous series of similar manuscripts. The title reads like this: ευαγουζ λαυραζ του οσιου θεοφορου πατροζ Σαβα, i.e. Typikon of the church succession of the Holy Lavra in Jerusalem of the venerable, God-bearing father of our Savva. If we add to this title the words: “this following also happens in the other churches of the holy monasteries of Jerusalem” σιαις των εν Ιερουσαλυμοιζ αγιων μονων), which could have been omitted by the scribe completely by accident, then we get the stereotypical title of this kind of monuments that we encounter at every step. Typicons with a similar title are found in dozens of libraries in Europe, Asia and Africa, and with their monotonous titles they even arouse a feeling of dissatisfaction in the researcher of them 29 . But upon closer acquaintance with the contents of this manuscript, it turned out that the omission of apparently insignificant words was not done by chance, but has its own deep significant meaning. Analysis of the manuscript revealed that in front of me was, as the title stated, a Typikon, which specifically embraces the church and liturgical orders of the famous Lavra of Sava the Sanctified, which in no case could have taken place in other monasteries and churches of Palestine or other countries, being applied to churches and sacred places (for example, the grave of St. Sava, a church created by God, a cave church and etc.) located in this Lavra, and to events that were significant only in the history of this monastery. In short, before us is a pure Typikon of the Lavra of Saint Sava the Sanctified, its oldest composition, a Typikon that has not yet been influenced by the practice of the Studite monastery, not yet revised in Constantinople, as we know it now. This one circumstance, the very fact of finding the ancient Typikon of the famous Lavra, which all researchers of the history of the Church Rule (Sergius Bishop, Prof. Mansvetov, etc.) had hitherto only dreamed of, was enough to attract the deepest attention and arouse in us the most lively interest, and to this is added another fact, no less interesting in the history of our Typikon, of the discovery of the spiritual testament of St. Sava, which the researchers considered to be without a trace lost. This spiritual testament is found in this manuscript on sheets 145 and 146, i.e. occupies only two pages of the manuscript in 16 parts and stands after the Synaxarion between articles of general content, such as; and answers to it. The present position of the will in the manuscript, undoubtedly connected in its origin with the Lavra of St. Sava, speaks for itself and relieves us of the obligation to prove its authenticity. From this fact, very important provisions follow for us: 1) that the present testament of the Monk Savva the Sanctified has its direct origin from the Lavra of this father, 2) that it has nothing in common with the church Typikon of this monastery and 3) that the fathers of this Lavra, placing this testament between articles of a general nature, look at it as an article useful not for church use, but for their instruction, moral teaching, for arrangement of their monastic life. But if we leave aside for a moment the fact that this will is in a manuscript belonging to the Lavra, then its historical authenticity is beyond all doubt. If we compare the contents of this will with the facts that we already know from the biography of St. Savva the Sanctified, then it will fully correspond to the order of life of the Lavra of this father, which Cyril of Scythopolis describes. That's not enough. We are not averse to thinking that the biography of St. Sava was familiar with this will of St. father. The following circumstances lead us to this idea: 1) that Cyril repeatedly, speaking about the statutes of St. Sava, introduced by him in various cinemas, calls them the word νομοζ, and when he speaks of the written testament of the holy father, left by him to Melita, he uses the word παραοοσιζ, i.e. uses two such terms, which we now find in the inscription of the will of St. Savva, and 2) that in the biography one notices in places an identity with the real will, not only in thoughts, but even, but even, although rarely, in presentation. To the reliable biographer of St. Father, familiar with his letters, which he cites in his work or extracts, or in their entirety, it was very natural to know and see the very spiritual testament of St. father, who undoubtedly guided him back in the Lavra when Cyril of Scythopolis was there, i.e. 38 years after Savva’s death. Has the spiritual testament of St. Sava reached us in the same form in which he handed it to his successor, or has it undergone changes and additions at a later time? It is still difficult to answer this question categorically. A superficial acquaintance with the contents of the will that occupies us is enough for us to say that it now contains several later insertions, which in the mouth of St. Savva was not appropriate. So, for example, St. Savva could not call himself a saint and even blessed, he could not give instructions that at the tomb of a saint (i.e. his own) the proliturgy should be performed by the priest appointed for this, and also, finally, he could not talk about the Franks (φραγγοι), who in Palestine in the 11th century began to be sharply opposed to the Greeks (ρωμαιο), after the division of the Churches. That is why we consider the words added to the table of contents of this testament: του αγιου Σαββα , at the beginning of the testament the words: Δει γινωσχειν τα περι του οσιου χαι μαχαριου πατροζ h μων Σαβα θεσπισθεντα in the middle of the will instruction: εν δε τ h θ h χ h προλειτουργαν ποιεν τον ειζ τουτο τεταγμενον πρεσβυτερον. Such additions are very appropriate for later copyists of this will, and we find them in Ύ ποπτυπωσιζ of St. Theodore the Studite and Διατυπωσιζ Venerable. Athanasius of Athos and in the mass of words and teachings belonging to the writers of the first centuries of the Christian Church. Researchers of ancient writing are familiar with them well. But pointing to these insertions, we still cannot yet assert that the present will, after excluding these insertions, is close to its original in this composition and that we will not find new additions in its other lists. This is a question for the future. It is impossible not to note the only circumstance that in this list at the end there is an empty space left, which in another manuscript of the 15th century. The same library No. 531, containing a list from this manuscript with the omission of the word φραγγουζ and with three minor variants, has been increased by several sheets. Apparently the scribe thought of finding the continuation of this will and ascribing it to the blank sheets left behind. But in its present, if you like, unfinished form, the spiritual testament of St. Savva the Sanctified is important in its content and valuable for the scientific results or conclusions that its discovery entails. With the publication of this testament, our pathological literature is enriched with a very valuable and ancient monument of writing from the beginning of the 6th century, from which discoveries are not often made these days. The origin of the monument is associated with the personality of the famous St. Sava the Sanctified, who was active and the first organizer of cinenial life in Palestine. Therefore, with the publication of this testament, our historical science acquires a solid cornerstone for the history of Orthodox monasticism in the East. Spiritual testament of St. Savva is the first Rule of monastic life, the prototype of all those rules that from the 9th century. appeared very often and were called ktitor's charters in the Byzantine Empire. With the help of this monument, the liturgist easily unravels one of the most complex, but at the same time interesting and important issues in the history of the Church Charter. By the discovery and publication of this testament we begin the true history of our Church Rule and free ourselves from legendary tales about the beginning and origin of it. The Orthodox modern East uses the Typikon of the Great Church during worship, under the title: “Tupicon ecclhsiasticon cata thn taxin thz tou Cristou megalhz ecclhsiaz upo Kwnstaninou prwtoyaltou thz megalhz ecclhsiz” Typikon of St. Savva have their significance now, as far as we know, in three monasteries of St. Mount Athos: Simono-Petrovsky, Esphigmensky and in the Protat Assumption Church in Kareya, on Sinai and partly in Jerusalem in the Church of the Resurrection. In this last place, when performing the services of the patriarchs and bishops, they use the Typical of the Great Church. Strange as it may seem, this fact is that the so-called Typikon of Savva the Sanctified now has no significance in the practice of the monastery of this father and is not replaced in the Lavra even the day before for the memory of the teacher. Savva the Sanctified. The Greek original of this biography was printed by Cotelier in his “Ecclesiae graecae monumenta” t.III, Paris. 1686 an. pag. 220–376. But in this form the life of the teacher. Savva is no stranger to some chronological errors. “The chronology in it, according to Archimandrite (now bishop) Sergius, does not quite agree with itself, probably due to the errors of the scribes” (Full Month of the East, vol. II, p. 379. M. 1876). Therefore, it is highly desirable to reissue this monument, precious in many respects, from the 6th century according to new, more correct and much more complete lists. Among the latter, we include a list of the unical letter from the 9th century in the manuscript of the Sinai Library No. 494 and a list from the 11th century from that library under No. 505 (V. Gardthausen. Catal. codic. graecor. Sinatic. Oxon. 1886 an. pag. 120, 123). In addition to these lists, we came across very interesting and complete parchment lists of the life of this father in the library of the Lavra of St. Savva (now Patriarchal of Jerusalem). Bishop John Cyril of Scythopolis gives a very flattering review of this in his biography of the teacher. Savva. “At the time when the church created by God was consecrated, writes Rev. Cyril, the Holy Spirit brought our divine father John the Bishop to the Lavra, who retired, who told me many useful stories about Eveimius and Savvas and encouraged me to convey these letters. Our holy father Savva counted him among those living in the Lavra. John was then only in his thirty-eighth year of life: now he has become a sanctified vessel of the All-Holy Spirit, is abounding in divine gifts, has become a holy bearer, and to this day, being in the flesh, lives like an angel and sanctifies our paths to God. His virtues and exploits are now impossible to describe in passing. But if God wills, then, having completed this work, I will say in a special essay something about his deeds, which are known to almost everyone, which I heard from his holy lips and which are numerous and important. It is not proper to remain silent about these deeds and consign them to oblivion: for John, in all our citizenship, so to speak, is famous and glorious in his life and virtues” (p. 131; pag. 248). Kirill Skifipolsky really fulfilled this intention in practice; Nowadays, manuscripts often contain a biography of this father, which has not yet been published. Thus, in parchment manuscript No. 494 of the Sinai Library, written in the unicial script of the 9th century, we find: Bioz cci politeia tou agiou patroz hmvn Iwannou tou epscopou cai hsucastou thz Lauaz tou agiou Saba (M. Gardthaus. Catalog. cod. graecor. Sinaiticor. p. 120). The memory of this father was celebrated in the Lavra of St. Savva the Consecrated on January 8 (Tupic. RKP. Sinai. Bibl. XII century. No. 1096, fol. 73 vol.). The biography of Euthymius was published by Cotelier in Ecclesiae graecae monumenta t. IV, pag. 1–99. A translation of this life into Russian was published in Christian. Read 1824 Part XV. We think that this very church is spoken of in the Typikon of the Lavra of Saint Sava, in the service of the Annunciation. Here it is indicated before the beginning of the liturgy to make a religious procession to the place of worship of the Mother of God in the Kidron stream: cai poioumen lithn, catabainontez eiz Ceimarron eiz to proscunhma thz Qeotocou and there to serve the third and sixth hours (tritoecthn). Rki. Sinaisk. bib. No. 1096, l. 94. This church still exists in the Lavra (Arch. Leonid, Old Jerusalem). According to the Typikon of the Lavra of Saint Sava the Sanctified, people went out into it for incense and for litia. Dumb. RKP. Sinaisk. bib. No. 1096, l. 1–5. Eure sphlaion mega te cai aumasion ecclhsiQeou ectupwma esti Jeoctistoz, cai cata to boreion meroz oicon hure megan diaconicou taxin econta, ece tou notou eisodon plateian cai jwsaugian icanvz eisdecomenhn ec thz hliachz actioz. Touto to antron Jeia sunergeia, oiacsmhsaz, eceise ton canona epetreye ginesja cata sabbaton cai curiachn. An addition to this story about the architectural features of the churches of this time can be the description in the same biography of Cyril of Scythopolis of the church in Kastellie. After some miraculous vision to the shepherds who were near Castellia with their flocks, St. Sava, together with the fathers of the Lavra, went to Castellia to clear the place there and build cells. “When they cleared it, under the trees they found a great house with a vault, which was made of amazing stones and in which one could live. Having cleared the earth and decorated this house, Savva made a church out of it” (p. 141; pag. 256). According to the Russian translation, Paul, abbot of the new Lavra and successor of John, is called a Roman and does not seem to justify our general position, but this is nothing more or less than an unsuccessful translation of the word: rwmaion, which means not a native of Rome, but a Greek, originally from Byzantium or the second Rome (p. 162; pag. 274). This word, used twice by Cyril of Skifipolis to designate Matins and Vespers, characteristically indicates to us not only the custom of the most ancient rites of these services, which required abundant illumination, but also indicates certain aspects of these rites, similar to those now practiced in worship. According to the charter of Sava the Sanctified, the all-night vigil was celebrated in the Lavra, by the will of the abbot, because on this day in Palestine it was the custom (cata thn sunhjeian) to gather in the monastery of the monastery to perform the all-night vigil. Euphemia and celebrate this day there. Dumb. RKP. Sinaisk. bib. No. 1096, l. 77; RKP. bib. Savva the Consecrated, 16th century, 16th folio, fol. 95 rev. This holiday was established by Emperor Constantine the Great, in memory of the consecration of the church in 335 at Golgotha. This holiday is celebrated on September 13th. Once being a teacher. Savva, in the Scythopolis country, near the Gadarene River, went into a cave for the night, where a large lion usually spent the night. “The lion, coming at midnight and seeing that the blessed one was sleeping there, took his clothes with his mouth and dragged him out of the cave. But since the teacher. Savva woke up and began to perform night psalmody (nucteerinhz jalmwdiaz), then the lion went out and waited outside the cave until the old man finished his rule” (ton canona). Hand. for villages paste 1889, vol. II. No. 32. Mign. Curs.complet. t. 155 p. col. 5566; conf. col. 900. Comment. de scriptor. ecclesiat. t. 1. pag. 1396. Histor. review of Greek hymns and chants. Church, ed. 2, Chernigov. 1864, p. 210. Ad typical graecarum Rom. 1864 an. pag. 5. Histor. Russian Church Comrade Polov. I, M. 1881, p. 500. Church Charter (Typik), his education and fate in gr. and Russian Derkvi. M. 1885 p. 175. Month. Vostok vol. 1, M. 1875 p. 128. Mansv. Church Charter page 175. In this sense, the famous canonist Balsamon understands the real word in his interpretation of the 14th rule of the seventh ecumenical council. The time of writing this manuscript is determined precisely by certain data contained in the manuscript itself. Archim. Anthony “from the notes of the Sinai pilgrim” work. Kyiv. spirit. Academician 1873 March p. 64.